Visual Imagery and the Iconography of the Social World: Some Considerations of History, Art and Problems for Sociological Research

1996 ◽  
pp. 95-111 ◽  
Author(s):  
Anthony Pryce
2020 ◽  
Vol 63 (3) ◽  
pp. 478-485
Author(s):  
Shaonta’ E. Allen ◽  
Ifeyinwa F. Davis ◽  
Maretta McDonald ◽  
Candice C. Robinson

Sociologists have queried over the utility and effectiveness of generational analysis for some time. Here, the authors contend that intragenerational analyses are needed to critically and comprehensively make sense of the social world. Drawing on four presentations during the presidential session titled, “#NextGenBlackSoc: New Directions in the Sociology of Black Millennials,” the authors use Black Millennials as a case to illustrate how racializing generational studies can strengthen sociological research in four particular subdisciplines: Collective Behavior and Social Movements, Religion, Gender and Sexuality, and Family. They ultimately argue new analytic approaches are necessary to produce significant research on individuals and groups with complex intersectional identities and the particularities of their social experiences.


2020 ◽  
pp. 004912412092620
Author(s):  
Gabriel Abend

I argue that what-makes-it-possible questions are a distinct and important kind of sociological research question. What is social phenomenon P made possible or enabled by? Results won’t be about P’s causes and causal relationships, but about its enablers and enabling relationships. I examine the character of what-makes-it-possible questions and claims, how they can be empirically investigated, and what they’re good for. If I’m right, they provide a unique perspective on social phenomena, they show how the social world doesn’t come ready-made, and they open up new avenues for research.


Author(s):  
Bruce Carter

The purpose of this chapter is to broadly explore several intersections of the social world and music education as investigated through qualitative methodologies. Specifically, this chapter will examine topics of LGBT2Q studies, gender studies, and feminist studies within music education research. The summary includes a call for more sociological research utilizing multidimensional approaches to studying marginalized communities.


2016 ◽  
Vol 6 (2) ◽  
Author(s):  
David E. Scharff

Enrique Pichon-Rivière, a pioneer of psychoanalysis, worked and wrote in Argentina in the mid-twentieth century, but his work has not so far been translated into English. From the beginning, Pichon-Rivière understood the social applications of analytic thinking, centring his ideas on "el vinculo", which is generally translated as "the link", but could equally be translated as "the bond". The concept that each individual is born into human social links, is shaped by them, and simultaneously contributes to them inextricably ties people's inner worlds to the social world of family and society in which they live. Pichon-Rivière believed, therefore, that family analysis and group and institutional applications of analysis were as important as individual psychoanalysis. Many of the original family and couple therapists from whom our field learned trained with him. Because his work was centred in the analytic writings of Fairbairn and Klein, as well as those of the anthropologist George Herbert Mead and the field theory of Kurt Lewin, his original ideas have important things to teach us today. This article summarises some of his central ideas such as the link, spiral process, the single determinate illness, and the process of therapy.


This book examines the way schizophrenia is shaped by its social context: how life is lived with this madness in different settings, and what it is about those settings that alters the course of the illness, its outcome, and even the structure of its symptoms. Until recently, schizophrenia was perhaps our best example—our poster child—for the “bio-bio-bio” model of psychiatric illness: genetic cause, brain alteration, pharmacologic treatment. We now have direct epidemiological evidence that people are more likely to fall ill with schizophrenia in some social settings than in others, and more likely to recover in some social settings than in others. Something about the social world gets under the skin. This book presents twelve case studies written by psychiatric anthropologists that help to illustrate some of the variability in the social experience of schizophrenia and that illustrate the main hypotheses about the different experience of schizophrenia in the west and outside the west--and in particular, why schizophrenia seems to have a more benign course and outcome in India. We argue that above all it is the experience of “social defeat” that increases the risk and burden of schizophrenia, and that opportunities for social defeat are more abundant in the modern west. There is a new role for anthropology in the science of schizophrenia. Psychiatric science has learned—epidemiologically, empirically, quantitatively—that our social world makes a difference. But the highly structured, specific-variable analytic methods of standard psychiatric science cannot tell us what it is about culture that has that impact. The careful observation enabled by rich ethnography allows us to see in more detail what kinds of social and cultural features may make a difference to a life lived with schizophrenia. And if we understand culture’s impact more deeply, we believe that we may improve the way we reach out to help those who struggle with our most troubling madness.


2011 ◽  
Vol 5 (2) ◽  
pp. 221-235 ◽  
Author(s):  
Richard Irvine

What is the role of imitation in ethnographic fieldwork, and what are its limits? This article explores what it means to participate in a particular fieldsite; a Catholic English Benedictine monastery. A discussion of the importance of hospitality in the life of the monastery shows how the guest becomes a point of contact between the community and the wider society within which that community exists. The peripheral participation of the ethnographer as monastic guest is not about becoming incorporated, but about creating a space within which knowledge can be communicated. By focusing on the process of re-learning in the monastery – in particular, relearning how to experience silence and work – I discuss some of the ways in which the fieldwork experience helped me to reassess the social world to which I would return.


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