A Theoretical Context for Documenting Social Change in Yucatán, Part 2: Culture Change, Social Stratification, and Power Relationships

2011 ◽  
pp. 35-52
Author(s):  
Sam R. Sweitz
Keyword(s):  
Social Change ◽  
Social Stratification ◽  
Culture Change ◽  
Power Relationships ◽  
Theoretical Context

Feminist theory, method, and praxis: Toward a critical consciousness for family and close relationship scholars

2022 ◽  
pp. 026540752110657
Author(s):  
Katherine R. Allen
Keyword(s):  
Social Change ◽  
Feminist Theory ◽  
Social Stratification ◽  
Critical Consciousness ◽  
Social Contexts ◽  
Family Science ◽  
Historical Structures ◽  
Close Relationship ◽  
Critical Feminist ◽  
Disciplinary Affiliation

Feminism provides a worldview with innovative possibilities for scholarship and activism on behalf of families and intimate relationships. As a flexible framework capable of engaging with contentious theoretical ideas and the urgency of social change, feminism offers a simultaneous way to express an epistemology (knowledge), a methodology (the production of knowledge), an ontology (one’s subjective way of being in the world), and a praxis (the translation of knowledge into actions that produce beneficial social change). Feminist family science, in particular, advances critical, intersectional, and queer approaches to examine the uses and abuses of power and the multiple axes upon which individuals and families are privileged, marginalized, and oppressed in diverse social contexts. In this paper, I embrace feminism as a personal, professional (academic), and political project and use stories from my own life to illuminate broader social-historical structures, processes, and contexts associated with gender, race, class, sexual orientation, gender identity, age, nationality, and other systems of social stratification. I provide a brief history and reflections on contemporary feminist theory and activism, particularly from the perspective of my disciplinary affiliation of feminist family science. I address feminism as an intersectional perspective through three themes: (a) theory: defining a critical feminist approach, (b) method: critical feminist autoethnographic research, and (c) praxis: transforming feminist theory into action. I conclude with takeaway messages for incorporating reflexivity and critical consciousness raising to provoke thought and action in the areas of personal, professional, and political change.

Modernization and Development: the Role of Regional Elites and Noncorporate Groups in the European Mediterranean

1972 ◽  
Vol 14 (3) ◽  
pp. 328-350 ◽  
Author(s):  
Peter Schneider ◽  
Jane Schneider ◽  
Edward Hansen
Keyword(s):  
Land Use ◽  
Social Change ◽  
Social Stratification ◽  
Field Work ◽  
Social Structures ◽  
Skilled Workers ◽  
Political Activities ◽  
Western Sicily ◽  
Culture Centered

This paper is about social change in underdeveloped areas. It is based on field work in the European Mediterranean between 1965 and 1967. Hansen worked in the wine and champagne district of Villafranca del Panadés, roughly 30 miles from Barcelona, in Catalonia. The Schneiders were in the wheat and pastoral latifundium zone of Western Sicily. The two regions exhibit quite different patterns of land use and tenure, social stratification and settlement. We were struck, however, by two characteristics which they shared. First, we found a plethora of noncorporate social structures (for the most part coalitions) which organized fundamental economic and political activities of a quite modern sort. In rural Catalonia, coalitions of businessmen, skilled workers and government functionaries are formed within the context of an emergent bar culture, centered in major towns like Villafranca. In Western Sicily, until quite recently, the locus of similar coalitions was the latifundium. As yet, no clearly defined urban tradition has replaced this predominantly rural one

The Iranian Power Structure and Social Change 1800–1969: An Overview

1971 ◽  
Vol 2 (1) ◽  
pp. 3-20 ◽  
Author(s):  
Nikki R. Keddie
Keyword(s):  
Social Change ◽  
Central Government ◽  
Social Groups ◽  
Power Structure ◽  
Power Relationships ◽  
Past Century ◽  
Personal Power ◽  
Economic Changes ◽  
The Real ◽  
The Past

Scholars have often been struck by the traditional and highly personal power relationships and manipulations that underlie the westernized and modernized forms of Iranian political machinery. Such analyses, stressing the continuity between traditional and modern Iran, are most enlightening, but they should not blind us to the very real changes in the power structure that have occurred in Iran between 1800 and the present. One can agree with analysts who stress traditional continuities that the change in power relationships has had rather little to do with the formal constitutionalist structure of Iranian politics since 1906. The real changes in the structure of power over the past century or more have been tied to social and economic changes that have reduced the power of certain social groups and classes while increasing that of others, and also of the central government. This essay will attempt a very brief and tentative analytic overview of the nature of these changes

scholarly journals Revitalisasi Nilai-nilai Sosial Tauhid dalam Merespons Realitas Kekinian

2016 ◽  
Vol 10 (2) ◽  
pp. 441
Author(s):  
Ahmad Zainuddin
Keyword(s):  
Social Change ◽  
Social Stratification ◽  
Social Values ◽  
Social Reality ◽  
Human Being ◽  
Social Functions ◽  
Islamic Movement ◽  
Relational Networks ◽  
The People

This article discusses the efforts to revitalize social values on the basis of faith in monotheism that is alienated from social reality. So far, Islamic movement is too normative and tends to neglect differentiation, segmentation and social stratification in society. Consequently, the normative sentiments regarding the unity of the people became much more prominent than the actual commitment to defend the weak, displaced and oppressed groups in society. To understand Islam needs to look at the historical determinism, in order to avoid a partial understanding. Pure and social ritual can be performed equally an ideal personification of a true Muslim. The egalitarian character of Islam as a religion of liberation manifestation should be used to understand human conception and reality. Thus, someone will not be separated from his nature as human being who must worship the Lord and carry out social functions, as well as to avoid the trap of ritual extremism or social extremism. The revitalization of social values of monotheism by integrating relational networks of Islam in social change gave birth to anti ethnocentrism, universalism and liberation.

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