The Social Life of Scriptures: Cross-Cultural Perspectives on Biblicism. James S.Bielo, ed. New Brunswick, NJ: Rutgers University Press. 2009. 1+237 pp.

Ethos ◽  
2012 ◽  
Vol 40 (2) ◽  
pp. 1-3 ◽  
Author(s):  
Matt Tomlinson
Keyword(s):  
New Brunswick ◽  
Social Life ◽  
Cross Cultural ◽  
Cultural Perspectives ◽  
Rutgers University ◽  
The Social

“Life Begins When They Steal Your Bicycle”: Cross-Cultural Practices of Personhood at the Beginnings and Ends of Life

2006 ◽  
Vol 34 (1) ◽  
pp. 8-15 ◽  
Author(s):  
Lynn M. Morgan
Keyword(s):  
Social Sciences ◽  
Cultural Practices ◽  
Human Life ◽  
Cross Cultural ◽  
Cultural Perspectives ◽  
The Social ◽  
American Policy ◽  
To Come

A friend once told me I was wasting my time writing about cross-cultural perspectives on the beginnings of life. “Your work is interesting for its curiosity value,” he said, “but fundamentally worthless. What happens in other cultures is totally irrelevant to what is happening here.” Those were discouraging words, but as I followed the American debates about the beginnings and ends of life, it seemed he was right. Anthropologists have written a great deal about birth and death rites in other societies and about non-western notions of personhood, but to date our findings have had little impact on American policy, ethics, or law. The recognized experts on contentious topics such as abortion and euthanasia tend to come from the fields of philosophy, bioethics, theology, law, and biology, but rarely from the social sciences. I was a bit surprised, therefore, to be invited to address the Thomas A. Pitts Memorial Lectureship on “Defining the Beginning and the End of Human Life.”

scholarly journals The Way of the Firang: Illustrating European Social Life and Customs in Mughal Miniatures (1580 CE -1628 CE)

2020 ◽  
Vol 12 (5) ◽  
Author(s):  
Soujit Das ◽  
◽  
Ila Gupta ◽  
Keyword(s):  
Sixteenth Century ◽  
Visual Culture ◽  
Social Life ◽  
Cross Cultural ◽  
Mughal Empire ◽  
The Social ◽  
Social Landscape ◽  
Cultural Alienation ◽  
Cultural Dialogue ◽  
First Time

During the sixteenth century, along with the rise of the Mughal Empire, the social landscape of India changed drastically with the advent of the European colonial powers. In 1580 CE, following the First Jesuit Mission to the Court of Emperor Akbar, a new cross-cultural dialogue was initiated that not only impacted the socio-economic and political fabric but also the artistic productions of the time. The growing presence of the European traders, ambassadors, soldiers, and missionaries in the Mughal world also lead to several curious narratives that were widely circulated. These tales also gave birth to cultural misconceptions as the Europeans on several occasions were seen as social evils. They were often collectively addressed as Firang/Farang or ‘Franks’ and were perceived as ‘strange and wonderful people’ or ‘ajaib-o-ghara’ib’. It was during the Mughal reign when for the first time in Indian visual culture, a conscious attempt was made to document the life and customs of the European people. This paper attempts to understand how the processes of cultural alienation and Occidentalism had influenced the representation of Europeans in Mughal miniatures. It also argues how Mughal artists innovate new iconographic schemes to represent and perpetuate a sense of the ‘other’. How artists used these identity markers to establish notions of morality as well as of Islamic cultural superiority. The select illustrations also attempt to elucidate how these representations of Europeans were culturally appropriated and contributed to the Mughal ‘fantasy excursions’.

scholarly journals Foreign psychology studies of envy: a breef overview on main approaches and perspectives of studying in a cross-cultural aspect

2018 ◽  
Vol 7 (4) ◽  
pp. 7-14
Author(s):  
E.V. Matusevich ◽  
T.V. Kochetova
Keyword(s):  
Social Comparison ◽  
Social Life ◽  
Cross Cultural ◽  
Main Mechanism ◽  
Cultural Aspect ◽  
Psychological Phenomenon ◽  
The Social ◽  
The Subject ◽  
The Moment ◽  
Over Time

In this article envy is considered as a complex psychological phenomenon that has a structure and at least four aspects of which can be represented in a study: dynamic, pithful, structural and cross-cultural. It is emphasized that the main mechanism of the actualization of this psychological phenomenon is social comparison, as a result of which the subject feels and realizes his or someone else's superiority. Person can be fully aware of envy, but, at an unconscious level, it can, as a basis of the activity motives, provoke him to act. Forms of experiencing envy as a feeling are individual, they can change and transform over time, depending on what is valuable to the person at the moment. At the same time, envy is an unavoidable element of the social life of a person; it can perform an important function in the adaptation of a person in society.

Interpreting Senility: Cross-Cultural Perspectives

2005 ◽  
Vol 6 (3) ◽  
pp. 145-150 ◽  
Author(s):  
John W. Traphagan
Keyword(s):  
Later Life ◽  
Cognitive Change ◽  
Cross Cultural ◽  
Cultural Aspects ◽  
Cultural Perspectives ◽  
Moral Category ◽  
The Social ◽  
American Society ◽  
Physical Changes ◽  
The Brain

In general, senility in American society is seen through the lens of biomedicine and conceptualized in terms of physical changes in the person. Research on attitudes about senility in other cultures shows that this is not the only way to conceptualize cognitive change in later life. This article explores cultural aspects related to cognitive change in old age by focusing on ethnographic examples from Japan. I argue that in Japan the social concepts related to defining the person are emphasized when thinking about cognitive change in later life, rather than biomedical concepts associated with pathologies of the brain. In part because of this focus, for older Japanese senility is often viewed as being a moral category as much as a category of disease.

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