Marriage, Social Distance and the Social Space:

Sociology ◽  
2003 ◽  
Vol 37 (3) ◽  
pp. 397-411 ◽  
Author(s):  
Kenneth Prandy ◽  
Paul Lambert
Keyword(s):  
Social Distance ◽  
Social Space ◽  
The Social

scholarly journals LANGUAGE TOOLS TO INCLUDE OTHERS INTO PERSONAL SPHERE OF THE SPEAKER IN TURKISH

2021 ◽  
pp. 70-77
Author(s):  
Елена Марковна Напольнова
Keyword(s):  
Social Distance ◽  
Social Space ◽  
Main Tool ◽  
Specific System ◽  
Personal Names ◽  
Demonstrative Pronoun ◽  
The Social ◽  
Wide Range ◽  
Kinship Term ◽  
Turkish Language

Каждый язык обладает системой средств, отражающих взаимные позиции коммуникантов и характеризующих социальную дистанцию между собеседниками. Цель исследования, проведенного на материале примеров из разговорного турецкого языка (ТЯ), зафиксированных автором, состоит в определении набора языковых средств включения собеседника в личную сферу говорящего в ТЯ. Теоретически значимой задачей является включение соответствующих данных в лингво-типологические исследования. В качестве обращений в ТЯ используются личные имена, апеллятивы и (псевдо)термины родства. В рамках системы языковых средств эгоцентрического структурирования окружающего социального пространства основным средством включения присутствующего в сферу говорящего в ТЯ является использование в обращениях посессивного показателя 1 л. ед. ч. (мой). Обращения к младшим состоят из их личного имени или (псевдо)термина родства и посессивного показателя 1 л. ед. ч. Использование посессивного показателя 1 л. ед. ч. при обращения к старшим возможно при условии использования уменьшительного показателя. Обращение к старшим по возрасту с использованием только личного имени невозможно. Местоимение ты используется в отношении широкого круга лиц и не может считаться средством включения собеседника в личную сферу говорящего. Инструментом сознательного исключения присутствующих из личной сферы говорящего является использование в отношении них указательного местоимения 3 л. şu. Несмотря на специфику набора языковых средств включения окружающих в личную сферу говорящего в ТЯ, общая ситуация полностью соответствует ее определению, предложенному Ю. Д. Апресяном. Each language has a culturally specific system of tools that reflect the mutual positions of communicants, including tools that characterize the social distance between interlocutors. This investigation was conducted on the example material from conversational Turkish Language recorded by the author. Its purpose is to determine a set of linguistic tools that allows the inclusion of the interlocutor in the speaker’s personal sphere in Turkish. Theoretically, it is important to include relevant data in linguistic and typological studies. Personal names, appellatives, and (pseudo) kinship terms are used as addresses in Turkish. Within the system of language tools of egocentric structuring of the surrounding social space, the main tool of including of a person into the sphere of the speaker is the possessive suffix of 1 Pers. Sing. (“my”) in various types of addresses. For younger recipients the suffix “my” is used with their personal name or (pseudo) kinship term. The inclusion of senior recipients in the personal sphere of the speaker using the possessive suffix “my” is possible with the preliminary use of the diminutive suffix. Addressing senior recipients through the usage of their personal names is not possible. The pronoun sen “you” (Sing.) cannot be considered as a tool of including the interlocutor in the personal sphere of the speaker, since it is used in relation to a wide range of people. The tool for deliberately excluding those present from the speaker’s personal sphere is the use of the demonstrative pronoun of 3 Pers. şu. Despite the specific set of language tools of incorporating other persons into a personal field of speaker in Turkish, the overall situation is in line with the definition proposed by Yu. Apresyan.

scholarly journals Cidade como mercadoria: da produção ao conflito

2017 ◽  
Vol 1 (33) ◽  
pp. 67
Author(s):  
Taynara de Carvalho Neves
Keyword(s):  
Social Distance ◽  
Social Space ◽  
Physical Space ◽  
Social Agents ◽  
Theoretical Contribution ◽  
The Social ◽  
Lifetime Achievement ◽  
Space Production ◽  
The City

<p>The article aims to survey and analyze the theoretical aspects of the commodity city. Therefore, it was necessary to explore some of the space production concepts to distinguish the diference in the physical space (concrete) and the social space (lifetime achievement). Share is the theoretical contribution Ana Fani and Lefebvre with space production concepts, as well as ators like Carlos Vainer and Fernanda Sánchez in the design of the characterization of the city merchandise. In addition to the discussions of commodity city, the study sought to understand how occurs consumption and appropriation of space by social agents, thus, it was presented some concepts of social distance and socio-spatial segregation, presented by the authors Luiz Cesar with the notion of conflict and fragmentation currently existing in Brazilian cities and Pierre Bourdieu to analyze the types of capital.</p>

scholarly journals PENERAPAN METODE DIAGRAM SEBAGAI BAHASA PADA TRANSFORMASI GUBAHAN MASSA RUANG SOSIAL INTERKULTURAL SEBAGAI TEMPAT KETIGA DI KELURAHAN SELONG

2020 ◽  
Vol 2 (2) ◽  
pp. 1587
Author(s):  
Rivanto Rivanto ◽  
Suwardana Winata
Keyword(s):  
Social Distance ◽  
Performing Arts ◽  
Social Space ◽  
Transformation Process ◽  
Mass Composition ◽  
Shape Transformation ◽  
Diagram Method ◽  
The People ◽  
The Social ◽  
Space Project

Intercultural Social Space is a space that designed in response to the social distance that occurs in the Selong Village, Kebayoran Baru, South Jakarta. It's located on Senopati street. Demographically, this site divides the dominance of function and figures within the area. This increasing the social distance between the neighborhood and the character of the people who have the cultural diversity. So, this needs a space as a dwelling in the area.  So that, it increase relations and social interactions activities between neighborhood in the Selong Village. This project was designed for a space that facilitate the ongoing social interaction activities between neighborhood in the Selong Village. Performing arts is used as a program, whether it's for learning or for watching theatre , dance or music performances. Which, indirectly will bring up the method of trialogical learning of interactions that occur between figures in the Intercultural Social Space. The performing arts program was appointed as a concept of shape transformation. Specifically, the ballet that is used as a medium for the formation of mass compositions. This because, dance in the design project program is the basis of the performing arts, namely motion. Ballet used as a form of medium shape transformation because ballet is a dance that influences other dances globally and it's related to intercultural issues. The motion in the dance is translated into Laban notation, then it's deconstructed, superimposed, and it's adjusted with the program, to get a mass composition that has a suitability of sturdiness, and the success of the building in fulfilling the function of it's activities, as well as it's aesthetics. Therefore, the diagram method is used to facilitate the delivery of information from the elaboration of the shape transformation process that occurs in the Intercultural Social Space project as a third place in Selong Village.Keywords: dance; demographic; diagram; dwelling; neighborhoodAbstrakRuang Sosial Interkultural merupakan suatu wadah yang dirancang sebagai respon dari adanya jarak sosial yang terjadi di Kelurahan Selong, Kebayoran Baru, Jakarta Selatan. Lokasi tapak perancangan berada di jalan Senopati. Secara demografis, jalan ini “membagi” dominasi fungsi dan figur di dalam kawasan tersebut. Hal ini membuat jarak sosial yang semakin meningkat antar neighborhood dengan karakter masyarakat yang memiliki keberagaman budaya. Sehingga, diperlukannya suatu wadah sebagai dwelling pada kawasan tersebut. Agar, meningkatnya relasi dan kegiatan interaksi sosial antar neighborhood di Kelurahan Selong. Proyek ini dirancang sebagai wadah yang memudahkan berlangsungnya kegiatan interaksi sosial antar neighborhood di Kelurahan Selong. Media seni pertunjukan digunakan sebagai program, baik itu pembelajaran maupun menyaksikan pertunjukan teater, tari maupun musik. Dimana, secara tidak langsung akan memunculkan metode pembelajaran trialogis dari interaksi yang terjadi antar figur di dalam Ruang Sosial Interkultural. Program seni pertunjukan diangkat sebagai konsep transformasi bentuk. Yaitu, tarian balet yang digunakan sebagai media pembentukan komposisi massa. Hal ini dikarenakan, tarian dalam program proyek perancangan menjadi dasar dari program seni pertunjukan, yaitu gerak. Tarian balet digunakan sebagai media transformasi bentuk dikarenakan balet menjadi tari yang berpengaruh pada tarian lain secara global dan kaitannya dengan isu interkultural. Gerak dalam tarian diterjemahkan kedalam notasi laban, kemudian dilakukan dekonstruksi, superimposisi, dan penyesuaian dengan program, hingga mendapatkan komposisi massa yang memiliki kesesuaian kekokohan, keberhasilan bangunan dalam memenuhi fungsi kegiatannya, serta aspek keindahannya. Oleh karena itu, metode diagram digunakan untuk mempermudah penyampaian informasi dari proses transformasi bentuk yang terjadi pada proyek Ruang Sosial Interkultural sebagi tempat ketiga di Kelurahan Selong.

Seeing Similarity or Distance?

2014 ◽  
Vol 45 (2) ◽  
pp. 127-134 ◽  
Author(s):  
Leigh Wilton ◽  
Diana T. Sanchez ◽  
Lisa Giamo
Keyword(s):  
Social Distance ◽  
Mixed Race ◽  
Racial Groups ◽  
Perceived Similarity ◽  
The Social ◽  
Intergroup Perception ◽  
Intergroup Perceptions ◽  
Racially Ambiguous ◽  
Ambiguous Faces

Biracial individuals threaten the distinctiveness of racial groups because they have mixed-race ancestry, but recent findings suggest that exposure to biracial-labeled, racially ambiguous faces may positively influence intergroup perception by reducing essentialist thinking among Whites ( Young, Sanchez, & Wilton, 2013 ). However, biracial exposure may not lead to positive intergroup perceptions for Whites who are highly racially identified and thus motivated to preserve the social distance between racial groups. We exposed Whites to racially ambiguous Asian/White biracial faces and measured the perceived similarity between Asians and Whites. We found that exposure to racially ambiguous, biracial-labeled targets may improve perceptions of intergroup similarity, but only for Whites who are less racially identified. Results are discussed in terms of motivated intergroup perception.

REKONSTRUKSI DAN REAKTUALISASI LITERASI EKOLOGI SOSIAL ISLAM

1970 ◽  
Vol 13 (2) ◽  
Author(s):  
Heru Kurniawan
Keyword(s):  
Natural Environment ◽  
Social Ecology ◽  
Social Space ◽  
The State ◽  
Ecological Literacy ◽  
Human Interaction ◽  
Basic Principles ◽  
Ecological Awareness ◽  
Social Ecological ◽  
The Social

Literasi ekologi sosial Islam adalah interaksi manusia dengan lingkungan alam, teknologi, dan sosial yang didasarkan pada prinsip dasar Islam. Rekonstruksi literasi ekologi sosial Islam yang bisa direkonstruksi adalah prinsip dasar Islam yang menegaskan posisi manusia sebagai “pemimpin” yang diberi “amanah” untuk mengelola “bumi” atau “lingkungan alam dan sumber daya alam” sebaik-baiknya. Rekonstruksi literasi ekologis inilah yang kemudian akan diaktualisasikan pada masyarakat. Proses aktualisasi adalah kegiatan aktual dalam menanamkan kesadaran ekologi sosial Islam pada masyarakat yang mana dilakukan dalam ruang sosial keluarga, masyarakat, dan sekolah yang diorganisasi oleh negara melalui kebijakan dan peraturan per undang-undangan. Dengan proses rekonstruksi dan aktualisasi yang terstruktur ini, maka negara akan aktif membangun kesadaran ekologis sosial Islam dengan aktif dan terstruktur dengan baik guna mewujudkan basis kesadaran, ilmu pengetahuan, dan tata nilai ekologi sosial Islam pada masyarakat. Literacy on Islamic social ecology is the human interaction with the natural environment, technology, and social which is based on the basic principles of Islam. Reconstruction of literacy on Islamic social ecology that can be reconstructed is a basic tenet of Islam that affirms the human position as a "leader" by "mandate" to manage "Earth" or "natural environment and natural resources" as well as possible. Reconstruction of ecological literacy is then to be actualized in society. The process of actualization is actual activity in instilling awareness of the social ecology of Islam in the society which is done in the social space of families, communities, and schools organized by the state through policies and regulations. With the process of reconstruction and actualization, then the state will actively build social-ecological awareness of Islam in order to realize a base of awareness, knowledge, and values of Islamic social ecology in society.

People represent their own mental states more distinctly than others’

2018 ◽  
Author(s):  
Mark Allen Thornton ◽  
Miriam E. Weaverdyck ◽  
Judith Mildner ◽  
Diana Tamir
Keyword(s):  
Mental State ◽  
Social Distance ◽  
Activity Patterns ◽  
Mental States ◽  
Direct Access ◽  
Social Brain ◽  
Privileged Access ◽  
Behavioral Studies ◽  
The Social ◽  
External Cues

One can never know the internal workings of another person – one can only infer others’ mental states based on external cues. In contrast, each person has direct access to the contents of their own mind. Here we test the hypothesis that this privileged access shapes the way people represent internal mental experiences, such that they represent their own mental states more distinctly than the states of others. Across four studies, participants considered their own and others’ mental states; analyses measured the distinctiveness of mental state representations. Two neuroimaging studies used representational similarity analyses to demonstrate that the social brain manifests more distinct activity patterns when thinking about one’s own states versus others’. Two behavioral studies support these findings. Further, they demonstrate that people differentiate between states less as social distance increases. Together these results suggest that we represent our own mind with greater granularity than the minds of others.

SOCIAL CONFLICT: ARCHETYPAL NATURE AND RESOLUTION MECHANISM

2018 ◽  
Vol 1 (11) ◽  
pp. 294-305
Author(s):  
Ruslan Rafisovich Hasanov
Keyword(s):  
Social Life ◽  
Social Space ◽  
Interpersonal Relations ◽  
Human Life ◽  
Social Groups ◽  
Optimal Solution ◽  
Modern Society ◽  
Constructive Development ◽  
The Social ◽  
Interdisciplinary Knowledge

On the basis of the archetypic analysis of development trends of a conflictological paradigm the author’s model of minimization of conflict potential in modern society is offered. Institutional construction is the basis for model that is harmonized with a factor of societal identity.It is noted that the problems of social conflicts, according to data from monitor- ing studies of the Ukrainian school of archetype, are increasingly shifted into the sphere of interpersonal relations. It is stimulated by the progression in society of so-called self-sufficient personalities, the “subjectification” of the social space, and at the same time narrowing down to the solution of entirely specific situations in which there is a collision of the interests of two or more parties.Instead, in order to find the optimal solution for resolving the conflict, it is necessary to have interdisciplinary knowledge, in particular understanding of the deep nature of such conflicts. Collision of points of view, thoughts, positions — a very frequent phenomenon of modern social life. In order to develop the correct line of behavior in various conflict situations, it is important to adequately under- stand the nature of the emergence of the modern conflict and the mechanisms for resolving them in substance. Knowledge of conflict nature enriches the culture of communication and makes human life and social groups not only more calm, but also creates conditions for constructive development. It is proved that in modern life one can not but agree with the statement that an individual carries first re- sponsibility for his own life and only then for the life of the social groups to which he belongs. And while making decisions within the framework of modern mecha- nisms (consensus), the properties of human psychology such as extroversion, emo- tionality, irrationality, intuition, externality, and executive ability will not at least contribute to such a task.That is why in the author’s research attracted attention to the archetypal na- ture of the conflict — the primitive images, ideas, feelings inherent in man as a bearer of the collective unconscious.

SOCIAL CONFLICT: ARCHETYPAL NATURE AND RESOLUTION MECHANISM

2018 ◽  
Vol 1 (12) ◽  
pp. 294-305
Author(s):  
Ruslan Rafisovich Hasanov
Keyword(s):  
Social Life ◽  
Social Space ◽  
Interpersonal Relations ◽  
Human Life ◽  
Social Groups ◽  
Optimal Solution ◽  
Modern Society ◽  
Constructive Development ◽  
The Social ◽  
Interdisciplinary Knowledge

On the basis of the archetypic analysis of development trends of a conflictological paradigm the author’s model of minimization of conflict potential in modern society is offered. Institutional construction is the basis for model that is harmonized with a factor of societal identity. It is noted that the problems of social conflicts, according to data from monitoring studies of the Ukrainian school of archetype, are increasingly shifted into the sphere of interpersonal relations. It is stimulated by the progression in society of so-called self-sufficient personalities, the “subjectification” of the social space, and at the same time narrowing down to the solution of entirely specific situations in which there is a collision of the interests of two or more parties. Instead, in order to find the optimal solution for resolving the conflict, it is necessary to have interdisciplinary knowledge, in particular understanding of the deep nature of such conflicts. Collision of points of view, thoughts, positions — a very frequent phenomenon of modern social life. In order to develop the correct line of behavior in various conflict situations, it is important to adequately understand the nature of the emergence of the modern conflict and the mechanisms for resolving them in substance. Knowledge of conflict nature enriches the culture of communication and makes human life and social groups not only more calm, but also creates conditions for constructive development. It is proved that in modern life one can not but agree with the statement that an individual carries first responsibility for his own life and only then for the life of the social groups to which he belongs. And while making decisions within the framework of modern mechanisms (consensus), the properties of human psychology such as extroversion, emotionality, irrationality, intuition, externality, and executive ability will not at least contribute to such a task. That is why in the author’s research attracted attention to the archetypal nature of the conflict — the primitive images, ideas, feelings inherent in man as a bearer of the collective unconscious.

The Social Specificity of Societal Nature Relations in a Flexible Capitalist Society

2020 ◽  
Author(s):  
Dennis Eversberg
Keyword(s):  
Social Relationships ◽  
Social Relations ◽  
Social Space ◽  
Environmental Issues ◽  
Capitalist Society ◽  
Ideal Types ◽  
Mutual Dependency ◽  
The Social ◽  
People’S Perceptions

Based on analyses of a 2016 German survey, this article contributes to debates on ‘societal nature relations’ by investigating the systematic differences between socially specific types of social relations with nature in a flexible capitalist society. It presents a typology of ten different ‘syndromes’ of attitudes toward social and environmental issues, which are then grouped to distinguish between four ideal types of social relationships with nature: dominance, conscious mutual dependency, alienation and contradiction. These are located in Pierre Bourdieu’s (1984) social space to illustrate how social relationships with nature correspond to people’s positions within the totality of social relations. Understanding how people’s perceptions of and actions pertaining to nature are shaped by their positions in these intersecting relations of domination – both within social space and between society and nature – is an important precondition for developing transformative strategies that will be capable of gaining majority support in flexible capitalist societies.

Spaces of Consumption in American Literary Realism

2019 ◽  
pp. 391-410
Author(s):  
Gary Totten
Keyword(s):  
Consumer Culture ◽  
Social Space ◽  
Natural World ◽  
Power Dynamics ◽  
Literary Realism ◽  
Natural Environments ◽  
Production And Consumption ◽  
The Social ◽  
The Relationship ◽  
New Strategies

This chapter discusses how consumer culture affects the depiction and meaning of the natural world in the work of American realist writers. These writers illuminate the relationship between natural environments and the social expectations of consumer culture and reveal how such expectations transform natural space into what Henri Lefebvre terms “social space” implicated in the processes and power dynamics of production and consumption. The representation of nature as social space in realist works demonstrates the range of consequences such space holds for characters. Such space can both empower and oppress individuals, and rejecting or embracing it can deepen moral resolve, prompt a crisis of self, or result in one’s death. Characters’ attempts to escape social space and consumer culture also provide readers with new strategies for coping with their effects.

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