Posttraditional Migrants

2015 ◽  
Vol 44 (5) ◽  
pp. 617-635
Author(s):  
Dariuš Zifonun
Keyword(s):  
Everyday Life ◽  
Social Order ◽  
Social Life ◽  
Social Structures ◽  
Self Organization ◽  
Complex Societies ◽  
Social Worlds ◽  
The Creation

This article analyses the participation of migrants in sport. Based on the case study of a Turkish soccer club in Germany, it scrutinizes the structural and processual features of ethnic self organization. The club responds to the problems of social order in modern complex societies—problems emanating from the pluralization of social life-worlds—by employing a number of characteristic answers. Among them are the segmentation into sub-worlds, the composition of an integrative ideology of friendship as well as the creation of a soccer style. In processes of legitimation and delegitimation, questions of belonging and recognition are being negotiated. All of this allows for the management of ambivalence in everyday life and contributes to the distinctively posttraditional character of community. The article suggests that a sociology of social worlds approach can substantially contribute to the study of the interactive social structures of society.

A Space Sans Fear

2018 ◽  
pp. 183-215 ◽  
Author(s):  
Priyanuj Choudhury
Keyword(s):  
Everyday Life ◽  
Everyday Practices ◽  
Built Form ◽  
The Everyday ◽  
Pedagogic Practices ◽  
The Creation ◽  
The Way

Fear is one of the foremost debilitating factors that hinder an individual’s growth, and one of the cornerstones of mainstream competitive schooling in India. The presence of fear in the process of schooling has great significance in the way it shapes an individual and affects learning. The purpose of this paper is to analyse the ways in which education can be imparted without the operation of fear, by looking at the everyday practices, rituals and built form of a KFI school in Bengaluru. Through an ethnographic exploration, the author attempts to interpret the micro processes of everyday life in the school and pedagogic practices employed across junior, middle and senior school classrooms that work in collusion to create an environment free of fear. Through a case study of contradictions, the author also looks at the possible factors that may work against the creation of such a space.

Palaeolithic Art as Cultural Memory: a Case Study of the Aurignacian Art of Southwest Germany

2010 ◽  
Vol 20 (1) ◽  
pp. 87-108 ◽  
Author(s):  
Martin Porr
Keyword(s):  
Everyday Life ◽  
Cultural Memory ◽  
Social Life ◽  
Social Memory ◽  
Individual Variations ◽  
Active Individual ◽  
Different Characteristics ◽  
Southwest Germany ◽  
Palaeolithic Art

This article examines aspects of social memory in the Aurignacian mobiliary art of southwest Germany. An analytical distinction is introduced between cultural and communicative memory with different characteristics and functions in Palaeolithic social life. It is argued that the statuettes are reflections of cultural memory, but also stood in a complex and unstable relationship with the flexible conditions of everyday life. The figurative objects are not passive reproductions of collective ideas. Rather, they have to be seen as products of an active individual and intense concern with the field of meanings and associations of cultural memory, and consequently represent individual variations of a socially shared meaningful ideology

scholarly journals Socjologia codzienności, czyli jak przestać „być modną”?

2010 ◽  
Vol 54 (1) ◽  
pp. 3-15
Author(s):  
Rafał Drozdowski
Keyword(s):  
Everyday Life ◽  
Social Life ◽  
Explanatory Models ◽  
Everyday Practice ◽  
Theoretical Research ◽  
Focus Attention ◽  
Recent Increase ◽  
Micro Level ◽  
The Creation ◽  
Selection Of

In the first part of the article are presented the most important reasons for the recent increase in interest in the sociology of everyday life. Some of them are related to the situation in which sociology as a whole finds itself today (for example the interest, typical for the sociology of everyday life, in the processes occurring on the micro-level may be treated as the result of the fears of sociologists about the investigation of increasingly hidden macro-structural processes). The fashion for the sociology of everyday life seems also to be a result of the calculation of sociologists; the sociology of everyday life turns out to be a beneficial theoretical research position, allowing compromise between many traditionally opposing theoretical positions (such as actor-structure, the creation and reproduction of rules for collective order etc.). The attraction of the sociology of everyday life is due to the fact that it gives hope for the modernisation of the “tool kit” of sociology and is an attempted remedy for boredom in the “Post-Modern Sociology”, at least in the sense that it again proposes sociologists to focus attention more on similarities than differences. In the second part of the article, the author concentrates on a selection of the problems with which the sociology of everyday life is faced. The most important of them can be summarised by the question: why do we study everyday life? The answer to this question is an attempt to define three different explanatory models according to which everyday practice is seen as (1) a reflection of phenomena and processes which occur at a macrostructural level, or (2) a preview of macrostructural changes or, finally, 3) an autonomic sphere of social life which cannot be treated as an “indicator”.

scholarly journals The Political and Economic Dimensions of Everyday Life: The Conflict as a Political Institution of a Landless-Cooperative in Brasil

2021 ◽  
Vol 47 (3) ◽  
pp. 391-410
Author(s):  
Dan Furukawa Marques
Keyword(s):  
Everyday Life ◽  
Market Economy ◽  
Social Order ◽  
Daily Life ◽  
The Political ◽  
Landless Movement ◽  
Political Dimensions ◽  
Political Principles ◽  
The Relationship

Abstract Taking as a case study a cooperative belonging to the Landless Movement (MST) of Brazil, this article analyzes the place of conflict and the relationship between the economic and political dimensions of daily life. It presents an analysis on the way to balance the political principles and practices of cooperativism and the constraints imposed by the market economy, by trying to understand how the political experiences of the subjects participate in establishing a social order around a common political project, under permanent construction.

Emotional aspects of a fen

2010 ◽  
Vol 17 (2) ◽  
pp. 164-167 ◽  
Author(s):  
Åsa Berggren
Keyword(s):  
Everyday Life ◽  
Social Life ◽  
Interesting Point ◽  
Archaeological Interpretation ◽  
Archaeological Materials ◽  
Emotional Aspects ◽  
Main Material

Oliver J.T. Harris and Tim Flohr Sørensen have written an interesting and urgent paper, raising crucial points touching upon a question at the very core of archaeology: what can we learn about the lives of prehistoric people, based solely on the material remains? Or, rephrased, how far can we reach on the Hawkesian ladder? To tackle this question, Harris and Sørensen accept the ten-year-old challenge raised by Sarah Tarlow, and suggest a vocabulary that will enable archaeologists to include emotional aspects in their interpretations. As they point out, several studies in archaeology have focused on emotion during the last decade, using burials as their main material. But as they acknowledge that emotions were a part of mundane social life, and not limited to ritualized events such as burials, they want to broaden the span of their inquiry and include materials from other contexts as well. As they do this, they make an interesting point and take a step forward in the development of archaeological interpretation. However, I would argue that they could have explored the issue even further. It would, for example, have been interesting to see them apply their ideas to some of the more mundane archaeological materials, from, for example, settlements that would be more explicitly connected to everyday life. Instead they use a quite spectacular site, where dramatic events have taken place. Is it perhaps easier to make assumptions about emotions when they are suspected to have been intense and exceptional in some way? The mundane emotions still escape us. Nevertheless, the case study chosen by Harris and Sørensen still illustrates their arguments and serves as an example for how the suggested vocabulary may be used.

Social Networks and Social Worlds

2018 ◽  
Vol 3 (3) ◽  
pp. 234-260
Author(s):  
Jared Ross Hardesty
Keyword(s):  
Eighteenth Century ◽  
Early Modern ◽  
American Revolution ◽  
Social Order ◽  
Urban Areas ◽  
Lived Experiences ◽  
Port City ◽  
Social Worlds ◽  
Men And Women

Abstract This essay argues that the “slave community” paradigm obfuscates alternative lived experiences for enslaved men and women, especially those living in the urban areas of the early modern Atlantic world, and uses eighteenth-century Boston as a case study. A bustling Atlantic port city where slaves comprised between ten and fifteen percent of the population, Boston provides an important counterpoint. Slaves were a minority of residents, lived in households with few other people of African descent, worked with laborers from across the socio-economic spectrum, and had near constant interaction with their masters. Moreover, slavery in Boston reached its zenith before the American Revolution, meaning older, pre-revolutionary and early modern notions of social order—hierarchy, deference, and dependence—structured their society and everyday lives. These factors imbricated enslaved Bostonians in the broader society. Boston’s slaves inhabited multiple “social worlds” where they fostered a rich tapestry of relations and forms of resistance.

Stone architecture, monumentality and the rise of the early Tongan chiefdom

Antiquity ◽  
2014 ◽  
Vol 88 (342) ◽  
pp. 1244-1260 ◽  
Author(s):  
Geoffrey Clark ◽  
Christian Reepmeyer
Keyword(s):  
Fourteenth Century ◽  
Social Order ◽  
Complex Societies ◽  
The Creation ◽  
New Social Order

Monumental construction is commonly associated with the rise of complex societies and frequently supported the ceremonies and ideologies that were instrumental in the creation of the new social order. Recent fieldwork at Heketa in eastern Tongatapu recorded stone-built platforms for houses and seats, and a three-tiered tomb and trilithon. Tongan tradition and archaeology combine to show that these were the setting for new ceremonies instituted by the emergent Tu’i Tonga lineage in the fourteenth century AD as they laid the foundations of the early Tongan chiefdom. Key to their success were activities that emphasised the sacred origins of the living Tu’i Tonga, including the drinking of kava and the presentation of first fruits to the chiefs.

Getting the mob angry: The satire of Masa Enfurecida as political incorrectness in social networking

2017 ◽  
Vol 30 (1) ◽  
Author(s):  
Marta Pérez-Pereiro
Keyword(s):  
New Media ◽  
Everyday Life ◽  
Social Order ◽  
Ancient Greece ◽  
Political Debate ◽  
Breaking News ◽  
Suitable Space ◽  
Twitter Account ◽  
The Voice

AbstractSince Ancient Greece satirists are feared figures in any group articulation. Often protected by anonymity, authors have defied political and social order with a harsh and unpleasant sense of humour, which pushes the limits of political correction. This form based in breaking news and everyday life has a particularly suitable space in new media. Twitter, by means of its promptness and need for concision, could be considered a perfect ground for this kind of humour. Provocation and censorship of political attitudes are the objectives of many twitter accounts whose followers echo by commenting and retweeting. Interactivity allows the production of a text without closure which interweaves a myriad of positions, different from the voice of the satirist. My case study is the Twitter account Masa Enfurecida, which targeted for five years the Spanish political and social everyday life by quoting and reversing public messages. With close to 124.000 followers, @masaenfurecida, an anonymous account, impacts political debate and influences popular communication as some repeated expressions become part of the talk of the day. The tweets of Masa Enfurecida are brief pieces that can be considered a pure form of satire, which is transformed in the chains of answers and retweets of the followers.

scholarly journals Self-Education and Late-Learners in  The Attic Nights of Aulus Gellius

2021 ◽  
Author(s):  
◽  
Joe Sheppard
Keyword(s):  
Roman Empire ◽  
Social Mobility ◽  
Social Order ◽  
Formal Education ◽  
Social Structures ◽  
Cultural Perspective ◽  
Aulus Gellius ◽  
The Social ◽  
Simple Definition

<p>This thesis was motivated by expressions of self-education during the early Roman Empire, an unusual topic that has never before been studied in detail. The elite cultural perspective nearly always ensured that Latin authors presented the topos of self-education as a case of social embarrassment or status dissonance that needed to be resolved, with these so-called autodidacts characterised as intellectual arrivistes. But the material remains written by self-educated men and women are expressed in more personal terms, complicating any simple definition and hinting at another side. The first half of this thesis builds a theory of self-education by outlining the social structures that contributed to the phenomenon and by investigating the means and the motivation likely for the successful and practical-minded autodidact. This framework is influenced by Pierre Bourdieu, whose work on culture, class, and education integrated similar concerns within a theory of habitus. As with other alternatives to the conventional upbringing of the educated classes, attempts at self-education were inevitable but ultimately futile. An autodidact by definition missed out on the manners, gestures, and morals that came with the formal education and daily inculcation supplied by the traditional Roman household. In most instances it is unlikely that education could ever have contributed to social mobility. The latter half of this thesis treats Gellius's Attic Nights as a case study of self-education on two levels. A self-consciously recherche miscellany, the Nights at once encourages respectable gentlemen to improve themselves with a short-cut to culture, yet also humiliates any socially marginal figures attempting to educate themselves. This process reproduces the social order by undermining the integrity of any rivals to the elite cultural model while at the same time lionising the author and members of his circle as intellectual 'vigilantes'.</p>

scholarly journals Self-Education and Late-Learners in  The Attic Nights of Aulus Gellius

2021 ◽  
Author(s):  
◽  
Joe Sheppard
Keyword(s):  
Roman Empire ◽  
Social Mobility ◽  
Social Order ◽  
Formal Education ◽  
Social Structures ◽  
Cultural Perspective ◽  
Aulus Gellius ◽  
The Social ◽  
Simple Definition

<p>This thesis was motivated by expressions of self-education during the early Roman Empire, an unusual topic that has never before been studied in detail. The elite cultural perspective nearly always ensured that Latin authors presented the topos of self-education as a case of social embarrassment or status dissonance that needed to be resolved, with these so-called autodidacts characterised as intellectual arrivistes. But the material remains written by self-educated men and women are expressed in more personal terms, complicating any simple definition and hinting at another side. The first half of this thesis builds a theory of self-education by outlining the social structures that contributed to the phenomenon and by investigating the means and the motivation likely for the successful and practical-minded autodidact. This framework is influenced by Pierre Bourdieu, whose work on culture, class, and education integrated similar concerns within a theory of habitus. As with other alternatives to the conventional upbringing of the educated classes, attempts at self-education were inevitable but ultimately futile. An autodidact by definition missed out on the manners, gestures, and morals that came with the formal education and daily inculcation supplied by the traditional Roman household. In most instances it is unlikely that education could ever have contributed to social mobility. The latter half of this thesis treats Gellius's Attic Nights as a case study of self-education on two levels. A self-consciously recherche miscellany, the Nights at once encourages respectable gentlemen to improve themselves with a short-cut to culture, yet also humiliates any socially marginal figures attempting to educate themselves. This process reproduces the social order by undermining the integrity of any rivals to the elite cultural model while at the same time lionising the author and members of his circle as intellectual 'vigilantes'.</p>

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