Advanced Social Role-Taking and Cognitive Development in Gifted Adults

1980 ◽  
Vol 11 (3) ◽  
pp. 177-192 ◽  
Author(s):  
Philip M. Powell

Examined the possible parallelism between social role-taking and cognition in forty-four gifted adults. The men and women, aged twenty-one to fifty-five were white and middle class. They were administered measures of advanced role-taking levels formulated for this study and measures of formal operations and of post-formal operational development based on category theory. The three hypotheses were: (1) role-taking levels termed “interactive effect” and “interactive empathy” would form an invariant sequence; (2) measures of formal operations and of post-formal operational levels would form an invariant sequence; and (3) the formal operations and post-formal operational levels would provide the necessary cognitive prerequisites for role-taking levels of interactive effect and interactive empathy, respectively. The findings supported all three hypotheses. Age was correlated significantly with role-taking behavior. In the discussion, category theory was suggested as one way to define post-formal operational thinking.

1991 ◽  
Vol 45 (4) ◽  
pp. 365-374 ◽  
Author(s):  
Paul G. Schurman

Explores the creative roles men might play in a human liberation movement in which their privileged position will need to be modified. Sees pastoral counselors as “hope agents” who may faciliate the transition of men to new and different roles in which patriarchy will play less and less of a role in society. Details specific ways in which the loss of patriarchy can lead to a fresh and creative equality in which both men and women will experience new freedoms.


FIKROTUNA ◽  
2017 ◽  
Vol 3 (1) ◽  
Author(s):  
ABD WARITS

In the history of women's life, the woman has never cracked from the wild cry of helplessness. Woman always become victim of men’s egoism, marginalized, hurt, unfettered, fooled and never appreciated the presence and role. This situation troubles many intellectual Muslims who have perspective that Islam teaches equality, equality for all human beings in the world. The difference in skin color, race, tribe and nation, as well as gender does not cause them to get the status of the different rights and obligations. The potential and the right to life of every human being and the obligation to serve the Lord Almighty is the same. Indeed, all human beings, as caliph in the world, have the same obligation, namely to prosperity of life in the world. No one is allowed to act arbitrarily, destroying, or hurt among others. They are required to live side by side, united, and harmonious, help each other and respect each other. However, that "demand" never becomes a reality. The differences among human identities become a barrier and the cause of divisions. For them, those who are outside environment, different identities are "others" who rightly do not need them "know". The difference of identity has become a reason to allow "hurt" each other. Several intellectual Muslims who recognize the wrong (discrimination against women), and then they attempt to formulate a movement for women's liberation. All the efforts have been done on the basis of awareness that arbitrary action by any person can never be justified. They also realize, that the backwardness of women are "stumbling block" that will lead to the resignation of a civilization. However, this struggle found a lot of challenges; including the consideration of "insubordination" to conquer the power of men, despite it had done by using many strategies. Starting from the writing of scientific book and countless fiction themed women has been published in order to give awareness of equality between men and women. This paper seeks to reexamine the process of the empowerment struggle to give a brand new concept, so that the struggle of women empowerment is not as insubordination and curiosity process in an attempt to conquer the male. Through approach of literature review and observations on the relationship between men and women, the writer finally concluded that the movement of Islamic feminism is not a movement to seize the power of men, but an attempt to liberate women from oppression so that they get the rights of their social role, giving freedom for women to pursue a career as wide as possible like a man, without forgetting a main duty as a mother: to conceive, give birth and breastfeed their children.


2020 ◽  
Vol 30 (4) ◽  
Author(s):  
Meilutė Taljūnaitė

Each country has its own criteria for the upper middle class. On the other hand, it is clear that even the general principles that define the middle class in different countries differ markedly between them. The US and British criteria are often compared. The role of the family as an element of social stratification is important in the British upper middle class model. The article advocates the influence of family stratification on the formation of the upper (and not only) middle class in Lithuania. Not only does the upper middle class have self-employment, its income is above average and it has higher education, it also influences, identifies trends and fundamentally shapes public opinion (an aspect of its ‘social role’). The broad upper middle class is not so much a guarantor of the welfare state but of social stability in the country.


2005 ◽  
Vol 39 (4) ◽  
pp. 929-980 ◽  
Author(s):  
AMINEH AHMED

After September 11 2001 questions about the nature and society of Islam were asked all over the world. Unfortunately in the rush to provide answers inadequate and even distorted explanations were provided. Muslim groups like the Taliban in Afghanistan and Pakistan with their brutal ways came to symbolise Islam. The need to understand society through a diachronic and in-depth study was thus even more urgent. The following work is an attempt to explain how Muslims organise their lives through an examination of rituals conducted by women. This particularistic account has far-reaching ramifications for the study of Muslim society.This article seeks to contribute to the general debate on Islamic societies. In particular it contributes to the ethnographic discussion on the Pukhtun. First, it seeks to establish the distinctive sociality of Pukhtun wealthy women or Bibiane in terms of their participation, within and beyond the household, in gham-khadi festivities, joining them with hundreds of individuals from different families and social backgrounds. Second, the article makes a case for documenting the lives of this grouping of elite South Asian women, contesting their conventional representation as idle by illustrating their commitment to various forms of work within familial and social contexts. Third, it describes the segregated zones of gham-khadi as a space of female agency. Reconstructing the terms of this agency helps us to revise previous anthropological accounts of Pukhtun society, which project Pukhtunwali in predominantly masculine terms, while depicting gham-khadi as an entirely feminine category. Bibiane's gham-khadi performances allow a reflection upon Pukhtunwali and wider Pukhtun society as currently undergoing transformation. Fourth, as a contribution to Frontier ethnography, the arguments in this article lay especial emphasis on gham-khadi as a transregional phenomenon, given the relocation of most Pukhtun families to the cosmopolitan capital Islamabad. Since gham-khadi is held at families' ancestral homes (kille-koroona), new variations and interpretations of conventional practices penetrate to the village context of Swat and Mardan. Ceremonies are especially subject to negotiation as relatively young convent-educated married Bibiane take issue with their ‘customs’ (rewaj) from a scriptural Islamic perspective. These contradictions are being increasingly articulated by the female graduates of an Islamabad-based reformist religious school, Al-Huda. Al-Huda, part of a broader regional and arguably national movement of purist Islamization, attempts to apply Quranic and hadith prophetic teaching to everyday life. This reform involves educated elite and middle-class women. These women actively impart Islamic ways of living to family members across metropolitan–rural boundaries. The school's lectures (dars, classes) provide a basis for questioning ‘customary’ or Pukhtun life-cycle practices, authorizing some Bibiane to amend visiting patterns in conformity to the Quran. The manipulation of life-cycle commemorations by elite and middle-class women as a vehicle of change, Islamization and a particular mode of modernity furthermore becomes significant in the light of recent socio-political Islamic movements in post-Taliban Frontier Province. More broadly, the article contributes to various sociological and anthropological topics, notably the nature and expression of elite cultures and issues of sociality, funerals and marriage, custom and religion, space and gender, morality and reason, and social role and personhood within the contexts of Middle-Eastern and South Asian Islam.


2019 ◽  
pp. 11-45
Author(s):  
Tyler Carrington

Chapter 1 begins by following the seamstress Frieda Kliem as she moves in 1902 from a rural province to the metropolis of Berlin. As Frieda looks for work, lodging, and acquaintances and then ultimately starts her own business and turns down the matchmaking efforts of a new friend, she personifies the “struggle for existence” that confronted working- and lower-middle-class Berliners, especially single women. After exploring popular cultural and social-scientific perspectives on the plights of men and women in the emerging city alongside the real-life stories that lent them such resonance, this chapter examines Berliners’ fixation on fate and the fortuitous encounter as a path to love. It argues that these imagined rendezvouses, which remained off-limits for respectable Berliners, are best understood as an attempt by Berliners to balance their attraction to the freedoms and possibilities of the modern world with the ever-present awareness of the risks associated with it.


2020 ◽  
pp. 176-192
Author(s):  
Allison Dorothy Fredette

This chapter explores the lives of working-class and poor white women of the border South. Their story reveals the potential of border culture—how it gave a voice and agency to women whose stories could be more easily suppressed in a less fluid community. The border created fertile ground for ideas of mutuality and individualism. While this led many to pursue friendship, love, and partnership in their relationships, elite and middle-class husbands and wives of the border South still often adhered to a social ethic which dictated certain gendered behaviors to men and women. In working-class society, however, these philosophies gave women a greater sense of independence and authority, allowing them to push the boundaries of the household and assert themselves in new ways.


Author(s):  
Toufoul Abou-Hodeib

This chapter explores modern domesticity as articulated by men and women in the pages of the press and on lecture podiums, arguing for a project that carved out an economic and cultural place for an emerging middle class. As industrial production in Europe and the United States brought wider swathes of society in contact with new commodities, articles in the press on the use and disposition of objects at home attempted to differentiate the consumption habits of the middle class from the tasteless riches of the upper classes. While this functioned to culturally distinguish the nascent middle class in its social surroundings, the chapter argues that the debate went beyond, emphasizing the importance of distinguishing this middle class from “ifranji” (Western/European) modes of consumption and attempting to ground modern domesticity in “Oriental” or “Syrian” authenticity.


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