scholarly journals Camaraderie, mentorship, and manhood: Contemporary Indigenous identities among the A’uwẽ (Xavante) of Central Brazil

2021 ◽  
Author(s):  
James R. Welch
Keyword(s):  
Ethnic Identity ◽  
Social Relations ◽  
Rites Of Passage ◽  
Social Processes ◽  
Social Production ◽  
Shared Experience ◽  
Central Brazil ◽  
Shared Purpose ◽  
The Social ◽  
The Common

Rites of passage and associated social processes and morphologies can foster a sense of shared purpose, fraternity, and dedication to community through the common experiences of group trials and commitment. A’uwẽ (Xavante) age organization entails the social production of manhood through a privileged form of male camaraderie constructed through age sets and mentorship, rooted in the shared experience of rites of passage and coresidence in the pre-initiate boys’ house. This process is central to how A’uwẽ men understand themselves, their social relations with certain delineated segments of society, and their ethnic identity. It is a basic social configuration contributing to the maintenance of A’uwẽ social and ethnic belonging in contemporary times. Ethnography of Amazonia should expand its reach to consider the contributions of age organization and ritualized camaraderie to social and ethnic identity.

scholarly journals Wahhabism, Identity, and Secular Ritual: Graduation at an Indonesian High School

2012 ◽  
Vol 50 (1) ◽  
pp. 119-145
Author(s):  
Inayah Rohmaniyah ◽  
Mark Woodward
Keyword(s):  
Secondary School ◽  
Rites Of Passage ◽  
Social Processes ◽  
Social Identities ◽  
School Students ◽  
Islamic School ◽  
Common Assumption ◽  
Central Java ◽  
The Social ◽  
The Common

This paper concerns the social and ritual construction of social identities at Pondok Pesantren Madrasah Wathoniyah Islamiyah (PPMWI), a theologically Wahhabi oriented pesantren (traditional Islamic school) in Central Java, Indonesia. We focus on the inter-play of religious and secular symbols in the school’s graduation ceremonies (wisuda) for secondary school students and the ways it contributes to the construction of individual and social identities. Our analysis builds on Turner’s studies of the processual logic of rites of passage, Moore and Meyerhoff’s distinction between religious and secular ritual and Tambiah’s application of the Piercian concept of indexical symbols to the analysis of ritual. Theoretically we will be concerned with ritual, cognitive and social processes involved in the construction of religious identities. Empirically, we critique the common assumption that Salafi, and more specifically, Wahhabi, religious teachings contribute to the construction of exclusivist identities, social conflict and violence. In the case we are concerned with, religious tolerance and non-violence are among the defining features of Wahhabi identity.[Tulisan membahas konstruksi identitas ritual dan sosial pada sebuah pesantren yang berorientasi teologi Wahhabi, yaitu Pondok Pesantren Madrasah Wathoniyah Islamiyah (PPMWI). Diskusi akan difokuskan pada saling silang simbol-simbol agama dan sekuler dalam peringatan wisuda siswa menengah pertama serta signifikansinya dalam konstruksi identitas sosial dan individual. Analisis tulisan ini berdasarkan studi Turner mengenai logika proses dalam daur ritus (the processual logic of rites of passage), pembagian ritual agama dan sekuler oleh Moore dan Meyerhoff serta konsep Piercian mengenai indek simbolis dalam ritual oleh Tambiah. Secara teoritis, artikel ini akan mendiskusikan ritual, kognisi, dan proses sosial yang menjadi bagian dalam konstruksi identitas agama. Selain itu, penulis juga melakukan kritik terhadap pandangan umum mengenai Wahhabi yang dituduh sebagai identitas ekslusif, biang-kerok konflik sosial dan kekerasan. Penulis menemukan sebaliknya, bahwa toleransi antar agama dan anti-kekerasan adalah salah satu ciri identitas Wahhabi.]

Evolutionary social science beyond culture

2006 ◽  
Vol 29 (4) ◽  
pp. 356-356
Author(s):  
Harold Kincaid
Keyword(s):  
Social Sciences ◽  
Natural Selection ◽  
Social Science ◽  
Social Processes ◽  
The Social ◽  
Social Explanations ◽  
The Common

Mesoudi et al.'s case can be improved by expanding to compelling selectionist explanations elsewhere in the social sciences and by seeing that natural selection is an instance of general selectionist process. Obstacles include the common use of extreme idealizations and optimality evidence, the copresence of nonselectionist social processes, and the fact that selectionist explanations often presuppose other kinds of social explanations.

scholarly journals Slow Disaster in the Anthropocene: A Historian Witnesses Climate Change on the Korean Peninsula

Daedalus ◽  
2020 ◽  
Vol 149 (4) ◽  
pp. 192-206
Author(s):  
Scott Gabriel Knowles
Keyword(s):  
Climate Change ◽  
Korean Peninsula ◽  
Crucial Role ◽  
Social Processes ◽  
Historical Narratives ◽  
Social Production ◽  
The Social ◽  
A Site ◽  
Historical Methods

Despite their seeming reluctance to engage in the politics of the now, historians have a crucial role to play as witnesses to climate change and its attendant social injustices. Climate change is a product of industrialization, but its effects are known in different geographical and temporal scales through the compilation and analysis of historical narratives. This essay explores modes of thinking about disasters and temporality, the Anthropocene, and the social production of risk – set against a case study of the Korean DMZ as a site for historical witnessing. Historical methods are crucial if we are to investigate deeply the social processes that have produced climate change. A “slow disaster in the Anthropocene” approach might show the way forward.

A Failure of Modernization: Police Reform, The “Common Good,” and Serfdom In Eighteenth-Century Russia

2015 ◽  
Vol 42 (3) ◽  
pp. 249-271
Author(s):  
Hugh D. Hudson
Keyword(s):  
Eighteenth Century ◽  
Social Relations ◽  
Social Order ◽  
Common Good ◽  
Max Weber ◽  
Political Organization ◽  
The Common Good ◽  
The Social ◽  
The Common ◽  
The Creation

For Russian subjects not locked away in their villages and thereby subject almost exclusively to landlord control, administration in the eighteenth century increasingly took the form of the police. And as part of the bureaucracy of governance, the police existed within the constructions of the social order—as part of social relations and their manifestations through political control. This article investigates the social and mental structures—the habitus—in which the actions of policing took place to provide a better appreciation of the difficulties of reform and modernization. Eighteenth-century Russia shared in the European discourse on the common good, the police, and social order. But whereas Michel Foucault and Michael Ignatieff see police development in Europe with its concern to surveil and discipline emerging from incipient capitalism and thus a product of new, post-Enlightenment social forces, the Russian example demonstrates the power of the past, of a habitus rooted in Muscovy. Despite Peter’s and especially Catherine’s well-intended efforts, Russia could not succeed in modernization, for police reforms left the enserfed part of the population subject to the whims of landlord violence, a reflection, in part, of Russia having yet to make the transition from the feudal manorial economy based on extra-economic compulsion to the capitalist hired-labor estate economy. The creation of true centralized political organization—the creation of the modern state as defined by Max Weber—would require the state’s domination over patrimonial jurisdiction and landlord control over the police. That necessitated the reforms of Alexander II.

scholarly journals Marxist psychology: a research paradigm whose time has come

2012 ◽  
Vol 29 (1) ◽  
pp. 3-11 ◽  
Author(s):  
Mohamed Elhammoumi
Keyword(s):  
Social Relations ◽  
Real Life ◽  
Substantial Contribution ◽  
Social Production ◽  
Historical Perspectives ◽  
The Social ◽  
Creative Force ◽  
Psychological Functions ◽  
The Individual ◽  
Stock Of Knowledge

This paper seeks to retrieve Marx's ideas about the development of psychology. It offers historical perspectives on different attempts to create a Marxist psychology that shed light on its scope and trajectory. According to Marx, concrete social and material real life play a key role in the development of human psychological functions. Later, Vygotsky, Wallon, Politzer, Leontiev, Luria, Sève among others built on Marx's ideas. These psychologists suggested that individual psychological functions are formed and shaped in concrete, cultural, social, historical circumstances, and pictured an organizing, creative force driving individual activity (instead of behavior). Marxist psychology is the study of the social individual within social relations of production. In a Marxist sense, the emphasis is placed on production, both material and social as the essence of social relations. Hence, psychology cannot be dealt with in an abstract, private and individual manner as the capitalist mode of production would want, but must be seen in terms of the social individual that is formed, structured, and shaped within the social relations of a production framework. In this context, the social production of the individual (as developed in Marx's Die Grundrisse) signifies social relations between people connected with concrete common real social conditions and material production. Production, both social and material, is the totality of social relations. In the process of production, social individuals act not only upon nature but also upon one another, they enter into a definite rich web of connections and relations to one another. Marx's writings encompassed the fields of psychology and made a substantial contribution to the stock of knowledge about human nature processes. Marx never wrote a full-length treatise on psychology, though his own work is the outstanding example of psychological conceptualizations. This paper stresses the decisive relevance of Marx's psychological conceptions for a paradigm shift whose time has come.

scholarly journals Kontestasi antar orang asli Papua terhadap hak pertuanan di Kaimana

2016 ◽  
Vol 29 (2) ◽  
pp. 75
Author(s):  
Cahyo Pamungkas
Keyword(s):  
Ethnic Identity ◽  
Ethnic Groups ◽  
Social Relations ◽  
Analytical Framework ◽  
The Political ◽  
Left Behind ◽  
The Social ◽  
Customary Rights ◽  
Definition Of ◽  
The City

This article is addressed to describe the social relations within the Papuan ethnic groups and between Papua native and migrants concerning some customary rights in Kaimana district. This research describes the struggle of inland and beach tribes in fighting for customary rights of land in Kaimana. Moreover, it captures the respond of migrants in dealing with the customary right. This study shows the recognition of the the eldest ethnic in Kaimana is a strategy and discourse constructed by Papua ethnic groups that have felt marginalized while migrants have taken their resources. This right could be understood as the need for recognition of Papua ethnic groups. The most important issue is not who the native of Kaimana is, but what the proper ways to give recognition to Papua ethnic groups which had been left behind in development are. The relation between the Papua natives and migrants in Kaimana is not complicated as the migrants have no privileges in the political contestation. However, these relationship are affected by the differences in religious affiliations. The Muslim Papua ethnic groups generally have a closer relationship with the Muslim migrants. The analytical framework of this study using the theoretical framework of identity and ethnicity to look at the issue. Does the definition of identity and ethnicity according to sociological theories are still relevant to understanding the issue of claims of ethnic identity in the city of Kaimana.

Going to the Fraternity Feast: Commensality and Social Relations in Late Medieval England

1994 ◽  
Vol 33 (4) ◽  
pp. 430-446 ◽  
Author(s):  
Gervase Rosser
Keyword(s):  
Fifteenth Century ◽  
Social Relations ◽  
Voluntary Association ◽  
The Social ◽  
Medieval Europe ◽  
History Of ◽  
Late Twentieth ◽  
The Common ◽  
Late Medieval England ◽  
Late Twentieth Century

In the history of medieval ideas about community, a prominent place must be accorded to the fraternity, or guild. This type of voluntary association, found throughout medieval Europe, frequently applied to itself the name of communitas. The community of the guild was not, however, a simple phenomenon; it invites closer analysis than it has yet received. As religious clubs of mostly lay men and (often) women, the fraternities of medieval Christendom have lately been a favored subject among students of spirituality. Less interest, however, has recently been shown in the social aspects of the guilds. One reason for this neglect may be precisely the communitarian emphasis in the normative records of these societies, which most late twentieth-century historians find unrealistic and, perhaps, faintly embarrassing. But allowing, as it must be allowed, that medieval society was not the Edenic commune evoked in fraternity statutes, the social historian is left with some substantial questions concerning these organizations, whose number alone commands attention: fifteenth-century England probably contained 30,000 guilds. Why were so many people eager to pay subscriptions—which, though usually modest, were not insignificant—to be admitted as “brothers” and “sisters” of one or more fraternities? Who attended guild meetings, and what did they hope to achieve by doing so? What social realities gave rise to the common language of equal brotherhood? This essay is intended to shed some light on these questions by focusing on what for every guild was the event which above all gave it visible definition: the annual celebration of the patronal feast day.

The production of space at Nineveh

Iraq ◽  
2004 ◽  
Vol 66 ◽  
pp. 187-197 ◽  
Author(s):  
Stephen Lumsden
Keyword(s):  
Social Relations ◽  
Active Role ◽  
Alternative View ◽  
Social Production ◽  
Production Of Space ◽  
Social Scientists ◽  
Spatial Production ◽  
The Social ◽  
Objectively Measured

Space, or spatiality, has generally been relegated to the background by historians and social scientists (Soja 1989). The Cartesian worldview demands a separation between thinking and the material world, between mind and matter. In this view space is seen simply as something that can be objectively measured, an absolute, a passive container (Merrifield 1993: 518).An alternative view, propounded mainly by postmodern geographers, regards space as a “medium rather than a container for action”, something that is involved in action and cannot be divided from it (Tilley 1994: 10). Space is not an empty, passive container, but an active process that is both constituted and constitutive (Merrifield 1993: 521). So, in this view the social, historical, and the spatial are interwoven dimensions of life (Soja 1999: 263–4). History and society are not understood if space is omitted; there is, in fact, no unspatialised social reality (Soja 1989: 131–7; 1996: 46, 70–6).The philosopher Henri Lefebvre's concept of the social production of space plays an important part in this latter view of the active role of space in social processes. Lefebvre criticises the notion that space is transparent, neutral and passive, and formulates in its place an active, operational and instrumental notion of space (Lefebvre 1991: 11). He argues that it is the spatial production process that should be the object of interest rather than “things” in space, and that space is both a medium of social relations and a material product that can affect social relations (Lefebvre 1991: 36–7; Gottdiener 1993).

scholarly journals A Capability Approach to Understanding Sport for Social Inclusion: Agency, Structure and Organisations

2017 ◽  
Vol 5 (2) ◽  
pp. 150-158 ◽  
Author(s):  
Naofumi Suzuki
Keyword(s):  
Social Relations ◽  
Social Inclusion ◽  
Capability Approach ◽  
Leisure Activities ◽  
Social Processes ◽  
Macro Level ◽  
The Social ◽  
Micro Level ◽  
Inclusive Society

Despite the global diffusion of the term social inclusion, as well as the use of sport to promote it, questions have been raised regarding the extent to which sport is able to contribute to transforming the exclusive nature of the social structure. The lack of analytical clarity of the concept has not helped to address these questions. This article proposes a conceptual framework based on Amartya Sen’s capability approach, considering social exclusion as the denial of social relations that leads to serious deprivation of important capabilities. A person’s capabilities could potentially be improved through micro-, meso-, and macro-level social processes. At the micro level, sport-based social inclusion programmes could offer such social relations to varying degrees, though sport’s values are only relative to other leisure activities. The scale of impact depends primarily on the meso-level processes, in which the size and quality of each programme can be improved through organisational learning, and secondarily on the macro-level processes whereby the organisational population is institutionalised. It is argued that more research needs to be done on the meso and macro levels, as they are concerned with the ultimate potential of sport to facilitate structural transformation towards more socially inclusive society.

Some Principal Concerns in the Shaping of Sociology

2005 ◽  
Keyword(s):  
Social Sciences ◽  
Research Methods ◽  
Social Relations ◽  
General Framework ◽  
Source Material ◽  
Human Society ◽  
Common Concern ◽  
The Social ◽  
The Common ◽  
Areas Of Concern

This chapter highlights some of the central themes that are relevant to discussions on sociology and seem to be the principal areas of concern. It examines the issues of disciplinarity, globalization, source material and the division between quality and quantity in research methods. There have been arguments that it is important to distinguish between the intellectual differentiation of scientific activities and the disciplinary divisions through which they are pursued. Nevertheless, there is a sense in which sociology can be distinguished from other social sciences. There is a general framework of ideas about social relations that may be the common concern of the social sciences but is the particular concern of sociology. This centres on the idea of what it is to talk about human ‘society’ in all its complexity.

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