Dividual Subjectivation in World Society

Glimpse ◽  
2021 ◽  
Vol 22 (1) ◽  
pp. 76-80
Author(s):  
Michaela Ott ◽  
Keyword(s):  
Cultural Practices ◽  
World Society

Today, new insights into our interdependency with biotic masses, ecological ensembles, and technological and cultural practices in a growing world society all create the need to redefine human subjectivation. Since the so-called individual cannot be separated from these different involvements without endangering his/her existence, we should rethink our self-understanding in terms of the ‘undivided’ person and recognize that this concept expresses a misleading negation of our inevitable participations. It should therefore be replaced by the modified term ‘dividuation’, which endeavours to indicate our multidirectional and often ambivalent forms of entanglement and involuntary co-constitution by technological, cultural or even non-human ‘others’. The ever-specific dividuation has to be recognized and moderated in order to keep up our cohesion and psychophysical metastability.

Social epistemic actions

2020 ◽  
Vol 43 ◽  
Author(s):  
Giovanni Pezzulo ◽  
Laura Barca ◽  
Domenico Maisto ◽  
Francesco Donnarumma
Keyword(s):  
Social Interaction ◽  
Joint Action ◽  
Niche Construction ◽  
Cultural Practices ◽  
Learning Processes ◽  
Epistemic Actions ◽  
Target Article ◽  
Online Social Interaction

Abstract We consider the ways humans engage in social epistemic actions, to guide each other's attention, prediction, and learning processes towards salient information, at the timescale of online social interaction and joint action. This parallels the active guidance of other's attention, prediction, and learning processes at the longer timescale of niche construction and cultural practices, as discussed in the target article.

Pembinaan Semula Peradaban Komuniti Cina Muslim Berasaskan Dialog Antara Agama: Pengalaman di Terengganu dan Brunei

Sains Insani ◽  
2019 ◽  
Vol 4 (1) ◽  
pp. 77-84
Author(s):  
Azarudin Awang ◽  
Azman Che Mat ◽  
Sophian Ramli
Keyword(s):  
Cultural Practices ◽  
Family Members ◽  
Interfaith Dialogue ◽  
Chinese Community ◽  
Cultural Life ◽  
Muslim Communities ◽  
Muslim Family

Bagi sesebuah negara yang mempunyai etnik pelbagai anutan kepercayaan dan perbezaan amalan budaya, dialog antara agama berperanan membetulkan semula kekaburan dalam kehidupan beragama dan berbudaya. Melalui peranan Saudara Baru, dialog antara agama mampu menjadi medan bagi menjelaskan kebenaran tentang agama Islam kepada masyarakat bukan Muslim dan pelaksanaan amalan budaya asal kepada Muslim asal. Objektif kajian ini ialah melihat pengalaman pelaksanaan dialog antara agama di Terengganu dan relevansi dalam kehidupan beragama di negara Brunei. Metode kajian ini menggunakan kajian dokumen yang menyentuh komuniti Cina Muslim di Terengganu dan Brunei. Pengalaman pelaksanaan dialog antara agama di Terengganu dan negara Brunei memperlihatkan dialog antara agama mampu membetulkan salah faham dan selanjutnya mengendurkan ketegangan hubungan antara agama dan budaya antara komuniti Saudara Baru, ahli keluarga bukan Muslim dan masyarakat Muslim asal. Biarpun begitu, adalah dicadangkan agar kajian yang menyentuh dialog antara agama perlu diperkukuhkan sebagai medium membina semula peradaban memandangkan penduduk di kedua-dua lokasi ini terdiri daripada berbilang etnik dan agama sedangkan pada masa yang sama masalah yang menyentuh hubungan antara agama sentiasa timbul. Abstract: For a country with diverse ethics of beliefs and cultural practices, interfaith dialogue plays a role to redefine ambiguity in religious and cultural life. Through the role of the New Muslim (Muslim Convert), interfaith dialogue can become a medium to explain the truth about Islam to the non-Muslims and the implementation of real cultural practices to the others Muslim. The objective of this study is to examine the experience of interfaith dialogue in Terengganu and in Brunei. The method of this study is being conducted in document research that related with the Muslim Chinese community in Terengganu and Brunei. In addition, interviews with people involved in the management of New Muslims also carried out. The experience of interfaith dialogue in Terengganu and Brunei shows that dialogue capable explains misunderstandings and further loosening the tension between religion and culture among New Muslims, non-Muslim family members and Muslim communities. However, it is recommended that studies on interfaith dialogue should be strengthened as a medium for rebuilding civilization as the residents of both locations are multi-ethnic and religious while at the same time the problem of interreligious persists.

Hopscotch Modernism: On Everyday Life and the Blurring of Art and Social Science

2006 ◽  
Vol 2 (1) ◽  
pp. 70-79 ◽  
Author(s):  
Ben Highmore
Keyword(s):  
Twentieth Century ◽  
Social Science ◽  
Everyday Life ◽  
Systematic Study ◽  
Cultural Practices ◽  
Health Centre ◽  
Small Scale ◽  
Modernist Literature ◽  
The Everyday ◽  
Point Of Departure

From a remarkably innovative point of departure, Ben Highmore (University of Sussex) suggests that modernist literature and art were not the only cultural practices concerned with reclaiming the everyday and imbuing it with significance. At the same time, Roger Caillois was studying the spontaneous interactions involved in games such as hopscotch, while other small scale institutions such as the Pioneer Health Centre in Peckham, London attempted to reconcile systematic study and knowledge with the non-systematic exchanges in games and play. Highmore suggests that such experiments comprise a less-often recognised ‘modernist heritage’, and argues powerfully for their importance within early-twentieth century anthropology and the newly-emerged field of cultural studies.

The Beginnings of Islam in Afghanistan

2017 ◽  
Author(s):  
Arezou Azad
Keyword(s):  
Paradigm Shift ◽  
Political System ◽  
Cultural Practices ◽  
Eighth Century ◽  
Religious Context ◽  
Early Islam ◽  
History Of ◽  
Initial Conversion ◽  
The Way

Covering the period from 709 to 871, this chapter traces the initial conversion of Afghanistan from Zoroastrianism and Buddhism to Islam. Highlighting the differential developments in four regions of Afghanistan, it discusses the very earliest history of Afghan Islam both as a religion and as a political system in the form of a caliphate.  The chapter draws on under-utilized sources, such as fourth to eighth century Bactrian documents from Tukharistan and medieval Arabic and Persian histories of Balkh, Herat and Sistan. In so doing, it offers a paradigm shift in the way early Islam is understood by arguing that it did not arrive in Afghanistan as a finished product, but instead grew out of Afghanistan’s multi-religious context. Through fusions with Buddhism, Zoroastrianism, early Abrahamic traditions, and local cult practices, the Islam that resulted was less an Arab Islam that was imported wholesale than a patchwork of various cultural practices.

The Transnational Women's Rights Movement and the World Economy

2020 ◽  
Vol 6 (2) ◽  
pp. 145-173 ◽  
Author(s):  
Heidi E. Rademacher
Keyword(s):  
Women's Rights ◽  
Small Body ◽  
World System ◽  
World Society ◽  
Women’S Rights ◽  
Social Movement Organizations ◽  
Global Movement ◽  
Negative Effect ◽  
Society Perspective ◽  
The Impact

Promoting the ratification of the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) was a key objective of the transnational women's movement of the 1980s and 1990s. Yet, few studies examine what factors contribute to ratification. The small body of literature on this topic comes from a world-society perspective, which suggests that CEDAW represented a global shift toward women's rights and that ratification increased as international NGOs proliferated. However, this framing fails to consider whether diffusion varies in a stratified world-system. I combine world-society and world-systems approaches, adding to the literature by examining the impact of women's and human rights transnational social movement organizations on CEDAW ratification at varied world-system positions. The findings illustrate the complex strengths and limitations of a global movement, with such organizations having a negative effect on ratification among core nations, a positive effect in the semiperiphery, and no effect among periphery nations. This suggests that the impact of mobilization was neither a universal application of global scripts nor simply representative of the broad domination of core nations, but a complex and diverse result of civil society actors embedded in a politically stratified world.

Mainstreaming Third-Gender Healers: The Changing Perceptions of South Asian Hijras

2013 ◽  
Vol 9 ◽  
Author(s):  
Pooja Jagadish
Keyword(s):  
South Asian ◽  
Cultural Practices ◽  
Media Representations ◽  
Cultural Significance ◽  
Gender Group ◽  
Media Attention ◽  
Religious Significance ◽  
British Rule ◽  
False Identity ◽  
Third Gender

Mainstreaming is the act of bringing public light to a population or issue, but it can have a deleterious impact on the individuals being discussed. Hijras comprise a third-gender group that has long had cultural and religious significance within South Asian societies. Described as being neither male nor female, hijras were once called upon for their religious powers to bless and curse. However, after the British rule and in the wake of more-recent media attention, the hijra identity has been scrutinized under a harsh Western gaze. It forces non-Western populations to be viewed in terms of binaries, such as either male or female, and it classifies them by inapplicable Western terms. For example, categorizing a hijra as transgendered obfuscates the cultural significance that the term hijra conveys within their societies. Furthermore, media representations of hijras cause consumers to view themselves as more natural, while hijras become objectified as occupying a false identity. This has caused them to be pigeonholed within the very societies that once legitimated their existence and respected them for their powers. With their cultural practices being seen as outmoded, and their differences from Western people be- ing pointed out in the news and on television, hijras have faced significant discrimination and ridicule. After providing a discussion of relevant Western and non-Western concepts, I seek to describe hijras and the effects of mainstreaming on their lives. Finally, I offer a critique of cur- rent research on this population and provide solutions to improve their plight.

Cultures in Motion

2013 ◽  
Keyword(s):  
New York ◽  
Late Antiquity ◽  
Social Space ◽  
Cultural Practices ◽  
Medical Knowledge ◽  
Modern China ◽  
African Dance ◽  
Surprising Effect ◽  
Musical Practices ◽  
Labor Networks

This book offers new conceptual vocabularies for understanding how cultures have trespassed across geography and social space. From the transformations of the meanings and practices of charity during late antiquity and the transit of medical knowledge between early modern China and Europe, to the fusion of Irish and African dance forms in early nineteenth-century New York, the book follows a wide array of cultural practices through the lens of motion, translation, itinerancy, and exchange, extending the insights of transnational and translocal history. The book challenges the premise of fixed, stable cultural systems by showing that cultural practices have always been moving, crossing borders and locations with often surprising effect. The chapters offer striking examples from early to modern times of intrusion, translation, resistance, and adaptation. These are histories where nothing—dance rhythms, alchemical formulas, musical practices, feminist aspirations, sewing machines, streamlined metals, or labor networks—remains stationary.

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