scholarly journals Guy Debord'un "Gösteri Toplumu" Adlı Çalışması Bağlamında Mekân ve Modanın Tüketim Unsuru Olarak İncelenmesi / The Examination of Space and Fashion as a Component of Consumption in the Context of "Society of Spectacles" of Guy Debord

2017 ◽  
Vol 6 (3) ◽  
pp. 818 ◽  
Author(s):  
Sevde Kaya
Keyword(s):  
Social Relations ◽  
Leisure Time ◽  
Daily Life ◽  
Social Scientists ◽  
Daily Lives ◽  
Future Studies ◽  
The Social ◽  
Financial Issue ◽  
The Will ◽  
Set Up

<p><strong>Abstract</strong></p><p>Since the occurance of the concept of consumption, it has been discussed by a number of theorists. In these works, the concept of consumption has been analyzed in many different ways. Even though the consumption concept is a very financial issue, the social scientists have done some studies about consumption. In this work, I will examine the consumption perception of Guy Debord who is an influential figure for several future studies and who is a preminent actor among other consumption theorists. Debord states that the consumption is imposed to individuals via virtual reality and it is presented to the daily lives of individuals in a very pragmatic way. Debord calls the communities in which people give priority to consumption upon arranging the social relations as ‘society of spectacles’.</p><p>Debord relates the concept of spectacle to the consumption. He suggests that spectacle manipulates the daily life and increases the will to consume and passivates individuals. The concept of spectacle has grown with the emergence of the leisure time and has been directed to daily pratic after the places were related to consumption. In this work, the relation between spectacle and consumption that Debord set up is examined. In the work, it is deduced that in order to accelerate the consumption, spectacle utilizes some areas such as mass media, place and fashion.</p><p><strong>Öz</strong></p><p>Tüketim kavramı ilk ortaya çıktığı andan beri birçok kuramcı tarafından tartışılmıştır. Bu çalışmalar tüketim kavramını çok farklı yönleriyle ele almıştır. Tüketim kavramı iktisadi bir konu olsa da sosyal bilimciler de tüketim ile ilgili çalışmalar yapmıştır. Bu çalışmada tüketim kuramcıları arasında önemli bir yer tutan ve fikirleri gelecek araştırmalar için esin kaynağı olan Guy Debord’un tüketim anlayışı incelenecektir. Debord, tüketimin sanal bir gerçeklik yoluyla bireylere dayatıldığını ve bu dayatmaların son derece pratik yollarla bireylerin gündelik hayatlarına sunulduğunu ifade etmektedir. Debord bireylerin pasifleştiği ve tüketimin toplumsal ilişkileri düzenlemede temel etken olduğu toplumlara “gösteri toplumu” adını vermiştir.</p><p>Debord gösteri kavramı ile tüketim arasında ilişki kurmuştur. Gösterinin gündelik hayatı manipüle ettiğini, tüketim arzusunu arttırdığını ve bireyleri pasifleştirdiğini belirtmiştir. Gösteri kavramı boş zamanın ortaya çıkması ile filizlenmiş, mekânların tüketime eklemlenmesi ile gündelik pratiğe aktarılmıştır. Bu çalışmada, Debord’un gösteri ile tüketim arasında kurduğu ilişki incelenmiştir. Gösterinin tüketimi hızlandırmak için kitle iletişim araçları, mekân ve moda gibi alanlara başvurduğu tespit edilmiştir.</p>

scholarly journals Co-Housing Response to Social Isolation of COVID-19 Outbreak, with a Focus on Gender Implications

2021 ◽  
Vol 13 (13) ◽  
pp. 7203
Author(s):  
Emanuele Giorgi ◽  
Lucía Martín Martín López ◽  
Rubén Garnica-Monroy ◽  
Aleksandra Krstikj ◽  
Carlos Cobreros ◽  
...  
Keyword(s):  
Social Isolation ◽  
Social Relations ◽  
Daily Life ◽  
Social Impacts ◽  
Research Projects ◽  
Open Spaces ◽  
Daily Lives ◽  
Social Distancing ◽  
Design Considerations ◽  
Social Habits

COVID-19 forced billions of people to restructure their daily lives and social habits. Several research projects have focused on social impacts, approaching the phenomenon on the basis of different issues and scales. This work studies the changes in social relations within the well-defined urban-territorial elements of co-housing communities. The peculiarity of this research lies in the essence of these communities, which base their existence on the spirit of sharing spaces and activities. As social distancing represented the only effective way to control the outbreak, the research studied how the rules of social distancing impacted these communities. For this reason, a questionnaire was sent to 60 communities asking them to highlight the changes that the emergency imposed on the members in their daily life and in the organization of common activities and spaces. A total of 147 responses were received and some relevant design considerations emerged: (1) the importance of feeling part of a “safe” community, with members who were known and deemed reliable, when facing a health emergency; and (2) the importance of open spaces to carry out shared activities. Overall, living in co-housing communities was evaluated as an “extremely positive circumstance” despite the fact that the emergency worsened socialization.

Youthful socialities in Australia’s urban multiculture

Urban Studies ◽  
2016 ◽  
Vol 55 (3) ◽  
pp. 605-622 ◽  
Author(s):  
Anita Harris
Keyword(s):  
Young People ◽  
Social Relations ◽  
Daily Life ◽  
Daily Lives ◽  
Capital Cities ◽  
Friendship Relations ◽  
Harmonious Community ◽  
Ways Of Being ◽  
Very High ◽  
High Diversity

This article considers the function of friendship as a form of urban relation for young people living in working class areas of Australia’s multicultural capital cities. These neighbourhoods are characterised by very high diversity, significant socioeconomic disadvantage and large youth populations, and over the last five years many have received the largest influx of refugees and migrants of any Australian municipality. Against this backdrop, this article investigates the ways that sociality is produced amongst young people of many backgrounds who must constantly negotiate interethnic propinquity in their daily lives. It explores how young people create ways of being together beyond and beneath the imperatives of formal social cohesion initiatives to participate in harmonious community-making. It argues that everyday forms of convivial co-habitation are produced and regulated through friendship relations and networks that embed mix in daily life, and these can serve to recognise and manage, rather than eliminate, intensity, conflict and ambivalence. It suggests that such practices of sociality complicate mainstream policy endeavours, and can offer some important and hopeful ways to expand theorisation of social relations in the multicultural city.

scholarly journals THE EFFECT OF DAILY LIFE TRACES DUE TO CULTURAL CHANGE ON FIKRET MUALLA'S ART

2021 ◽  
Vol 10 (86) ◽  
Keyword(s):  
Cultural Change ◽  
Social Life ◽  
Cultural Difference ◽  
Daily Life ◽  
Relevant Literature ◽  
Human Beings ◽  
Daily Lives ◽  
The People ◽  
The Social ◽  
Short Time

Culture is the values that constitute the unity of life, thought and belief that a society creates in the historical and social development process. These values, which determine the lifestyle of a nation, people and society, have been passed down from generation to generation. The unique life models, art, morality, laws and order of the society determine the culture of that society and shape the daily lives of the people who make up the society. When the social structure and life of different nations are examined, it is noteworthy that the cultures differ significantly and diverge from each other. While human beings adapt to all kinds of changes with the instinct of survival, they consciously or unconsciously keep pace with their social life in order to continue their social life within the changing cultural structure. Fikret Mualla, a Turkish painter, was born in 1903, until his mid-thirties naturally lived and produced works by being influenced by Turkish culture and society. Although he went abroad for a short time many times during this period, he went to Paris in 1939 and lived there for twenty-six years. During this long period, his art, like himself, was influenced by the culture he lived in, and he reflected the daily life in Paris and artistic expression forms on his works. Cafes, circuses and streets in Paris have become the main subject of the artist's works. To analyze the effects of contemporary life in the context of cultural change through artists and works of art; It is aimed to contribute to the relevant literature by examining the changes brought by the French culture and life in Fikret Mualla's works. In addition, it is aimed to examine how the cultural difference affects the works of the artist in question in terms of subject and technique. Qualitative research methods and techniques were used in the study in which general scanning model was used. Keywords: Culture, Turkish Art, Fikret Mualla

scholarly journals Ecological Family Agriculture Held In Remígio, PB, Brazil:

2019 ◽  
Vol 7 (4) ◽  
pp. 249-265
Author(s):  
Janice Rodrigues Placeres Borges ◽  
Alexandra Leite Faria
Keyword(s):  
Social Relations ◽  
Structured Interview ◽  
Labour Unions ◽  
Rural Workers ◽  
Family Farmers ◽  
The Social ◽  
Reflexive Practice ◽  
The Rich ◽  
Set Up

This article describes, identify and analyze the social and technological, innovation and the production of knowledge among the family farmers syndicated in the municipality of Remígio, Paraíba’s State, located in the Brazilian semi-arid and belonging to the so-called Polo da Borborema - a network of labour unions and rural workers. The said Polo has been practising innovation in ecological-based agriculture and with an emphasis on existing social relations, knowledge and local expertise. Thus, the case study and the qualitative approach were chosen. The collection of the data was carried out through a half-structured interview with farmers. The main results indicate that ecological agriculture practiced in the municipality of Remígio is an advanced process of local and private development. The local and particular aspect refers to the important feature that is the aspect of providing innovation from the experimentation and the necessity of each farmer, respecting their particularity and knowing. This process of producing knowledge and innovations is mainly based on the reflexive practice and the contextualization of knowledge through daily and informal processes of innovation. As important innovations that arise through these processes, there were several techniques and actions deployed, such as seed bank, solidarity rotary funds, among others, that take on innovative role, awareness and the growing change in Thought of the farmers. Some of these innovations are set up as "novelties", since they are based on external models. It is concluded by reaffirming the rich process of innovations and knowledge produced by these ecological farmers in communion with their old acquaintances allied to those brought by the Polo da Borborema, reaffirming and valuing the identities of these farmers

scholarly journals Teorie sociologiche alla prova

2009 ◽  
Keyword(s):  
Social Relations ◽  
Daily Life ◽  
Point Of View ◽  
Research Experience ◽  
Sociological Knowledge ◽  
Strategic Objectives ◽  
Social Agent ◽  
The Social ◽  
The Subject ◽  
Intellectual Integrity

Intellectual integrity and a challenge to rhetoric are the two strategic objectives of those who take up the hazardous path of sociological knowledge. This book does not presume to respond fully, but at least attempts to target these aims. The fruit of many years' teaching and research experience, it adopts a line of interpretation that highlights the point of view of the social agent considered in his close, symbiotic and procedural relation with the society in which he acts; this society is not abstract and generic but explored and construed in the tangible dimension of daily life and social relations. The book is organised with a practically identical layout in all the chapters: in dialogue format it proceeds from the identification of the categories central to the issue addressed through to its empirical application/s, hinging the two together with contributions from the sociological school or writer most relevant to the subject in question.

scholarly journals FESTAS POPULARES AMAZÔNICAS: traços de colonialidade nas tramas da pós-modernidade

2020 ◽  
Vol 4 (1) ◽  
pp. 17-36
Author(s):  
Nair Santos Lima ◽  
Otacílio Amaral Filho
Keyword(s):  
Social Relations ◽  
Daily Life ◽  
Palabras Clave ◽  
Exploratory Approach ◽  
The Social ◽  
The Times ◽  
Popular Festivals

As festas populares amazônicas remontam os tempos do subjugo colonial na região, mas que ainda hoje se mantém, embora ressignificada. Concebem-se as festas como constituídas das relações sociais da comunidade, as quais Simmel (1983) denomina de sociabilidades. Este ensaio pretende identificar traços de colonialidade nos cantos-enredos das “tribos” Muirapinima e Munduruku, de Juruti e dos Bois Garantido e Caprichoso, de Parintins, no ano de 2019. De abordagem qualitativa e de objetivo exploratório, a pesquisa tem por base o audiovisual, portanto, de delineamento documental. Propõe-se, portanto, um olhar descolonial, a partir da experiência da colonialidade, observadas no cotidiano dessas populações nas festas na pós-modernidade.    PALAVRAS-CHAVE: Festas populares amazônicas; Colonialidade; Sociabilidade; Pós-modernidade.         ABSTRACT The Amazonian popular festivals date back to the times of colonial subjugation in the region, but still today they remain resignified. The festivals are conceived as constituted of the social relations of the community, which Simmel (1983) calls sociability. This essay aims to identify traces of coloniality in the plot-corners of the Muirapinima and Munduruku “tribes” of Juruti and Parintins' Bois Garantido and Caprichoso in 2019. Based on a qualitative and exploratory approach, the research is based on audiovisual, therefore, of documentary delineation. For that reason, we propose a decolonial look, based on the experience of coloniality, observed in the daily life of these populations in the feasts in postmodernity.  KEYWORDS: Amazon popular festivals; Coloniality; Sociability; Postmodernity.     RESUMEN Las fiestas populares amazónicas se remontan a los tiempos de la subyugación colonial en la región, pero aún hoy, aunque re-significados. Los partidos Las partes se conciben como constituidas por relaciones sociales de la comunidad, lo que Simmel (1983) llama sociabilidad. El objetivo de este ensayo es identificar las huellas de la colonialidad en las líneas argumentales de/ las "tribus" Muirapinima y Munduruku de Juris y Bois Garantido y Caprichoso de Parintins en 2019. Basado en un enfoque cualitativo y exploratorio, la investigación se basa en la delineación audiovisual y por lo tanto documental. Por lo tanto, se propone una mirada descolonial, basada en la experiencia de la colonialidad, observada en la vida cotidiana de estas poblaciones en las fiestas en la posmodernidad.   PALABRAS CLAVE: Fiestas populares amazónicas; Colonialidad; Sociabilidad; Posmodernidad.  

Sufism, Spirituality and Sustainability / Rethinking Islamic Mysticism through Contemporary Sociology

2010 ◽  
Vol 4 (1-2) ◽  
pp. 1-15 ◽  
Author(s):  
Kubilay Akman
Keyword(s):  
Social Relations ◽  
Daily Life ◽  
Ecological Crisis ◽  
Human Beings ◽  
Modern Life ◽  
Life Styles ◽  
The Social ◽  
The Subject ◽  
Contemporary Context ◽  
Modern Sense

People are looking for therapeutic ways to deal with the damaging rhythms and handicaps of modern life styles which threaten the physical, social and psychological endurance of human-beings. Reconsideration of "old" philosophies, ancient wisdom and spiritual/mystical paths in a contemporary context was among the solutions that were launched to overwhelm the modern sense of alienation in the second half of 20th Century and this tendency is still going on nowadays no comma at the first decade of 21st Century. Sufism has been one of the traditions from which modern individuals expected answers to their ontological dilemmas produced in daily life by the society, social relations, media and finally by themselves. The purpose of this paper is to discuss sociologically whether Sufism, the mystical, peaceful and tolerant way of Islam could be an answer to the social problems of modern societies. What is the social alternative of Sufi traditions regarding the contemporary issues such as: social and technological alienation, sustainable development and environmental/ecological crisis? This paper is an attempt to emphasize the possibilities of Sufism beyond spirituality, with a discussion based on the sociological conception of the subject.

Life in the city shadows: Work, identity and social status

2017 ◽  
Author(s):  
Daniel Briggs ◽  
Rubén Monge Gamero
Keyword(s):  
Social Status ◽  
Social Relations ◽  
Social Life ◽  
Daily Life ◽  
Moral Economy ◽  
Social Hierarchies ◽  
Work Identity ◽  
The Social ◽  
The Everyday ◽  
The City

Valdemingómez, however, revolves around its own norms and codes which defy and violate conventional everyday conceptions of normative behaviour. This congregation of crime, violence and victimization in a spatial and legal no-mans land like Valdemingómez means that grave misdemeanours occur without consequences and violence is normalized part of the everyday fabric of social life. For this reason, in Valdemingómez almost anything goes and this produces a series of tensions in the social hierarchies that are attached to cultural interactions in the area which permeate elements of work and labour, the moral economy, daily life and social relations. In this chapter, we take a detailed look at the cultural milieu of Valdemingómez and its operations, and show how people survive there and how the various players attempt to foster some self-respect from these harsh realities.

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).

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