Conflits liés aux pratiques religieuses et conséquences chez les populations Ebrié d’Anono M’Badon et Blockhaus (Côte d’Ivoire)

Les Ebriés1 ont adopté les églises Harriste, Méthodiste et Catholique, devenues des patrimoines culturels religieux. En dépit du contrôle social mis en œuvre pour y maintenir les fidèles, nombreux sont les Ebrié, qui ont opté pour les églises Évangéliques, ce qui a occasionné des conflits à Anono, M’Badon et Blockhaus. Cette étude analyse les conflits liés aux pratiques religieuses et leurs conséquences dans lesdits villages. La méthodologie de recherche, essentiellement qualitative, s’appuie sur 30 personnes interrogées au moyen d’un guide d’entretien semi-directif et d’une grille d’observation. L’étude présente les résultats de terrain. Elle indique d’abord que les pratiques religieuses à Anono, M’Badon et Blockhaus sont le sceau d’une affiliation à des religions révélées et une fidélité à une tradition locale. L’article montre ensuite les conflits de leadership pour l’appropriation et la structuration sociale des espaces villageois, les conflits de perception des pratiques culturelles et christianisées. Enfin, l’étude explique les conséquences, dont la reconstruction identitaire (recomposition de la gouvernance politique, sociale et culturelle, rupture de la sociabilité familiale et communautaire) liées aux conflits dans ces espaces sociaux. The Ebriés adopted the Harrist, Methodist and Catholic churches, which became religious cultural heritages. Despite the social control implemented to keep the faithful there, many are the Ebrié, who opted for the Evangelical churches, which caused conflicts in Anono, M’badon and Blockhaus. This study analyzes the conflicts linked to religious practices and their consequences in the said villages. The research methodology, which is essentially qualitative, is based on 30 people interviewed using a semistructured interview guide and an observation grid. The study presents the results from the field. First, it indicates that the religious practices at Anono, M’badon and Blockhaus are the seal of an affiliation with revealed religions and a fidelity to a local tradition. The article then shows the leadership conflicts for the appropriation and social structuring of village spaces, the conflicts of perception of cultural and Christianized practices. Finally, the study explains the consequences, including identity reconstruction (recomposition of political, social and cultural governance, breakdown of family and community sociability) linked to conflicts in these social spaces.

Ontology of the Multitude and Heterarchy of the Common

This paper explores ontology of multitude, reflecting the General Intellect theory by A. Negri, M. Lazzarato, P. Virno, M. Pasquinelli and others. General Intellect is used as a synonym of the cognitive capacity of society, that may either liberate it from capitalism or be exploited by the capitalistic organisation of society. In this paper, General Intellect is analysed as a property of a social connection structure, hereinafter referred to as heterarchy. The connection structure heterarchy forms different kinds of singularities, i.e. aggregations consisting of statistical repetitions of relations and individual egos creating values through their goal-setting and other intellectual activities. The article argues that though General Intellect may denote capacity for the self-organization of society to a certain extent, it is difficult to identify with the only particular institutional organisation or political regime. General Intellect manifests itself in any type of social structuring through self-organising processes

Social structuring and social network analysis (SNA): religion and the God node

This article links the theory of social structuring and the SNA (Social Network Analysis). We understand the emergence of religious networks as a more general process of social structuring. In the processes of structuring social networks, the connections are no longer random and become hierarchical and preferential links. Social structuring is associated with the models of random networks (ER); the greater or lesser degree of structuring, is a greater or lesser degree of randomness in the structuring of social ties. The concepts of real and potential connections are addressed, and ARS models are applied to the characterization of monotheism and polytheism. The nature of religious ties and normative networks is specified. Isomorphism of social structuring in politics and religion, and inter-religious conflict, are addressed.

Gendered Spaces in the Arab World

Gender spacing is an important concept in sociology. It refers to the process of segregating individuals and the use of physical spaces based on gender. There are considerable variations in gender roles and the sphere of activities between societies. This research paper describes the gendered spaces in the Arab world. It explores the critical causes of gender-specific use of physical spaces and changing trends in Arab societies. Traditionally, in most societies in the Arab world, women are given only a supportive or submissive role. While men use and control spaces in public spheres, the home is the sphere of activities for women. Social structuring and religious values are important reasons for the spatial segregation of males and females. However, the sphere of activities of women and their roles are getting changed. Several Arab states put considerable efforts to diffuse gendered spaces. Palestinian territory, Egypt, Kuwait, Jordan, Yemen, and the UAE are some of the examples where women are encouraged to occupy spaces in public spheres. Advanced education, changes in attitudes and perceptions, and women empowerment activities are significant reasons for diffusing gendered spaces in the Arab world.

Sociological and ethnopolitical aspects of state ethnic policy

The article presents the sociological and ethnological features (aspects) in the analysis of state ethnic politics. The possibilities of synthesis between sociological and ethnological methods in the process of analysis of state ethnic politics are determined. The relevance of the influence of sociological and ethnological aspects on the process of rational and prudent ethnic politics in the country in our time is analyzed. The definitions of sociology and ethnology and the sphere of their knowledge and scientific efficiency are given. Constructive derivatives during the synthesis of sociological and ethnological methods of cognition of society are found out. The work of foreign and Ukrainian scientists and researchers on state ethnic politics is considered. The historical process of the late nineteenth - twentieth centuries, which led humanity to the emergence of modern state-administrative issues and problems, is analyzed. The types of social structuring of societies and the social structure of modern Ukrainian society, which is considered to be the most acceptable and generally recognized, are defined as schemes. The ethnic structure of human society on the theory of ethnogenesis, proposed by LM Gumilev at the end of the twentieth century, and the author's vision of socio-ethnic structuring of societies in a schematic form are highlighted. The author presents a schematic view of one of the possible variants of the scientific vision of the ethno-social structuring of the societies of the world, including Ukrainian society. The logical definition of the important scientific term "nation" (nation) and the importance of universalizing the terminological and conceptual base in the analysis of national ethnic politics are presented. Conclusions have been made regarding the prospects for further development of public administration science.

Heterarchy of General Intellect

This paper explores the problem of General Intellect, which is analysed in the post-Operaismo intellectual movement. Reflecting the thinking of A. Negri, M. Lazzarato, P. Virno, M. Pasquinelli and others, General Intellect is given here as a synonym of society’s cognitive capacity that could either provide liberation from capitalism or be exploited by it. In this paper General Intellect is represented as a property of a social connection structure, called heterarchy. As a connection structure, heterarchy forms different kinds of singularities – finite objects composed of multiple social ties. These aggregations are made by statistical repetitions of relations and individual agents that make values through their goal setting and other intellectual activity. The main argument of the article is that although General Intellect may denote capacity for society’s self-organization, it is difficult to identify it with only one particular institutional organisation or political regime. General Intellect appears in any type of social structuring through self-organising processes.

El amor filial como práctica intersticial: Una etnografía digital

Frente a la normalización global del disfrute inmediato a través del consumo, la internacionalización del miedo y la ansiedad, el surgimiento de la "pos-verdad" y la desconfianza respecto de la política, un análisis sistemático del amor como práctica intersticial se evidencia como una huella clara para comprender las sociedades contemporáneas. La felicidad, la reciprocidad y el amor como prácticas sociales permiten una visión diferente del proceso de estructuración social que en la actualidad da forma al mundo entero. La sociología se enfrenta hoy con cientos de miles de prácticas inscriptas en los intersticios, en los pliegues y grietas de unas economías políticas de la moral que son desmentidas en tanto totalidad cerrada por esas mismas prácticas. El artículo busca hacer visible un conjunto diverso y complejo de "prácticas del querer", asociadas al amor filial, que se presentan en América Latina como respuesta a la desaparición de personas, el femicidio, la discriminación, la violencia estatal y muchos otros nodos de las matrices de conflicto actuales. A través de una etnografía digital en 6 países (México, Guatemala, Brasil, Uruguay, Chile y Argentina) se han podido registrar un conjunto de prácticas basadas en el amor que reconfiguran el mapa de las acciones colectivas y zonas de rechazo en contra de la normalización globalizada. El artículo finaliza enfatizando la necesidad de seguir indagando en torno a la reciprocidad y la confianza como otras prácticas intersticiales que pueblan las múltiples redes de respuesta a la planetarización capitalista.Faced with the global normalization of immediate enjoyment through consumption, the internationalization of fear and anxiety, the emergence of "post-truth" and distrust of politics, a systematic analysis of love as an interstitial practice is evidenced as a clear footprint to understand contemporary societies. Happiness, reciprocity and love as social practices allow a different vision of the process of social structuring that currently shapes the whole world. Sociology today faces hundreds of thousands of practices that are inscribed in the interstices, in the folds and crevices of a political economy of morality that is denied as a totality closed by those same practices. The article seeks to make visible a diverse and complex set of "practices of wanting", associated with filial love, that are presented in Latin America in response to the disappearance of people, feminicide, discrimination, state violence and many other nodes of the current conflict matrices. Through a digital ethnography in 6 countries (Mexico, Guatemala, Brazil, Uruguay, Chile and Argentina) it has been possible to register a set of practices based on love that reconfigure the map of collective actions and areas of rejection against the globalized normalization. It ends by emphasizing the need to continue investigating around reciprocity and trust as other interstitial practices that populate the multiple networks of response to capitalist planetarization.