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Living in a Post-Traditional Society
... Next, I ask, if one agrees that post-truth is not in the first instance an epistemological problem but one of affect, perception, and trust, then what kind of populism concept would permit a conceptual crossroads (instead of parallel) and what knowledge could emerge from that meeting? Influencing both phenomena, there is no "generalized trust" in traditional news media, social media, government, political parties, and so forth; codes of mediated trustworthy authority must be performed-again and again (Giddens, 1994). Both post-truth and populism studies tend to overlook the influence of more popular cultural infrastructures of post-truth, which, it can be argued, structure a habitus transposable to political participation (Harsin, 2021). ...
... The process of establishing public trust thus has a fundamentally performative aspect. As Giddens (1994), Möllering (2001) and others have noted, that trust is contingently (re-) produced or compromised at the public interface of all modern institutions and their bureaucracies, from banking to healthcare, education, and news media. In her Cold War context, Arendt couldn't image or didn't find disquieting the possibility that falsehoods may be accepted as public fact through the performance of credibility. ...
PLEASE REFER TO PUBLISHED VERSION FOR CITATION (THIS VERSION MAY CONTAIN TYPOGRAPHICAL ERRORS, AND ITS BIBLIOGRAPHY IS INCOMPLETE): https://link.springer.com/book/9783031641770#overview 978-3-031-64177-0
(October, 2024)
Abstract: This chapter is a theoretical and conceptual contribution to the research on post-truth politics and populism studies, with an emphasis on epistemic questions (especially those focused on ‘disinformation’/‘misinformation’). It proceeds in two parts. The first part critically analyzes the much-cited Oxford Dictionaries’ definition of post-truth, which authorizes a study of ‘posttruth politics.’ The definition is dismissed as unusable, and a different definition and theory of post-ftruth is proposed, which sees it as only secondarily epistemic. Arendt’s concept of public truth is proposed as a better starting point, with the caveat that current treatments of post-truth misunderstand how public truth can be known (since it is not ‘scientific’ truth), which requires acknowledging its crucial technologically and socially mediated status depending on performative trust. Thus, posttruth is an affective state, an anxious and future-looking public mood about the difficulty of trust-making for securing publicly accepted facts. The ‘post’ refers to an anxiety about what might be on the horizon. Part II, exploring a potential theoretical overlap between post-truth and populism studies, reverses the epistemic focus of populism studies from populists’ ‘counterknowledge’ problems taken as self-evident by researchers. Instead, it explores epistemic problems in populism studies on the researcher side: the epistemic risks built into the ‘ideational’ definition of populism; and in the tacit understandings of political rhetoric reduced to ‘information’ (transmission and reception) at the expense of more complex notions of mediated communication as performance or ritual, speech acts, and, especially, political rhetoric. The latter is unrigorously reduced to ‘false information,’ and it requires a very different interpretive analytical approach for comprehending the empirical phenomena being called ‘populist’ and ‘post-truth’—disinformation, misinformation, lying, rumor, and conspiracy theory
... Although Douglas and Wildavsky assert that the concern with 'risk' in the United States (their ethnographic field) has intensified radically since the 1960s, it is not 'about' modernity (1982: 14). 13 Sociologists such as Ulrich Beck (1992Beck ( , et al. 1994Beck ( , 1996 and Anthony Giddens (1990Giddens ( , 1994 argue that this is not only about 'modernity', but about 'late modernity'. According to Beck (1996: 27), 'risk society' emerges as 'a phase of modernity in which the social, political, ecological and individual risks created by the momentum of innovation increasingly elude the control and protective institutions of industrial society'. ...
... Although Douglas and Wildavsky assert that the concern with 'risk' in the United States (their ethnographic field) has intensified radically since the 1960s, it is not 'about' modernity (1982: 14). 13 Sociologists such as Ulrich Beck (1992Beck ( , et al. 1994Beck ( , 1996 and Anthony Giddens (1990Giddens ( , 1994 argue that this is not only about 'modernity', but about 'late modernity'. According to Beck (1996: 27), 'risk society' emerges as 'a phase of modernity in which the social, political, ecological and individual risks created by the momentum of innovation increasingly elude the control and protective institutions of industrial society'. ...
... knowledge about these risks. Both Beck and Giddens connect reflexivity/reflection to historical processes of individualization as well as the weakening of traditional authorities and structures like the state, church, and fixed gender roles (see e.g., Beck and Beck-Gernsheim 2002;Giddens 1994Giddens , 2000. ...
... Similar to Dryzek´s conceptualization of ecological reflexivity, ecological rationality takes the starting point in the physical and ecological realm in which all humans are situated and tends to a supportive relationship with nature. Beck (1992Beck ( , 1994Beck ( , 2009 and Giddens (1990Giddens ( , 1991Giddens ( , 1994 discussed historical and societal development in terms of an ongoing shift from a "simple" to "reflexive" modernity. In simple modernity, the societal goal is wired towards maximizing control of social and economic development. ...
Reflexivity and its counterpart— anti-reflexivity— are key concepts in environmental sociology. Reflexivity and similar concepts are presented as means for taking constructive steps towards sustainability in face of the often wicked nature (complex, uncertain, dynamic, value-laden, dilemmatic, ambivalent) of socio-ecological problems and risks. Anti-reflexivity is the suppressing or resisting of reflexivity. This entry discusses definitions of reflexivity, anti-reflexivity and related concepts based on key scholarly work in environmental sociology. From this field of research, reflexivity— or its absence/resistance— is discussed with regards to the system or macro level (society at large, state apparatus, the scientific field or general discourses in the public sphere), the process level (governance networks, decision-making processes), or at the level of individual and collective choices of action (consumption/lifestyle choices, social movements).
... The ways in which the risks are perceived, interpreted, and investigated by stakeholders may lead them to take actions that result in changes in corporates' environmental policy and practice (Wakefield et al., 2001). Giddens (1994) opined that stakeholders reaction depends on the reflexively developed awareness of the risks inherent in environmental pollution of an industry and that the stakeholders are likely to take actions that influence corporate environmental behaviour. Giddens (1994) further argues that as technology grows and information about previously unknown risks emerges, the stakeholders will exert new pressure for improved environmental quality. ...
... Giddens (1994) opined that stakeholders reaction depends on the reflexively developed awareness of the risks inherent in environmental pollution of an industry and that the stakeholders are likely to take actions that influence corporate environmental behaviour. Giddens (1994) further argues that as technology grows and information about previously unknown risks emerges, the stakeholders will exert new pressure for improved environmental quality. ...
The chapter explores the intermediary role of accountability in a conceptual framework that seeks to aid the analysis and development of corporate environmental sustainability policies and practices in developing countries (DCs). The chapter extends Bowen’s environmental visibility typology by developing a four-step environmental sustainability model. The novelty of the model lies in its ability to demonstrate environmental accountability as a core middle-level driver of environmental sustainability. It explicates the need for accountability, the role of stakeholders in a system of accountability, and potential of accountability in enhancing corporate environmental sustainability in countries characterised by weak state governance. The malleability of the model allows corporations to respond to stakeholders’ reactions by involving them in environmental decision-making, to predict what could lead to community resistance, to develop environmental issues related policies that would avert such resistance and thus to satisfy the environmental expectations of wider constituents of stakeholders. The model is expected to be a useful framework for environmental and social sustainability policies and practices in the context characterised by the weak institutional environment of developing countries. It also provides a research agenda for further investigation of what could drive corporate sustainability behaviours in DCs.KeywordsEnvironmental accountability systemEnvironmental sustainabilityStakeholder resistanceStakeholder engagementStakeholder satisfactionEnvironmental performance
... Ruralna tradicija danas opstaje legitimirajući se ravnopravnim komuniciranjem s drugim diskursima i strategijama koje su nam na raspolaganju u uvjetima "kasne modernosti". To njezino svojstvo Giddens (1994; označava kao "refleksivnost tradicije". Kao fenomen, tradicija ne gubi svoju važnost i predstavlja neizbježni dio društvenog života jer je stabilan okvir za djelovanje. ...
Značajni udjeli ruralnog teritorija i stanovništva u članicama Europske unije te smanjenje migracijskog pritiska na gradove čine policentrični razvoj mreže urbanih i ruralnih naselja relevantnim pitanjem. Rad polazi od razmatranja važnosti turizma unutar suvremenog modela neoendogenog ruralnog razvoja, koji politika Europske unije vidi kao temelj jačanja ruralnih područja i njihove bolje integracije u globalno društvo. Neoendogeni razvoj promiče raznoliku ekonomiju usredotočenu na autentične aktivnosti. Očuvanje kulturnih rutina unutar zajednice i bioraznolikosti neizostavni su prilikom njegove implementacije. Specifičnost neoendogenog modela u odnosu na klasični pojam održivog razvoja proizlazi iz pozicioniranja lokalnih aktera kao nositelja razvojnih mreža koje uključuju ne samo lokalnu, već i ekstralokalnu razinu. Ruralni turizam jedna je od središnjih gospodarskih djelatnosti neoendogenog razvoja. Interes za ovaj oblik turizma potaknut je demokratizacijom putovanja i promicanjem kulturne autentičnosti i zdravog načina života kao društvenih vrijednosti. Strateški dokumenti upućuju na raznolike potencijale ruralnog turizma u Hrvatskoj ističući kako se njegovim jačanjem može ublažiti deruralizacija na nacionalnoj razini. U radu je analziran razvojni status ruralnog turizma u Hrvatskoj na temelju novijih znanstvenih istraživanja i strateških dokumenata. Unatoč privlačnostima koje ruralni turizam čine potencijalno značajnom aktivnošću u većini hrvatskih regija, brojni čimbenici ograničavaju njegove neoendogene učinke. Na najopćenitijoj razini, nedostaje strateško upravljanje ruralnim područjima, koje bi trebalo uključiti razne djelatnosti, a ne pretežito poljoprivredu. Ruralnom turizmu nije posvećena značajna pažnja u strategijama. Kada to i jest slučaj, sami koncept, mjere i financijski izvori za njegov razvoj nisu dovoljno precizirani. Strateško zanemarivanje rezultira i nerazvijenošću ljudskog kapitala koji uključuje obrazovanje, znanje i vještine za rad u sektoru ruralnog turizma. Ruralne atrakcije često su u lošem stanju jer krajolik i lokalna kultura nisu revalorizirani. Iako su prisutni njegovi rašireniji oblici, poput kuća za odmor na hrvatskoj obali i agroturizma u Istri, ruralni turizam uglavnom nije dovoljno prepoznat kao razvojni koncept. Ponuda ostaje usitnjena i primarno utemeljena na individualnoj poduzetničkoj inicijativi.
... A pesar de las diferencias y del carácter exploratorio de estas reflexiones, la respuesta es triplemente positiva. En primer lugar, como lo hemos insinuado, los frecuentes cambios de nombre sin que esto genere ninguna inquietud o discusión mayor señalan un rasgo fenomenológico de la modernidad contemporánea: sociedades que tienen una nueva relación con respecto a la tradición y su valor (Giddens, 1994). ...
Cuando se piensa en el cambio de nombre casi espontáneamente se piensa en las personas naturales. El presente artículo busca llamar la atención sobre los cambios de nombre, bastante más frecuentes de lo que a primera vista se supone, a nivel de las entidades colectivas, concretamente en grandes empresas privadas y partidos o coaliciones políticas. ¿Cómo es posible entenderlos desde un diagnóstico de época? ¿Qué inflexiones indican con respecto al valor de las marcas o las ideologías y el apego hacia ellas? ¿Qué posibles transformaciones señalan a nivel de las identidades?
... 52-55), which leads individuals to actively explore "how to be and how to act" (p. 75) to recognize their self-identity [11]. Accordingly, teacher agency can be better conceptualized from an ecological viewpoint by identifying agency as a "quality of the engagement of actors with temporal-relational contexts-for-action, not a quality of the actors themselves" [12] (p. ...
This study presents the findings from a longitudinal case study on a Korean English teacher’s experience of emotional vulnerability and professional development in online teaching. Grounded in an ecological perspective on teacher agency and emotional vulnerability, the study investigates how and why the teacher exercised agency in navigating her emotional challenges and adapting to the virtual teaching environment. Data were collected from various sources, including interviews, observations, field notes, and artifacts, for three years. The findings showed that the intricate connection between the teacher’s multiple and dynamic emotions, beliefs, and concurrent working environments significantly influences her engagement in digital teaching practices. Furthermore, the teacher’s emotional vulnerability in virtual teaching facilitated her engagement in reflective and action-oriented practices, leading to a more proactive approach to exploring and implementing alternative teaching methods online. The findings highlight the interplay between emotions, agency, and identity development, emphasizing the importance of experiencing, understanding, negotiating, and expressing emotions to discover potential alternative teaching resources and methods in ever-changing teaching environments. This study provides insights into how teachers can leverage their emotions and exercise teacher agency to enhance their professional growth and adaptability in digital learning environments.
... Postmodernists of the 1970s emphasised the positive aspects of the recent and ongoing breakdown of various traditional social norms and structures, especially those occurring in so-called 'WEIRD' societies-breakdowns that resulted in increased individual autonomy, rights, and freedom of choice. Individualisation theorists aimed to show the limits of this perspective by arguing that it overstates the extent to which individuals are free (Beck, 1992;Beck & Beck-Gernsheim, 1994Giddens, 1991Giddens, , 1994. The greater autonomy found in Western society today compared to even 60 years ago-just two generations-naturally may be liberating for many individuals, perhaps especially women and other marginalised groups. ...
Recent efforts in a range of scientific fields have emphasised research and methods concerning individual differences and individualisation. This article brings together various scientific disciplines—ecology, evolution, and animal behaviour; medicine and psychiatry; public health and sport/exercise science; sociology; psychology; economics and management science—and presents their research on individualisation. We then clarify the concept of individualisation as it appears in the disciplinary casework by distinguishing three kinds of individualisation studied in and across these disciplines: Individualisation ONE as creating/changing individual differences (the process that generates differences between individuals: intrapopulation or intraspecific variation/heterogeneity); Individualisation TWO as individualising applications (the tailoring or customising of something—information, treatment, a product or service, etc.—for an individual or specific group of individuals); and Individualisation THREE as social changes influencing autonomy, risk, and responsibilities (the process discussed under the rubric of sociological individualisation theory). Moreover, we analyse conceptual links between individualisation and individuality, and characterise different sorts of individuality that the disciplines study. This paper aims to promote interdisciplinary research concerning individualisation by establishing a common conceptual-theoretical basis, while leaving room for disciplinary differences.
... In contrast to the Yes campaign's messaging, posts from the No campaign were largely predicated on anecdotal evidence and emotionally charged language to foster distrust and a sense of crisis. Elite No campaigners co-opted declining levels of 'passive trust' (Giddens, 1994) towards political leaders, institutions and academic experts, cultivating a kind of 'active trust' that needs constant renewal (Harsin, 2018). This is not to say the No campaign's claims lacked empiricism. ...
This article examines the circulation of unverified and misleading information during the 2023 Australian Voice to Parliament referendum, focusing on X (formerly Twitter). Adapting Harsin's concept of Regimes of Post-Truth and a participatory perspective of propaganda, we analyse over 224,000 posts, exploring the interplay of Voice-related discussions on X and campaign messaging. We find that the Yes campaign employed a traditional messaging approach, emphasising public support and presenting historical facts and statistics. In contrast, the No campaign's disciplined messaging style mobilised pan-partisan attention, fostering a collaborative ‘truth market’ on X about the constitutional amendment that eclipsed the Yes campaign's more conventional approach. A proliferation of conspiratorial assertions fostered collaborative work from No campaigners as well as participatory efforts from Yes campaigners to debunk and criticise them. We conclude that the No campaign cultivated a series of public relations-induced realities about the referendum, effectively managing attention within a hybrid media system.
... Postmodernists of the 1970s emphasised the positive aspects of the recent and ongoing breakdown of various traditional social norms and structures, especially those occurring in so-called 'WEIRD' societies-breakdowns that resulted in increased individual autonomy, rights, and freedom of choice. Individualisation theorists aimed to show the limits of this perspective by arguing that it overstates the extent to which individuals are free (Beck 1992;Beck andBeck-Gernsheim 1994, 2002;Giddens 1991Giddens , 1994. The greater autonomy found in Western society today compared to even 60 years ago-just two generations-naturally may be liberating for many individuals, perhaps especially women and other marginalised groups. ...
Recent efforts in a range of scientific fields have emphasised research and methods concerning individual differences and individualisation. This article brings together various scientific disciplines—ecology, evolution, and animal behaviour; medicine and psychiatry; public health and sport/exercise science; sociology; psychology; economics and management science—and presents their research on individualisation. We then clarify the concept of individualisation as it appears in the disciplinary casework by distinguishing three kinds of individualisation studied in and across these disciplines: IndividualisationONE as creating/changing individual differences (the process that generates differences between individuals: intrapopulation or intraspecific variation/heterogeneity); IndividualisationTWO as individualising applications (the tailoring or customising of something—information, treatment, a product or service, etc.—for an individual or specific group of individuals); and IndividualisationTHREE as social changes influencing autonomy, risk, and responsibilities (the process discussed under the rubric of sociological individualisation theory). Moreover, we analyse conceptual links between individualisation and individuality, and characterise different sorts of individuality that the disciplines study. This paper aims to promote interdisciplinary research concerning individualisation by establishing a common conceptual-theoretical basis, while leaving room for disciplinary differences.
... They can assume official and unofficial roles to guide, adapt, and protect a practice's longevity and prevent its demise (cf. Dacin & Dacin, 2008;Giddens, 1994;Shils, 1981;Soares, 1997). ...
... It is linked to the development of geo-economics as a major axis of competition between states (Lewandowski, Gębska 2021, pp. [3][4][5][6][7][8][9][10][11][12][13][14][15][16][17][18][19][20][21]. ...
The article addresses the context of the transition and evolution of post-industrial societies, in which technocracy is emerging as an alternative to traditional democracy, better able to cope with the challenges of the present day. The purpose of this article is to explore how the level of meta-analysis contributes to assessing the effectiveness of technocracy compared to democracy by analyzing the nature of the crisis of democracy, the relationship between democracy and technocracy, the advantages of technocracy over democracy, the changes required by technocracy, and the impact of technocracy on the quality of social life and political power. The research problem, therefore, is to evaluate the effectiveness of democracy versus technocracy as a political system. This study conducts a holistic and comparative analysis of technocracy, democracy and their interrelationship in the context of contemporary political systems. Technocracy, based on the optimisation of processes and data, offers long-term strategies and instant responses to social and economic change. Despite this, critics point to its lack of moral and ideological underpinnings, leading to risks such as bureaucratisation and specialisation, limiting pluralism and individual freedom. An analysis of technocracy in the context of Neil Postman's concept shows the potential risk of losing social values, authority and individual freedom due to bureaucratisation. Technocracy, as a cult of science and technology, deifies science and reifies religion, leading to totalitarianism and dehumanisation, transforming individuals into means of production and consumption. This study emphasises that technocracy is not clearly positive or negative, but a complex phenomenon. On the one hand, it can bring efficiency and social development and, on the other, lead to a loss of fundamental values and freedom. The analysis of this issue takes into account different perspectives and contexts, allowing for a fuller understanding of its implications for contemporary societies. The study presented here is an in-depth analysis of technocracy, revealing its advantages, disadvantages and the risks it poses to society. It offers a comprehensive perspective on technocracy and its relationship with democracy, shedding light on the controversial debate on the future of governance in the post-industrial era.
... These factors have intersected, eliminating authority and prompting people to doubt their own traditions (Giddens, 1999;Hobsbawm, 1995). In parallel, science has acquired a higher status and it is to science (instead of traditions) that many people now turn to know how they should run their lives (Giddens, 1994), including parenting. Science can check whether the evidence supports traditional behavior, for example, the "common sense" practices that parents used to feel obliged to follow in parenting. ...
Emotion Regulation and Parenting provides a state-of-the-art account of research conducted on emotion regulation in parenting. After describing the conceptual foundations of parenthood and emotion regulation, the book reviews the influence of parents' emotion regulation on parenting, how and to what extent emotion regulation influences child development, cross-cultural perspectives on emotion regulation, and highlights current and future directions. Drawing on contributions from renowned experts from all over the world, chapters cover the most important topics at the intersection of parenting and emotion regulation. Essentials are explored, as well as current, topical, and controversial issues, pointing both to what is known and what requires further research. This title is part of the Flip it Open Programme and may also be available Open Access. Check our website Cambridge Core for details.
... Quickly thereafter, it became the focus of official commemoration ventures meant to anchor and direct biographical historical experiences (Hess and Herbig 2013). This entanglement of cultural memorialisation and communicative memory work has, it can be assumed, gained traction in the age of reflexive modernisation, when ways of life and experiences are short-circuited with mediated stores of meaning (Giddens 1994;Levy 2010;Pentzold et al. 2016). In contrast with these types of immediate ceremonialisation, musealisation, and monumentalisation, Erll (2011, 32-33) points out that events that happened far in the past may again become part of communicative remembering, for example, when the study of religious texts is not first and foremost perceived as a tradition with a complex legacy of translation and redaction but as a living source of experience that is intimately connected to personal life. ...
The article attempts to clarify what today constitutes communicative remembering. To revisit this basic mnemonic concept, our theoretical contribution starts from available approaches in social memory studies that assume a binary distinction between cultural and communicative modes of memory making. In contrast, we use concepts that treat them not as structural, historically and culturally distinct registers but as a repertoire of retrospection that hinges on the evoked temporal horizon and media usage. To further interrogate this practical articulation of memories, we direct our attention to the habitual, communicatively realised engagement with the past. We finally turn to the ways communicative remembering is done in digitally networked environments, which provide us with a pertinent mnemonic arena where rigid dichotomies of communicative memory versus cultural memory are eroded.
... It has been claimed that our time is posttraditional: traditions no longer validate themselves-they are validated in competition with other alternatives. What is left is precisely "traditionalism," a modern ideology that values the virtues of tradition, serving as a counterweight to the gloom of modernity (Giddens 1994). In The Invention of Tradition, Eric J. Hobsbawm and Terrence Ranger argued along similar lines and show how the past is manipulated to fit the needs of the present. ...
After Putin’s return to the Russian presidency in 2012, a further turn toward authoritarianism has been coupled with attacks on Western secularism, multiculturalism, and alleged moral decay. At home, the Kremlin has been increasingly preoccupied with defining and addressing problems related to citizens’ bodies, linking “traditional values” to national security. Central to this discourse are issues relating to reproductive norms. This analysis uses the Foucauldian concept of “biopower” as an epistemic point of departure in an attempt to understand the central role of reproduction in the Kremlin’s identity project. Administering the bodies of a population simultaneously produces and delimits that population according to bodily criteria. Thus, this “bodily turn” in Russian nation-building may be understood as “bionationalism,” a depoliticizing style of nationalism that relies on biopolitical techniques. The analysis explicates the mechanisms of this style of nationalism: how and why this discourse functions, legitimates problematic practices, excludes “abnormals,” expands the state into the everyday lives of citizens, and marginalizes and even securitizes alternative notions of national identity. Putin’s bionationalism may be read as an existential nationalism and thereby as producing a specific mobilizational context.
... However, recent developments have brought the idea of a new phase of modernity: simple modernity becomes a reflexive modernity that features the transition from an industrial society to a risk society [27][28][29], defined by the distribution of goods (wealth) and "bads" (pollution, contamination, and other byproducts of production). Other characteristics of a risk society are a looming apocalypse, disbelief in the power of science to prevent potential catastrophes, and more and more disparate suggestions for the management of technological environmental issues. ...
In a contemporary world facing countless multifaceted crises and challenges, science can still serve as one of the most powerful tools to deal with the ordeals of our time. However, the scientific community needs to provide space for reflection on novel ways of developing its centuries-old heritage and unlocking its potential for the benefit of the world and humanity. The purpose of this article was to deliberate on the image of contemporary science within the framework of the new philosophical paradigm of metamodernism. Following historical strands related to metamodernism and science, the authors encircled the general features and elaborated the main philosophical principles of metamodernism. The main task was to identify elements of contemporary science that conform to the philosophical principles of metamodernism. Thus, several features of science and research, such as the structure of science, scientific truth, metanarratives of science, scientific thinking, system of science, interaction of scientific disciplines, dialogue of science with society and politics, open science, digitalisation of science, etc., were interpreted through the perspective of the ontological, epistemological, axiological, and methodological principles of metamodernism. This article ends with a summary of the main points of the discussion and practical implications of the presented ideas.
... Religious practice shows a particular appeal among older respondents due to its re-embedding properties. Indeed, it offers certainty in repetition because it is based on a ritual conception of truth; it values past and tradition by proposing a prevailing role of memory 70 Stefano Poli -Beyond Stereotypes and it provides occasions of participation as followers and adepts by being an organized form of association (Giddens, 1994). Nonetheless, recent studies stress how spiritual attitudes (not necessarily conceived as religiousness expressed in a formalised doctrine) can produce health and mental benefits in later stages of life (Oman & Thoresen, 2005). ...
Desirable proposals in terms of active ageing are constrained by the heterogeneous conditions of elderly people, often affected by inequalities and social frailty. Added to this, elderly people are frequently limited by homogenising representations, reproducing a sense of non-productivity and marginalisation according to an obsolete industrial model of the life cycle. However, it has to be highlighted that among elderly people it is often possible to observe the emersion of ‘social talent’, performed through activeness in different forms of civic engagement. This paper aims to highlight the determinants of social activity behind the deep versatilities of old age through the results of quanti-qualitative research conducted in Genoa, an Italian town with a high ageing index. By identifying the interactions of multiple indicators, regarding value systems, socioeconomic conditions and different lifestyles of elderly people, the importance of social activity and its determinant predictors among elderly people are highlighted: rethinking their role in contemporary society, enlarging their horizons of capabilities and opportunities and overcoming latent homogenising stereotypes through the promotion of an effective path of active citizenship.
... Clever tourist marketing by the city's official representatives has included the incorporation of the series into Albuquerque Museum of Art and History exhibits (Dibdin, 2013). Framed BB posters and stills promote a story about drugs as tourist art that can only be consumed by knowledgeable, 'aesthetically reflexive' agents, rather than visitors suffering from lack of conspicuous consumption skills or indeed an addiction (Beck, 2002;Giddens, 1991Giddens, , 1994Norris, 2013, p. 3.2). ...
... ο προβληματικός χαρακτήρας της εμπιστοσύνης αναδεικνύεται έντονα στις νεωτερικές κοινωνίες, στις οποίες το επίκεντρο της εμπιστοσύνης πρέπει να μεταφερθεί από τα πρόσωπα σε αφηρημένα συστήματα και ικανότητες. Η εμπιστοσύνη προς τους νεωτερικούς θεσμούς εδράζεται ακριβώς στην ασαφή γνώση του γνωστικού τους υπόβαθρου (Giddens, 1994(Giddens, , σ. 89 και 2001. έιδικότερα, ο Giddens διακρίνει δύο ειδών αφηρημένα συστήματα που δεν έχουν τοπικούς και χρονικούς περιορισμούς, τους συμβολικούς δείκτες, όπως τα χρήματα, και τα συστήματα ειδικών. ...
Yποστηρίζεται ότι αυτή η έλλει-ψη εμπιστοσύνης οφείλεται στον τρόπο που έχουν συγκροτηθεί ευρύτερα οι κοινωνικές σχέσεις στο ελληνικό εκπαιδευτικό σύστημα, αποτελώντας ένα σημαντικό παράγοντα που καθιστά δύσκολη την επίτευξη συναίνεσης. Ο διάλογος για το σύστημα πρόσβασης στην τριτοβάθμια εκπαίδευση συ-νιστά ένα χαρακτηριστικό παράδειγμα αδυναμίας επίτευξης συναίνεσης, ακόμα και διεξαγωγής του ίδιου του διαλόγου. 1. H οΡιοθέτΗσΗ τού πΡοβλΗματοσ 1.1. Η δυνατότητα και η βούληση της συναίνεσης στην εκπαιδευτική πολιτική κυρίαρχο χαρακτηριστικό της εκπαιδευτικής πολιτικής στην έλλά-δα υπήρξε, ιστορικά, ο συγκρουσιακός της χαρακτήρας. Η τελική μορφή που λάμβαναν κάθε φορά οι εκπαιδευτικές μεταρρυθμίσεις ήταν αποτέλεσμα, κυρίως, του συσχετισμού δύναμης των εμπλεκομέ-νων μερών και της κοινωνικής και πολιτικής συγκυρίας και όχι μιας ευρύτερης συναίνεσης, η οποία παραμένει, ωστόσο, ζητούμενο στα * δρ κοινωνιολογίας της έκπαίδευσης.
... (1981) that, as far as the general rural life is concerned, traditions are closely related to myths and religions. This supports what is claimed by Giddens (1994) that the fact that traditions cannot be separated from rituals and social solidarity also clearly supports the maintenance of the manak salah tradition and the melasti ritual accompanying it, as what has occurred at Padangbulia Traditional Village. ...
Padangabulia Traditional Village is the only village in Bali that maintains the manak salah tradition. Even though the Provincial Government of Bali officially abolished this tradition in 1951 because it was considered to violate religious, Hindu, legal, and health teachings. It is interesting to study this phenomenon through field research using a qualitative approach to find reasons why they still maintain the tradition of manak salah and the rituals that accompany it. Interviews with traditional and religious leaders in Padangbulia village complimented the main data. The results of the study indicated that the maintenance of the tradition of manak salah in this village was legitimized by Lontar Tutur Brahma Sapa and Lontar Dewa Tatwa. These two lontars are sacred texts that are believed to be true. Lontar Tutur Brahma Sapa emphasized that kembar buncing, male and female twins are wrong because Lord Brahma cursed it. The binarism between humans versus animals reinforces this. Married couples with more than one male and female child were identical to animals. This condition causes contamination of purity or leteh in humans. The Tri Hita Karana ideology outlines that humans are united with fellow human beings and the natural environment and God/gods who reside in temples. This idea causes leteh in humans and spreads to the natural environment and temples. Lontar Dewa Tatwa explains that impurities must be cleaned through a purification ritual, including melasti to the sea. Whenever there is a case of manak salah, they will implement melasti at the Buleleng Harbor beach. This creates a unique tradition: this traditional village does not perform melasti at every Nyepi Day celebration but only when there is a manak salah. This ritual not only has a religious-magical function but also has a social function. These functions strengthen Lontar Tutur Brahma Sapa's position in maintaining the manak salah tradition.
Everyday practices such as training horses may considerably affect interspecies interaction and care within horse–human relationships. In this chapter, we explore the role of equine agency in human performances of expertise in the context of ‘Natural Horsemanship’. Using commercially available horse training videos as research material, we analyse the emergence of what we call animal counterperformance. We pay special attention to the potential of animal counteractivity to become counterperformance and to either subvert or enhance the performance of human expertise. In doing so, we examine the contingency of the spatial context, the performance of the trainer, and the agency of the horse. Our analysis shows how the practice of horse training becomes performative of human–animal relationships, interspecies care, and the culturally constructed ideas of animality and the human–animal boundary. More generally, the chapter sheds light on the unstable and ‘risky’ nature of human–animal relationships.
Contemporary societies are dominated by the discourse of the risk which refers to potential threats associated to feelings of insecurity, uncertainty, and fear, introduced by modernization itself (Beck, Risk society. Towards a new modernity. Sage, 1992, p. 21) and instigated by the mass media. The concept of risk can, however, connote other dimensions. Austen (The social construction of risk by young people. Health, Risk & Society, 11(5), 451–470, 2009, p. 452) states that “now risk taking is much more diverse, not centred on survival but pleasure and the relief of boredom. In this sense risk taking is now regarded as fun, a way of coping with the increased instabilities and uncertainties of living at risk”. The author highlights that young people in the new millennium face a wider scope of uncertainties (being at risk) and choices (risk taking) on how to run their lives. On the one hand, they are regarded as autonomous and knowledgeable and, on the other, as dependent and passive (p. 452).
Theoretical frameworks about risk have been influencing many discourses (economic, technological, political…) and social groups, an example being young people’s risk management (Cieslik & Pollock, Introduction: Studying young people in late modernity. In M. Cieslik & G. Pollock (Eds.), Young people in risk society: The restructuring of youth identities and transitions in late modernity. Routledge Revivals, 2002/2018). This chapter aims at carrying out a critical analysis of perceptions of risk associated to the negative dimension of fear and insecurity, which is widely accepted. It, thus, searches for elements that can give answers to the question how do young people perceive risk?, to determine appropriations anchored in the life of the Other, the young, as an example of a specific context.
In terms of methodology, the chapter adopts a qualitative approach to research as action that places creative intervention (photography, graphic representation, writing) at the centre of empirical observation, as a form of expressing worldviews. The research sample includes a group of young people and is examined to understand how the concept of risk can suggest different appropriations and how artistic intervention can promote individuals’ awareness of their participant voices.
Ghana’s small-scale artisanal mining sector boasts a rich history that stretches back to pre-colonial times when
indigenous communities were involved in small-scale mining. Understanding this historical context is critical to
grasping the factors that have led to the rise of illegal entrepreneurship in the present-day sector. Our analysis
shows that illegal entrepreneurship is a contemporary development deeply intertwined with historical circumstances.
Aspects like place, history, and tradition act as resources that sustain the ongoing prevalence of illicit
business activities. The clash between modern state property rights and traditional communal land ownership
systems creates uncertainties around resource ownership, which illegal entrepreneurs take advantage of. The
central idea is that history and locality hold significant meaning, transforming the past into a resource and
opportunity for entrepreneurial ventures. This perspective can inspire new ways of thinking about entrepreneurship.
By situating illegal business practices within their historical context, we offer a fresh and critical lens
on the dynamics of illegal entrepreneurship and opportunity recognition.
This chapter is a theoretical and conceptual contribution to the research on post-truth politics and populism studies, with an emphasis on epistemic questions (especially those focused on ‘disinformation’/‘misinformation’). It proceeds in two parts. The first part critically analyzes the much-cited Oxford Dictionaries’ definition of post-truth, which authorizes a study of ‘post-truth politics.’ The definition is dismissed as unusable, and a different definition and theory of post-truth is proposed, which sees it as only secondarily epistemic. Arendt’s concept of public truth is proposed as a better starting point, with the caveat that current treatments of post-truth misunderstand how public truth can be known (since it is not ‘scientific’ truth), which requires acknowledging its crucial technologically and socially mediated status depending on performative trust. Thus, post-truth is an affective state, an anxious and future-looking public mood about the difficulty of trust-making for securing publicly accepted facts. The ‘post’ refers to an anxiety about what might be on the horizon. Part II, exploring a potential theoretical overlap between post-truth and populism studies, reverses the epistemic focus of populism studies from populists’ ‘counter-knowledge’ problems taken as self-evident by researchers. Instead, it explores epistemic problems in populism studies on the researcher side : the epistemic risks built into the ‘ideational’ definition of populism; and in the tacit understandings of political rhetoric reduced to ‘information’ (transmission and reception) at the expense of more complex notions of mediated communication as performance or ritual, speech acts, and, especially, political rhetoric. The latter is unrigorously reduced to ‘false information,’ and it requires a very different interpretive analytical approach for comprehending the empirical phenomena being called ‘populist’ and ‘post-truth’—disinformation, misinformation, lying, rumor, and conspiracy theory.
The power of sport to affect social change is widely acknowledged. However, little empirical research has explored the use of sport in engaging young people in global education. This article fills the gap by exploring the role of sport using experiential learning tools as delivery methodology for global education in the context of Central Europe (Czechia). The study focuses on the experiential learning process of the study participants, a mixed intercultural team of Czech and Kenyan youth ambassadors participating in a Football for Development project with the aim of engendering cultural understanding, respecting diversity as positive and valuing differences as beneficial to society. The study benefited from a newly developed non-conventional data collection tool enhancing the research methodology and allowing for the facilitation of the participants’ ability to discover and process the experience-related learning through reflexivity. By showing the changes in knowledge, skills, values and attitudes, our findings indicate how the sport for development programme contributes to creating a semi-conscious learning environment for global education.
This book examines issues of leadership and succession in the International Society for Krishna Consciousness (ISKCON) which was founded in by A. C. Bhaktivedanta Swami Prabhupada in 1966. After the founder’s death in 1977, the movement was led by a group of gurus in a "zonal system" until their authority was challenged and reformed in the mid-1980s. At the heart of the book is an exploration of the developments, conflicts, and defining characteristics of leadership in ISKCON in this decade. Themes of hierarchy, status, power and authority, and the routinisation of charisma are shown to be keys to understanding the events of the time. With careful analysis of interviews and documentary evidence, the research offers a unique insight into ISKCON as an organisation and the broader religious community in which ISKCON is located. The book will be of particular interest to scholars of new religious movements and those concerned with religious leadership.
Religious life after the Cultural Revolution was more than just a revival of traditions. Much depended on the theoretical framing provided by Buddhist elites, the most prominent of whom became Zhao Puchu (1907–2000). As president of the Buddhist Association of China, he (re-)introduced the so-called renjian fojiao 人间佛教 (Buddhism for a Human Realm) as “guiding thought” and connected it with the “Three Great Marvelous Traditions,” which he identified as “equal weighting of agriculture and chan ,” “strong concern for scientific research,” “friendly international exchange.” This article examines the trajectories of this construction and attempts to explore how it has been interpreted and used in official rhetoric and wider discourse over the past four decades, including possible reinterpretations after Zhao’s passing away. In a broader sense, this conceptual history may also raise the question of what the changing connotations of “tradition(s)”—old or new, dead or alive—have become in contemporary China.
The relationship between religion and women`s agency has been reexamined, as many societies are experiencing a shake-up of the traditional gender order because of the influence of globalization. The central question in this discussion is whether religion molds women's bodies into existing gender roles or empowers them to act otherwise. With these questions in mind, this paper compares three theories of “agency,” referring to women's studies in contemporary Islamic societies.
First, post-structuralism focuses on the most vulnerable women in society and attempts to find their agency in various resistance tactics that they use to counter the pressures of social structures, including religion. Second, the theory of selfdisciplining, which anthropologist Saba Mahmood advocates, targets middle-class women in non-Western countries and discusses how women's agency develops from “piety to Islam” ―not from being free from religion, as liberal feminists expect. Third, post-traditionalism, which Satoshi Adachi formulated based on Anthony Giddensʟ social theory, focuses on the second generation of Muslim women in Western countries. This theory finds women`s agency in their daily efforts to construct a positive religious identity and join the Western world as Muslim citizens by reinterpreting Islamic teaching.
In the concluding section, I discuss that it is a more useful strategy for postcolonial feminists to use multiple methodologies to understand the diverse experiences and agencies of Muslim women with different interests and priorities, while post-traditionalism can include a broader range of subjects for research in contemporary society, where information technology and women`s higher education are increasingly prevalent.
A book review of "Debates in Design and Technology Education" for Teachers College Record
This chapter assesses the impact of the Nazi persecution of the Roma on Romani identities in postwar Europe. My argument builds on a critical assessment of Lech Mróz’s conception of Romani “non-memory that does not mean forgetting” and Michael Stewart’s idea that the Roma remember through implicit memories “embedded in dealings with others” but do not commemorate the past. I argue that the issue of memory largely depends (1) on the diversified nature of persecution that particular groups suffered from; (2) on the changing dynamics of perceptions influenced by the development of the Holocaust discourse and transformation
of the past into a “symbolic asset”; and (3) on the changing
dynamics of identity-construction processes that characterize particular Romani groups. The main question that I am asking in this chapter is how Roma remember the atrocities of World War II and how that remembrance becomes an element in various constructions of Romani identities.
Abstract
This article aims to understand the extent to which reflexive modernization dynamics have had an impact on tourism, sports, and recreational activities in nature. To this end, this exploratory, bibliographic, and theoretical article is organized in three sections. In the first, we approach the theoretical background used to analyze the investigated object. Next, we make a brief digression to describe the reconfigurations of recreational activities developed in nature over time until the advent of reflexive modernity advent. Finally, in the third part of the study, we seek to show how reflexive modernization has affected tourism, sports, and recreational activities carried out in nature. In general terms, after the analyses, it was possible to infer that reflexive modernization has structurally modified recreational practices in nature, impacting how the market provides products in view of how people relate to the natural environment.
Keywords: Adventure activities, ecotourism, leisure, risk society, Sociology os Sport.
The last century brought a series of new issues for cities in Latin America. It also has challenged several ideas apparently well established. Sustainability research is in constant need of a more robust and updated set of concepts to work with, specially in urban environments. The aim of this article is to discuss two different conceptualizations which are key for this theoretical articulation in urban spaces: the first with a permanent nature and the second with a transitory characteristic. In order to understand this possible conflict, a case study is proposed comparing nine urban solutions in Brazilian cities. Three categories of uses are set: housing, retail and transportation. Initially this debate is analytically contextualized in the period called modernity but it discusses post-modernity scenarios as well to help to comprehend distinct time perceptions. The need to answer rapidly to new planetary questions influencing cities in Brazil has led to a rush in many urban, metropolitan and global dynamics. This is at the core of a huge set of environmental issues. The conclusion shows that impermanences happen so frequently that they may become a new kind of permanence. Truly sustainable cities can be reached only if this dilemma is better understood by policymakers.
This introduction has three goals: 1. introduce the book's guiding themes and specific chapter contributions, primarily their critique of post-truth criticism as nostalgically inattentive to historical asymmetries of truth-telling, their geographical expansion of its study beyond the West, and their exposition of post-truth politics' neglected cultural infrastructures; 2. provide a critical reading of trends in interdisciplinary post-truth literature, noting their shortcomings and proposing that Hannah Arendt's concept of "factual truth" can allay problems of ambiguity and casual use; and 3., present my own unique contribution to post-truth theory, arguing that post-truth is firstly, contrary to influential definitions, not a disregard of "objective facts" trumped by "emotional appeals," nor "information disorders," nor increased political lying, but an anxious public mood about an approaching political dystopia, where political forces relentlessly try to undermine the very potential existence of publicly accepted facts, by which political problems can begin to be acknowledged and non-violently resolved. Post-truth as dystopic public mood is irreducible to academic-public criticism or discourses of post-truth, though they contribute to its anxiety. Post-truth emerges variously around the world as the failure of liberal democratic and authoritarian governments' projects of popular control, now culminating in strategies to hyper-politicize factual truth and honesty.
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