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... Overall, there is lack of an institutional framework to offer a systematic theorization and explanation of differential organizational status in a field, thus leaving a significant research gap in both the neoinstitutional theory and the organizational status literature. In stark contrast, institutional analyses in adjacent fields (e.g., cultural sociology, social stratification, and social psychology) have highlighted the institutional foundation of status hierarchies (e.g., DiMaggio, 1987;Lamont & Molnár, 2002;Ridgeway, 2019;Shils, 1975;Tilly, 1998). Yet most of them focus on status differentiation at the individual, group, occupational, or societal level, but rarely at the organizational level. ...
... In this light, institutional classification is essentially a deference system to allocate social prestige and esteem (cf. DiMaggio, 1987;Meyer, 1977;Shils, 1975). Via shared classificatory schemes and commensuration criteria, actors are integrated into a legitimate framework of status hierarchy, which does not contradict but rather constitutes the unification system (Espeland & Sauder, 2016). ...
... Sallaz & Zavisca, 2007). As mentioned earlier, institutional processes underlying the status hierarchy have attracted great attention in other fields (e.g., DiMaggio, 1987;Lamont & Molnár, 2002;Ridgeway, 2019;Shils, 1975;Tilly, 1998). But most of extant studies focus on status differentiation at the individual, group, occupational, or societal level. ...
Connecting the neoinstitutional theory with Bourdieu's field theory, we develop a framework on the dual institutional process of integration and differentiation in a field. While the neoinstitutional theory has focused on similar organizational structures, we shift the research focus to offer an institutional explanation of differential organizational status. Drawing insights from Bourdieu's theory and key concepts, we highlight that the very institutional mechanisms causing isomorphism—regulative forces, normative pressures, and cognitive processes—also generate systematic status differentiation among organizations via their different levels of capital, homologous structures, and various habitus in a field. Our extended framework has theoretical significance in advancing the neoinstitutional theory, the research of status in organizational and economic sociology, and the Bourdieusian perspective. By theorizing status differentiation among organizations, it also adds an important dimension to enrich our understanding of multilevel status and social hierarchies.
... The realism staked throughout, that institutions are produced and reproduced by special collectives that work, consciously, to deal with individual and collective problems and to guard this authority stems from the "old" institutionalism of Stinchcombe (1997) and Selznick (1996), as well as Eisenstadt (1965). And, the phenomenological and social psychological consequences of institutions emerges from Weber's (1978) spheres of social action and a loose but muscular interpretation of Durkheim refracted through Shils (1975). Our view of institutions shares some, but not much with the myriad, loosely overlapping visions of institutions most prominently promoted by new institutionalists. ...
... People, places or things can entrain members of a group (Collins 2004), raising the stakes of a given interaction, exchange, or communication. These objects, ultimately, represent the center or core of a collective in so far as they have a gravitational pull (Shils 1975) or centripetal force. Institutional spheresbeing something physical, cognitive, and emotional-also develop a core, especially as they grow increasingly autonomous (see Chapter 4 for more detail) . ...
... These legal innovations worked centripetally, cognitively and physically, orienting the Church's employees to Rome as a center (Shils 1975), and consequently, diffusing outward a legal-rational ethic. And, because law, ultimately, begets law (Black 1976;Unger 1976;Luhmann 2004), this process of legal-rational "socialization" accelerated throughout the long 12 th century as the Church imposed new law through decree and precedent. ...
... The realism staked throughout, that institutions are produced and reproduced by special collectives that work, consciously, to deal with individual and collective problems and to guard this authority stems from the "old" institutionalism of Stinchcombe (1997) and Selznick (1996), as well as Eisenstadt (1965). And, the phenomenological and social psychological consequences of institutions emerges from Weber's (1978) spheres of social action and a loose but muscular interpretation of Durkheim refracted through Shils (1975). Our view of institutions shares some, but not much with the myriad, loosely overlapping visions of institutions most prominently promoted by new institutionalists. ...
... People, places or things can entrain members of a group (Collins 2004), raising the stakes of a given interaction, exchange, or communication. These objects, ultimately, represent the center or core of a collective in so far as they have a gravitational pull (Shils 1975) or centripetal force. Institutional spheresbeing something physical, cognitive, and emotional-also develop a core, especially as they grow increasingly autonomous (see Chapter 4 for more detail) . ...
... These legal innovations worked centripetally, cognitively and physically, orienting the Church's employees to Rome as a center (Shils 1975), and consequently, diffusing outward a legal-rational ethic. And, because law, ultimately, begets law (Black 1976;Unger 1976;Luhmann 2004), this process of legal-rational "socialization" accelerated throughout the long 12 th century as the Church imposed new law through decree and precedent. ...
... Seo & Creed (2002) address this question by developing a dialectical framework that delineates how institutional arrangements create inconsistencies and tensions, with these contradictions providing embedded social actors with the opportunity to transform existing structures. Other researchers have built on the core-periphery distinction originally specified by Shils (1975) to indicate which actors are more likely to initiate institutional change. Along these lines, Leblebici et. ...
... Founded in 1952 as a means for combating rampant piracy, this trade association Technological developments and the emergence of contradictions in the extant socio-technical regime Prior research has established that socio-technical regimes -and institutionalized fields more generally --possess latent contradictions that can potentially engender endogenous change (Shils, 1975;Leblebici et al, 1991). Under such conditions, newcomers, who are less embedded to the extant regime, often pioneer innovative practices that are adopted by other actors (Leblebici, et al, 1991). ...
... Framed as the "paradox of embeddedness", the issue at stake here is how can actors change institutions if their actions and mindsets are conditioned by the very institutions they wish to change? Early research (Shils, 1975;Leblebici, et. al., 1991) suggested that change came from the margins of a field (i.e., newcomers) as these actors were not subject to the same pressures for conformity. ...
In this paper, I draw on the institutional entrepreneurship and sociotechnical imaginaries literature to develop a prospective and actor-centric approach to understanding technological transitions. Empirically, I examine the initiatives that newcomers and incumbents engaged in between 1990 and 2005 to transition the socio-technical regime associated with recorded music. My account reveals the limited ability of these actors to effectively migrate the regime despite initiating several efforts to do so – a pattern of behavior I term the fragility of institutional entrepreneurship. I identify underlying factors for why this is the case and suggest that these can contribute to a regime remaining in a state of flux for an extended period of time. I also demonstrate the emergence of provisional regimes or temporary settlements between actors that either gain traction or are themselves transformed over time. In specifying the micro-processes that unfold as part of such transitions, I provide a complementary perspective to the current theorizing around socio-technical regime migration, and contribute fresh insights to the institutional entrepreneurship and sociotechnical imaginaries literature.
... An actor's social position also affects their perception of field conditions and the likelihood of attempts to implement divergent institutional change (Battilana et al., 2009). Low status actors at the periphery of a field are more likely to initiate divergent change as they often benefit less from existing institutional arrangements in a field (Garud et al., 2002, Shils, 1975. Although there are also examples of high status actors at the center of a field initiating divergent change (Greenwood et al., 2002), and field conditions are likely to mediate the impact of actors' social status (Battilana, 2006). ...
... Low status actors at the periphery of a field usually initiate divergent change (Garud et al., 2002, Shils, 1975 while high status actors at the center benefit from existing institutional arrangements and are resistant to change (Greenwood et al., 2002). In transition studies, the notion of low status actors with peripheral positions relates to niche actors and networks instigating change (Smith and Raven, 2012), while incumbent organizations and networks are usually seen as opposing institutional change (Smink et al., 2015). ...
... Sociologists define structural marginality as 'the political, social economic powerlessness of certain disenfranchised and/ or disadvantaged segments within societies' which is a definite and inevitable ramification of the certain socio-economic structure (Billson, 2005). Shils (1975), in his seminal book Centre and Periphery, explained the discourse of social distance in creating the gap between the societal centre and its margin. In the realm of the relationship between centre and margin, the socio-political and cultural exclusion of the Northeastern states of India became very pertinent in academia. ...
The Northeastern region of India consists of eight states known for their acute geographical, ethnic, religious, cultural and socio economic diversity. There are around 220 ethnic communities with almost equal numbers of dialects. While around eight per cent of the total geographical area and around four per cent of the country’s total population, it is one of India’s top security zones for its strategic position of sharing a 5,182 km prolonged international border with five neighbouring countries. This region has been largely considered by the respective authorities as a conflict zone and to be secured from any foreign activities ensuing a threat to the security of the state. Being a multi- ethnic region, these states have simultaneous conflicts over various issues. Since independence, acquiring individual identities, conflicts for the rights of different ethnic groups and claims of secession from
India remain the central point of discussion in the Northeastern socio- political scenario. Eventually, social exclusion over the years prompted the formation of various extremist organizations and subsequent insurgent activities. As a watchdog, news media plays a significant role in the recognition, representation and formation of the identity of individuals and social groups. It is a long- proclaimed mundane notion that the country’s mainstream news media widely marginalizes the Northeastern region of the country. According to the literature, the mainstream media has projected a stereotypical image of the region. Indian media largely focuses on separatism and conflict to a great extent, the detailed coverage
of insurgency activities. On the other hand, developmental and socio- cultural aspects of the land have obtained a negligible presence in mainstream media space. In this context, we have conducted a meta- analysis of the concerned research papers built on conceptual and empirical evidence to determine specific tenets of representation and marginality of Northeast India in the Indian media scenario.
... El sociólogo estadounidense Edward Shils (1979), considera como rituales políticos las coronaciones de Estado, los funerales reales, las visitas de líderes políticos a monumentos nacionales, un príncipe apareciendo solemnemente en público, marchas triunfantes de caudillos victoriosos en la ciudad, desfiles militares en días conmemorativos, manifestaciones contra el gobierno y enfrentamiento entre manifestantes y policías. ...
¿Cómo se comunican los líderes con sus seguidores? Los análisis presentados en este libro, proporcionan un respaldo empírico a la hipótesis: la principal herramienta de un líder es el framing. En el examen de la naturaleza del liderazgo, el modelo de análisis que se propone tiene sus fundamentos en la teoría de los frames y en la teoría del framing. No es posible entender una sin la otra, ya que forman parte de los esfuerzos por interpretar un mismo proceso cognitivo y comunicativo donde intervienen los frames del pensamiento y el framing de la comunicación. Framing significa hacer visible un frame invisible. El presidente logra visibilizar y comunicar el frame de la corrupción que permanecía invisible, legitimado por las élites simbólicas que monopolizan el discurso: periodistas, intelectuales, científicos, políticos, empresarios, líderes sociales. El modelo del framing de la comunicación política se aplica en el análisis de la comunicación presidencial durante los primeros cuatro años de las conferencias mañaneras.
... 48 Not only that, in order to secure the national border and also fulfill the responsibility to the vassal country, the Nguyen Dynasty also helped the vassal countries build strongholds and camps, especially the places that were ravaged by the Siamese invaders, deploying troops in garrison areas to ensure security for vassal countries because once the security of vassal countries is ensured, national border security and regional security will be ensured. This was clearly shown in the Nguyen Dynasty's efforts to establish strongholds, arrange troops, stockpile supplies at the camps, and adjust military positions in Chenla to stabilize the security situation here after the retreat of the Siamese [: [36][37][38][39]. 48 Although comforting and fervently helping their vassal countries to help them overcome their tribulation and avoid the danger of perishing under the pressure of the great Siam, the Nguyen Dynasty clearly showed their objective and responsible attitude for regional security, not for defending their "vassals" without distinguishing right and wrong. ...
During the first half of the nineteenth century, Vietnam was considered the “center” of the “tributary system” in mainland Southeast Asia. As a major country in the region at that time, Vietnam tried to fulfill its responsibilities in the role of mediator to settle disputes and conflicts between countries, typically conflicts between Siam and Chenla and Siam and Van Tuong. In the context of being an equal country with Siam in terms of potential, and a “superior” country in relation to the “vassals” of Chenla and Van Tuong, it was not easy for the Nguyen Dynasty to find a suitable countermeasure to mediate these conflicts. However, with the policy of “positive neutrality,” the Nguyen Dynasty achieved great success in dissolving the contradictions between these relationships at that time. These successes have left many valuable lessons for Vietnam in its diplomatic behavior with countries in the region and in the world today.
... Originally, the framework was developed by Shils to understand the dual structure of societies. Shils (1975) suggested that each society has a centre that holds together a complex network of institutions (political, economic, and cultural) and a periphery that struggles to integrate with the center, causing social problems. After Mardin's seminal article (1973), in which he explored the explanatory power of the center/ periphery duality for Turkish politics, the framework received vast attention from social scientists as well as politicians. ...
Yaren, Ö., Saracoglu, C., Karademir-Hazır, I. (2021) ‘The Quest for Cultural Power: Islamism, Culture, and Art in Turkey,’ in Joost Jongerden (ed.) The Routledge Handbook on Contemporary Turkey.
Routledge, 418-431.
... capabilities in relation to technological or other environmental influences (Bergek et al., 2013;Eggers and Kaplan, 2013;Geels, 2013, 2019;Zollo and Winter 2002). Indeed, studies of institutional change point to change being initiated by high-status organizations (Greenwood and Suddaby, 2006;Greenwood et al., 2002;Sherer and Lee, 2002), which are said to be at the centre of an organizational field (Shils, 1975). ...
Sociotechnical transitions are mostly seen in the literature as processes where actors and technologies in small niches peripheral to an organizational field, accumulate momentum, scale up, aggregate, and eventually bring about large-scale regime change. Foundational examples include the British transition from sailing ships to steamships and the American transition from traditional factories to mass production. Herein lies a paradox, transitions concern large scale system change for example transition to electric cars or renewable energy, but large-scale options for technological change driven by incumbents have received less attention in transitions research. This is an important opportunity for transition research to draw on the literature of project management research on large-scale projects. We bridge transitions research and project management research by exploring speciation and aggregation from both perspectives. We illustrate how this bridge may be instantiated drawing on published research and interviews on six megaprojects that have been instrumental in the digital transformation of UK construction: (i) the Channel Tunnel Rail Link, (ii) Heathrow Terminal 5, (iii) London Olympics, (iv) Crossrail, (v) Thames Tideway and (vi) High Speed Two. The speciation of digital technology seeds the process of aggregation and UK industry transition which is driven by incumbents at the organizational field core and ripples outward to its periphery. This is a reverse process to the one mostly considered in transition research where change initiates in small niches peripheral to an organizational field and propagates until it eventually brings about large-scale change to its core.
... The 'Centre-Periphery' model especially reveals the coexistence, interdependence, and influences of each other. This dynamic leads to the exploitation of the periphery by the centre, perpetuating the unequal distribution of resources and economic power in the region, nation, or the world (Shils, 1977). The centre is characterized by the greater concentration and influence of wealth, power, and economic attraction while the periphery is characterized by more scattered and weaker economic activities, wealth, power, resources, and underdevelopment situations. ...
This paper explores the prospects of fostering equitable trilateral economic cooperation among the contiguous nations of Nepal, India, and China (NIC). The underlying concept advocates for an integrated framework termed the 'Nepal, India, and China Equitable Relation' (NICE Relation). The study endeavours to elucidate Nepal's economic diplomacy from a geographical standpoint, emphasizing the significance of fostering warm neighbourhood relationships. Its overarching objective is to optimize the existing operational modalities of immediate neighbourhoods and socio-economic activities among NIC partners. The potential cooperations have unveiled insights derived from the realms of Development Cooperation, Economic Geography, and Centre-Periphery ideologies. A trilateral alliance of this nature has been revealed to catalyse enhanced cooperation within the immediate neighbourhood, fostering mutual benefits and contributing to the overarching goals of 'Protection (security), Peace, and Prosperity (PPP)' in the broader Himalayan region shared by these neighbouring nations.
... Although Experiments 1 and 2 produced the expected results, it seemed important to conduct another study with members of highand low-status groups that were created experimentally. Status is relative; people think about their status in relation to the status of others (Lenski, 1966;Mayer & Buckley, 1970;Shils, 1975). On one hand, individuals typically perceive themselves as having high status when they compare themselves with others who are less privileged. ...
Members of high-status groups are more likely than members of low-status groups to blame their failure on discrimination and are less likely to blame it on themselves. This tendency was demonstrated in 3 experiments comparing men and women, White and Black students, and members of experimentally created high- and low-status groups. Results also showed that when making an attribution to discrimination, high-status group members were less likely to experience a threat to their social state self-esteem, performance perceived control, and social perceived control and were more likely to protect their performance state self-esteem. These findings help to explain why high-status group members are more willing to blame their failure on discrimination by showing that it is less harmful for them than for low-status group members.
... As these "agents of adaptation" and their respective philosophical orientations, domains of expertise, and social connections have changed, so too has the way they have exploited the affordances of the Catalan crèche tradition for the purposes of cultural adaptation. Although these actors have carried out the process of cultural adaptation in different ways, the general trend has been toward "repurifying" the display by reinscribing it within the assemblage of principles and values that constitutes Barcelona's new "sacred center," to use Shils' (1975) terminology. ...
This article builds upon Durkheim’s theorization of the “ambiguity” of the sacred to analyze dynamics surrounding religious symbols in the public square. Focusing on the revealing case of a Nativity scene displayed annually before Barcelona’s City Hall since 1961, I examine the Christian icon’s metamorphosis into a display more abstract in design and ambiguous in meaning. I contend that this transformation has simultaneously diminished the crèche’s confessional symbolism and aligned it with Barcelona’s cosmopolitan image and commitment to pluralism. In explaining the visual and symbolic adaptation of the crèche, I emphasize: (1) the potentiality for adaptation linked to the “affordances” of the Catalan crèche as a cyclical, dynamic, and popular tradition; (2) the contextual pressure for adaptation emanating from socio-cultural transformations that contributed to the classic icon’s “site-specific impurification”; and (3) the agents of adaptation, or the actors whose visions and expertise have given form to the creative modifications undertaken. The theoretical framework developed provides a conceptual vocabulary for analyzing the instability and transformative potential of the sacred. My findings are based on a comprehensive review of local and national media coverage, visual analysis of the crèche’s aesthetic evolution, and interviews with key actors involved in its management and design.
... Therefore, based on the views of many scholars around the world on the Center, and considering the center as the ultimate and extremely sacred thing in the field of symbolism, values and beliefs [Shils (1961), pp. 117-30;Shils (1975), 3], it is clear that in Southeast Asia at this time there was no "center" in such a sense. Moreover, if China was the largest and most powerful country in the whole of Southeast Asia in terms of both natural geography, military and economic potential, Vietnam is even a bigger country than many Southeast Asian countries at the same time, but it was not the largest one or had the most significant potential in Southeast Asia. ...
Based on research results from the official historical books of the feudal state of Vietnam, the article reconstructs the main features of the investiture beseeching and ordination activities between Vietnam and Southeast Asian countries. From the comparison with the investiture beseeching and ordination activities between Vietnam and China at the same time, the article demonstrates the image of Vietnam in two ways at the same time. Namely, Vietnam is a vassal in the “tributary system” of which China is the center and then Vietnam is the “great country” in the tributary system between Vietnam and many other countries in the region. In particular, from pointing out the loose interdependence between Vietnam and Southeast Asian vassal countries through surveys of investiture beseeching and ordination activities in this period, the current article also initially comes into the practical situation to try to explain the contemporary, unstable cohesion between Vietnam and these countries.
... Schudson (1994) underlines that, paradoxically, culture is the most visible and the most problematic social integration factor. Since belonging to a polity is a natural fact, cultural policies are a key issue in shaping identity (Shils 1975). In many countries, culture is still taken for the most suitable instrument for shaping national identity and defending unity. ...
... In fact the ecclesial power acts as these principles set forth by Durkheim were indeed known to them. It is the basic proposition of this paper that the moral and political poweralways remains charismatic no matter how differentiated and composed it is, this can be seen in thediscussion on center and periphery by E. Shils and StenRokkan, (Shils 1975) and (Rokkan et al 1987). ...
The terms church and ecclesial power is based on the definition by Emile Durkheim: A religion is a unified system of beliefs and practices relative to sacred things, i.e., things set apart and forbidden, which unite all those who adhere to them in one single moral community called a Church. The religious power, originally active in sectarian communities, is defined by Weber as "charisma". According to Weber's theories, such power develops into a state divided in three sectors, production, ecclesial power and military, where the ecclesial power rules the others because of the fear for God (or the gods), but this fear gradually changes into respect. When the old system of blood feud is rescinded and lextalionis adapted instead, this means a definite change in morality, and this change develops further due to the teachings of Christ of which the forgiveness is a good example of a theory honored in modern jurisprudence. The methods of contemporary governance are for the most part developed under the European monarchies, where all power is vested in the monarch, but was before that in the hands of God. But the religious root of the power are confirmed by the monarchs, they all claim their divine right as sovereigns, and try to uphold consensus between their laws and the Bible. The final stage in this reign of ecclesial power is the modern democratic state, when the originally ecclesial power is secularized, taken from the monarch and given to civil institutions of government, a law giving institution, government offices and the juridical system. The conclusion is that the basic morale of modern society, the foundation of justice and law, is a cultural heritage that is formed and guarded by the religion.
... Merkez ve çevre bütünleşmesi ise ekonomi, ulaşım, eğitim, kentleşme vb. gelişmeler paralelinde ortaya çıkan etkileşim ve temas ile sağlanır/güçlenir (Shils, 1975). ...
Z Erken Cumhuriyet'in bir nişanesi olan demiryollarının odağa alındığı bu çalışmada Samsun-Sivas Demiryolunun Samsun yerleşkesi konu alınmıştır. Cumhuriyetin yaklaşık ilk yirmi yılına damga vuran demiryolu siyasetinin taşradaki örneklerinden olan Samsun Demiryolu Yerleşkesi, kentteki konumu ve yapı stoku kapsamında tartışmaya açılmıştır. İşletmeye açıldığı 1926'lardan günümüze politik, kentsel ve teknolojik söylemlerle gelişen ve değişen yerleşkenin özgün varlığına dair literatüre kayıt düşmek amaçlanmıştır. Çalışma literatür taraması, arşiv araştırması ve saha çalışmaları üzerine kurgulanmıştır. Erken Cumhuriyet'in mimarlık mirası Samsun Demiryolu Yerleşkesinin kent belleği ve demiryolu tarihi üzerindeki etkileri göz önüne alındığında, geriye kalan özgün birkaç yapısının ve fiziksel izlerinin korunması gerektiği ileri sürülmüştür. ABSTRACT In this study, which focuses on the railways, a sign of the Early Republic, the Samsun campus of the Samsun-Sivas Railway was the subject of the study. Samsun Railway Campus, which is one of the first examples of the railway policy in the province, which marked the first twenty years of the Republic, was opened to discussion within the scope of its location in the city and building stock. It is aimed to record the original existence of the campus, which has developed and changed with political, urban and technological discourses since 1926, when it was opened for business. The study is based on literature review, archive research and field studies. Considering the effects of the Samsun Railway Campus, the architectural heritage of the Early Republic, on the urban memory and railway history, it has been argued that a few remaining original structures and physical traces should be preserved.
... Os valores básicos, ou pessoais, são prioridades de valor que relevam o movimento das pessoas em compreender o mundo, descrever ou dar sentido às necessidades em sintonia com a aprovação social ou inserção social (Schwartz, 2016). Ao passo que o consenso de valor é base para a ordem social (Shils, 1975), e os conflitos de valores em interação com o contexto social podem gerar dificuldades (Sverdlik, 2012), seja no curso da excessiva benevolência, que pode dar margem à exploração, ou excesso de poder que envolve exploração de outros (Alden, Wiggins, & Pincus, 1990). Na perspectiva Schwartz (2016), por estarem associados ao afeto, quando esses valores são ameaçados, há mobilização das emoções associadas, o que pode envolver reações não ajustadas ao contexto social, bem como emergência de conflitos (Schwartz, 2016), ou seja, por representarem metas desejáveis, os valores (Tamayo, 2007b;Gouvêa, 2008, Borges & Alvaro, 2013Silva, Zanelli & Tolfo, 2013). ...
Na perspectiva de investigar relações entre valores pessoais e significados atribuídos ao trabalho dos discentes de graduação e de pós-graduação de uma Instituição de Ensino Federal (IES), empreendeu-se um estudo de natureza quantitativa, por meio do método Partial Least Squares Path Modeling [PLS-PM]. A análise dos construtos de valores pessoais teve suporte na escala Tipos Motivacionais, PQV-21, e de significados, na escala de Significados Atribuídos ao Trabalho (ESAT-BR). Os resultados confirmaram: os valores de autotranscedência no significado positivos atribuídos ao trabalho (H1+, β = 0,348, p-value= 0,000) e na realização pessoal (H2+, β = 0,268, p-value= 0,001), além da relação entre valores associados a abertura a mudança e significados econômicos atribuídos ao trabalho (H5+, β= 0,226, p-value=0,000). Conclui-se, valores de autotranscedência significam em função de um contexto voltado à sustentabilidade; e, valores de abertura a mudança, em decorrência de conjuntura suscitada pelo desenvolvimento econômico. Dessa feita, revelam-se possibilidades de influência sobre valores atribuídos ao trabalho, convergindo para futuros debates dessa relação em processos sócio formativos, situando características em relação às expectativas significadas na graduação e na pós-graduação, posto que os dados revelam diferenças em pontos relevantes.
... Hierarchy is a fact that any academic must deal with, and regardless of the apparent freedom to think and act as one wishes, some topics, opinions, and works that are of no value and exist only to further hierarchical power have to be taken seriously because of the positions of the people who produced them. Much of this has to do with what Shils (1975) discussed in terms of center and periphery. However much one wishes to ignore the pull of central institutions and intellectual currents, one is defined, and what one says is defined by audiences, in terms of the relation to the center. ...
The classics of social theory have a peculiar status: our current list is the product of past academic strategizing, and the list of favored classics has changed. Currently there is a process of replacing them with older writers who better fit current concerns, and to cancel those who hold the wrong views, or are of the oppressor class, in order to provide epistemic justice for those who don’t deserve their status and uplift those who were wrongly neglected. From an instrumental, careerist point of view, adapting to these changes makes sense. From the point of view of judgement, which differs from the capacity to produce, it does not. Exclusions narrow our range of reference and our capacity to assess in the present. We owe ourselves, and them, not only temporary, fashion driven justice but a larger capacity of judgement detached from the instrumentalization of scholarship.
... The context of the periphery makes the academic center a significant source of influence; however, it is not uniform for all research fields. The centerperiphery model was first developed by Shils (1975), who presented the concepts "metropolis" and "province" for academic disciplines at the international level. Üsdiken (2014) reviewed how this concept was further developed within the higher education literature and pointed out several related concepts such as "world knowledge system", "scientific world system", "world-system analysis", and the international "division of labor" between the center and periphery. ...
The past decade has seen extensive research carried out on the systematic causes of academic misconduct. Simultaneously, less attention has been paid to the variation in academic pathologies between research fields, as most empirical studies focus on one particular discipline. We propose that academic discipline is one of several systematic factors that might contribute to academic misbehavior. Drawing on a neo-institutional approach, we argue that on the academic periphery, the norm of textual originality has not drawn equal support across different research fields depending on its level of internationalization. Using plagiarism detection software, we analyzed 2,405 doctoral dissertations randomly selected from all dissertations defended in Russia between 2006 and 2016. We measured the globalization of each academic discipline by calculating the share of publications indexed in the global citation database in relation to overall output. Our results showed that, with an average share of detected borrowings of over 19%, the incidence of plagiarism on the academic periphery is remarkably higher than in Western countries. Overall, disciplines closely follow the pattern of higher globalization associated with a lower percentage of borrowed text. We also found that unauthorized borrowing is less prevalent at research-oriented institutions supporting global ethical standards. Our findings suggest that it might be misleading to measure the prevalence of academic misconduct on the academic periphery without paying attention to variations at the disciplinary level.
... This political and mythological discourse is inherent to all empire centers from the Roman era. According to Shils' definition (Shils 1975), the imperial center is 'earthly-transcendental', and it is a transmission channel of sacred meaning and their conversion into the gesture of power. This is what, first of all, distinguishes it from other kind of centers; delivery of sacred meaning into the social body is realized in any society, though the points of their copying are more or less numerous, they compete with each other, and do not coincide with mundane center (centers), and relations with the latter are competitive, at best, or antagonistic, at worst (Kaspe 2007: 53). ...
This chapter focuses on interpreting such features of the world picture as a sense of time and space, comprehension of the dichotomy of «sacred–profane» in the cultural landscape. Universal categories of culture, determining its mentality and existence create a sustainable object, which Aron Gurevich defines as «a model of the world» («world view», «image of the world»), typical for a given culture and era—that «grid», which determines the perception of reality and nature of the activity. Universal categories form the basic cognitive matrix and the basic semantic «tools» of culture. Such subtle categories as time and transcendence can be expressed through a symbol and a sign, and respectively they can also be expressed in the semantics of the cultural landscape.
... In our effort to update the Durkheimian project, we propose to examine our contemporary pluralistic societies as a more or less articulated set of moral collectivities, each one guided by its own "ultimate sacred principles" (Shils 1975) and propose a set of analytical categories that can be useful to investigate them in terms of: (a) the nature and types of its validity sources; (b) its validity extension; (c) its individualistic-collectivist orientation; (d) the kind of ego-attitude required; (e) the kind of moral action expected (Rosati and Weiss 2015b). In so doing, we believe that the moral ideals and the dynamics underlying moral actions of these different groups can be rendered, in Durkheimian terms, more "transparent" (Miller 1996), the tensions inside and outside of them can reach new levels of understanding and their solidarity patterns can be reorganized in more reflexive terms. ...
In this article, we propose a brief reconstruction of Talcott Parsons’ writings − from his first major book, The Structure of Social Action, to his later writing on the 1960s and 1970s − in order to clarify his main contributions to a sociological discussion of morality. In so doing, we hope to place Talcott Parsons as one of the forerunners of the sociology of morality conceived as an emerging area of research in the social sciences. Throughout this reconstruction, we also try to situate Parsons in terms of his intellectual lineage pointing out that his formulations reveal important affinities with the theoretical perspective of morality that began with Émile Durkheim. Based on these assumptions, we aim to show, albeit on a preliminary basis, how this dialogue contributes to a more precise delineation of a research program in the field.
... Although these groups that are defined as centre are outnumbered, they form policies devoted to infusing these values into the community as they own the decision-making mechanisms or they have power to affect decision-makers. These elite who are at the centre see themselves superior to other groups that form the community (Shils, 1975). ...
Justice and Development Party (AKP) has been the ruling and biggest party in Turkey (AKP) since it has been established in 2002 and Republican People’s Party (CHP) has been the main opposition party (CHP) since then. These two parties receive about 75% of all the votes and half of the voters are females. To our knowledge, there is no such a study focusing on women’s party preferences in Turkey. Additionally, this is one of the very few studies in Turkey concerning voters’ party preferences. Therefore, this study aims to fill this gap in the literature. In this study, the important attributes of women in party selection decisions are analyzed. Center-periphery and social mobility theories are the two main theories explaining Turkish political life. The analyzed ideological, cultural, religious, social, economic and demographic characteristics of women supporters are selected according to these theories. Machine-learning techniques are employed as predictive tools. Results show that ideological attitudes like being leftist-rightist and religious values like headscarf, fasting in Ramadan, and praying are the most important effective attributes on party selection of women. However, socioeconomic, cultural, educational and demographic atributes are not effective on party selection of women in Turkey.
... wait for the next election cycle. The participation of masses in the political process results in two political arrangements: "democracy with a leader" and "democracy without a leader". The contemporary Serbia can be seen as "democracy without a leader". Shils, E. (1965) "Charisma, Order, and Status." American Sociological Review, 30(2): 199-213.;and Shils, E. (1975) Center and Periphery: Essays in Macrosociology. Chicago: University of Chicago Press. ...
... Morfologi setiap masyarakat, menurut Shils, terstruktur di tengah dan pinggiran (Shils, 1975 ...
The aim of this paper is to see how changes occur in the rituals of death in Toraja specifically in Gandangbatu. The intended death ritual is the Ma'bulle Tomate ritual. This Ma'bulle Tomate ritual is one of the rituals contained in Rambu Solo. The method used is a qualitative research method with interview and observation techniques. The Ma'bulle Tomate ritual in Gandangbatu has experienced a clear shift in its practice, which in the past in Aluk Todolo beliefs was accompanied by badong, now replaced by singing. the author found that the meaning of badong in Aluk Todolo is as a medium to express the social status of the dead in society, the completeness of the ritual of his death, prayer requests to Puang Matua so that the deceased get a decent place in puya (a place of waiting) and those who live long life and blessed by Puang Matua. While the meaning of the song in Ma'bulle Tomate is the Christian hymn is just a worship of God and comfort to the family. Through the theoretical approach of Massimo Rosati in the book 'Ritual and Sacred' finally can understand and discover how changes occur in the Ma'bulle Tomate Ritual and the meaning of badong in Aluk Todolo before the entry of Christianity in Gandangbatu.
Since the concept of charisma entered into the language of social sciences and political practice, there have been significant evolutions and variations in its functioning. Max Weber himself distinguished «true» and routinized charisma, not arguing, however, that the routinization of charisma could lead to its complete disappearance as a type of domination. Nevertheless, by the middle of the 20th century, the line of thought and practice had prevailed on the desirability of the fastest possible, most preventive restraint of charisma and its political projections. However, the subsequent emergence of a whole galaxy of powerful charismatics has produced a new vector of interpretation. Ronald Glassman considers charisma as entirely «manufactured», and this is what the authors of numerous manuals on «development» of charisma and «personal magnetism» believe. At the same time, Edward Shils overturns the Weberian distinction of the «true» charisma, preferring to call it «intense» or «concentrated», and the routinized, calling it «dispersed», «attenuated». According to Shils, the initial, moreover «normal» form of charisma is the second one. This turns out to be the case because charisma is not, in fact, produced by one or other charismatic on his own, but by the center of the society that serves as the arena for its activities. There are societies — so there are centers. There are centers — so there is charisma. There is charisma — so there are charismatics. The concept keeps working. Yet in the first quarter of the 21st century, there are no outstanding political charismatics. It can be assumed that this deficit is related to the progressive loss of faith in the very existence of any politically significant transcendences, which according to Shils provide conditions for the construction of macrosocial centers. Can we imagine the conditions in which charisma and charismatic domination could be revived? Logically, yes. A part in this revival could be played by a shock of unprecedented strength and a priori unforeseeable nature, one which would make mankind believe once more in the presence of vitally «serious things» in their lives, that is, in things having «transcendent importance», «thought to be fundamental, that is, which affect the fate of human beings on earth, in life and in death» (Shils). In the absence (or in expectation) of immanent or transcendent shocks, it would be worth undertaking the task of operationalization of the known but not well-researched antithesis of «dark», «negative», and «light», «positive» charisma, primarily by studying their relative survivability and ability to regenerate.
Ndarja e botës në Lindje dhe Perëndim ka qenë një realitet që nga kohërat e lashta. Megjithatë, me shfaqjen e orientalizmit si disiplinë shkencore dhe diskurs politik, ky dallim është bërë edhe më i mprehtë dhe pashmangshmërisht ka prodhuar edhe pasoja politike. Kjo ngase orientalizmi institucionalizoi dhe normalizoi ndarjen e botës në Lindje dhe Perëndim dhe rrjedhimisht edhe mitin e epërsisë së Perëndimit ndaj Lindjes, gjë që rezultoi me stigmatizimin e kësaj të fundit si primitive, barbare, fanatike etj. Ndërkaq Ballkanizmi qoftë si një variacion i orientalizmit qoftë si i pavarur nga ai është një nocion që i ngarkon kuptime pezhorative Ballkanit dhe popujve ballkanik. Në këtë kontekst Ballkani nga perëndimi imagjinohet si një botë e kundërt me atë të Perëndimit. Duke qenë kështu popujt ballkanik në fillim të procesit të modernizimit dhe përbrendësimit të vlerave perëndimore filluan procesin e de-orientalizimit dhe de-ballkanizimit. Parë nga ky këndvështrim përpjekjet e para të shqiptarëve për “arratisje nga Lindja” filluan në fund të shekullit XIX dhe fillim të shekullit XX, atëherë kur filloi edhe procesi i modernizimit shqiptar dhe kombformimit. Kësisoj fundi i shekullit XIX dhe fillimi i shekullit XX është edhe datëlindja e orientalizmit shqiptar. Rilindësit të ndikuar nga diskursi orientalist theksuan origjinën dhe identitetin europian të shqiptarëve me qëllim të orientimit vleror të kombit shqiptar drejtë Europës. Duke u nisur nga kjo në këtë studim do të analizohet auto-orientalizmi shqiptar si një përpjekje e “tjetrizimit” apo “stigmatizimit” të një pjesë të kombit shqiptar si lindorë nga një pjesë tjetër e cila e përfytyron veten si “europiane” dhe bartëse e procesit të europianizimit të shqiptarëve. Në këtë kontekst shqiptarët e Shqipërisë konsiderojnë vetën më “europian” se sa shqiptarët e Kosovës, ndërkaq Shqiptarët e Maqedonisë janë “lindorët” si në optikën e shqiptarëve të Shqipërisë ashtu edhe në atë të shqiptarëve të Kosovës.
Göç olgusu çeşitli şekillerde gerçekleşmektedir. Köyden kente göç özellikle son yüzyılda oldukça irdelenmiş bir konudur. Kente temas eden bu serüven, doğal olarak kenti ve kentliyi etkilemektedir. Cumhuriyet Dönemi'nde İstanbul, özellikle 1950'li yıllardan itibaren çok yoğun biçimde kırsal göç almıştır. Söz konusu süreç, hızlı bir kentlileşmeyi beraberinde getirmiştir. Bu durumun Türkiye'nin toplumsal yapısına büyük etkileri olmuştur. Toplumsal yapının heterojen bir parçası olan İstanbul, sosyal dönüşümden en çok etkilenen kent olmuştur. Kente gelen büyük kitleler, kentsel üretime hızlı bir biçimde katılmıştır. Kentsel ürünün dağıtımı yerleşik elitler tarafından yapılmaktayken gelenler bir süre sonra dağıtım mekanizmasına katılmak istemiştir. Yeni kentliler, yerleşikler gibi hem üretim hem dağıtım süreçlerine dahil olmak istemiştir. Bu göçmen kitle eskilerden farklı olarak, kırsal yapı ve değerleri koruyarak kentlileşme özelliği taşımaktadır. Anılan kitle, zaman içerisinde siyasal, iktisadi, sosyal ve kültürel tüm sahalarda kentin paydaşı olarak yer almaya başlamıştır. Bu çerçevede, elit zümreye dahil yerleşiklerle birlikte iki farklı elit grup ortaya çıkmıştır. Elit kökenli olmayan birey ve kitleler elitleşerek dönüşmüştür. Onlar dönüşürken onlarla iletişim ve etkileşim halinde bulunan eski elitler ise konumlarını kaybetmemek için dönüşme mecburiyetinde kalmıştır. Bu bağlamda, 1950'lerden itibaren yoğunlaşıp 1980'lerde zirve yapan göç ve kentleşme sürecinin İstanbul'da elit dönüşümüne büyük bir etkisi olmuştur. Bu dönüşüm yerel siyaseti, yerel siyasal talepler ve yerel siyasetçi profili yönünden köklü biçimde değiştirmiştir.
Аннотация. Статья посвящена роли религиозного фактора в контексте социально-политического развития современных обществ на фоне военно-политической конфронтации. Происходящие процессы анализируются
на нескольких уровнях — национальном, международном и церковном. Отталкиваясь от постсекулярной парадигмы и используя акторный и идентитарный подходы, авторы рассматривают религиозное измерение украинского кризиса. Особое внимание уделяется ситуации в мировом православии.
Раскрываются причины, по которым основная линия размежевания в современном христианстве образовалась именно в его православном сегменте
и оказалась тесно вплетена в самый масштабный международно-политический кризис первой четверти XXI в. Показывается, что украинский кризис
оказывает дестабилизирующее влияние на ситуацию в мировом православии, актуализируя старые конфликты и создавая новые очаги напряжения.
Констатировав, что украинский кризис послужил триггером и катализатором динамики в самых разных сферах, охватив значительное число
разнотипных акторов, авторы вместе с тем указывают, что социально-политическое развитие в контексте религиозного фактора имеет более глубокие
корни. С их точки зрения, наблюдаемые явления и процессы свидетельствуют о формировании новых моделей взаимодействия между государством,
обществом и церковью в рамках постсекулярного или традиционалистского
дискурса, что в свою очередь связано со стремительным утверждением нового научно-технологического уклада.
Ebrahimi, M. (2024). Navigating multifaceted complexities: International students' adaptation to online learning in Australia during COVID-19. 𝘛𝘩𝘦 𝘖𝘯𝘭𝘪𝘯𝘦 𝘑𝘰𝘶𝘳𝘯𝘢𝘭 𝘰𝘧 𝘕𝘦𝘸 𝘏𝘰𝘳𝘪𝘻𝘰𝘯𝘴 𝘪𝘯 𝘌𝘥𝘶𝘤𝘢𝘵𝘪𝘰𝘯, 14 (1), 72-96.
The global outbreak of the SARS-CoV-2 (COVID-19) pandemic precipitated an unprecedented disruption in educational systems worldwide, impacting students profoundly. The abrupt shift to online learning introduced a multitude of challenges, particularly for international students. This paper aims to delve into the existing literature to gain a deeper understanding of the online learning experiences, readiness, and eLearning challenges faced by international students during the COVID-19 pandemic. Focusing primarily on the context of international students in Australia, this review encompasses a selection of research published between early 2020 and late 2023, providing a broad overview of the available literature during this period. Drawing on the insights from the literature, this paper engages in comprehensive discussions, followed by a set of recommendations. These findings hold significance for higher education providers, educators, and policymakers seeking insights into improving effectiveness of eLearning practices, online teaching, student engagement, student welfare, and support practices and strategies aimed at better assisting international students. The article advocates for a more profound acknowledgment and efficient addressing of the diverse challenges and needs of international students in the midst of major disruptions and unfortunate events such as a global pandemic.
Chapter 4 explores collective worship as a community-building ritual used by schools to generate cohesion and solidarity amongst its pupils. This chapter reveals the different strategies developed by schools to achieve this and how certain embodied practices inform the children’s experiences of this event and ultimately how such rituals may or may not foster social solidarity. Attentive to children’s agency, this chapter explores the tactics and strategies [de Certeau, (1984] developed by both teachers and children while considering the democratisation of collective worship through children’s actions. Through paying attention to such rituals and, in particular, children’s embodied practices, we can understand how religion and non-religion are mediated during such events. In particular, the author draws on the Strong Programme in cultural sociology and what this approach has to offer when understanding collective worship in schools. Situating the debate in conversation with theoretical thinking on modernity and societal transformation [Durkheim, The Division of Labour (Dissertation, 1997 Edition). The Free Press (1893); Giddens, 1991); Bauman 2000)], this chapter considers the community-building mechanisms found within collective worship and how they function as cooperative rituals in order to create a sense of togetherness (Sennett, 2012].
Modern dönemde iktidar pratikleri paternalist bir bakış açısıyla merkez-çevre ilişkisi içerisinde kendisini yapılandırmıştır. Bu iktidar pratiği kapatma ve dışlama rejimleri üzerinden işlerlik kazanmaktadır. Postmodern dönemle birlikte ise iktidarın toplumsal alandaki parçalanmasının bir sonucu olarak sosyo-kültürel alanın dokusuna nüfuz etmiş mikro iktidar pratiklerinden bahsetmek mümkün hale gelmiştir. Bu bağlamda Türk sinemasında Kibar Feyzo ve Organize İşler filmleri ele alındığında iktidarın iki ayrı örgütlenme şekli bu filmlerde somutlaşmaktadır. İlkinde merkezi iktidar pratiklerinin ve egemen diskurun söylemsel pratikleri öne çıkarken ikinci filmde ise mikro düzeyde fraktal bir iktidar pratiği temsili göze çarpmaktadır. Toplumsal dönüşüm sürecinde iki filme bakıldığında geleneksel toplumsal ilişkilerden ve iktidar pratiklerinden modern döneme geçişi niteleyen Kibar Feyzo filmi feodal üretim ilişkileri içerisinde özgürleşmenin ve var olan disiplin sisteminin kırılması yönünde mesajları izleyicilere taşımaktadır. Oysa Organize İşler filmi merkezi iktidarı niteleyen ulus devlet mekanizması ve denetim sistemlerinin aşındığı neoliberal dönemde kentsel yaşam formlarındaki kaotik varoluş mücadelesi içerisindeki akışkan iktidar pratiklerinin temsillerini içermektedir. Bu çalışmada modern dönemden postmodern döneme Türk güldürü filmlerinde toplumsal yapının politik örgütlenmesi üzerinden kültürel dönüşümünün temsili incelenmektedir. Çalışmanın amacı Türk toplumunun kolektif modern pratikler ve kültür yapısının postmodern bireyci yapıya dönüşümü sürecinde ideolojik bir form olan güldürünün toplumsal temsilindeki nitelik kaybının irdelenmesi oluşturmaktadır. Bu bağlamda 1978 ve 2005 yılı kapsamında amaçlı örneklem tekniği ile seçilen Kibar Feyzo ve Organize İşler filmleri niteliksel içerik analizi metoduyla alana ilişkin kuramsal perspektif temelinde oluşturulan kategoriler üzerinden çözümlenmiştir.
In November 2012, the 18th International Conference of Ethiopian Studies was convened in Dire Dawa, a cosmopolitan city in the eastern lowlands of Ethiopia. This event gathered more than 300 international scholars from all disciplines of the humanities and social social sciences. Under the general theme of ‘movement’ these two volumes gather a collection of 70 papers that reflect recent trends in the field of Ethiopian studies. From local studies to regional and international perspectives, these studies question long term historical processes and current social and economic transformations. A number of contributions explore and give access to fresh sources of knowledge from unpublished or rediscovered texts and documents, from recordings of oral information, or from ethnographic observation. They also review literature, challenge conventional ideas and propose critical investigations on past and present issues, such as interethnic relations, women’s role, development policies and their impact.
This article is a personal reflection on borderlands as a professional home. Researchers who find themselves beyond their home discipline, i.e., the one in which they have been credentialed, have tried to assign terms for their location and its psychological ramifications. Defying an intellectual lane is to traverse a boundary that is constricted by a paradigm and a way of looking at and framing research problems. There is a rich body of the literature that explores scientific specialization, problem choice, and the meaning of community in research. Indeed, science consists of mainland where we must spend most of our professional time preserving our existence and building our careers. Borderlands are communities, typically marginalized, where researchers can collectively rethink, challenge, bond, and concoct something not possible before.
Resumen Este trabajo tiene como propósito abordar las vicisitudes en las que se halla inmerso el imaginario universalista moderno. Opta por explorar las claves evolutivas de cómo este llegó a configurarse en un doble plano: a nivel de relato legitimador del orden social y a nivel de instancia ocupante de la centralidad simbólica. Encara las razones que dan cuenta de su desfallecimiento, examinando las implicaciones sociológicas desprendidas de un irreversible descentramiento del mundo. El trabajo pretende sondear las posibilidades y contradicciones portadas en antedicho imaginario, así como las motivaciones impulsoras de las tentaciones por rebasarlo. Facilita un reconocimiento del meollo donde se ve enredado el imaginario universalista como seña identitaria de integración colectiva moderna. Devela el incentivo de fondo que cataliza las inclinaciones empecinadas en su descrédito, así como el porqué del triunfo del espectro del consumo como fórmula que, ren-tabilizando el vacío en la producción de sentido evidenciado en la tardo-modernidad, se adueña unívocamente de la atribución integradora de lo social. Palabras clave: imaginario; universalismo; modernidad; integración; consumo. pp. 53-70 O P E N A C C E S S Los textos publicados en esta revista están sujetos-si no se indica lo contrario-a una licencia de Reconocimiento 4.0 Internacional de Creative Commons. La licencia completa se puede consultar en https://creativecommons. org/licenses/by/4.0/deed.es Imagonautas Nº 16IVol 3. (noviembre 2022)
Decentralization processes are increasingly becoming the driving force of changes in the modern world, and how regional elites use their advantages and minimize their disadvantages depends on whether they will turn out to be a boon or a factor of social destruction. It is extremely important in modern conditions that the social and humanitarian sciences contribute to the conceptualization of system-dynamic interdisciplinary knowledge, the scope of which will cover not only the hierarchy of centers and peripheries within a single country, but also the space «above» state borders, which is amenable to regulation. The article is devoted to highlighting modern methodological approaches to reviewing the concepts of center-periphery relations and developing a new model of regionalism, which is based on the recognition of the freedom of pluralism and the intransitive importance of the ideas of multiculturalism. In this context, all cognitive strategies built on the advantages of the ideas of centralization, and first of all on the traditional model of center-periphery relations and modernization, undergo correction. It has been proven that the postmodern situation in which modern society is located is the least reminiscent of a domineering vertical, built according to the usual canons of center-periphery. Rather, it is associated with a heterogeneous horizon that can be modified in a wide variety of configurations. Reviewing the concepts, models and structure of established center-periphery relations contributes to rethinking the mechanisms and scope of influence of political, economic and cultural centers on the course of social development of spatial structures in the context of new challenges. Built on this foundation, the theory of center-periphery polarity is seen as an innovative operational tool in the entire system of natural and social sciences, which to one degree or another are engaged in the analysis of spatial relations
The 10th Migration Conference, TMC 2022 was hosted by the Faculty of Law, Economic and Social Sciences Agdal of Mohammad V University, Rabat, Morocco and organised by AMERM (l’Association Marocaine d’Etudes et de Recherches sur les Migrations) and IBS (International Business School, UK. The TMC 2022 Rabat was the first time such a major conference on migration held in Africa. The Conference accommodated discussions involving ministers, politicians, practitioners, lawyers, academics, media, experts, young researchers and students, practitioners and wider public. This conference was the first in person event in the series after two years of COVID-induced virtual conferences.
Farklı coğrafyalarda, bir takım merkezi yerleşim yerleri ile yakın çevreleri arasında sosyal, kültürel ve ekonomik ayrışmalar yaşanmıştır. Birbirleriyle ilişkileri ise genellikle merkezin çevreyi şekillendirdiği şekilde olmuştur. Merkezi yerlerde yaşayanlar, özellikle ekonomik yönden avantajlara ve kültürel kazanımlara sahip olmuş, çevrede bulunanlardan daha iyi şartlarda yaşamıştır. İleri düzeydeki yaşam koşulları nedeniyle kendilerini üstün gören merkezdeki kesim ile çevreden gelenler arasında yaşanan gerginlikler veya çatışmalar bazı yerlerde önemli ölçüde izler bırakmıştır. Özellikle 1980’li yıllarla birlikte Doğu ve Güneydoğu Anadolu Bölgelerinde baş gösteren güvenlik olayları, çevre yerleşim yerlerinde yaşayanların şehir merkezlerine göç etmelerini doğurmuş ve bu göçler önemli oranda toplumsal sorunlara yol açmıştır. Bu çalışmanın amacı, farklı türden avantajlara ve belirgin bir kültürel algıya sahip olan Cizre merkezinde yaşayanlar ile çevredeki yerleşim yerlerinden göçle gelen köylü ve göçerler arasında yaşanan ilişkisel sorunlara sosyolojik bir yaklaşımla odaklanmaktır. Çalışmanın konusunu merkezde yaşayan ve kendilerini bajari (şehirli) olarak gören ve diğer kesimlerden bariz şekilde üstün/farklı gören kesimin yakın çevreden gelenlere karşı yaklaşımları, aralarındaki ilişkilerin seyri oluşturmaktadır. Nitel araştırma yöntemiyle ve derinlemesine görüşme yoluyla elde edilen bulgular, bajari kesimin dışarıdan gelenlere yönelik üstenci ve alay edici bir yaklaşımı başından beri sergilediği, ilk dönemlere göre bu tutumlarından uzaklaştıkları, üstünlük içeren algının ise son dönemlerde giderek yok olmaya başladığı yönündedir.
Diese Dissertation betrachtet verschiedene Schritte einer sozialwissenschaftlichen Erhebung zur Integration Geflüchteter in Deutschland. Anhand von vier Zeitschriftenartikeln wird eine neuartige Strategie, um eine Zufallsstichprobe von Geflüchteten in Deutschland zu ziehen, besprochen, die Folgen fehlender muttersprachlicher Übersetzungen von Fragebögen analysiert, latente Konstrukte auf Vergleichbarkeit getestet und Fragen ökonomischer Integration in sich verändernden Migrationsregimen diskutiert. Der erste Artikel befasst sich mit einer sequentiellen Ziehungsstrategie für Zufallsstichproben. Diese ermöglicht eine zeitnahe Erhebung von Zuwanderern in Zeiten hoher Immigration, da Registerdaten Migranten nur mit zeitlicher Verzögerung umfassend abdecken. Im zweiten Artikel wird gezeigt, dass fehlende muttersprachliche Übersetzungen von Umfragen die Item-Nonresponse erhöhen. Auch die Bereitstellung von Audio-Aufnahmen kann diesem Effekt nicht entgegenwirken. Im dritten Artikel wird die Vergleichbarkeit latenter Konstrukte in multikulturellen und multisprachlichen Erhebungen am Beispiel von Vorstellungen zu demokratischen Systemen untersucht. Messinvarianztests deuten darauf hin, dass Vorstellungen von Demokratie über verschiedene Herkunftsländer und Sprachen nicht vergleichbar sind. Der letzte Artikel beschäftigt sich mit der ökonomischen Integration Geflüchteter und argumentiert, dass diese auf institutioneller Ebene betrachtet werden muss. Fixed-Effects- Regressionsanalysen kombiniert mit einem exakten Matching führen zu der Schlussfolgerung, dass sichere Aufenthaltstitel und die Teilnahme an Integrationskursen bei Geflüchteten in Deutschland zu einer erhöhten Anstrengung führt Zugang zum Arbeitsmarkt zu bekommen.
After Michel Foucault, Bentham’s Panopticon became a widely recognized image of the modern state. The article focuses on some aspects of this strong metaphor that were not taken into account by Foucault or most other researchers. The question of the sources of light in the Panopticon, also understood metaphorically as a sine qua non for the exercise of power and for its legitimacy at the same time, allows to describe such variations of the state’s political form that is based on either a “political religion” (adjacent to a totalitarian phenomenon), or secular (adjacent to liberalism) and based on the “civil religion” (the most complicated of all). A key variable here is the mode to interface the political and the sacred. If in the pre-modern era the openness of political forms for influences emanating from the sacred was presumed, in modern states the political reaches autonomy; the political becomes emancipated from the sacred, and occupies its place in the most radical scenarios. The author argues that in the future, the highest sustainability will be demonstrated by those variations of the state political form in which this autonomy is not completed, or where the connections between the political and the sacred are maintained, albeit at a reduced level, that is, those in which “civil religion” is practiced.
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