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Haven in a Heartless World: The Family Besieged.
... Shorter illustreert dat duidelijk als hi] beschrijft hoe de medische vooruitgang van de negentiende eeuw, ondanks lovenswaardige pogingen, niet doeltreffend kon worden aangewend in de strijd tegen de kindersterfte. Dat werd pas mogelijk nadat het respect voor de gedragsadviezen van de sociaal hygiënisten en de geneesheren beleefd werd als een teken van ware ouderliefde (1976; 168-204; zie ook de belangrijke opmerkingen van C. Lasch (1977: 219-220, n.4). (3) De ontwikkeling van die nieuwe normering loopt als een rode draad doorheen de moderne gezinsgeschiedenis. ...
... . De sociaal-hygiënisten kunnen, samen met de eerste golf van de feministische beweging en met de beweging voor de rationalisering van het huishouden, worden aanzien als de gang makers van de nieuwe normering(Laslett, 1974;Lasch, 1977;Elchardus, 1979a). 4. In tegenstelling tot wat Lammertijn beweert, meent Parsons trouwens helemaal niet dat informatie en evaluatie van elkaar kunnen worden gescheiden in bet professioneel handelen. ...
Recente bijdragen tot de gezinsgeschiedenis vestigen de aandacht op de groei van een nieuwe normering van het ouderschap, waarin de ervaringskennis die eens voldoende leek voor een competent ouderschap wordt verdrongen door wetenschappelijker geachte inzichten. Die ontwikkeling problematiseert de opvoeding omdat zij het nodig maakt de conclusies van wetenschappelijk onderzoek bij de uitoefening van de ouderschapsfunctie te betrekken. Van de verschillende integratiemechanismen die daartoe worden aangewend, gaat de aandacht in dit artikel naar de zich wijzigende houding ten opzichte van het ouderschap, meer bepaald naar het belang dat moeders hechten aan gezins-externe bronnen van gedragsadviezen die hun gezag ontlenen aan een echte of vermeende band met erkende wetenschappelijke kenniscategorieën. Die houding, die van groot belang is voor de integratie van de over verschillende sociale rollen gedifferentieerde opvoedersfunctie, wordt gemeten a.h.v. een Likert-schaal waarvan de externe validiteit zorgvuldig werd nagegaan. Ter verklaring van die houding wordt een statusdrifttheorie geformuleerd. Daarvan worden een aantal hypothesen afgeleid, betreffende de relatie tussen die hou¬ding enerzijds en arbeidsmarktparticipatie, onderwijsniveau en deelname aan het verenigingsleven anderzijds. Uit de toetsing van die hypothesen in een reeks multivariate modellen waar in een groot aantal controlevariabelen is opgenomen, blijkt dat de geformuleerde statusdrifttheorie juist een betekenisvolle voorspellingen oplevert. Op basis van die resultaten worden de implicaties van de status¬drifttheorie voor de processen van cultuurspreiding en -vernieuwing besproken.
... Jak powiedziała w wywiadzie Evelyn Millis Duval, prezeska działającego w Stanach Zjednoczonych Association for Family Living "pozostaje jeszcze jedna profesja, która wciąż jest w rękach amatorów, i to jest profesja rodzicielstwa"(Lasch 1995: 117 tłumaczenie własne). ...
W artykule podejmuję problem podwójnego zerwania więzi między uczestnikami życia społecznego a „społeczeństwem” jako przedmiotem badań socjologii. Uruchomiony w ten sposób proces narastania przepaści między potoczną samowiedzą społeczną a wiedzą naukową spełnia definicyjne cechy „alienacji”, rozumianej zgodnie z tradycją marksowską jako proces, w którym podmiot traci kontrolę nad wytworami swojej działalności i/lub elementami własnej podmiotowości, które jawią mu się jako zewnętrzne i obce. W artykule chcę argumentować na rzecz tezy, że alienacja wiedzy jest główną przyczyną coraz bardziej widocznego kryzysu społecznego, wyrażającego się spadkiem poparcia dla demokracji, wzrostem popularności partii prawicowych, ruchami antynaukowymi czy nasilaniem się populizmu.
... It goes from being society itself to being just one part of the larger societal system. It loses both its privileged status and authority to organize the rest of social life and becomes privatized, both barring it from direct influence in the public sphere (as seen by laws against nepotism) but also protecting it from the harsh and impersonal realities of work and politics (Lasch, 1995). Like what happened with religion, as other societal spheres became better at performing the functions that previously belonged to family, the family became restricted to performing a relatively few functions and lost status as an organizing principle within society generally. ...
Scholars theorize the effect of modernization on religious and familial institutions in a parallel way. Some argue that both are irreversibly in decline—as secularization and deinstitutionalization, respectively—while others argue that they have either merely changed or are in fact growing stronger. However, correctly interpreting institutional change depends not only on how one evaluates the empirical starts and endpoints but also on how one defines the domains under change themselves. In this paper, I examine these debates, detail the structural similarities in their arguments, and outline a new analytical approach informed by recent work in institutional logics to better answer the definitional questions. Theorizing both institutions together and their parallel trajectories in modernity reveals unique insights about the scholarly discourse on modernization and is especially important given the unique influence of religion and family on one another as (seemingly) privatized spheres of social life.
... Durante las últimas décadas, la vida familiar parece haber experimentado importantes transformaciones. Si hace algún tiempo ciertas visiones pronosticaban su debilitamiento ante el avance de fuerzas propias de la modernización social y cultural (Lasch, 1995), la "desinstitucionalización" del modelo tradicional de familia parece haber ido acompañada más bien de una mayor visibilidad en la variedad de arreglos familiares y modos cotidianos de "hacer familia" (Beck-Gernsheim, 2002). ...
La familia ha sido tratada a menudo como una institución más bien distante del tipo de preocupaciones propias de una teoría de la democracia. En el presente artículo elaboro la idea de que un importante legado de la Teoría Crítica consiste en situar la pregunta por la familia en relación con fenómenos como el autoritarismo y la democracia. En un primer momento reconstruyo algunos rasgos claves de la aproximación a la familia que se desarrolla tempranamente en los Estudios sobre autoridad y familia. Enseguida examino el modo en que la familia es abordada en importantes exponentes contemporáneos de esta tradición (Jürgen Habermas, Nancy Fraser y Axel Honneth). Para finalizar, retomo brevemente la pregunta por la actualidad del legado de la Teoría Crítica en este ámbito.
... From the mid to late 20th century, sociological interest in intimacy was initially focused almost exclusively on families. Within this context, intimacy was represented not just as a personal matter between two people, but as a set of relationships with a potential for wider social change and breaking with tradition (Lasch, 1977;Shorter, 1977;Stone, 1977). Stone (1977, pp. ...
There is limited in-depth theorisation of positive coming-out experiences within families of origin. This is especially true for diasporic South Asian communities living in majority Anglophone contexts. The article draws on a study of 15 gay men of South Asian descent, in Australia, to analyse how coming out can lead to positive developments in family relations, even if they exist alongside negativity about one's sexuality. Coming out can introduce greater intimacy into family attachments, which at times turns family members into friends, and intimacy and friendship might serve as a reason for coming out in the first place. These processes strengthen familial ties, and data illustrates that concepts such as intimacy, friendship, and suffusion, can be used to conceptualise positive outcomes. We recommend further exploration of such stories in diasporic South Asian communities, to challenge the negativity often associated with this group in relation to their same-sex-attracted kin.
... When contact with family is loose/deteriorated, older people indicate public services as a priority care solution, since they cannot place trust in the care of a loving family. Wise [121] characterised underlying concepts such as filial responsibility, gratitude, and reciprocity as 'romanticized' theories for attributing care of older parents to adult children, with the family acting as a "haven in a heartless world" [122], whereas in reality, at least for some individuals, families are not a source of love, comfort, and support. Finally, regardless of the different caring responsibilities indicated above, some seniors expressed the opinion that public services are lacking/not efficient, and this reflects the awareness that in Italy the formal care sector is inadequate, especially for older people, as indicated in the introduction of the paper. ...
When frail older people age alone in place, with increasing functional limitations, they require support in performing daily living activities. In this respect, it is important to assess their preferences in terms of future housing solutions, and their opinions/orientations on the care responsibilities of both family and public services. The present study aimed to explore these aspects in Italy. Qualitative interviews were carried out in 2019 within the “Inclusive ageing in place” (IN-AGE) research project, involving 120 frail older people who lived at home in three Italian regions (Lombardy, Marche, and Calabria). A content analysis was conducted, and some quantifications of interviewees’ statements were provided. The results revealed that the majority of seniors prefer ageing at home, at least with a personal care assistant (PCA), whereas moving to a nursing home is typically deemed as a last option. Moreover, they considered the family to be primarily responsible for taking care of them, even with the support of public services. In addition, some territorial differences emerged. Strengthening an integrated model of long-term care (LTC) for older people, where both formal and informal supports allow frail older people to age at home, seems thus a good overall policy solution to pursue, with interventions based also on the needs and preferences of both seniors and their respective families.
... However, with some notable exceptions (Mitchell et al. 2011;Venter et al. 2012), the family is not included in lists of stakeholders (Friedman and Miles 2002). In management and organization studies (MOS), the family is often seen as part of a "nonwork" arena, a "haven in a heartless world" (Lasch 1995). As an extra-organizational source of identity, family is often seen as an attribute akin to religion, gender, or nationality (Ramarajan and Reid 2013). ...
In the management and organization studies literature, a key question to explore and explain is that of the family as an organizational stakeholder, particularly when working-from-home became the “new normal”. Departing from meta-analytic studies on the work-family relation and connecting with scholarly conversation on work-family boundary dynamics, we identify three main narratives. In the separation narrative, work and family belong to different realms, and including the family in the domain of organizational responsibility is seen as pointless. The interdependence narrative stresses that organizations and families are overlapping domains in which it is important to acknowledge that the policies and practices of the former might have an impact on family life, and vice-versa. The embeddedness narrative , brought to the fore by the COVID-19 pandemic, sees employment and family as progressively convergent and hybrid work domains. The evolution of employment relations towards increased hybridity of the work situation being embedded in the familial/household context increasingly calls for consideration of the family/household as an integral rather than a peripheral stakeholder.
... Como resultado de esta investigación pionera, las mujeres son nueva-mente vistas y escuchadas, ya no están sumergidas en sus familias. Vemos a los hogares como lugares de lucha política, partes inseparables de la sociedad y la economía en general, más que como refugios del despiadado mundo del capitalismo industrial (Hartmann, 1981;Lasch, 1977). Las variaciones históricas y culturales en el parentesco y las formas familiares se han vuelto más claras con la maduración de la erudición histórica y científico-social feminista. ...
... There has been a significant rise in family therapy options and investment in the last half of the twentieth century (Herman 1995;Irvine 1999, 37). Despite our notion that families are autonomous and parents should decide what is best for their own children, we harbor a great moral responsibility to turn to these "experts" (Lasch 1977). This responsibility to seek secular therapeutic expertise is sometimes formally enforced, as in family court when a judge may order parents in highconflict divorce to seek family therapy, or in educational institutions, where educators and courts may work together to encourage parents and children to receive counseling. ...
The article outlines a dominant conception of the relations between music, emotion and self-identity in sociologically informed analysis of music, which sees music primarily as a positive resource for active self-making. It is argued that this conception rests on a problematic notion of the self and also on an overly optimistic understanding of music, which implicitly sees music as highly independent of negative social and historical processes.
I compare Christopher Lasch's thought to specific features that research in political science attributes to contemporary populism. Lasch openly favoured a historical form of populism but is rarely considered when current forms of populism are discussed. The research literature characterizes populism as superficially tied to democracy while undermining it, as committed to the moral binary of people and elites, and as intellectually “thin” because it does not engage with the complex theories that ground other ideologies. These characters make populism incoherent and inimical to democracy. Lasch manifests all three characters while connecting them to a sustained worldview. Humans’ awareness of death is the core feature that makes them rational, ethical and equal. Attempts to dilute that awareness are inimical to the equality at democracy's basis. Experts and professionals encourage this dilution by promising remedies and progress. Democracy depends on ordinary people who resist elites and their complex phraseologies.
Negative evaluations of Asian-Australian correspondence marriages (so-called mail-order bride unions) persist since the genesis of the stereotype in the 1980s. This chapter examines historical and social factors contributing to the genesis of the stereotype: marriage histories and practices; globalisation in travel and new forms of information and communication technologies (ICTs); and Australia’s relations with Asia. How are real-world relations haunted by negative stereotypes? The chapter introduces a research project spotlighting the families formed through correspondence courtship, relationships that are hidden from view by sensational media reporting of failures.
An instrument of wealth accumulation and racial segregation in housing markets, the intersections between zoning and labor are often overlooked. Extending theories of space, race, and class, and drawing on historical and archival evidence, I elaborate three ways that American land-use zoning emerged to shape labor markets in the early 20th century: (1) zoning constrained households from engaging in subsistence and direct market activity, acting as a regulatory source of labor commodification; (2) zoning first emerged as a xenophobic tool for regulating labor competition; and (3) zoning introduced racialized boundaries distinguishing formal work from a sphere of economic informality. I illustrate these theoretical-historical propositions with a study of the frontier origins of American land-use zoning laws in late-19th -century Los Angeles. This first and influential approach to residential zoning emerged amid racial dynamics of western settlement and the class politics of a national “free” labor market. I demonstrate how efforts to regulate the settlement and labor practices of poor urban households and Chinese immigrants on in Los Angeles became the direct legal basis for the dichotomous categories of “residential” and “industrial” districts that the city first defended before the U.S. Supreme Court in 1915. By theorizing the intersections of land-use zoning and labor markets, this paper provides a theoretical framework and historical genealogy for future work to consider entanglements of housing and labor politics amid the concurrent flexibilization of work and land use in the present.
Artykuł podejmuje problematykę wyzwań stojących przez polityką rodzinną i omawia różnorodne formy i strategie tej polityki. Polityka rodzinna zajmuje się rodziną jako podstawową instytucją społeczną. Polityka rodzinna w badaniach społecznych może być perspektywą, poprzez którą analizowane są działania rządu i konsekwencje tych działań dla rodzin. Może być opisywana poprzez zakładane cele i kierunki działań, struktury, w ramach których jest realizowana, funkcje, jakie wypełnia, czy procesy zmian, jakie inicjuje. W rozważaniach na temat polityki rodzinnej uwzględnić należy działania, które są bezpośrednio adresowane do rodzin, jak i te, które wpływają na ich kondycję pośrednio. W ramach bezpośrednich działań wyróżnić można: 1) prawa i działania dotyczące składu rodziny (kwestie małżeństwa, rozwodów, adopcji, urodzin, opieki zastępczej), 2) wsparcie ekonomicznego dla rodzin, 3) rozwoju dzieci (zdolności rodziców do pielęgnowania, wychowania i kształcenia dzieci), 4) opieka (zwłaszcza w odniesieniu do chorych lub niepełnosprawnych członków rodziny), 5) relacje, trwałość i stabilność rodzin. Namysł nad polityką rodzinną wiąże się z koniecznością odpowiedzi na zasadnicze pytania. Czy ma ona służyć utrzymaniu status quo, czy prowadzić do zmiany sytuacji? Czy ma realizować strategię leczenia czy zapobiegania?
Neoliberal yönetimsellik, toplum üzerindeki tahakkümünü bireylerin bedensel kontrolü üzerinden kuran önceki yönetim anlayışlarından ayrılır. Burada daha çok, iktidar açısından bireylerin ruhsal alanının kontrolü önem taşımaktadır. Ruhsal alana dair bireylere uygulanan kontrol ve biçimlendirme ise önemli ölçüde pozitif psikoloji ve kişisel gelişim yaklaşımları üzerinden sağlanmaktadır. Bu yaklaşımlar üzerinden bireylerin; hissetme, düşünme ve yaşama biçimleri yönlendirilmekte, bireyler neoliberal sistem açısından işlevsel özne(ler)e dönüştürülmektedir. Bugün birey ve toplum yaşamının adeta ayrılmaz bir parçası haline gelen Instagram gibi popüler sosyal medya platformları da pozitif psikoloji ve kişisel gelişim çerçevesinde oluşturulan anlatılar üzerinden bu özne inşa sürecine önemli bir zemin sağlamaktadır. Bu çalışma, neoliberal yönetimsellik stratejilerinin sosyal medya içerikleri üzerinden nasıl işlediğini ve nasıl bir özne anlatısı üzerinden bireylere seslendiğini ortaya koymayı amaçlamaktadır. Bu amaç doğrultusunda araştırma evreni olarak belirlenen Instagram mecrasında kişisel gelişim ve pozitif psikoloji temalı sayfalardan en çok takipçisi olan pozitifdusuncem ve motivasyon.evi örneklem olarak seçilmiş ve toplam seksen beş post niteliksel (tematik) içerik analizi yöntemiyle tetkik edilmiştir. Elde edilen bulgular bu sayfalardan paylaşılan mesajların kişiyi toplumsal olandan yalıtarak bireyselleştirme eğiliminde olduğunu göstermektedir. Mesajlar genel anlamda; kendi yaşamına dair tek sorumlunun kendisi olduğunu düşünen ve kendi kontrolü dışındaki dinamikleri göz ardı ederek apolitikleşen, başarı odaklı, mutlu, iyimser, sürekli olarak kendi gelişimine yatırım yapan ve yaşamını kendine odaklanarak sürdüren ve diğerleriyle ilişkilerini de bu perspektifle şekillendiren bir birey anlayışını idealize etmektedir.
This chapter explores how and why the ‘detachment’ (and attachment) of parents and children has become a social problem. In doing so, it looks at the claims-making undertaken by a particular group of advocates (attachment parents) to explore how this has been formulated as a problem in political, medical, and lay terms. It draws on earlier chapters to look at the intersections between ‘attachment’ and ‘intensive’ parenting, looking at the ways in which various forms of care are naturalized (and gendered). Finally, it looks at how parenting styles have become increasingly ‘tribalized’, with negative social implications, and what that might mean for social parenting culture more widely.
The ‘politics of parenting’ is the form taken by a much longer tendency to identify childhood as a site through which problems of social order can be addressed by the state. Using examples from the late 1990s through the first decade of the twenty-first century, this chapter grounds discussion in the idea that recent family policy in the UK can be characterized as ‘explicit’. It explores how intimate relationships have been more overtly targeted and a growing population identified as requiring state support or intervention. Key points from recent literature exploring parenting policy in some European countries are then summarized. The chapter highlights concerns about whether these attempts to strengthen families may in fact serve to undermine the intimate bonds underpinning family life.
Karakter ve değerler eğitimi birçok toplumda eğitim olgusunun ortaya çıktığı ilk anlardan itibaren önem kazanmış, dahası eğitim süreçlerinin temelini ve nihai hedefini oluşturmuştur. Değerler eğitimi daha çok toplumdaki o anki mevcut değerlerin benimsetilmesi üzerinde dururken, karakter eğitimi bilgelik, adalet, sevgi, cesaret, dürüstlük vb. gibi evrensel erdemlere odaklanmaktadır. Karakter eğitimi doğası gereği toplumsal bir süreçtir. Öğrencilerde karakter gelişimi bireysel özelliklerin yanında aile, okul ve sosyal çevrenin etkisi altındadır. Karakter eğitimi, kişinin sosyalleşmesini temel alır. Bu açıdan iyi birey, yeterince sosyalleşmiş bireydir. Bireyde ahlaki kodların oluşturulması ve aktarılmasında okul ve aile temel teşkil eder. Bu bakımdan bazı eğitim sosyologları bu sosyalleşme sürecini bireyin tercihleri dışında otomatik bir süreç olarak değerlendirirken, bazı çağdaş sosyologlar daha az determinist bakış açısı ile bireysel karakter kavramını ortaya koymuşlardır. Çocuklarda karakter gelişimi çok yönlü bir süreçtir. Dolayısıyla, karakter oluşumu sürecinin toplumsal temellerine odaklanılmadan yalnızca bireysel temalarla açıklanmaya çalışılması okullarda amaçlanan karakter eğitimi programlarının işlevselliğinin azalmasına neden olabilmektedir. Bu nedenle eğitimcilerin karakter eğitimi sürecinin toplumsal boyutları hakkında bilgi sahibi olmaları önemlidir. Karakter ve karakter eğitimi kavramının toplumsal boyutu hakkında tüm eğitimcilerin belirli bir farkındalık/bilgi düzeyinde olması ayrıca üzerinde durulması gereken bir husustur. Eğitim müfredatları öğrencilerde karakter edinimi sürecini tek yönlü ele almamalı, okullarda mutlaka aile eğitimi de planlanmalıdır. Bu konuyla ilgili hedefe ulaşmak için okulların karakter eğitiminde aile ile daha fazla birlikte hareket etmesi, aileyi daha çok işe katması yerinde bir tavır olacaktır. Ayrıca okulun karakter eğitiminde iş birliğinin de ötesine geçerek telafi edici bir rol üstlenmesi de önemlidir. Bu çalışmanın amacı, karakter eğitiminin toplumsal temellerine odaklanılarak bireyin karakter eğitimine etki eden, aile, okul, arkadaş çevresi gibi faktörlerin söz konusu sürece olan etki düzeylerinin belirlenmesidir.
Kampong Insulinde was opened as part of the Nationale Tentoonstelling van Vrouwenarbeid, hosted during the summer of 1898 in The Hague. The 'Kampong' was a village built after Indisch example and was inhabited during its entire opening by thirty-seven Javanese people for the amusement of its visitors. Exhibiting people was a large-scale practice in the West that has come to be known as the phenomenon of the Human Zoo. How can Kampong Insulinde be understood as the incarnated product of Dutch imperialism, feminism and human zoos? This study offers a historical, sociological and anthropological analyis that draws its methods on postcolonial feminist studies as well as intersectional strategies. It evaluates how the rise of the ‘Kampong’ can be understood as the outcome of Dutch colonialism in the Indies, by shedding light on the trade history and genesis of the Dutch East Indies along with the birth of The Netherlands as a nation-state. Furthermore is discussed how human zoos arrive at the crucial moment when humanity is looking for evidence. From merchandise and circus-act it naturally passes on to lab-sample, and intersects the interests of states who need to legitimise their conquests. Kampong Insulinde as the result of a feminist undertaking houses many intersectional conceptions on race, religion, gender and sexuality. The complexities that arrive are extensively discussed through the collection of cross-sectional themed essays. Thus far, academic research in the Netherlands in regard to human zoos lags behind. The imperial history, the colonial subjugation of the Indies and the atrocities of the slavery-past are just recently finding a place in Dutch public debate. Stories from the past need to be told in order to acquire a consensual understanding about the manner in which the image of the Other has continued to largely structure the collective mind. Human zoos and Kampong Insulinde as a casestudy therefore pose an opportunity for the academy to decolonise.
At the heart of capitalism is a contradiction between capital’s need for value-producing labor, including the commodification of care work and care products, and capitalists’ pursuit of profit at all costs, including the value of wages and the life and wellbeing of workers. The family is entangled in this contradiction insofar as its members, and particularly its female members, are encouraged to care for their children and for their dependent parents without (adequate) compensation out of love or duty, at the same time as they are immersed in and held up to standards of autonomy and self-care. In this article, I unpack this entanglement with respect to men and women’s care for their children and for their dependent parents in Germany. I argue that family members live out a structural contradiction in the reproduction of capitalism as a personal and family conflict and assume its fallouts as their personal failures. This makes the family relationships that center on care singularly excessive and family members prone to questioning their commitment, sensibility, and competence as mothers and fathers and as daughters and sons.
Character and values education has gained importance in many societies since the first moments of the emergence of the phenomenon of education, and moreover, it has formed the basis and ultimate goal of educational processes. While values education focuses more on the adoption of the current values in society, character education focuses on universal virtues such as wisdom, justice, love, courage, honesty, etc. Character education is a sociological process by nature. Character development in students is under the influence of family, school and social environment as well as individual characteristics. Character education is based on the socialization of the individual. In this respect, a good individual is a sufficiently socialized individual. School and family constitute the basis for the formation and transmission of moral codes in the individual. In this respect, while some educational sociologists consider this socialization process as an automatic process outside the individual’s preferences, some contemporary sociologists have put forward the concept of individual character with a less deterministic perspective. Keyword: Character, character education, sociological foundations of character
Character and values education has gained importance in many societies since the first moments of the emergence of the phenomenon of education, and moreover, it has formed the basis and ultimate goal of educational processes. While values education focuses more on the adoption of the current values in society, character education focuses on universal virtues such as wisdom, justice, love, courage, honesty, etc. Character education is a sociological process by nature. Character development in students is under the influence of family, school and social environment as well as individual characteristics. Character education is based on the socialization of the individual. In this respect, a good individual is a sufficiently socialized individual. School and family constitute the basis for the formation and transmission of moral codes in the individual. In this respect, while some educational sociologists consider this socialization process as an automatic process outside the individual’s preferences, some contemporary sociologists have put forward the concept of individual character with a less deterministic perspective. Keyword: Character, character education, sociological foundations of character
Ongoing social, cultural, sanitarian and economic changes in western societies are affecting the way people experience both urban and domestic environments. Contemporary technologies, the gender revolution and the evolution of habits are among the factors that are leading to the emergence of new forms of urban life, of new commons, of emergent domesticities where the very ideas of home and city blur. This implies that the dualities such as man/woman, interior/exterior, public private, work/leisure, sedentary/nomadic, inside/outside, which were traditionally used to understand the human cultural landscape, are now dissolving.
In fact, the domestic environment is opening up, adapting many of its uses and spaces to new forms of nomadic, post-human and digital life; its identity is changing, evolving into a hybrid environment difficult to define, where the pace replaced ubiquity while changing the way the common is measured. At the same time, the urban environment is being domesticated: many of the activities normally associated with domestic life, such as resting, eating, finding some intimacy, watching movies, or talking to relatives, are increasingly taking place in the spaces of the city. The same occurs for the digital sphere where it is possible to meet, work, dance, flirt, play, etc, outside the boundaries of the physical environment and into new virtual spaces.
In the contemporary era domestic and urban life are slowly but inexorably merging. Home is increasingly understood, rather than as a fixed place enclosed within four walls, as a mental territory that extends into the broader context of the city and of the virtual space, fueled by the increased speed of action, growing individuality and the expansion of public relations. The very meaning of its architectures is transformed, and it needs to act on several layers between the material, the digital and the urban. This invisible territory, this new common space, is turning the urban built environment into an endless domestic landscape, that entails a profound rethinking of physical places and of the meaning of domesticity itself.
With the rise of the diffused home, domestic spaces, on the other hand, have been driven to become more generic, reprogrammable in response to capital’s ever-changing needs. This blurring of boundaries between home and city is radically changing the way of thinking and designing private and public spaces, the way we live the common, the way we make them able to respond to emerging and future lifestyles. The purpose of this thesis is to introduce the main issues about the current blurring of the boundaries between domestic and urban space, as well as to explain how this is affecting the architecture of both the house and the city, resulting in a new common.
The regulation of marriage—women’s marital rights—has been a key focus of political contention for Indonesian women activists since the colonial period (the Netherlands East Indies). Demands for a secular marriage law that would ensure women’s rights emerged in Indonesia at the turn of the twentieth century, alongside other turn-of-the-century constructs This chapter unpacks the changing nature of the institution of marriage in Indonesia and contemporary demands for legal reform. which are drawing on forms of religious discourse in addition to secular arguments The analysis uses on the approach to studying gender relations in Southeast Asia that I presented at for Judith Schlehe’s conference and co-edited volume on Methodology and Research Practice in Southeast Asian Studies. Hence the paper addresses areas critical to her scholarship: religion (Islam) and gender relations.
Das vorherrschende Familienverständnis in den USA des 21. Jahrhunderts ist zugleich von einem Beharren auf traditionellen Formen (Kernfamilie, Bi-Generationaliät) und einer Pluralisierung von Normen (Geschlechterrollen, gleichgeschlechtliche Lebensgemeinschaften) gekennzeichnet. Der Beitrag nähert sich diesem vermeintlichen Widerspruch in historischer Perspektive und untersucht, wie Familie während des gesamten 20. Jahrhunderts als „Basis der Gesellschaft“ konzipiert wurde. Zunächst wird gefragt, welche Definitionen von „Familie“ die amerikanischen Soziologinnen und Soziologen im 20. Jahrhundert entwickelten. Ein zweiter Abschnitt beschreibt die sozialhistorische Entwicklung der US-amerikanischen Familie im selben Zeitraum. Ein dritter Abschnitt diskutiert die Veränderung von Familienwerten und Gendernormen seit der zweiten Hälfte des 20. Jahrhunderts, indem es insbesondere nach der Bedeutung der Kategorien „Race“, „Class“, „Gender“, Sexualität und Religion für die amerikanische Familie fragt. In der Zusammenschau zeigt sich, dass sich in den USA des 20. Jahrhunderts Phasen der Dynamisierung und Pluralisierung von Familienwerten und Gendernormen mit der Forderung nach Rückkehr zur Kernfamilie und zu traditionellen Genderrollen abwechselten – abhängig vom jeweiligen politisch-moralischen Klima und der Geschwindigkeit sozialen Wandels. Dabei erscheint gerade die Kombination von Wellen des Normwandels mit Phasen der rückwärtsgewandten Selbstvergewisserung als typisch für die Anpassung einer Gesellschaft und ihrer Werte an die Herausforderungen der industriellen Moderne.
The welfare state arose in response to the side effects of a capitalist economy which creates both social and economic dislocation. Some thinkers believe that the welfare state is simply a tool to manage and contain the protest potentials that arise in the wake of these problems. Others see a positive function in the welfare state. It can uncouple basic needs from the market and thus decommodify them. They also recognize social rights. The Frankfurt school embodies both trends. Neo-liberalism however aims to dismantle the welfare state and reinstate a free market which ends the “dependency” on welfare. However, understanding both the welfare state and the neo-liberal alternative requires a notion of social power that mainstream pluralism and neo-liberalism suppressed.
p>This thesis is based on 28 in-depth focussed interviews with women survivors of domestic violence which explored their perceptions and experiences of legal responses to domestic violence. The interviews were conducted and analysed using the theoretical framework and methods of Grounded Theory and feminist perspectives.
The research examines women's different 'pathways' through 'domestic violence law', including the criminal, civil and family law systems. Recent legal reforms focus on responding to domestic violence as a crime, holding perpetrators accountable, changing their behaviour and protecting 'victims'. In focussing on these aspects of 'domestic violence law' we miss crucial aspects of the meaning of law in survivors' lives. For the women in this research legal responses were part of breaking the silence surrounding domestic violence, seeking 'connections' with others, establishing power in the violent relationship and creating a new life apart from the perpetrator. Women's experiences reveal that, generally, legal responses failed to recognise these needs or to respond to the complex emotional journeys of surviving domestic violence. Legal responses also tended to silence, exclude and disempower women.
This thesis argues that there are 'therapeutic possibilities' for legal responses that 'heal' and 'serve' survivors of domestic violence. It is argued that we need to develop an understanding of the role of emotion in legal responses and in experiences of domestic violence and that empathy should be valued as central to legal practice. The thesis also argues that law should develop opportunities for empowering women at an individual and collective level.</p
Met haar sociologische blik kijkt Rineke van Daalen terug op haar carrière en de veranderende sociologie: levendige discussies, veranderende arbeidsdynamieken en aandacht voor het bijzondere van het alledaagse.
Liebe und Anerkennung sind elementare Strukturmerkmale von Paar- und Familienbeziehungen. In diesem Beitrag werden im Anschluss an einen historischen Abriss drei theoretische Ansätze unterschieden, mit denen sich ihre soziale Bedeutung genauer bestimmen lässt: Als normative Orientierungen, als gesellschaftliche Deutungsmuster und als interaktive Praxis in Paar- und Familienbeziehungen. Als Variante der letztgenannten Strategie wird die Anerkennungstheorie von Axel Honneth vorgestellt. Weiterhin werden Erklärungsansätze erörtert, die Liebe und Anerkennung in der alltäglichen Kooperation des Paares sowie in der außeralltäglichen Logik des Gabentauschs identifizieren.
Historians of student activism have rarely focused on students with disabilities, while educational historians who study students with disabilities have focused on legal reforms, not activism. We present a philosophical argument for an inclusive definition of student activism that can take place within legal and bureaucratic processes in which students act collaboratively with parents or guardians. Drawing on the new disability history and critical disability studies, we first argue that such activism is necessary because those processes routinely involve the conceptual objectification, silencing, and invisibilization of disabled people. Further, we argue that activism is necessary to shift individualized education plan (IEP) meetings from bargaining to collective deliberations for the common good. Finally, following Alasdair MacIntyre, we argue that activism, legal and otherwise, may involve families acting collaboratively, because parents and others can become attentive to the rational reflections of those with disabilities. © 2021, Canadian Philosophy Education Society. All rights reserved.
Justice Amy Coney Barrett’s nomination and confirmation featured frequent references to her role as a mother. This article situates these references within the trajectory of American political development to demonstrate how motherhood operates as a mechanism for enforcing a white-centered racial order. Through a close analysis of both the history of politicized motherhood as well as Barrett’s nomination and confirmation hearings, I make a series of claims about motherhood and contemporary conservatism. First, conservatives stress the virtuousness of motherhood through a division between public and private spheres that valorizes the middle-class white mother. Second, conservatives emphasize certain mothering practices associated with the middle-class white family. Third, conservatives leverage an epistemological claim about the universality of mothering experiences to universalize white motherhood. Finally, this universalism obscures how motherhood operates as a site in which power distinguishes between good and bad mothers and allocates resources accordingly. By attending to what I call the “republican motherhood script” operating in contemporary conservatism, I argue that motherhood is an ideological apparatus for enforcing a racial order premised on white protectionism.
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