Cultural Sociology - Science topic

Interesting! What research, which population?

لابد من ربط القيم والسلوكيات والأخلاق بخالق العالم حتى تثمر تلك القيم والأخلاق

Art & society remain the companion of each other.Society consists of members of different contributed action joining with the art ,language , & in case sometime the interest of nature . It is in this line the performance & the creation of art remain directly connected with the society .

It is the art only beautify the nature & environment of the society for every nature of human beings for every part of the nation .

It is in this line some years back I have expressed my views regarding the subject ''Art in the nature of divinity which I submit herewith for your kind information '' Arts joining with the spirituality may contribute a pleasurable environment for his working to the people of the society & also far away with his creation for the surrounding areas of distance.

This is my personal opinion

@ Agnieszka Kolodziej-Durnas

I can't answer your question.

I only know that today the symptoms of my illness have subsided, breathing is better, the temperature has dropped and the pain has eased. And - time is accelerating :)

Generally:

I had in mind the connection between experiencing the flow of time and the feeling of satisfaction - both short-term (saturation of current needs) and long-term (well-being).

I have worked in children´s narrative, discourse development, metacognition development and, shortly, in executive functions in children from different ages.

Given that, my answers are these:

Yes. But more in specific domains and task, where you can limit the scope and expected change, evolution or development in some psychological processes.

I believe that we must learn is more concentrated in early childhood, along some so-called “normative” influences and processes, like language, social interaction, world perception, and ways to organize our action in the world. In other more culturally dependent knowledge fields, levels of expertise and performance vary enormously among different people.

I am not sure that we can talk about “stages” in a strong sense (like in Jean Piaget's work, for example), but certainly we can talk about periods or phases, because many performances have gains compared with the previous ones, but in the same specific domains.

It depends on what is found through research in different fields, domains, and processes, like in the previous answer.

Maybe we have some nonsensible periods and aspects that tend to permanence instead of change (like, for example, some of them related to personality), but learning continues all life along, mostly in “non-normative” processes and influences.

I don’t understand the question. We must study learning also, because it has some aspects like purpose-driven and instruction activities, which are important processes as well.

Se están tocando dos temas que se me hacen controvertidos y que se debería profundizar más al respecto. El primero al referirse a considerarlas como desviadas a las madres adolescentes, ante lo cual hay que considerar que el concepto de lo normal o patológico es una construcción social que responde al contexto y al modelo de ser humano necesario para esa sociedad. Además hay que tener en cuenta que la identidad se construye con relación a los grupos de referencia que son relevantes para el sujeto.

Por otra parte, si se ve desde la antropología, se tiene que la adolescencia es una etapa del desarrollo "artificial" en el sentido de que para diversas culturas no existe y se pasa directamente de la infancia a la adultez a partir de un rito de paso. Para estas sociedades la presencia de la menarquía es la evidencia de que ya es una mujer y se le comienza a tratar como tal. De ahí que hace falta discutir más sobre la adolescencia y porque las sociedades occidentales han construido tantas restricciones en torno a esta etapa

As acculturation can be defined as the process of learning the norms, values and behaviours expected by the culture in which the individual immigrated, meaning, in this respect, what is socially expected from the immigrants who want to settle and stay in the host country, I would say that the spoken language is defintely the main tool to do and show all this, at least in the first phases of acculturation, that is, the stronger sociological predictor.

I've just moved to another suburb, 20 or so km distant. Again the same phenomenon in the parks — people bagging their dog poop but then littering the park with the plastic bags of poop. What's the point? I just don't get it. If they took their dog off-trail to poop in the bushes it would at least be biodegradable.

It is distinctive due to Rectwitz concept that all of the social forms of that theory originally beginned from the traditional Action Theory. For this someone can behave in a certain way similar to an agent. This means an agents desires and beliefs influence their actions.

I fully agree and to rephrase the question to encompass Russia is perfectly fine. So you think the issue of which structure we are born into matters more than the individual him or her self? Do you believe our reality is socially constructed? Interesting. You touched on the issue of strata and stratification, Perhaps being born into the right family can compensate for the lack of cognitive ability and conscientiousness .

Conflict and Peace Building in Divided Societies 1st Edition , Anthony Oberschall

Just to reiterate, in response to Thomas, that I would position 'place' as locative but belonging as aligned to social identity and - importantly - our performance of that. Dipping into Goffman et al. is, I agree, useful here but there is an unpacking of the sense of self that also holds relevance. I'm a sociologist too, but often find it helpful to lean into social psychology, on this 'sense of self' thinking at least.

As a point of note on this, the idea of the rationale behind feeling the need to escape (as Thomas draws upon) can absolutely be framed as sociological but so can our sense of belonging. This is not (only) psychological; seeing sameness or feeling Othered in a certain place (or space) is as much about social conventions/ constructs as it is about an internalisation of identity.

Melissa Lux Try to evoke examples of individuals who are opposed to wearing masks, and who have changed their resistance after being infected with COVID-19 or one of their relatives.

But if he remains on his opposition, you should run!

I think the direction of your study drawing from your research questions and objectives are critical in determining your theoretical frame. For instance, if your study intend to probe the status quo of the family institution vis-a-vis the changes it effect or trigger, conflict theory, political economy theory or critical theory would be more appropraite for your study. But on the contrary, functionalist or system theory can be adopted for your study.

Interesting question Henrik. The trouble is that the term 'post-modernism', when used by people who are neither philosophers nor sociologists, has become an empty term used to deride critical social science. It reminds me a little bit of the way that the term 'Marxist' is now used by the American Centre-Right media to designate any politician with a strong redistributive platform - including people like Corbyn and Sanders, whose policies in no way propose to dismantle the Capitalist economy.

In a similar way, people like Jordan Peterson use "post-modernism" as a slur. Peterson's online lectures on the "damages" of postmodern academia clearly show that he does not really understand what the concept really means. He just throws Marxism, cultural Marxism, critical theory, structuralism, post-structuralism, and postmodernism, into the same bag.

I haven't read Bloom and I didn't quite understand in your previous post what he defines as post-modernism. I suppose that most detractors of so-called post-modernism object to one or more of the following broad approaches in social science (all of which have at best a loose connection with actual postmodernist philosophy):

1. The notion that contemporary societies are fundamentally shaped by, and continuously reproduce, dynamics of domination, exploitation and repression. Language is an important vehicle for this (see below).

2. The idea that people's behaviours, preferences and notions of what is True largely derive from deeply rooted narratives and linguistic structures that (mostly) unconsciously shape people's minds. These narratives and other linguistic structures are socially constructed - i.e. they do not reflect some fundamental truth of 'human nature'.

3. The idea that racism and other malevolent forms can inhere not just in individuals' consciousnesses, but also in institutional structures and collective representations that are ostensibly value-neutral.

4. Methodologically, the belief that knowledge about society is found through qualitative forms of social analysis, like for example discourse and narrative analysis, grounded theory, ethnography, etc. Social analysis relying on logical-positivism and mathematical inductivism are viewed with suspicion.

Now the funny thing is that Most/all of these elements existed in social science decades before postmodernism as a social theoretical movement came to the stage. I also suspect that real postmodernist thinkers would probably object to the first element in the above list, since postmodernism is at heart an approach to knowledge that questions any inherent connection between belief systems and the world as is. Be that as it may, the point I'd make here is that the "Leftist takeover" of some social science has little to do with the (mostly imagined) popularity of "post-modernism". Many social scientists are Left Wing not because they discovered postmodernism but for a variety of reasons.

LIkewise, I would question whether your colleagues in social psychology and Business studies manifest a "post-modernism"-inspired Lefty-ism. As a discipline social psychology remains firmly moored to logical-positivism and statistical inductivism. And similarly, I don't see how your Business studies colleagues could be Left-Wing. There's some good research on business school curricula and teaching that actually shows the opposite. Perhaps you meant to say that your colleagues are Left wing and/or influenced by postmodernism in a purely private capacity? This is definitely the case in economics - the discipline in and of itself is criticized by sociologists for being methodologically uncritical and right-wing; yet the majority of American Economists in the US are actually on the Left side of the political spectrum. See for example:

So I guess one would need to understand what you are concerned about more precisely.

- Is it the feeling that most social scientists (or specific disciplines therein) are politically Left-Wing?

- Is it the feeling that most social scientists are specifically 'postmodernist' Lefties?

- Is it the feeling that social sciences DISCIPLINES tend to reflect/defend Left-wing views of the world?

- Is it the feeling that social science DISCIPLINES tend to reflect so-called POSTMODERNIST epistemology?

More generally, methodological and epistemological pluralism is generally a good think, so to the extent that there is a "takeover" as you say, that's probably bad. That said, from what I see in sociology, which perhaps is the most "non conformist" discipline in the social sciences, the "take over" by "postmodernism" is far from reality. The top journals in the discipline mostly favour articles employing standard statistical methods. The arguments in such studies do not usually take serious account of narratives, hermeneutics and historicity - all of which would be amply found in so-called postmodernist research. What IS true, however, is that the vast majority of sociologists have Left-wing political views. And I'd guess that most research does seem to align itself with Left-wing concerns (e.g. women's rights, equality, racism research, migrant issues, etc). I'm not sure what the consequences are of this on the general state of the discipline. The damages I've seen have to do with the harshness of debates taking place between more radical social thinkers and their less radical (though still largely left-wing) colleagues. Perhaps the answer to your question is that politics and the media in most countries already give disproportionate space to Centre-Right and Right-wing thinking, without ever allowing serious discussion of more genuinely left-wing stances. Hence, the Left positioning of social sciences is kind of a corrective.

Rogerian psychology create an atmosphere of psychological safety within the counseling relationship which is relevant and applicable today. Rogers believed the therapist should have unconditional positive regard for the client – that is, not judge the client’s character. If the client feels that his/her character is being evaluated, he/she will put on a false front or perhaps leave therapy altogether.

Matthias Peter Klemm

Dear Matthias,

thanks a lot for your contribution. I haven’t read your paper yet, but I am highly interested in it.

I completely agree with you that digital interactions can be emotionally intense. I would even suspect that for quite a lot of people digital interactions are of higher emotional quality and are more important for their identity formation than f2f interactions. This should be particularly true for those who have a marginalized position in the f2f-interaction order.

Rather, my point is that face2face situations – all other things being equal – offer better conditions for establishing successful rituals (= emotionally intense interactions). Under the condition of physical co-presence, for example, “emotional contagion” among participants evolves easier. One reason for this seems to be that under f2f conditions rhythmic coordination of interactions (e.g. turn takings) usually works faster and more smoothly. But we also have intense rhythms in digital interactions, as you emphasize in your comment (à ping pong e-mail communication). My thesis is that one aspect which determines the ritual quality of digital interactions is their rhythmic structure. We can observe this in the context of hashtag activism on twitter: quick responses and new contributions to a hashtag-discussion can initiate a process of gradually growing excitement and collective effervescence. The crucial ingredient of (digital) rituals are, of course, collectively shared and emotionally charged symbols. Symbols seem to have a double function: we need significant and shared symbols to get a (digital) ritual started and during the (digital) ritual these symbols get emotionally (re)charged. My thesis is that the “narrative character” of a symbol is decisive for whether a digital ritual is successful. The hashtags #BlackLiveMatters or #WhyIStayed represent complex and emotionally charged narratives. Using these hashtags should therefore be a promising starting pointing for initiating digital rituals, for instance on twitter.

Best, Ulf

I'll be interested to see how quickly congregations resume public gatherings and to what extent they are offering aid to those in need.

And I'll be interested to see how the crisis seems to influence overall levels of religious belief, practice and identity.

I think, hard-working solidarity and unity supported by technology-based inquiry eradicate poverty. Moreover, the world great thinkers shift from Negativism world to positivism to get new insight.

There can never be academic freedom when we work under ideological structures, well laid out structures of education, nationalism and producing knowledge to add to regimented fields of knowledge. Curiously to go beyond all these with all imaginations and ideas running free from fear is smashed.

Philosophy is a focused attempt to clarify important issues, especially the discourse typically employed in conjunction with those issues. It is a discipline that seeks to identify and correct language that attends to discourse concerning such issues. It thus argues for or against certain positions, and supports rational argumentation with available facts or scientific findings. Its arguments are offered in consideration of the relevant history of philosophy and especially the history of the topics at stake. It is not, therefore, mere opinion.

In an academic sense, social class is a reality directly linked to academic attainment, heritage, financial status and social positions. Hence an individual's knowledge of the literary and relevant theories and concepts naturally will be applied in making an analysis. However, these variables I mentioned, in many ways contribute to an individual's social construction of reality, inclination and attributions. Beyond and within academic stipulations of analysis of texts, individuals view texts based on the aforementioned persuasions and worldviews.

Hi,

You may check the following references.

- Owens, Susan. "‘Engaging the public’: Information and deliberation in environmental policy." Environment and planning A 32, no. 7 (2000): 1141-1148.

- Acton, Jan Paul. "Evaluating public programs to save lives." (1973).

- Dreier, Peter, John H. Mollenkopf, and Todd Swanstrom. Place matters: Metropolitics for the twenty-first century. University Press of Kansas, 2004.

Best,

Interesting question!

I don't know if Bourdieu would have argued that the willingness/acceptance is always a crucial part what he describes as domination, but I guess he would argue that the dominated have to play by the rules of the dominant. In my reading of Bourdieu's perspective there's very less room for change due to the way the relation between the dominant and the dominated is conceptualized.

Regarding Gramsci's theory of hegemony and Bourdieu I would say that one has to differenciate between Hegemony - which always implys affirmation by the dominatted, too, and Domination - which not can (but not necessarily) needs affirmation. So I guess there're definitely some important theoretical differences between the two.

I would also recommend the extensive and important critique from Jacques Rancière towards Bourdieu's work, which Rancière developed e.g. in "The Philosopher and his poor", because he has good arguments why Bourdieu's concept of power, the subject, change etc. can be considered as problematic. It definitely changed my view of Bourdieu and his concepts greatly.

critical cultural issues Dr Alshibly

Novelists didn't need to be told about conspicuous consumption and waste and the leisure class by the wonderful Veblen. Certainly he formulated them in a systematic way, but Dickens, Thackeray, Zola, didn't require his orderly exposition to make the point about patterns of wealth.

Interesting discussion! Thanks Edmond for the link to SciDev.net, I was not aware of that site, it looks like an excellent source of science journalism.

I just want to share a bit of experience from Norway, where I do believe we are part of an interesting model, as a member of a webpage called forskning.no (research.no) I work with science communication in a Norwegian research institute, and we are really concerned about these issues. Our work is highly focused on producing articles for our webpage, and then we send it to relevant news sources. We always aim to have a good dialogue with the researchers before we publish articles. It is important for us to both get the facts right, and at the same time make research available for the general public. We have a good collaboration with https://forskning.no/. It is a Norwegian based science journalism and communications page. They have independent journalists who write their own stories and offer training to both scientists and communicators, similar to SciDev.net. At the same time, forskning.no offers membership to Norwegian research institutes and universities (currently counting about 80 members). We get access to publish our own written articles there, clearly marked with our name. Journalists of forskning.no first edit them, so we are not in total control of the content. However, usually we do have a good dialogue when they change something. They also offer researchers to blog on their platform. Forskning.no has become an important page for science journalism and communication in Norway, and other media houses frequently refer to their articles. They are also a part of the English Scandinavian webpage http://sciencenordic.com/

Dear Dilshad Ara,

I couldn't agree with you more. "Sustainability" has become trendy, that is why it has started losing its original meaning, thus new words come up to fill in this gap (e.g. biomimicry) , until they also lose their meaning and we will searching with new to replace them fast, in our consumist way.

Once with my partner, we had a client, who wanted a bioclimatic house, where the basement, where the living room would be, would be elevated to the 1st floor, so that his guests could enjoy the view. We were trying to convince him that the heating and cooling load we would manage to lower by bioclimatic design would be nothing compared to the energy consumed for lifting up and down a floor, but as he said, he wanted to impress his guests in all ways, including sustainability.

So, yes, unless lifestyle changes, sustainability becomes an ethical code (as permaculture), and not merely a design or decision making process, we will always be ending up with such oxymoron demands. Prof Wright is right that it helps with legislation and requirments, but as long as extravagance is trendy, we will often be asked to 'sustainabilise' extravagance.

Hello,

Please, see: 1) The moddelling of human behavior, at:  http://jasss.soc.surrey.ac.uk/4/4/reviews/schmidt.html

2) BUILDING A REFERENCE META MODEL OF HUMAN

BEHAVIOR, paper attached here.

I hope you find the website book and the paper, with their  references useful for you.

With all my best,

Samah.

Nice work! Congratulations!

The Journal of Cross-Cultural Psychology dedicated a special issue on "Intersubjective Norms" in its volume 46 issue 10. Most of the articles published in this special issue addressed the question you raised. In his article, Michael Freese provided simple definitions to recognize the difference between values and norms. He said, "There is an inside–outside differentiation between values and norms; values (I live my values)

are inside the person, whereas norms and cultural practices are perceived to be outside the person (I conform to the norms)." You may want to check other articles published in the same issue. Below is the link to the volume. 

An'' International charter'' is a good concept. But regional implementation is a nightmare. In-spite of good research having been carried out and guidelines formulated, there is still a wide gap between service providers and the consumers.

From my view the disconnect lies in the knowledge gap, one can not implement what they don't know. Misplaced priorities and economic epitome for market produce in some regions is another handicap.

My question  is, will an international charter address the socio- economic and cultural diversities that exist?

I believe that cultural globalization means cultural impoverishment. It is like when a text is summarized: only the main ideas are retained.

In addition, throughout time each community has  developed the best adaptation to the environment. No common solution can be better for the community than its own cultural solutions.

Thanks Laura

Here's a good summary account from the popular press (Cockburn is a very good investigative journalist with wide experience):

Rashid Dostum: The treacherous general

By Patrick Cockburn Saturday 1 December 2001

Dear Eri,

I think there is not one single answer that solves the problem. Not only did ancient Greek's Poseidon carry the trident, but also Hindu God Shiva. Moreover, Roman gladiators (e.g. the "retarius") used it as a weapon in battle. So, it is quite reasonable to assume that Roman Catholic Church brought up the image of the Devil carrying a trident by reversing - in their belief - heathen symbolism and mixing this with some collective memory of brutality (symbolised by the gladiator maybe). Nevertheless keep in mind, that the actual image of the Devil was/is subject to historical and sociocultural change. it is most likely that the image of the Devil you are referring to arose in the Middle Ages.

Hope I could provide at least some ideas for further inquiry!

Best regards,

Florian

Here is a simple way to see it:

Individualistic cultures, such as Europe and America, emphasize personal achievement regardless of the expense of group goals, resulting in a strong sense of competition.

Collectivist cultures, such as those of China, Korea, and Japan, emphasize family and work group goals above individual needs or desires.

There are MANY sources on the web explaining this in more detail that you can Google.

Interesting how "culture" becomes a mechanism and not a heritage... Does this mean that "culture", as we know it, is not "intelligence"? I wonder what does it mean to "function effectively" in this context and how can "education" can help forget "culture" so that it becomes "intelligent"... It sounds to me like a paradox: a culture of ignoring culture in order to be intelligent. Yes, a paradox indeed. Tailor-made for executives who just care for effective, seamless, unperturbed, transnational gain.

Best regards, Lilliana

Thomas N. CHASE (ed.)  (1896). Mortality among negroes in cities. Atlanta University Press.

https://archive.org / details / mortalityamongne00conf

A variable that seems to capture the essence of power distance is social dominance orientation.  See 

Pratto, F., Sidanius, J., Stallworth, L. M., & Malle, B. F. (1994, Octo- ber). Social dominance orientation: A personality variable predicting social and political attitudes. Journal of Personality and Social Psychology, 67, 741-763. doi:10.1037/0022-3514.67.4.741

We used the SDO scale successfully in Guatemala (in Spanish). See

Ashdown, B. K., Gibbons, J. L., Hackathorn, J., & Harvey, R. D. (2011). The influence of social and individual variables on ethnic attitudes in Guatemala. Psychology, 2, 78-84. doi:10.4236/psych.2011.22013

Hope this is helpful.

Judith

Dear Emily, I think that the concept of boundary work was proposed originally by Gieryn in the early eighties to designate "the discursive attribution of selected qualities to scientists, scientific methods, and scientific claims for the purpose of drawing a rhetorical boundary between science and some less authoritative residual non-science. In recent years, sociologists have become interested in analyzing this process by looking at self-definitions of ordinary people, while paying particular attention to the salience of various racial and class groups in boundary work. For instance, Newman (1999) analyzes how poor fast-food workers define themselves in opposition to the unemployed poor. Lamont (1992) studies the boundary work of professionals and managers while Lamont (2000) examines how workers in the United States and France define worthy people in opposition to the poor, "people above", blacks, and immigrants, drawing moral boundaries toward different groups across the two national context. Lichterman (1999) explores how volunteers define their bonds and boundaries of solidarity by examining how they articulate their identity around various groups. He stresses that these mappings translate into different kinds of group responsibility, in "constraining and enabling what members can say and do together." Binder (1999) analyzes boundaries that proponents of Afrocentrism and multiculturalism build in relation to one another in conflict within the educational system. Becker (1999) studies how religious communities build boundaries between themselves and "the public." Finally Gamson (1992) analyzes how the injustice frames used in social movements are organized around "us" and "them" oppositions.

One other comment, the older Middletown studies of the Lynds looked at citizen behavhor and concluded that they were divided by class and race and occupational status.  Its too old but still maybe a good reference to see how you would do it differently 80 years later.

Hello Ravindra,

Here are the publications:

Miriam,

Here is an article you may find helpful:  Public spaces: More than 'just space' http://www.saferspaces.org.za/understand/entry/public-spaces?utm_campaign=understand-promo&utm_medium=social&utm_source=twitter&utm_content=public-space

Useful Links

UN-Habitat: Global Toolkit for Public Space

Project for Public Spaces

Open Streets Cape Town

Rudiments of culture is to search for and to analyze different form of oral cultural heritage in traditional and contemporary culture is prepared to adapt their knowledge in the practice of storytelling, artistic performances, education and intellectual activity  is prepared to express his knowledge in oral and written form. I am giving links :-

Persons embedded in organizations,communities, culture are involved in teleogical scenarios which give content and structure to those organizations,communities, culture.these personal teleogies are influenced by specific contexts organizational,communal, cultural immersion.

I hope you find the two attachments of journals that I used when looking at pageants and beauty contests and how children are commodified in these particular events this is some of the things I looked at in Gender and sexuality. I hope they prove useful to you in your quest their is also a very good book If I can find it I will post the title up so that you can read it. I found it very enlightening.

My pleasure John! cheers

Thank you Charles. Kozulin (2003) was very resourceful!

'Race relations stuck in neural' means that in a late-modern society 'race' is not perceived to be a problem. Individuals believe that minority ethnic groups are now equal (i.e. Blacks have equal opportunity to their White counterpoints in the labour market, housing etc) therefore there is no need to see 'race' relations as being central to policy issues. These individuals, and particularly in a US context would say  affirmative action laws have handled this.

But of course we can be critical of this. The fact that people buy into the idea that 'race' relations is somehow blurs the idea that 'race' is still an important issue. Bonilla-Silva (2013) suugests that this use of discourse of white privilege. He goes on to maintain that this white privlege is played out in four different ways: 1) abstract liberalism, 2) cultural racism, 3) naturalisation of racism and 4) minimalisation of racism.

1) Abstract liberalism refers to the ways whites can justify their prejudical belief on neoliberalism. For example, they would suggest the reason for racial inequality is because capitalism creates hierarchical structures and that is why things are like the way they are.

2) naturalisation of racism feeds into the above. Whites see the reason why blacks are 'at the bottom'  of society is because they are lazy. That showhow inequality is heredity.

3) Minimalisation of racism - individuals suugest 'race' relations is not an important issue because racism has been minimalised under late-modern capitalist society.

4) Cultural racism suugests that minority ethnic groups do not get on as well as their white counterparts because their cultures are different.

I think consepts like Diaspora and hybridity can help you. Generally, post colonial theories give you good idea to analysis your subject or problem.

Dear Najah, colleagues and I have developed a mixed methods tool for assessing collective resilience; it combines a quant survey with qual data collection focusing on the individual's experience of the collective. Might be of use?

Dear Rhoda,

Dear All,

Events, notions, interactions, happenings but even simple descriptions can approach the human mind through signals = languages. Languages may have various opportunities, capacities to express state and change of environment. However, main trouble may be the result of alteration of expression ability of people, that is, the continual impoverishment of mainstream vocabulary of languages as well as the forced topic alteration by media and politics.

I find that there are three main factors that influence students evaluation of instructors:

1. Age. the older they are, the more likelier they are to be critical in their evaluations particularly in african cultures

2. Fee-paying versus non-fee paying. Students who bear full cost of tuition and other fees tend to approach the evaluation process from a 'customer oriented standpoint' and those in public universities or on university based scholarships tend to evaluate from a 'subordinate oriented standpoint'

3. relative anonymity  where anonymity is more assured responses are more likely to be more critical. there are known cases of lecturers 'dealing with' entire classes for giving them low ratings. so at a certain level even individual anonymity of the student may not be enough

While I can't give you an exact name, I do very much recommend you getting in touch with the curators of the African sculpture wing at the Metropolitan Museum of Art in New York City. They have a magnificent collection of iron and bronze sculptures from Benin and Mali, and I am sure that they would be able to steer you in the right direction regarding architectural ornamentation in Benin, since they already have many other superb art pieces from that country.

Coping with uncertainty is really the crux of the issue for both systems and people.  I can't think of a single system for HR management that will answer the issue comprehensively.  Planning for uncertainty is certainly within the bounds of any New Public Management system for HR and this needs to be part of the approach for people.  Really, the question of change as the only constant can't be effectively addressed by systems alone, or by looking at human behaviour without an examination of the whole environment in which it operates.  I agree with Morris, that we need to address employee interaction and look at problem-solving; re-assess our leadership of change; understand the relationship of  organisational culture  to individual change and empower our people to take change on as an opportunity.

Reading habits is always a consistent and widely used variable but other extra-curricular and enrichment activities (such as; music lessons, sports participation, being in scouts or cadets, visits to museums etc.) are also being increasingly used and found to have a positive impact on social mobility and educational outcomes.  The Sutton Trust in the UK have produced a few reports on this, also the UK government department for culture, media, and sport has a large longitudinal national survey called 'taking part' which captures engagement in various cultural activities and some organisations have linked this to certain outcomes.

Re: a "social revolution"

Eleanor:

Like G. Bothun, I am unsure that a social revolution occurred - or at least not the one we might have anticipated. It's true that professors no longer wear suits (never mind academic robes) in class and the Church pews hold fewer believers, but that (and other) matters are secondary at best and frivolous at worst.

Meantime, as the 1960s morphed into the 1980s, we got something closer to a "social revolution" in the mantra that "greed is good," the triumph of neoliberalism, the continuation of the "permanent war," etc., etc.

As John Hiatt sang in "No More Dancin' in the Street":

"Martha and the Vandellas taught you how to do as you please,

Now all of you idiots are dancin' to the Bee Gees!"

So it goes. So it went.

Helena Wulff's book Ballet Across Borders, based on field work in three major world ballet companies, has some interesting findings on the relationship of class origins and solo or star performer status.

Thank you very much

                    CAS 892 – Stigma Communication, Fall Semester 2015

                   (meets Tuesday morning from 9:10-12:00 in 177 Com Arts)

Taught by Professor Mary Bresnahan    Email: bresnah1@msu.edu

 Bresnahan’s recent publications on Stigma:

Anderson, J., Bresnahan, M., & Musatics, C. (2014). Combating Weight-Based Cyberbullying on Facebook with the Dissenter Effect. Cyberpsychology, Behavior, and Social Networking, 17, 281-286.

Bresnahan, M. J., Silk, K., & Zhuang, J.  (2013). You did this to yourself! Stigma associated with lung cancer.  Journal of Applied Social Psychology, 43, 1-30.

Anderson, J., & Bresnahan, M.  (2012): Communicating stigma about body size, Health  Communication, 28, 1-13. doi:10.1080/10410236.2012.706792

Zhuang, J., & Bresnahan, M.J.  (2012). HIV/AIDS stigmatization on Chinese Internet discussion forums:   Content analysis approach to HIV/AIDS stigma. Chinese Journal of Communication, 5, 227-242.

Bresnahan, M. I., & Zhuang, J. (2010). Towards a theory of stigma.  Journal of Health Psychology, 15, 231-             243. doi:10.1348/135910709X457946.

Goal of Course

Increasingly, scholars in a number of disciplines (Communication, Social Psychology, Sociology, Anthropology, Health, & Medicine) have focused on understanding the process of stigma from the dual perspectives of stigmatizers and the stigmatized. Stigma research has taken on a special status apart from stereotyping and prejudice studies.  The goal of this seminar on stigma is to explore theory, measurement and experience of stigma from multiple perspectives.  The following course announcement includes a list of topics that will be covered.

Final Project

The final assignment (due date) will be a 12-15 page (double-spaced, 12 pt. font) grant proposal. You should treat this project like an NIH predoctoral fellowship application (although the literature review will be somewhat longer and the study descriptions will be more detailed for this project).  In this empirical proposal, you will select a stigma research topic and develop theory-driven novel research hypotheses. You will then propose at least one empirical study to test your hypotheses. You will both present this proposal to the class and then turn in the final paper during exam week. More guidelines will be available.

Tentative Topics that will be covered in this Seminar

Week 1: What is stigma?

Week 2: Approaches & Dimensions of stigma, Communication of Stigma

Week 3: Measurement of Stigma

Week 4: What causes people to stigmatize?         

Week 5: Stigma as power differential

Week 6: Consequences of Stigma

Week 7: Hidden Stigmatized Conditions: Whether to conceal or reveal?

Week 8: Stigma by Association

Week 9: Stigma and Health, HBV Stigma, Infertility Stigma

Week 10: Stigma and Bullying

Week 11: Rejection Sensitivity

Week 12: Fighting back:  Reclaiming stigmatized identity, Overcoming Stigma

Week 13: Obesity Stigma

Week 14: Environmental Stigma

Week 15: Presentation of student research proposals to class

Let it not be an assumption that international minority students are lacking something in their lives and need to be engaged only for them to 'catch up' with their home national counterparts. In fact, the question should rather be, how can we translate the rich experiences of international students into their new environment to help us--faculty and students learn from them? In fact, international students already possess many of the 21st century skills required for the job place which many of us don't possess. Some of the listed skills are, for example, cultural resilience, adaptability, cross-cultural communication, and critical analysis. It demands a lot of resilience to leave one's home; being in a foreign country demands adaptability; cross-cultural communication is what is a challenge to every international student; and, it takes critical analysis for the international student to navigate through life daily in a foreign country. So, now back to your answer. First, we can engage international students by respecting the skills that they possess and making them to know that we're willing to learn from them, that is, we're willing for them to engage us in learning because they have a lot that we don't have. Secondly, nobody learns from a stranger who does not respect your integrity and therefore it's left to us to stop being strangers to our international students, that is, we should let them know that we care for them and we respect their integrity. So, it's time for us to start learning from international students.

Hi Kalpana:

Whatever the type of violence, this happens because the government and its laws permit. The origin of this problem lies in the word CASTE, and how it is perceived from childhood. 

Regards.

Some numbers....

Sara

I have just come across your question, which relates to what sounds like a fascinating field. What exactly do you mean by "practical wisdom learned through experience". Are you referring to the skills of social behaviour? From your description it seems as though you are referring to procedural knowledge, and I am beginning to  develop an interest in skills transfer, which seems to fit into this general area, although not necessarily in a social context. Am I correct?

Wrt development of social skills, it is possible that social problem solving is hard-wired into the primate brain. An interesting read is "The Descent of madness: evolutionary origins of psychosis and the social brain" by Jonathan Burns, Routledge 2007, in which he makes a case for the evolutionary persistence of psychotic illness being due to the genes responsible for the evolution of the social brain. In this context he refers to Erich Fromm's "Fear of Freedom" and lack of connectedness to others as a pathway to insanity.

My educational origins are very much quantitative and I recognise that any foray I make into the Dark Side of the Force of qualitative thinking is fraught with danger! Nevertheless, movement in either direction can be fruitful.

Best Wishes

Chris

sometimes human beings behave the way they do as an expression of previous experiences. it could be a form of defense mechanism to avoid feelings of frustration. However, this is expressed differently by different people depending on the source of the frustration.

Thinking about the phenomenon systemically and psychodynamically, an immigrant's success can have a reciprocal effect on him/her and his/her host country (e.g., how the host country views and responds to his/her success can affect how s/he feels about him/herself and his/her success, etc.). Being likely a minority in the host country, s/he might feel lonely/an outsider in his/her success; for some, it can arouse some angst or existential depression.

As a folklorist whose academic interests are often viewed as "lowbrow" or as the "detritus" of culture, I try to help my students by citing the distinction between the category "Religio Licita" (the communal expressive behaviors, institutions and traditions generated, modified and maintained by the official State, Church and Academy) -vs- "Traditio" (the communal expressive behaviors, institutions and traditions that are generated, modified and maintained outside that authority).

Religio licita, usually a powerful hegemony, protects its boundaries by purporting superiority (hence "high-ness") over traditio, sometimes with good reason, but not always.  Clearly, there isn't much logic to the idea that a highly difficult, perfectly executed fiddle tune is a failed symphony.  Nor does it make good sense to criticize the Native American belief that humanity sort of "shimmered" out of animal form, as a "savage" or lowbrow" belief, compared to the "civilized" highbrow notion that pain, travail and death came into the world because a woman was seduced by a talking snake.

As a taxonomy, the religio licita-traditio distinction might be helpful to accurately organize your "high" and "low" material.  Under religio licita we would find academy-taught arts, sciences and beliefs, including mainstream religions; under traditio, we would find vernacular or folk arts, sciences and beliefs, including folk religions.  Notably, as folklorist Don Yoder once put it, the difference between religion and folk religion is the difference between what is preached from the pulpit and what is believed in the pew--not always the same; sometimes unobtrusively parallel, and sometimes in direct conflict.  In any case, traditio will always be there, ready to roil up, and step in as needed, whenever the pulpit fails the pew.

For studies of the high/low juxtaposition in western civilization see:

Stallybrass, P.  and A. White. 1986.  The Poetics and Politics of Transgression.  London: Methuan.

Neulander, J. "Creating the Universe: A Study of Cosmos and Cognition" Folklore Forum 25: 1 (1992)  3-18 [I think this may be available through Researchgate]. 

The following documents on the Gond are in our online World Cultures database (http://ehrafworldcultures.yale.edu/ehrafe/) which can be accessed temporally this month (login: "ehraf", password: "Mbuti64".)

1

Fuchs, Stephen

Culture summary

New Haven, Conn.

Human Relations Area Files

2011

2

Grigson, W. V. (Wilfred Vernon), 1896-

The Maria Gonds of Bastar

London

Oxford University Press

1949

3

Elwin, Verrier, 1902-1964

The Muria and their ghotul

Bombay

Oxford University Press

1947

4

Elwin, Verrier, 1902-1964

Maria murder and suicide

Bombay

Pub. for Man in India by H. Milford, Oxford University Press

1943

5

Sundar, Nandini

Subalterns and sovereigns

New Delhi ; New York

Oxford Univ. Press

2007

6

Jay, Edward J., 1931-

Some aspects of change in a Hill Maria Gond village

New Delhi

The Association

1971

7

Fuchs, Stephen

The Gond and Bhumia of eastern Mandla

Bombay, New York

Asia Pub. House

1960

Absolutely.  This is tghe reason I always say to my students that in international business, first is culture; then comes economy, politics, markets, consumers, etc.  But first is culture.  I'm not saying that you'll not going to do business but best business only comes with the real knowledge of the culture.  The way things are done abroad and the reasons for that.

Lisa I understand what you mean with the word Caucasian however my supervisor wanted it to be as specific as possible and therefore suggested Caucasian as we had discussed the possibilities of the Asian and Black population either have had experience or know someone that has experienced arranged or forced marriage. Therefore it is very likely these populations know the difference in arranged and forced marriage whereas others may believe these two concepts mean the same.

Furthermore, I did also want to add Hispanics etc as these two concepts are not misunderstood just by Caucasians but widely misinterpreted throughout the European countries and America. However, Asian and Black population in high volume either know what the difference is from own or others experience. 

Thank you all of the examples of literature around this.