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The culture of algorithms in which we live is a culture based on reduction, simplification, and model-building. We are overwhelmed by the data fetish, with the imperative of computability and the quantifiability of the world. We do not wonder why, because the only thing that has a value is the thing that is or can be measurable. The reduction to the digit format becomes necessary in order to generate profits. This compulsion to calculate appropriates everything, even the spheres where countability becomes not so much possible as irrational. In this way, a human being, who cannot be counted in many dimensions, becomes – as Michel Foucault said – a “countable person” fitting perfectly into the galloping mathematics of the world.
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An attempt has been made in this work to present and synthesise post-war American perspectives in the research of social movements, within the framework of sociology and theory of social movements. The first chapter deals with the forerunners of the theory of social movements. Le Bon is mentioned because of his influence on the Chicago School of collective behaviourism. Special attention is given to Rudolf Heberle, the first renowned post-war theoretician of social movements. The classic theory of social movements is presented through its three well-known variants: collective behaviour, the theory of mass society, and the model of status inconsistency. Common to them all is the general causal definition of social movements, interpreted as irrational behaviour. The resource-mobilizational theory emerged in answer to the appearance of new social movements, which could no longer be interpreted from the classic perspective of extra-institutional collective action.
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Purpose of the article. The research is related to the definition of the role and place of the chronotope in the Ukrainian wedding ceremony, consideration of the frames of sacralization and their dependence on the chronological and topographic indexes of the rite conduction. Methodology of the research uses structural and functional method. The doctrine on chronotope is leading in the structural theory and can be successfully applied to study national wedding ceremonies. Scientific novelty of the paper lies in the construction and study the structure of the wedding ceremonial cycle, which provides a broad perspective for obtaining new scientific results. Propagation and curtailment of ritual sacralization are connected with the change of time and spatial frames, which involves the geographical displacement of ceremonial actions and participants of ceremonies in clearly defined days or parts of the day. In the wedding cycle, from the rite to the rite, deployment of sacralization takes place with the involvement of more and more territories and the increase in the number of participants. Together with her the sacral center moves and the last stage of transformation of the main characters into a man and a woman takes place. Also in the end, before quitting the rite, the frames of sacralization are folded to the sacral center and later they are eliminated. Conclusion. The nature of sacralization during its propagation and curtailment lies in the obligatory change of the chronotope. The chronotope of each subsequent rite depends on the location of the sacral center. If the sacral center arose in one place, then it would be exhausted and self-destruct already in another one.
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The purpose of the study. This paper aims at highlighting some of the main approaches to intercultural dialogue – E. Hall’s cultural factors and F. Kluckhohn and F. Strodtbeck’s value orientations theory. Methodology. The authors have used anthropological integrative approach, comparative analysis, and philosophical hermeneutics. The scientific novelty. Cultural patterns are largely determined by different reality tunnels: everyone creates his/her own unique reality, which is recognized as the only one “true reality”. This makes communication more complicated. Nowadays, global awareness and understanding of other cultures help people to cope with the “difficulties of cultural translation”. To avoid the threats to effective intercultural communication, we must recognize that Other doesn’t mean Wrong, Other is just Different. It helps to understand the cultural logics behind cultural differences. One-sided perception caused by cultural and historical differences can be overcome by integrating the other models of thinking, as well as by accepting the other “rules” of relations between people, including those, which have arisen under other cultural and historical conditions. This will lead to recognition that different cultural systems do not exclude, but successfully complement and enrich each other. Conclusions. Hall’s theory of culture and F. Kluckhohn and F. Strodtbeck’s value orientation theory contribute to better understanding of the representatives of other cultures, their attitudes towards the world and ways of communication, as well as promote the ability to be a successful intercultural dialogue’s participant.
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The text investigates the prevalence of neoconservatism among the population of Serbia, as an assumption enabling a political conservative turn. Having in mind that the evaluation of the prevalence of a phenomenon is a relational category, here the prevalence of neoconservatism has been measured, on one hand, in relation to the period of ten and/or fifteen years ago and, on the other hand, in relation to the current prevalence of other ideologies among the population of Serbia. The comparative framework has been constructed and measuring instruments have been adapted to secondary data collected within other studies.
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Jakubi, veliki muslimanski istoričar i geograf iz IX veka, ostavio je značajna dela. No, ono po čemu će biti posebno poznat jeste njegov inovativni pristup istraživanju istorije. Odlučio je da znatno i ozbiljno koriguje istoriografsku metodu koju su zastupale mnoge generacije istoričara pre njega, ali i neki njegovi savremenici poput Taberija. Smatrao je da istoriju nije moguće posmatrati izolovano od drugih srodnih naučnih disciplina. Istoričar, prema njegovom mišljenju, mora odlično da poznaje geografska i prirodna obeležja podneblja koje želi da obradi, da se detaljno informiše o idejnoj i saznajnoj platformi na kojoj su stanovnici tog mesta zasnovali svoja verovanja, o kulturi i demografskim specifičnostima naroda i mnogim drugim detaljima. Tek tada će biti u stanju da prepozna suštinu istorijskih događaja, a ponad toga i svrhu i smernicu socijalnih tokova. Jakubi je obraćao veliku pažnju na politička, finansijska, vojna i druga društvena previranja u istoriji. O njima je izveštavao veoma precizno. Ali ipak je verovao da su svi ti elementi zapravo posledice jednog ozbiljnijeg i temeljnijeg faktora, odnosno kulturne istorije. Upravo zato, kulturni, misaoni i duhovni razvoj u istoriji različitih naroda, kako pre tako i posle pojave islama, čini središte i glavninu njegovih istraživanja.
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U godinama kada Seldžuci praktično vladaju muslimanskim kalifatom i svoje institucije neometano grade čak i u Bagdadu, pojavljuje se jedan od najvećih predstavnika islamske misli, Muhamed Gazali. Poznat među istoričarima nauke po svom enciklopedijskom znanju, Gazali je u svojim delima neretko obrađivao i socijalne teme i probleme. Veliki seldžučki vezir Nizamul-Mulk imao je veliko poverenje u njega, kako zbog njegove neupitne naučne i intelektualne spremnosti, tako i zbog sličnih idejnih stavova koje su obojica zagovarali. Naime, obojica su sledili šafijsku pravnu školu, dok su u teološkom smislu oštro zagovarali ašaritske stavove. Tako je, doduše, bilo u ranom periodu Gazalijevog života, zbog čega mu je Nizam ponudio da bude rektor univerziteta nizamija koji je nedavno sagradio u Bagdadu. Ta idejna sličnost je Nizamu i te kako odgovarala jer je njegova ideja pri otvaranju tog univerziteta bila da se na akademski i naučni način afirmiše šafijska i ašaritska idejna platforma. No, Gazalijev život nije do kraja ostao jednoobrazan. Nekolicina razloga dovela je do velike saznajne, intelektualne i duhovne promene kod Gazalija. Tokom krize kroz koju je prolazio, Gazali je odlučio da potpuno promeni svoj stil života. Napustio je Bagdad i uputio se na put bez jasnog cilja, koji je potrajao nekoliko godina, a koji se napokon okončao hodočašćem u Meki. Tokom putovanja i kriznog perioda života odlučio je da, između ostalog, ozbiljno rekonstruiše i svoj pristup političkom ali i uopšte socijalnom angažmanu. Preferirao je usamljenički život, daleko od gradske vreve i galame. Neki istoričari veruju da je ta promena uticala i na njegovu socijalnu teoriju. A da bi potvrdili svoj stav, oni se vrlo često osvrću na knjigu koju je napisao poslednjih godina života, a u kojoj neretko odstupa od svojih primarnih stavova kada su socijalne teme u pitanju. Koliko su ti istoričari u pravu? Da li u Gazalijevom životu i u njegovim delima zaista primećujemo neku revolucionarnu promenu u socijalnim stavovima? U ovom radu pokušaćemo da pronađemo odgovore na ova pitanja.
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In the jaws of transition: Between the Downfall and the Alternative (A Plea for the Transition of Transition and Alternative Society), the work of sociologist, professor emeritus of the University in Niš, gives an analytical contribution to the contradictions of social transition. The author bases the social critique of dehumanized neoliberal transition and offers the perspective of the society science in current national and world conditions and challenges. The analysis is focused on the poor condition of economy in the Republic of Serbia, with the emphasis on the problems of dependent modernization, class polarization and destruction of the social state. Apart from analyzing the above-listed problems, the author recommends the role of sociology as the humanistic critique of the modern society.
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From the first discoveries of fossil fuels in the late nineteenth century to the present, the importance of energy resources has been gaining global proportions, not only in economic, political and social terms, but has become an indispensable aspect of national and international security. Energy has become an important factor in international cooperation (gas pipelines, oil pipelines), but also of open and covert conflicts and tensions (oil shocks, gas crises, economic sanctions). The work analyzes the development of theoretical directions for post-Second World War security studies and its weaknesses in understanding the importance and role of energy security in complex international relations. The aim of the work is to analyze and explain energy resources as an important factor of national and international security and its interdependence and complexity of economic, military, political, social and ecological phenomena with the aid of sector theory and global sociological approach.
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The collage of Bourdieu’s debates and polemics (Signals of Lights ~ Signals of Lights 2) most expressively illustrates how sociology of knowledge is organically connected with political sociology, or sociology of symbolic power his work; the unity of theory and practice is achieved in an aspiration to reaffirm the engaged role of the sociologist’s profession, renew the role of intellectuals and form a new European social movement. Although he thought that today “it is not always easy to achieve the ideal of the collective intellectual”, which he aspired to identify with, Bourdieu hoped that his critical reflections and polemical interventions, as the “lit signals of lights”, may “serve as a useful weapon to all those who are trying to resist the neoliberal scourge… if not hoping to move a mobilization… at least to destroy the impression of unanimity that constitutes the essence of the symbolic picture of the dominant discourse” (Bourdieu, 2019, pp. 41-42).
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The paper argues that social capital presents one of the most attractive concepts exploited in public discourse in the late 20th and early 21st centuries, treated by sociology as a social resource that aids or obstructs individuals’ access to other resources - economic, natural, social and political ones. Bearing in mind that communication and connection between people is increasingly moving from physical to virtual space, thanks to the advancement and development of technology, in this paper we examine the connection between social capital and the representation in the cyberspace, that is, the connection between social capital and online identity. The question is whether virtual connection with others has the same power of connection that is realised in face-to-face communication and that occurs in real world, and to what extent Internet interaction affects social capital. The paper also examines whether online interaction is a kind of upgraded face-to-face interaction, rather than its replacement, as well as whether persons active in offline world are equally active in online world of communication.
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The paper argues that social capital presents one of the most attractive concepts exploited in public discourse in the late 20th and early 21st centuries, treated by sociology as a social resource that aids or obstructs individuals’ access to other resources - economic, natural, social and political ones. Bearing in mind that communication and connection between people is increasingly moving from physical to virtual space, thanks to the advancement and development of technology, in this paper we examine the connection between social capital and the representation in the cyberspace, that is, the connection between social capital and online identity. The question is whether virtual connection with others has the same power of connection that is realised in face-to-face communication and that occurs in real world, and to what extent Internet interaction affects social capital. The paper also examines whether online interaction is a kind of upgraded face-to-face interaction, rather than its replacement, as well as whether persons active in offline world are equally active in online world of communication.
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This article offers a case study of the adaptation strategies of a section of second-generation young male Alevi Kurds in London and the social conditions which make some of them more prone to join gangs and to reject mainstream institutions in their search for instant material rewards. It is instructive to use Durkheim’s analysis of society’s integrative and regulative functions and particularly his concept of anomie to understand a situation where the legitimate means in the pursuit of material wealth and comfort are out of balance with the demand, calling into question the legitimacy of the institutions which provide these functions. Those who cannot compete through existing institutions are more likely to seek alternative means to achieve these ends. Durkheim identified youth as more vulnerable to such unregulated desires and I argue that his approach offers valuable insights into the anomic pressures confronting second-generation migrant young men in particular.
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The subject of this paper is a review and critical analysis of the basic sociological theories of ethnic entrepreneurship. The first part of the paper will refer to the original theories of ethnic entrepreneurship, classified as classical theoretical approaches, while the second part will be dedicated to contemporary theoretical models of ethnic entrepreneurship. In the first case, it seemed justified to choose the term theoretical approaches since within each of the theories the problem was approached from a specific point of view. On the other hand, the term “model” is used as each of them incorporates all the theories that have emerged so far and integrates them into explanatory models of the process of ethnic entrepreneurship.
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Colonialism, dating back to the discovery of the American continent, appears as both economic and cultural domination. Cultural domination is realized by orientalist discourse that legitimates the Occident’s activities of civilization in colonies. The orientalist point of view, enclosing the Orient in a time behind the moment when the Occident live in a place far from himself, reaches the current era by repeating itself for hundreds of years; and this knowledge produced about the Orient is used as a fiction material in literary works. These literary works describe the Orient as bizarre and mysterious. At this point, just as postmodernism is the critique of modernism, the postcolonial approach involves the criticism of orientalism and colonial order. This study examined Jules Verne’s narrative of Around the World in Eighty Days in the framework of postcolonial theory as a critical theory. In this novel, the subjectobject, power-other, master-slave and masculine-feminine dialectics are fictionalized with an Orientalist point of view. When viewed from postcolonial theory, it can be seen that the Orient is represented as an object of desire in which the Occident can fulfill the subconsciously repressed feelings. No matter how far the East is, the world is round and the voyager will return to his starting point, the Occident. Therefore, the study emphasized that the Orient is the lower-self/Other of the Occident.
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Suicide is one of the socially undesirable phenomena across the globe. As such, the United Nations via the World Health Organization has recognized suicide as one of the health issues, requiring serious attention globally and domestically. Although there are statistical evidences about the understanding of the phenomenon and its prevalence worldover, especially among the developed nations, much is left to be desired for among the developing nations in the understanding of the social antecedence of suicide and the sustainable mechanism to the phenomenon. Since the fundamental theoretical concept by Emile Durkheim, which has triggered unprecedented research on suicide, classification and identification of the social phenomenon responsible for suicide thought and action, is yet to be given a crystal distillation among the developing nations such as Nigeria. There are social indices facilitating suicide thought and actions, which are domicile with these nations according to Durkheim's classifications. However, little attempt has been made in theoretically capturing these social indices and their current and future implications to the nations involved. As a matter of fact, Nigerian government over the years has included suicide in principle, as one of the socio-health policy issue, requiring some level of emergency but lacks theoretically sound policy approach. Having identified the existence of lacuna between policy intention and the understanding of the socioeconomic and political elements inducing suicide as they are present in the country’s atmosphere, the present paper deals with the capturing of these elements in Durkheimian suicidological perspective for clear view and knowledge informed policy strategy.
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The article discusses the phenomenon of the democratisation of culture in the context of the transformations within contemporary capitalism. The issue of distance reduction (Karl Mannheim) is presented against the concept of equalisation (Max Scheler). The term managerial discourse is introduced against such a background and in reference to the historical transformations of entrepreneurial culture. Simultaneously, the article also focuses on two principles which regulate the managerial discourse, namely the principle of managerial correctness and the principle of discursive reversibility. The former allows for the division of public communication into unique content (related to social inequalities) and privileged content (related to predispositions), whereas the latter enables statements that emphasise human agency (agencification of subordinates) and statements that objectify employees (handling of objects) to coincide in the same discourse. Not only does democratisation in the culture of capitalism appear to be an area of discourse analysis, but it is also a realm of research on so-called thought styles a contact point of the sociology of knowledge (Karl Mannheim) and the sociology of thought (Ludwik Fleck).
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