Suchergebnisse

This article focuses on intimacy in terms of its analytical potential for understanding social change without the one-nation blinkers sometimes referred to as 'methodological nationalism' and without Euro-North-American ethnocentrism. Extending from the concept of family practices, practices of intimacy are sketched and examples considered across cultures. The cultural celebration and use of the term 'intimacy' is not universal, but practices of intimacy are present in all cultures. The relationship of intimacy to its conceptual relatives is clarified. A brief discussion of subjectivity and social integration restates the relevance of intimate relationships and practices of intimacy to understanding social change in an era of globalisation, despite the theoretical turn away from embodied face to face relationships. Illustrations concerning intimacy and social change in two areas of personal life, parental authority and gender relations, indicate that practices of intimacy can re-inscribe inequalities such as those of age, class and gender as well as subvert them and that attention to practices of intimacy can assist the need to explain continuity as well as change.

In a historical summary, the evolution of development theory over the past thirty years is traced from the dominance of moderation theory, with its exclusive emphasis on the internal factors (eg, surplus production) in development, under the assumption of the universal validity of the Western model, through dependency theory, with its emphasis on external factors, & its implicit critique of Western ethnocentricism, back to modernization theory. It is argued that enough of a Marxist model, focusing on cyclical accumulation as the key result of surplus production, can be salvaged to allow for a compromise; if metacyclical accumulation occurs in a developing economy, & is not drained by foreign investors, internally motivated modernization remains possible. 38 References. A. Levine

This is a collection of seven original and intelligent essays
which question the ethnocentricism implicit in the uncritical advocacy
of modernization and development in non-Europeanatel societies, and
argue for a greater sensitivity to their cultures. In the intellectual
footsteps of Michel Foucault (1980), the authors show a special
sensitivity to the power politics implicit in the generation of truths
and theories of development and in the process of implementation of the
project of modernization. Finally, the authors discuss the remarkable
tenacity with which the targeted societies have attempted to defend
their cultures against the onslaught of alien values, knowledge,
techniques, and lifestyles. In his overview, "Towards the Decolonization
of the Mind", Stephen Marglin sets out the hopes and fears of the
authors of this volume. Hope, that by decoupling technology from its
cultural and political entailments, indigenous cultures may be
strengthened, and the process of the dismantling of empire may be
brought to its logical conclusion, the decolonization of the mind. Fear,
that "If experience is any guide, the authors of the chapters that
follow will, singly and collectively, be accused of promoting
superstition, religious obscurantism, and even barbarity".

The present study aimed to investigate Turkish university youth's constructions concerning the European Union (EU) and their reactions to the EU's December 2002 Copenhagen summit decision to delay discussion of Turkey's entry to the EU. Specifically it aimed to show that socio-political identities among Turkish youth were related to historical developments in Turkey's past and that these identities had associations with values of ethnocentricism, patriotism, and secularism. Furthermore it was predicted that constructions of the EU reactions to the decision would be related. Students (400) from five universities at the three largest cities of Turkey participated in the study. Three identities, Nationalist-Islam, Kemalist, and Western; three constructions of the EU, Europe as Different, Impermeable Boundaries, and Different but Advantageous, and two perceived causes for the decision, Differences-Conflict and Justification emerged from factor analyses. Second order factor analysis revealed that Nationalist-Islam identity and authoritarian, ethnocentric and antisecular values formed a cluster whereas Kemalist and Western identities were grouped with low levels of patriotism. Positive and negative constructions of the EU and reactions to the Copenhagen decision were also grouped under two separate factors. Further analyses revealed that an index of urbanization composed of parental education and rural-urban origin predicted the Authoritarian-Nationalistic cluster and that this value-identity cluster predicted positive and negative views of the EU.

An attempt is made to test the implications of a theory of soc ideology concerning reactions to internat'l crises. It was postulated that each individual, as a product of soc'ization, develops an ideological orientation towards others in which they are conceptualized as good, strong, & humanistic on one end of a continuum & bad, weak, & 'object' on the other end of the continuum. It was suggested that each conceptual pattern is influential in determining the values relative to the (a) punishmentreward system of society, (b) the power structure, & (c) interpersonal relationships. The purpose was to test the hyp's that (1) the more positive the conception of man, the greater the tendency to advocate negotiation in internat'l conflicts, to accept internat'l controls, & to support econ aid to other nations, & (2) the more positive the ideological orientation, the less the ethnocentricism & authoritarianism. S's from 6 major public & private U's in the US were admin'ed a battery of tests consisting of an Internat'l Scale, an Ethnocentric-Internat'listic Scale, the Traditional Fam Ideology Scale, & a Soc Orientation Scale designed to assess the ideological attributes. The Internat'l Scale consisted of items describing hyp'al & actual attacks by West or East-bloc nat'l's against the US & the citizens of the US. The attacks were either violent (overt physical attack) or nonviolent (eg econ) in nature. S's had to rate their degree of agreement with each of 4 diff modes of reacting to the crisis: negotiation, aggression, avoidance, & 'self-blame.' The results confirmed the above hyp's. AA.

One example of collective religious narcissism phenomenon which could be found in this age is ISIS, an organization that is arrogant, feel the most right, superior, and devalues others. This article presented a theoretical framework of those narcissism phenomena in the contemporary age that mingled with the presence of social media, a virtual world, and the emergence of an interconnected global society. This research investigated the conceptual and empirical trajectory of how collective narcissism can infect religious groups which are then called collective religious narcissism. The further analysis discussed how Sufi teachings could potentially be applied as a neutralizing strategy (treatment) or preventing the destructive tendency of collective religious narcissism. This study used qualitative research methods through a literature study approach by investigating several previous relevant studies. The data analysis employed the social psychology perspective. The result of this research is that the term introduced by Sigmund Freud (narziβtisch) was developed by Robert Waelder to become "narcissistic personality", then experienced Heinz Kohut's specification as "narcissistic personality disorder" and was further expanded by Agnieszka Golec de Zavala to become "collective narcissism" which may manifest in the sphere of nationalism, ethnocentricism, to the realm of religion. Some of the characteristics of collective religious narcissism are feeling the group is superior, the kindest and the most impeccable, having extensive desire to be recognized, a lack of empathy, and a tendency to exploitative behavior. This phenomenon could be widely observed on social media, particularly regarding the contestation of truth claims. This will have impacts on social segregation, political polarization, and infectious hatred. The values of the Sufi teachings that are considered effective in reducing these negative potencies are muḥāsabah, al-ḥazm, tawāḍu', and maḥabbah.

Kepengarangan dalam syair-syair perang sesungguhnya memperlihatkan satu usaha bagaimana pengarangnya dengan cara yang kreatif mengembalikan wibawa masyarakat yang diwakilinya, sebagai tindakbalas terhadap konflik yang tercetus akibat kedatangan pihak penjajah. Artikel ini bertujuan memperkatakan tentang kepengarangan dalam beberapa syair perang pilihan seperti Syair Perang Mengkasar, Syair Peperangan Aceh dan Syair Perang Menteng. Artikel ini memanfaatkan model oleh William Graham Sumner yang mentakrifkan etnosentrisme sebagai kecenderungan menilai kebudayaan sendiri lebih tinggi daripada kebudayaan orang lain sebagai kerangka penulisan. Analisis intrinsik berdasarkan aspek kekuatan kebahasaan turut diteliti untuk meneliti bagaimana ia diajukan oleh pengarang bagi mengangkat etnosentrisme etnik Melayu Nusantara. Dapatan dalam artikel ini adalah, pengarang syair perang cenderung mengangkat etnosentris peribumi Melayu Nusantara (Makasar, Aceh dan Palembang) pada kedudukan yang tinggi dengan menggunakan kekuatan bahasa. Pemilihan diksi yang tepat selain penggunaan metafora, perbandingan dan perlambangan dalam syair-syair ini menjelaskan kesediaan mempertahankan maruah, Persatuan Penulis Budiman Malaysia Budiman Writers Association of Malaysia taat setia kepada raja/pemerintah, cintakan tanah air, bersemangat patriotisme dan pegangan agama yang kukuh sebagai asas bagi pengarang Melayu dalam mengangkat etnosentris mereka pada kedudukan yang tinggi dalam karya mereka. Authorship in the Malay war poems portray the creativity of its author in instilling the dignity of his community that he represents, as a response towards conflict due to colonialization. This article intends to explain authorship in sellected war poems such as, Syair Perang Mengkasar, Syair Peperangan Aceh and Syair Perang Menteng.Thus it applies William Graham Summers' model that describes enthnocentrism as biasesness in placing a high value in one own culture as compared to others, as its framework of analysis. Intrinsic analysis on language is carried out to evaluate the author language usage in uplifting the Malay Nusantara ethnocenric. The findings in this article are, trough the power of language the authors of the war poems tends to uplift the ethnocentricism of the Malays of the Nusantara (Makasar, Acheh and Palembang). The choice of precise diction, metaphors, comparisons and symbology is best used to portray the readiness to defend dignity, patriotism, loyalty to the king / government and strong religious beliefs. These qualities are the basis for the Malay authors to raise their ethnocentric to a high position in their works.