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Pham, Kevin D. "Phan Chu Trinh's Democratic Confucianism." Review of Politics 81, no. 4 (2019): 597–620. http://dx.doi.org/10.1017/s0034670519000494.
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AbstractA consensus on three claims has emerged in literature that explores the relationship between Confucianism and democracy: democracy is not the exclusive property of Western liberalism, Confucianism and liberalism are opposed, and democracy in East Asia would be best buttressed by Confucianism, not liberalism. Why, then, does Phan Chu Trinh (1872–1926), Vietnam's celebrated nationalist of the French colonial period, argue that liberalism and democracy are Western creations that cannot be decoupled, and, if adopted by the Vietnamese, will allow Confucianism to find its fullest expression? The answer is that Trinh ignores liberalism's individualism while celebrating other aspects of liberalism and Western civilization. Trinh's interpretation of Western ideas, although naive, is a creative one that offers political theorists a lesson: it may be useful to view foreign ideas as foreign, to interpret them generously, and to import the creative distortion to revive our own cherished, yet faltering, traditions.
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Buss, Andreas. "The Evolution of Western Individualism." Religion 30, no. 1 (January 2000): 1–25. http://dx.doi.org/10.1006/reli.1999.0227.
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Khalil, Mahmood, and Ismael Abu‐Saad. "Islamic work ethic among Arab college students in Israel." Cross Cultural Management: An International Journal 16, no. 4 (October 23, 2009): 333–46. http://dx.doi.org/10.1108/13527600911000320.
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PurposeThe aim of this paper is to investigate the Islamic work ethic (IWE) and individualism among Arab college students in Israel, who represent an ethnic and religious minority in a western‐oriented state.Design/methodology/approachThe participants included 837 male and female Arab college students from an academic and a technical college in northern Israel. Most participants (64 percent) were Academic college students. Two measures were used: the IWE and individualism scales developed by Ali. Correlation analysis and two‐way multivariate analysis were used to analyze the data.FindingsThere was a strong and highly significant correlation between the IWE and individualism scales. Academic college students scored significantly higher than technical college students on both scales. There were significant interactions between gender and marital status, and college type and year of studies, on the scales.Practical implicationsWithin the multi‐cultural context of Arab college students in Israel, the IWE and individualism scales emerged as reliable, practical measures for understanding the work‐related values of Arab college students in Israel.Originality/valueThis study is the first in the published literature to use the IWE and individualism scales among Arab students who were not raised in a homogeneous Islamic cultural context. Although the Arab minority in Israel is exposed to Israeli and Western, as well as Islamic, cultural and organizational influences, IWE scale proved to be highly reliable for this population. The IWE and individualism scales, used together, were uniquely effective for capturing the many nuances of work‐related values in this complex, multi‐cultural context.
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Dzhus, Oksana. "Issues of Inclusion and Special Education in the Creative Heritage of Sofia Rusova." Journal of Vasyl Stefanyk Precarpathian National University 7, no. 1 (April 21, 2020): 71–80. http://dx.doi.org/10.15330/jpnu.7.1.71-80.
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The article analyzes the issues of inclusion and special education in the creative heritage of Sofia Rusova – teacher, citizen, politician, state maker, who considered them in the context of world scientific achievements of the interwar period of the XX century. Inclusion, as a process of increasing the participation of all citizens in society, including those with physical or mental disabilities, involves the development and implementation of specific solutions that will allow each person to participate equally in academic and public life. The evolution of the idea of inclusion and the birth of special education S. Rusova closely linked with the understanding and interpretation of the leading principles of pedagogy, general and social psychology, sociology, philosophy of education, historical and pedagogical searches of the late XIX - early XX century. Perhaps the most important source of new pedagogical ideas of S. Rusova, embodied in the writings of the interwar period (“New School of Social Education”, “Education and Sociology of Durkheim”, “Social Education: Its Importance in Public Life”, “Public Issues of Education” became acquainted with the latest trends in Western European pedagogy, which allowed her to keep up with the times, psychologize pedagogy. Extensive education, fluency in the leading European languages (first and foremost, French) made it possible for S. Rusova to access the original literature - works by J. Dewey, E. Claapared, G. Kerschensteiner, V. Lai, E. Meiman, and G. Spencer with the most prominent pedagogical figures of the 1920s and 1930s, including O. Decroly and M. Montessori, and studying the experience of their practical work. Guided by the statement that “ development of the child is influenced by three main factors: education, heritage, and environment”, based on the experiments of foreign (German, Belgian, Czech) researches, the scientist revealed the specifics of social and educational impact of the environment, preparing the groundwork inclusion as a set of conditions, methods and means of their implementation for joint learning, education and development of the educational recipients, taking into account their needsand opportunities. At the same time, I emphasize the shaft that no child “is passively influenced by the environment: it takes from it what its individuality seeks.” The issue of special education, in particular, the psychological and pedagogical principles of working with children with intellectual disabilities, is most fully revealed in S. Rusova's work, “Something about defective children in school”. It clearly traces the idea that children of all walks of life are necessarily subject to process education and training. According to S. Rusova, children with deviant behavior (in particular, “child offenders”), for whom the conditions for education as a factor of their re-education should be created, and for the needs of such schools, should not be left out of the educational influence in order to organize teacher training “with a deep psychological understanding of their sick students, with a heart warmed with love for them, and with a certain understanding of their social and pedagogical task: to return these children to citizenship ...”. Summarizing the above, it can be argued that the issues of inclusion, studying, education of children and young people with special educational needs, as represented by the property of Sofia Rusova are a significant contribution to Ukrainian and world pedagogical thought, an important factor in the revival of national educational systems in the teaching experiences of the past.
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Hornikx, Jos, and Elizabeth de Groot. "Cultural values adapted to individualism–collectivism in advertising in Western Europe: An experimental and meta-analytical approach." International Communication Gazette 79, no. 3 (January 17, 2017): 298–316. http://dx.doi.org/10.1177/1748048516689180.
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In international communication, adaptation of messages to the audience’s values has been prominently studied. In advertising, a meta-analysis of experimental studies showed that ads with culturally adapted value appeals are generally more persuasive and better liked than ads with culturally unadapted value appeals. This general effect was not observed for studies with Western Europeans. One explanation may be that these studies did not examine individualism–collectivism, whereas adaptation to this dimension has been shown to be very successful. In this article, this explanation was tested. Six experiments were conducted in which participants from Belgium, the UK or the Netherlands judged an ad with an adapted, individualistic appeal or with an unadapted, collectivistic appeal. The experiments and a subsequent meta-analysis indicate that Western Europeans are not more persuaded by the culturally adapted than by the culturally unadapted value appeals based on individualism–collectivism. This result nuances earlier findings underlining the importance of cultural value adaptation.
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Ignjatovic, Suzana. "The legacy of Raymond Boudon." Sociologija 58, no. 1 (2016): 32–52. http://dx.doi.org/10.2298/soc1601032i.
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The paper is a short overview of the work of a contemporary French sociologist Raymond Boudon. The paper focuses on the following aspects of Boudon?s biography: academic trajectory, intellectual influences, and his major works. It is argued that his major contributions to sociology include his theory of social mobility, methodological individualism and the concept of cognitive rationality.
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Janmaat, Jan Germen. "Socio-Economic Inequality and Cultural Fragmentation in Western Societies." Comparative Sociology 7, no. 2 (2008): 179–214. http://dx.doi.org/10.1163/156913308x289078.
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AbstractThis article examines the relation between socio-economic inequality and disparities of democratic values in Western societies. It discusses three perspectives on democratic attitudes and values – rising inequality, social capital, and postmaterialism – and explores to what extent cross-national patterns and trends in value disparities are in agreement with the predicted outcomes of these perspectives. Use is made of the World Value Survey and the European Value Study to explore these value disparities. The results do not provide unequivocal support for any of the three perspectives. The patterns on some values are in line with the rising inequality perspective, while those on others are consistent with the other two perspectives. Low and high incomes have come to drift apart on democratic values, which is what the rising inequalities perspective would expect. But these widening disparities are unrelated to socio-economic inequalities. It is proposed that socio-economic inequalities primarily affect mean levels of democratic values while individualism is the key factor producing value divergence.
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White, Naomi Rosh. "Changing Conceptions." Journal of Sociology 39, no. 2 (June 2003): 149–64. http://dx.doi.org/10.1177/00048690030392003.
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Birth-rates are declining in Australia, as well as in many other Western industrialized countries. The decline in birth-rates is explored in relation to young Australians' family formation aspirations. Aspirations were found to be linked to experience in the family of origin, perceptions of work and gender. Underlying young people's perceptions was an individualism expressed through prioritized personal career and financial goals, and the need to establish a consolidated sense of self prior to partnering and parenting.
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Mabvurira, Vincent. "Making sense of African thought in social work practice in Zimbabwe: Towards professional decolonisation." International Social Work 63, no. 4 (August 31, 2018): 419–30. http://dx.doi.org/10.1177/0020872818797997.
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The problem with current social work practice in Africa is that following its development in the West, it came to Africa grounded in values and ideologies stemming from capitalism, social Darwinism, the protestant ethic and individualism, all of which are un-African. Western ideas permeated social work institutions despite the ethical conflicts between traditional African cultures and values and the Western Judeo-Christian norms on which social work was based. Despite the political independence of most African countries, the profession has remained stuck in Western methods, values, principles and standards. Some of the traditional social work principles seem alien in African contexts. The social work principle of individualisation, for example, is un-African as it promotes individualism and yet life in Africa is communal. The content used in social work education and training in most institutions in Zimbabwe originated from elsewhere outside the African continent and as a result does not respect Africana values, beliefs, mores, taboos and traditional social protection systems. As it stands, social work in Zimbabwe in particular is a ‘mermaid’ profession based on Western theory but serving African clients. If social work in Africa is to decolonise, practitioners should have an understanding of and respect for African beliefs and practices. This is mainly because there is no clear separation between the material and the sacred among indigenous African people. This article therefore challenges African scholars to generate Afrocentric knowledge that should be imparted to African students for them to be effective in the African context. Afrocentric social work should be based on, improve and professionalise traditional helping systems that were in place prior to the coming of the Whites to the African continent.
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ANDREWS, NAOMI J. "THE ROMANTIC SOCIALIST ORIGINS OF HUMANITARIANISM." Modern Intellectual History 17, no. 3 (January 17, 2019): 737–68. http://dx.doi.org/10.1017/s1479244318000550.
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“Humanitarian” (humanitaire) came into use in French contemporaneously with the emergence of romantic socialism, and in the context of the rebuilding of post-revolutionary French society and its overseas empire beginning in the 1830s. This article excavates this early idea of humanitarianism, documenting an alternative genealogy for the term and its significance that has been overlooked by scholars of both socialism and humanitarianism. This humanitarianism identified a collective humanity as the source of its own salvation, rather than an external, well-meaning benefactor. Unlike liberal models of advocacy, which invoked individualized actors and recipients of their care, socialists privileged solidarity within their community and rejected the foundational logic of liberal individualism. In tracing this history, this article considers its importance for contemporary debates about humanitarianism’s imperial power dynamics.
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Weiss, Meira Z. "The postmodern state and collective individualism: a comparative look at Israeli society and western consumer culture." Social Science Journal 40, no. 2 (June 1, 2003): 269–81. http://dx.doi.org/10.1016/s0362-3319(03)00008-9.
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White, Frederick H. "British Lord, American Movie Idol and Soviet Counterculture Figure." Soviet and Post-Soviet Review 42, no. 1 (April 13, 2015): 64–85. http://dx.doi.org/10.1163/18763324-04201004.
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For an entire generation of Soviet youth, Tarzan was a provocative symbol of individualism and personal freedom. Previous scholarship has included Tarzan within the larger counterculture movement of the thaw period (1953–64), but has not specifically examined how this occurred. Joseph S. Nye has coined the term soft power to describe the ability to attract and to co-opt rather than to force another nation into accepting your ideals. Within this rubric, Tarzan’s presence in the Soviet Union was simultaneously entertaining and provocative. As literary fare in the 1920s, Tarzan represented an escape from war and revolution and was sanctioned as acceptable reading for Soviet youths. The celluloid Tarzan also represented an escape, but this time from the repressive Stalinist regime and the hardships of post-WWII Soviet society. Raised on both the books and films, a new generation of Soviet youth longed for the individual freedom that Tarzan came to represent. Tarzan’s impact in the Soviet Union is one example of western cultural infiltration that contributed to the idealization of American individualism over the Soviet collective within the Soviet Union.
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Omobowale, Ayokunle Olumuyiwa, and Olayinka Akanle. "Asuwada Epistemology and Globalised Sociology: Challenges of the South." Sociology 51, no. 1 (February 2017): 43–59. http://dx.doi.org/10.1177/0038038516656994.
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Professor Akiwowo propounded the Asuwada Theory of Sociation in the 1980s as a contextual episteme to explain African social experience. The theory particularly attempts an indigenous postulation to social interactions among Africans in general and the Yoruba in particular. Its concepts attempt to emphasise contextual values of social beings who would contribute to social survival and community integration and development. This theory postulates that among Africans in general and the Yoruba in particular, the need to associate or co-exist by internalising and rightly exhibiting socially approved values of community survival and development, is integral to local social structure, as failure to co-exist potentially endangers the community. A deviant who defaults in sociating values is deemed a bad person ( omoburuku), while the one who sociates is the good person ( omoluabi). This theoretical postulation contrasts western social science theories (especially sociological Structuralist (macro) and Social Action (micro) theories), which rather emphasise rationality and individualism (at varied levels depending on the theory). Western social science ethnocentrically depicts African communal and kin ways of life as primitive and antithetical to development. Western social science theories have remained dominant and hegemonic over the years while Akiwowo’s theory is largely unpopular even in Nigerian social science curricula in spite of its potential for providing contextual interpretations for indigenous ways of life that are still very much extant despite dominant western modernity. This article examines the Asuwada Theory within the context of globalised social sciences and the complicated and multifaceted glocal challenges confronting the adoption of the Akiwowo’s epistemic intervention.
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Camus, Anaïs, and Tristan Storme. "Schmitt and Tocqueville on the Future of the Political in Democratic Times." Review of Politics 74, no. 4 (2012): 659–84. http://dx.doi.org/10.1017/s0034670512000794.
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AbstractTocqueville can easily be seen as the symbol of the French liberal thought whereas Schmitt is considered as the brightest opponent of the liberal doctrine. Trying to reconcile their theories might thus seem counterintuitive. However, delving into Schmitt's work reveals that the German thinker admired his French counterpart. As the question of their potential intellectual proximity becomes relevant, this article offers a first glance into what appears as a somehow connected interpretation of the democratic phenomenon in relation to their fear of possible depoliticizations. While they elaborate on distinct and almost contradictory questions which develop along diverging architectonics, the historian and the jurist show a deep problématique convergence. Furthermore, their reservations concerning the enlargement of national borders, individualism, and popular sovereignty reinforce this intuition with one notable exception: Schmitt keeps on ousting the variable “liberty” from Tocqueville's democratic equation.
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BEHRENT, MICHAEL C. "LIBERAL DISPOSITIONS: RECENT SCHOLARSHIP ON FRENCH LIBERALISM." Modern Intellectual History 13, no. 2 (February 20, 2015): 447–77. http://dx.doi.org/10.1017/s1479244314000845.
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The story of French liberalism is, we are often told, one of exceptions, eccentricities, and enigmas. Compared to their British counterparts, French liberals seem more reluctant to embrace individualism. Whereas liberals in the English-speaking world typically espouse what Isaiah Berlin called “negative liberty”—a sphere of private autonomy from which the state is legally excluded—French liberals have often proved highly accommodating towards “positive liberty”—that is, liberty insofar as it is tethered to collectively defined ends. Most crucially, rather than seeking to shield individuals and civil society from an intrusive state, French liberals—consistent with a broader trend in French political culture—are inclined to see the state as an essential and even emancipatory political tool. In this vein, Jean-Fabien Spitz writes in a recent collection entitledFrench Liberalism from Montesquieu to the Present Day,Contemporary historians, political scientists, and philosophers all seem to share a simple idea: French political culture, marked as it is by legalism and statism, constitutes an exception to the main trend in modern political thought, which has been to discover and assert the principles of modern liberty.In addition to departing from some of Anglo-American liberalism's main tenets, French liberalism exhibits other oddities: as Larry Siedentop argued in an important essay, its idiom has tended to be historical (rather than theoretical), institutional (as opposed to ethical) and sociological (not legal or political).2This somewhat idiosyncratic variation on “normal” liberalism has led some scholars to characterize liberalism's French iteration as a “chaotic mixture.”3Others have questioned the extent to which liberalism is really a significant French political tradition at all. France's Revolutionary culture has been described as ultimately “illiberal,” leading some historians to speak of a FrenchSonderweg,4in which France's “special path” consists in the fact that it entered the modern age without having developed genuinely liberal institutions.
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Enweh, Innocent I. "“The Community and the Individual – Revisiting the Relevance of Afro-Communism”: A Response to MF Asiegbu and AC Ajah." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 103–18. http://dx.doi.org/10.4314/ft.v10i1.7.
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In a carefully and strongly worded critique, Asiegbu and Ajah have sought to close the dossier on Afro-communalist project by extollings lipsistic individualism which makes the individual an anarchic unit. Using the Okonkwo saga in Achebe’s [Things Fall Apart] to justify this type of individualism Asiegbu and Ajah bypassed, on the social plane, the ethical principle of individualism and Afro- communalism as forms of humanism. According to these critics, Afro-communalism is conformist, counterproductive, ambiguous, unsuccessful and irrelevant, and therefore should be discarded. The objective of this response is to show that an interpretative rehabilitation of Afro-communalism is opportune for elaborating a form of egalitarian society that would be responsive to the exigencies of African social-economic condition in a globalized world. The paper defends the view that while Afro-communalism in its ideological form was partly successful as an instrument for decolonization, its failure to achieve emancipation makes it an incomplete project. In its philosophical outfit, it appears despite its contributions, trapped in a vicious cycle because of the inability of some of its interpreters to provide it with a robust foundation. While as an ideology, it appropriated the economic relation model of scientific socialism, as a philosophy, it has under certain forms, continued to insist on the kinship/tribal relation model. Unfortunately, these two models lack the requisite institutional mechanisms for making Afro-communalism leverage on state or national life. Using descriptive and analytic methods, the paper argues that while Western individualist cultural attitude safeguarded by a contractual social relation model remains an authentic form of humanism, Afrocommunalism in its traditional form needs, if it has to respond adequately to contemporary human experiences, to transit from the kinship/tribal model to amity of ethnic nationalities model.
Keywords: solipsistic individualism, socialism, egalitarianism, anarchy, amity-of-ethic nationalities.
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Roberts, David. "Crowds, cancer, clones." Thesis Eleven 142, no. 1 (August 24, 2017): 44–55. http://dx.doi.org/10.1177/0725513617727896.
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Houellebecq’s critical reading of Huxley’s Brave New World in his novel Atomised takes Canetti’s novel Auto da Fe as its template. Houellebecq takes from Canetti the structuring contrast of antithetical brothers and shares his diagnosis of the crisis of Western individualism. Both writers identify the sickness at the heart of Western civilization that presages its coming end as the egotism of the monadic individual, enclosed in a private world of fears and desires. The role of the crowd in Canetti’s novel as the Other of the fallen world of self-interest is taken in Houellebecq by the posthuman vision of social unity beyond division realized through cloning.
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Odağ, Özen, Özden Melis Uluğ, Hilal Arslan, and David Schiefer. "Culture and media entertainment: A cross-cultural exploration of hedonic and eudaimonic entertainment motivations." International Communication Gazette 80, no. 7 (October 26, 2018): 637–57. http://dx.doi.org/10.1177/1748048518802215.
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Recent studies have juxtaposed hedonic forms of media entertainment motivations (seeking for pleasure and fun) with eudaimonic forms (seeking for insights into the human condition). As most of this research was confined to the Western world so far, this contribution explores the impact of culture on hedonic and eudaimonic media entertainment motivations. Culture is conceptualized on both macro- and micro levels of analysis. On the macro level of countries, the study draws of Hofstede’s concept of individualism/collectivism. On the micro level of individuals, the study explores independent and interdependent self-construals and ethnic identity as potential influences on hedonic and eudaimonic entertainment. A survey was carried out with international students and non-students in Germany and Turkey ( N = 324). Cross-level operator analyses were calculated to explore relationships between cultural variables and hedonic/eudaimonic entertainment motivations. Results show consistently that variables of culture that tap into cultural belonging (collectivism, interdependence, and ethnic identity) are significant predictors of hedonic entertainment. Cultural variables that tap into distinctiveness and separation from one’s collective (individualism and independence) are significant predictors of eudaimonic entertainment. The study is among the first to explore the impact of cultural variability on entertainment motivations and thus especially relevant for sparking up a new line of research.
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Hwang, Kwang-Kuo. "Escape from Kantian Eurocentric bias in cross-cultural psychology." Culture & Psychology 26, no. 4 (May 3, 2020): 863–78. http://dx.doi.org/10.1177/1354067x20922145.
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Taking Kant’s misjudgment on Confucian silver rule as the point for first cut, this article is designated to illustrate the fallacy of imposed Orientalism prevailing in mainstream cross-cultural psychology which tends to understand non-Western cultures by a mental set of dualism with a tendency of Westcentrism, particularly the popular research on individualism-collectivism. This type of Euro-centric or Westcentric misjudgments are very common in Western social sciences, for instance, Confucian ethics are frequently described as particularistic in consideration of the distinction between universalism and particularism made by Parsons . In order to help the international academic community to escape from the trap of Eurocentric bias, this article will argue for and illustrate its characteristic of contextualized universalism step by step on the basis of Hwang’s previous research. Finally, the meaning of constructing scientific microworld of Confucian ethics will be discussed to explain how Chinese people are facing the impact of Western cultured during the globalization age of multiculturalism.
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Morin, Gabriel, and Véronique Chanut. "Who drives an officer’s career, the individual or his institution? The case of French officers." International Review of Administrative Sciences 86, no. 2 (July 16, 2018): 388–406. http://dx.doi.org/10.1177/0020852318768005.
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The phenomenon of managerialisation, whose impact is being felt by the state, as well as its elites, helps bring about the emergence of the individual. The military is not immune to the organisational transformations that follow in its wake. By analysing the career path of French officers, this study explores the effects of this managerialisation. The research question as formulated sets out to determine whether it is the individual or his institution that drives the career of the French officer. The empirical study is based on very dense primary data collected from actors who play a key role in forming the French military elites: general officers, in some cases, directors of military schools, who have, in turn, been students, instructors and designers of this career path of the military leader. The results reveal that despite an unprecedented process of civilianisation within the military institution, the career of military leader is proving to be more immutable. The career path of the French officer can thus be read as a marker of military institutional identity. Points for practitioners As an institution, the military may seem to mirror the major evolutions of society, in particular, the phenomenon of managerialisation, which is making its impact felt on the state, along with its corollary, individualism. Analysing the career of French officers makes it possible to explore the effects of this managerialisation. The study results reveal a mitigation of the effects of this phenomenon, also called civilianisation in the case of the armed forces, and, on the contrary, reveal the invariant character of the career of military leader, pillar of the military institutional identity.
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Ziegler, Andrew H. "The Structure of Western European Attitudes Towards Atlantic Co-operation: Implications for the Western Alliance." British Journal of Political Science 17, no. 4 (October 1987): 457–77. http://dx.doi.org/10.1017/s0007123400004877.
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Previous studies of Western European foreign policy attitudes rely almost exclusively on single-item measures, such as support for defence spending, support for the new missiles in Europe, opinions on NATO, and so on. This article, using a multi-country data set, aggregates several survey items and explores the manner in which Europeans structure their attitudes towards one aspect of foreign policy: Atlantic co-operation. A factor analysis uncovers two underlying conceptual dimensions: military and non-military co-operation. These dimensions provide the axes to construct a four-fold typology of viewpoints, consisting of Atlanticists, Military Allies, Dovish Partners and Isolationists. Respondents are classified within this typology, and the European-wide and cross-national distributions of opinion are presented. The highest support for Atlantic co-operation is found among the West Germans, and the lowest is found among the French.
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Charmley, John. "Duff Cooper and Western European union, 1944–47." Review of International Studies 11, no. 1 (January 1, 1985): 53–64. http://dx.doi.org/10.1017/s0260210500114366.
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Duff Cooper fell in love with France during his first visit to Paris in 1900 and he remained faithful to her for the rest of his life. The fact that Paris in 1900 was deeply Anglophobic, because of the Boer war, had no effect upon Cooper's feelings for the city. His affection for France was no fair-weather plant. It was deepened by the experience of nine months in the trenches in the Great War and was, thereafter, proof against all discouragements. As a young Foreign Office clerk in 1923 he did not join in the fashionable disparagement of France inspired by the French occupation of the Ruhr. As Minister of War from 1935 to 1937 he fought for the creation of a British army which would be large enough to play a continental role and later, as First Lord of the Admiralty, he was a leading advocate of Anglo-French co-operation. After his resignation in protest against the Munich agreement, Cooper spent his time fostering the idea of an Anglo-French alliance as the corner-stone of a European combination against Hitler's Germany. His love for France even survived the fall of France in June 1940 and, at a time when many francophiles were repenting of their former faith. Cooper renewed his pledges of devotion. Speaking on the wireless as Minister of Information on the eve of the Franco-German armistice, he declared his faith that France would rise again: ‘This is not the first time that a great nation has been defeated and has recovered from defeat. They have fought with heroism against superior numbers and superior weapons; their losses have been terrible.’ At the Ministry of Information Cooper was one of the earliest patrons of General de Gaulle and his Free French Movement. Given such a long history of Francophilia what could have been more natural than that he should have been appointed as Britain's first post-war ambassador to France. It was not, however, quite so simple as that.
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MENDRAS, MARIE. "The French Connection: An Uncertain Factor in Soviet Relations with Western Europe." ANNALS of the American Academy of Political and Social Science 481, no. 1 (September 1985): 29–40. http://dx.doi.org/10.1177/0002716285481001003.
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France's long relationship with the Soviet Union has varied according to the political climate. The crucial factors in the French-Soviet relationship are the state of U.S.-Soviet affairs and Moscow's objectives in Western Europe. Mendras reviews the history of French-Soviet relations from the de Gaulle years. By the early 1970s, she argues, détente with the United States and the recognition of postwar borders in central Europe reduced the instrumentality and priority of France in Soviet policy. In the 1980s, as their relations with the United States deteriorated, the Soviets took a renewed interest in France. But the Socialist government in Paris, more critical of the USSR than were its predecessors, has developed a policy that the Soviets denigrate as “Europeanist” and “Atlantist” and no longer truly independent. Although recent events have made the French leadership more receptive to the Soviet Union, bilateral relations will remain essentially a diplomatic ritual.
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Chatterjee, Choi. "Imperial Subjects in the Soviet Union: M.N. Roy, Rabindranath Tagore, and Re-Thinking Freedom and Authoritarianism." Journal of Contemporary History 52, no. 4 (October 2017): 913–34. http://dx.doi.org/10.1177/0022009417716754.
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The compelling trope of ‘Russia and the West,’ or to be more precise, ‘Russia Under Western Eyes,’ has produced a vast and significant body of literature. This has helped in the political framing of the twentieth century as a world divided between the democratic and market-based nations of the West, and the dictatorial and state controlled countries in the Soviet East. Simultaneously, it has served to bury, blunt, and otherwise obscure perspectives from the colonized world on the East–West dichotomy. An analysis of the travel writings of two important Indian visitors to the Soviet Union, M.N. Roy and Rabindranath Tagore, shows that Europe’s imperial subjects filtered their impressions of Soviet authoritarianism through their own experiences of repressive Western imperialism, thus charting a new global map of political freedom. Roy and Tagore’s writings, powered by both their colonial and Soviet experiences, make a significant contribution to the twentieth-century intellectual debates on moral freedom, individualism, and authoritarianism.
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Brogi, Alessandro. "Ending Grand Alliance Politics in Western Europe: US Anti-communism in France and Italy, 1944–7." Journal of Contemporary History 53, no. 1 (January 9, 2017): 134–57. http://dx.doi.org/10.1177/0022009416678919.
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The postwar ascendancy of the French and Italian Communist Parties (PCF and PCI) as the strongest ones in the emerging Western alliance was an unexpected challenge for the USA. The US response during this time period (1944–7) was tentative, and relatively moderate, reflecting the still transitional phase from wartime Grand Alliance politics to Cold War. US anti-communism in Western Europe remained guarded for diplomatic and political reasons, but it never mirrored the ambivalence of anti-Americanism among French and especially Italian Communist leaders and intellectuals. US prejudicial opposition to a share of communist power in the French and Italian provisional governments was consistently strong. A relatively decentralized approach by the State Department, however, gave considerable discretion to moderate, circumspect US officials on the ground in France and Italy. The subsequent US turn toward an absolute struggle with Western European communism was only in small part a reaction to direct provocations from Moscow, or the PCI and PCF. The two parties and their powerful propaganda appeared likely to undermine Western cohesion; this was the first depiction, by the USA and its political allies in Europe, of possible domino effects in the Cold War.
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Kibildytė-Klimienė, Kristė. "THE PROBLEMATICS OF PERSONALIZATION – PHENOMENA THAT STRUCTURED THE DEMAND OF PERSONALIZATION AND THEIR INTERACTION WITH DESIGN FIELD / PERSONALIZACIJOS PROBLEMATIKA – REIŠKINIAI, SUFORMAVĘ POREIKĮ, IR JŲ SĄVEIKA SU DIZAINO LAUKU." Mokslas – Lietuvos ateitis 9, no. 1 (May 9, 2017): 99–110. http://dx.doi.org/10.3846/mla.2017.992.
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Referring to the fields of sociology and cultural sociology aims to build up a critical approach and make deeper analysis of the phenomenon of personalization. The analysis of modern world by Zygmunt Bauman draws attention to the rampant individualization in conditions of liquid modern world. In this modern structure of society, based on atomistic individualism, the phenomenon of personalization is formed, becomes relevant and widely adaptable. The structure of society has become atomistic – we became “a society of individuals”. The changing structure of society has a direct impact on design discourse. The aim of this article – to identify the phenomena that led to changes in society and the individual, and structured the demand and the trend of personalization. The atomistic individualism of modern self, emotional capitalism and the triumph of psychological discourse in Western civilization had an impact on design field and describe the complexities, tensions and even contradictions that are inherent in the phenomenon of personalization. Remiantis sociokultūriniais tyrimais formuojamas kritinis požiūris, reikalingas personalizacijos fenomeno analizei. Zygmunto Baumano šiuolaikinio pasaulio būvio analizė atkreipia dėmesį į nevaldomą „individualizaciją“ pasaulyje takiomis moderniojo gyvenimo sąlygomis. Būtent tokios modernios visuomenės struktūroje, grįstoje atomistiniu individualizmu, formuojasi, tampa aktualus ir plačiai pritaikomas personalizacijos fenomenas. Visuomenės struktūra tapo atomistine – mes tapome individų visuomene. Kintanti visuomenės struktūra turi tiesioginę įtaką dizaino diskursui1. Straipsnio tikslas – identifikuoti reiškinius, kurie lėmė visuomenės ir individo pokyčius ir paskatino personalizacijos poreikį.
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Balsiger, Philip, Jasmine Lorenzini, and Marlyne Sahakian. "How Do Ordinary Swiss People Represent and Engage with Environmental Issues? Grappling with Cultural Repertoires." Sociological Perspectives 62, no. 5 (June 18, 2019): 794–814. http://dx.doi.org/10.1177/0731121419855986.
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This paper studies how ordinary people in Switzerland represent and engage with environmental issues in daily practices. Bringing together conceptual developments in cultural sociology and social practice theory, the paper argues that cultural repertoires strongly shape how representations and forms of engagement play out. It identifies two main repertoires of social and environmental change: adaptation and transformation. The adaptation repertoire is reformist and aligned with individualism and the capitalist growth-paradigm; the transformation repertoire consists of a critique of the market society and calls for systemic change. Using qualitative in-depth interviews and a random survey of residents of Western Switzerland, the analyses show that most people’s representations and engagements with environmental issues relate to the dominant repertoire of adaptation, which appears to be very compatible with existing social practices. Although people hint at limits to the adaptation repertoire, only very few of our study participants relate to the transformative repertoire.
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Deets, Stephen. "Reimagining the Boundaries of the Nation: Politics and the Development of Ideas on Minority Rights." East European Politics and Societies: and Cultures 20, no. 3 (August 2006): 419–46. http://dx.doi.org/10.1177/0888325406290305.
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The collapse of communism reshaped European debates on minority rights. By the 1980s, the different institutionalizations of turn-of-the-century perspectives created an ideational divide between East and West. Since 1989, Western norms have not simply transferred East, as intellectuals and politicians in the region challenged and reinterpreted the norms in novel ways. Fifteen years later, European minority norms are elaborated in much greater detail than ever before, but consensus on core issues remains elusive. The article first explores the roots of this ideational divide and how recent trafficking of ideas between East and West Europeans has caused both to reexamine their core assumptions on the rights of minority communities, particularly with regards to individualism, collective autonomy, and justice. The second part examines how these controversies over norm interpretation appear in minority policy debates in Eastern Europe, including minority autonomy, education, and the Hungarian Status Law.
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Kung, Winnie W. "Western model, Eastern context." International Social Work 48, no. 4 (July 2005): 409–18. http://dx.doi.org/10.1177/0020872805053463.
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English Family intervention for patients with schizophrenia in China is discussed in a sociocultural context. Caregivers face additional burdens due to the centrality of the family and impoverished mental health services. Suggestions to improve treatment include strengthening working alliances between professionals and caregivers and addressing needs at different stages of the illness. French L'intervention de famille auprès des patients ayant la schizophrénie en Chine est discutée dans un contexte culturel. Les aidants font face à des fardeaux additionnels dus à l'importance centrale de la famille ainsi qu'à l'appauvrissement des services de santé mentale. Quelques suggestions pour améliorer l'intervention comprennent: le renforcement des alliances entre les professionnels et les aidants; et la nécessité de répondre aux besoins à différentes étapes de la maladie. Spanish Se estudian aquí dentro de su contexto sociocultural algunas intervenciones terapéuticas en familias de pacientes chinos diagnosticados con esquizofrenia. Los cuidadores asumen cargas adicionales debidas, primero, a la importancia que se otorga a la familia, y, segundo, a la escasez de servicios de salud mental. Entre las sugerencias para mejorar el tratamiento se incluyen el fortalecimiento de las alianzaas entre los profesionales y los cuidadores, y el bregar con las necesidades que surgen en las diferentes etapas de la enfermedad.
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Freeman, Victoria, and Susan Sleeper-Smith. "Indian Women and French Men: Rethinking Cultural Encounter in the Western Great Lakes." Journal of the Early Republic 23, no. 2 (2003): 275. http://dx.doi.org/10.2307/3125043.
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Bréchon, Pierre, and Roland J. Campiche. "Pertinence de la théorie de la dualisation de la religion en Suisse, en France et en Europe." Social Compass 58, no. 2 (June 2011): 162–75. http://dx.doi.org/10.1177/0037768611402607.
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The principal explanations of contemporary religious change face two main difficulties. On the one hand, they often fail to express the complexity of the ongoing evolution, because they are too focused on institutional religion, e.g. secularization. On the other hand, some of them favour fashionable themes (the growth of individualism, the privatization of religion) and skirt the societal impact of religion. The idea of dualism allows a combined approach to the process of religious de-institutionalization and the new patterns of its regulation. The authors discuss this theory on the basis of data relating to Switzerland, France and other Western European countries (EVS, ISSP). In spite of the difficulty of finding relevant indicators that allow proper comparison, the results are promising. They invite further critical analysis of current definitions. The theory of dualism allows us to reopen the debate on religious change.
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Berdahl, Daphne. "The Spirit of Capitalism and the Boundaries of Citizenship in Post-Wall Germany." Comparative Studies in Society and History 47, no. 2 (April 2005): 235–51. http://dx.doi.org/10.1017/s0010417505000125.
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Immediately after the fall of the Berlin Wall in November 1989, one of the most pervasive media images consisted of East Germans on a frenetic, collective shopping spree. For many western Germans, as well as for much of the world, the “triumph” of capitalism and democracy seemed to be reflected and confirmed in the “consuming frenzy” (Konsumrausch) of the “Ossis” (East Germans). Although these images of consumption following the collapse of socialism were new, they were structured by and contributed to a dominant narrative of “democratization” and national legitimacy in which access to consumer goods and consumer choice are defined as fundamental rights and democratic expressions of individualism. Indeed, many observers have since suggested that the transitions of 1989 were not about demands for political or human rights, but for consumer rights (e.g., Bauman 1992; Borneman 1992; Drakulic 1991). They were also, I would add, about consumerrites—about the making of citizen-consumers.
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Martone, Eric. "Creating a local black identity in a global context: the French writer Alexandre Dumas as an African American lieu de mémoire." Journal of Global History 5, no. 3 (October 27, 2010): 395–422. http://dx.doi.org/10.1017/s1740022810000203.
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AbstractWestern expansion and domination through colonial systems served as a form of globalization, spreading white hegemony across the globe. While whites retained the monopoly on ‘modernity’ as the exclusive writers of historical progress, ‘backward’ African Americans were perceived as ‘outside’ Western culture and history. As a result, there were no African American individuals perceived as succeeding in Western terms in the arts, humanities, and sciences. In response, African American intellectuals forged a counter-global bloc that challenged globalization conceived as hegemonic Western domination. They sought to insert African Americans as a whole into the history of America, (re)creating a local black American history ‘forgotten’ because of slavery and Western power. African American intellectuals thus created a ‘usable past’, or counter-memory, to reconstitute history through the inclusion of African Americans, countering Western myths of black inferiority. The devastating legacy of slavery was posited as the cause of the African Americans’ lack of Western cultural acclivity. Due to the lack of nationally recognized African American figures of Western cultural achievement, intellectuals constructed Dumas as a lieu de mémoire as part of wider efforts to appropriate historical individuals of black descent from across the globe within a transnational community produced by the Atlantic slave trade. Since all blacks were perceived as having a uniting ‘essence’, Dumas’ achievements meant that all blacks had the same potential. Such identification efforts demonstrated African Americans’ social and cultural suitability in Western terms and the resulting right to be included in American society. In this process, African Americans expressed a new, local black identity by expanding an ‘African American’ identity to a wider range of individuals than was commonly applied. While constructing a usable past, African Americans redefined ‘America’ beyond the current hegemonic usage (which generally restricted the term geographically to the US) to encompass an ‘Atlantic’ world – a world in which the Dumas of memory was re-imagined as an integral component with strong connections to slavery and colonialism.
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Waligorski, Conrad P. "The Loss of Happiness in Market Democracies. By Robert E. Lane. New Haven, CT: Yale University Press, 2000. 466p. $42.00 cloth, $19.00 paper." American Political Science Review 96, no. 1 (March 2002): 185–86. http://dx.doi.org/10.1017/s0003055402344319.
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Happiness, unhappiness, and depression are not the usual foci of political science or economics, but Robert Lane demonstrates their importance. The Loss of Happiness in Market Democracies is a worthy companion to and extension of Lane's earlier work, especially The Market Experience (1991). Lane employs psychology, genetics, evolutionary theory, and medical research to convince economists and democratic theorists that biological and psychological research can enrich their often unrealistic assumptions about well-being and behavior. He argues that in affluent societies there is growing unhappiness, growing depression, and declining marginal utility of income to produce happiness. These are accompanied by mistrust and increasing political negativity, which further undermine happiness. The dominant Western image of individualism ignores that people often do not know what makes them happy, which undermines prevailing market and democratic premises (p. 284).
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Zoubir, Yahia H. "The Western Sahara Conflict: Regional and International Dimensions." Journal of Modern African Studies 28, no. 2 (June 1990): 225–43. http://dx.doi.org/10.1017/s0022278x00054434.
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King Hassan II of Morocco informed the French press in December 1988 that he was willing to talk to the Frente Popular para la Liberación de Saguia el-Hamra y Río de Oro, known as the Polisario Front, which had been waging a war of national independence during the previous 15 years. Although the Moroccan Sovereign insisted that the subsequent meetings which took place on 4–5 January 1989 in Marrakesh constituted ‘discussions’ rather than ‘negotiations’, they undoubtedly represented a breakthrough in what has been dubbed by many as the ‘forgotten war’, not least because the mere acknowledgement of the Front's existence was in itself a de facto recognition of the Sahrawi liberation movement.
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Barevičiūtė, Jovilė. "THE CONCEPTION OF CONTEMPORARY HYPERCIVILIZATION: J. BAUDRILLARD." CREATIVITY STUDIES 2, no. 2 (December 31, 2009): 153–71. http://dx.doi.org/10.3846/2029-0187.2009.2.153-171.
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The article deals with the conception of hypercivilization that was developed by contemporary French media philosopher Jean Baudrillard and discusses its originality, innovation and philosophical‐sociological validity. It is compared with the classical conception of Western civilization, highlighting their basic similarities and differences. The author investigates the relationships between classical Western civilization and traditional metaphysics and between contemporary hypercivilization and pataphysics. The first section of the article is introduced to the meaning and problematicity of the concept of civilization, analyzing the connections between the concepts of civilization and culture. The second section discusses traditional French concept of civilization. The third section analyzes and interprets the conception of hypercivilization of Baudrillard. The last one from a critical thinking perspective discusses the philosophical‐sociological validity of the conception of hypercivilization of Baudrillard, seeking for possible parallels with the conception of classical Western civilization.
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Vandenberghe, Frédéric. "Une ontologie réaliste pour la sociologie: système, morphogenèse et collectifs." Social Science Information 46, no. 3 (September 2007): 487–542. http://dx.doi.org/10.1177/0539018407079728.
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English After presenting French readers with the main ideas of Roy Bhaskar's critical realism and of Margaret Archer's morphogenetic theory, the article sets out a complex and stratified ontology for sociology that makes it possible to displace, if not surpass, the former opposition between individualism and collectivism, while avoiding the twin stumbling blocks of reification and reduction. The article next introduces collective actors into society and thus develops a realistic dialectical analysis of collective subjectivity. Symbolic identification, socio-technical mediation and political representation are identified as three stages of group structuration, which gradually transform categories into structured, mobilisable groups capable of action. French Tout en présentant les lignes de force du réalisme critique de Roy Bhaskar et de la théorie morphogénétique de Margaret Archer aux lecteurs francophones, l’article propose une ontologie complexe et stratifiée pour la sociologie qui permet de déplacer, si ce n’est de dépasser, l’ancienne opposition entre l’individualisme et le collectivisme en évitant le double écueil de la réification et de la réduction. En introduisant, ensuite, les acteurs collectifs dans la société, l’article développe une analyse réaliste et dialectique des subjectivités collectives. L’identification symbolique, la médiation sociotechnique et la représentation politique sont identifiées comme trois moments de la structuration des collectifs qui transforment progressivement les catégories en groupes structurés, mobilisables et capables d’action.
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Testé, Benoît, and Samantha Perrin. "The Impact of Endorsing the Belief in a Just World on Social Judgments." Social Psychology 44, no. 3 (June 1, 2013): 209–18. http://dx.doi.org/10.1027/1864-9335/a000105.
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The present research examines the social value attributed to endorsing the belief in a just world for self (BJW-S) and for others (BJW-O) in a Western society. We conducted four studies in which we asked participants to assess a target who endorsed BJW-S vs. BJW-O either strongly or weakly. Results showed that endorsement of BJW-S was socially valued and had a greater effect on social utility judgments than it did on social desirability judgments. In contrast, the main effect of endorsement of BJW-O was to reduce the target’s social desirability. The results also showed that the effect of BJW-S on social utility is mediated by the target’s perceived individualism, whereas the effect of BJW-S and BJW-O on social desirability is mediated by the target’s perceived collectivism.
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Campion, Corey. "Remembering the "Forgotten Zone"." French Politics, Culture & Society 37, no. 3 (December 1, 2019): 79–94. http://dx.doi.org/10.3167/fpcs.2019.370304.
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In much of the English-language scholarship on the post-1945 Allied occupation of Germany, French officials appear as little more than late arrivals to the victors’ table, in need of and destined to follow Anglo-American leadership in the emerging Cold War. However, French occupation policies were unique within the western camp and helped lay the foundations of postwar Franco-German reconciliation that are often credited to the 1963 Elysée Treaty. Exploring how the French occupation has been neglected, this article traces the memory of the zone across the often-disconnected work of French-, German-, and English-speaking scholars since the 1950s. Moreover, it outlines new avenues of research that could help historians resurrect the unique experience of the French zone and enrich our appreciation of the Franco-German “motor” on which Europe still relies.
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Hopkins, Susan. "UN celebrity ‘It’ girls as public relations-ised humanitarianism." International Communication Gazette 80, no. 3 (August 25, 2017): 273–92. http://dx.doi.org/10.1177/1748048517727223.
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This article combines framing analysis and critical textual analysis in a qualitative investigation of the ways in which popular culture texts, in particular articles in Australian women's magazines, frame transnational celebrity activism. Using three recent case studies of commercial representations of popular female celebrities – Nicole Kidman in Marie Claire (Australia), Angelina Jolie in Vogue (Australia) and Emma Watson in Cleo (Australia) – this study dissects framing devices to reveal the discursive tensions which lie beneath textual constructions of celebrity humanitarianism. Through a focus on United Nations Women's Goodwill Ambassadors, and their exemplary performances of popular humanitarianism, I argue that feminist celebrity activists may inadvertently contradict the cause of global gender equality by operating within the limits of celebrity publicity images and discourses. Moreover, the deployment of celebrity women, who have built their vast wealth and global influence through the commodification of Western ideals of beauty and femininity, betrays an approach to humanitarianism, which is grounded in the intersection of neocolonial global capitalism, liberal feminism and the ethics of competitive individualism.
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ABDELGADIR, AALA, and VASILIKI FOUKA. "Political Secularism and Muslim Integration in the West: Assessing the Effects of the French Headscarf Ban." American Political Science Review 114, no. 3 (May 12, 2020): 707–23. http://dx.doi.org/10.1017/s0003055420000106.
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In response to rising immigration flows and the fear of Islamic radicalization, several Western countries have enacted policies to restrict religious expression and emphasize secularism and Western values. Despite intense public debate, there is little systematic evidence on how such policies influence the behavior of the religious minorities they target. In this paper, we use rich quantitative and qualitative data to evaluate the effects of the 2004 French headscarf ban on the socioeconomic integration of French Muslim women. We find that the law reduces the secondary educational attainment of Muslim girls and affects their trajectory in the labor market and family composition in the long run. We provide evidence that the ban operates through increased perceptions of discrimination and that it strengthens both national and religious identities.
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Corlett, William. "Value, Respect, and Attachment By Joseph Raz. Cambridge: Cambridge University Press, 2001. 186p. $55.00 cloth, $19.00 paper." American Political Science Review 96, no. 3 (September 2002): 621–22. http://dx.doi.org/10.1017/s000305540234036x.
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Widely known for the challenges he poses for the excesses of “me-first” individualism loosely associated with contemporary Western liberalism, Joseph Raz has grown accustomed to plumbing its depths for signs of humanity and goodness. His new book approaches the twin problem of pursuing universal values while acknowledging particularistic cultures, through a window opened in Engaging Reason (1999), where he unpacks the complexity of a “value-reason nexus” to conclude that valuable options are often pursued for incommensurate reasons. In what sense, he now asks, can this “nexus” be said to be universal? At the heart of this project lies an attempt to extend his earlier analysis of value in two related directions: toward human attachments, where Raz must show that particular engagements with value need not fly in the face of universality, and toward an abstract approach to universal respect, which nevertheless remains part and parcel of our contingent attachments.
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Oommen, T. "State, Civil Society, and Market in India: The Context of Mobilization." Mobilization: An International Quarterly 1, no. 2 (September 1, 1996): 191–202. http://dx.doi.org/10.17813/maiq.1.2.262012375475p427.
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Western societies have accomplished relative autonomy of the state, civil society, and market. The current thrust of social transformation in post-colonial and post-socialist societies also point in the same direction. This article traces the trajectory of autonomization achieved and/or attempted in these societies, and identifies the implications of the processes involved for theory construction. It is argued that in the context of mobilizing for change, privileging either state, civil society, or market would be a rash prejudgment. The possessive individualism of the West articulated in its rapacious market mechanisms alienates individuals destroys communal life. With reference to India, I trace out how the current tendency of privileging civil society as the sole agency to reestablish democratic values in past socialist societies-and relegating the state to the background-may foment serious intergroup conflicts. The recently initiated process of economic liberalization in the part-colonial democratic societies often ignores that there is nothing much to chose between the behemoth of the market and the leviathan of a state. It is suggested that only an equipoise between the state, society and market can produce a 'good society."
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BAYLY, SUSAN. "Imagining ‘Greater India’: French and Indian Visions of Colonialism in the Indic Mode." Modern Asian Studies 38, no. 3 (July 2004): 703–44. http://dx.doi.org/10.1017/s0026749x04001246.
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This article explores both Western and Asian imaginings of national histories beyond the boundaries of the nation. It seeks to contribute to the history of Asian modernities, and to the anthropological study of nationalism. Its focus is on thinkers and political actors whose visions of both the colonising and decolonising processes were translocal, rather than narrowly territorial in scope.
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Mamdani, Mahmood. "The Social Basis of Constitutionalism in Africa." Journal of Modern African Studies 28, no. 3 (September 1990): 359–74. http://dx.doi.org/10.1017/s0022278x00054604.
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Are human rights a western invention? Is their very conception, and the accompanying notion of a legal process that sets definite limits on the exercise of political power, an invention of the seventeenth-century Enlightenment philosophers, and an ideological product of the French and the American Revolutions? And thus, is any talk of human rights in Africa tantamount to a mechanical importation of a western bourgeois ideological conception without the struggles and the relations that gave rise to it in the first place?
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Le Guelte, Johann. "Photography, Identity, and Migration." French Politics, Culture & Society 37, no. 3 (December 1, 2019): 27–52. http://dx.doi.org/10.3167/fpcs.2019.370302.
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This article examines the politics of interwar colonial identification practices put into place by the French colonial state in order to curtail the mobility of colonial (im)migrants. I argue that photography was used as a tool of imperial control in both French West Africa (AOF) and metropolitan France, since colonial men’s inability to provide the required photographic portraits often prevented them from moving around the empire. In response, colonial subjects appropriated photography in alternative ways to subvert these administrative restrictions. Moreover, they took advantage of metropolitan racial stereotypes to contest Western identification practices.
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Bunch, Mary. "Blind Visuality in Bruce Horak’s "Through a Tired Eye"." Studies in Social Justice 15, no. 2 (March 6, 2021): 239–58. http://dx.doi.org/10.26522/ssj.v15i2.2456.
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This article proposes the concept of blind visuality as a response to the injunction to look differently at both visual images, and vision itself, posed by Bruce Horak’s exhibition Through a Tired Eye. The brightly colored impressionistic paintings suggest an artist who revels in the domain of the visual, yet he describes his practice as a representation of blindness. This accessible exposition of blind visuality speaks to the broad question of what critical disability arts contribute to discourses about vision, visuality and spectatorship in the arts. I analyze Horak’s paintings as examples of blind epistemology and haptic visuality, showing that this work evokes a way of seeing that blurs the boundaries between vision and embodied feeling. I argue that by expanding understandings of vision and multi-sensory knowledge, deconstructing the separation between vision and haptic perception, and challenging western ocularcentricism, blind visuality poses an alternative economy of looking that reflects disability aesthetics, shifts from individualism to relationality, and challenges understandings of perception/knowledge as a form of mastery.
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SAFRAN, WILLIAM. "Islamization in Western Europe: Political Consequences and Historical Parallels." ANNALS of the American Academy of Political and Social Science 485, no. 1 (May 1986): 98–112. http://dx.doi.org/10.1177/0002716286485001009.
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This article deals with Islamic postwar immigrants to Western Europe, specifically North Africans—Maghrebis—in France and Turks in West Germany. It explores the relationship between economic status, ethnic consciousness, and religion and discusses the response of the host society to the Islamic reality. In this exploration a comparison is made with the immigration, several generations earlier, of Jews from Eastern Europe. Whereas Jewish immigrants, as individuals, were able more easily to adjust to their new environment and to advance economically, Muslim immigrants have encountered greater difficulties and have tended to remain economically underprivileged much longer. Conversely, it is argued, the Muslim communities have been able more effectively to maintain ethnocultural cohesion and collective political security because of the convergence of a variety of factors: the massive number, and urban concentration, of the postwar immigrants; the spread of pluralist ideology; the continuing connection with, and protection from, homeland governments; and other contextual elements. The article concludes with an evocation of appropriate policy responses by the French and German governments to the Muslim presence.
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Starrett, Gregory. "Authentication and Affect: Why the Turks Don't Like Enchanted Counterpublics, A Review Essay." Comparative Studies in Society and History 50, no. 4 (September 23, 2008): 1036–46. http://dx.doi.org/10.1017/s0010417508000431.
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Anthropological fashion moves in a rhythm unlike the deliberate seasonal cycle of the couture houses that design the foulards the French find so troubling these days. But if gray or green is the new black this season in Paris and New York, public has been the new structure in anthropology for several long seasons now, and is only just beginning to live up to some of its considerable potential as a design element in cultural analysis, and also to show its age. The advantage of the public sphere as a concept is that—like its predecessor, structure, which can stand against chaos, anti-structure, agency, process, and so on—“public” resides within a rich semantic network in which it can signify a number of oppositions and complements: privacy, secrecy, domesticity, isolation, individualism, sectarianism, market, state. Despite its normative reputation as a concept associated with rational deliberation over the public good, in the hands of John Bowen, Lara Deeb, Charles Hirschkind, and Esra Özyürek, the public sphere turns out rather surprisingly to rely on cultivated affect and on sets of embodied dispositions that it shapes in the process of people's participation in it. Like Bourdieu's Kabyle house writ large, the public sphere is an opus operatum, a space channeling the interactions that create it, a set of relationships maintained by the interests and capacities it generates.
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Zanghellini, Aleardo. "Queer Kinship Practices in Non-Western Contexts: French Polynesia's Gender-variant Parents and the Law of La République." Journal of Law and Society 37, no. 4 (November 23, 2010): 651–77. http://dx.doi.org/10.1111/j.1467-6478.2010.00525.x.
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