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Books on the topic 'Non-Western societies'
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1
Will of the people: Original democracy in non-western societies. New York: Greenwood Press, 1987.
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2
Enlightenment political thought, and non-western societies: Sultans and savages. Milton Park, Abingdon, Oxon: Routledge, 2009.
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3
Manglapus, Raul S. Will of the people: Original democracy in non-Western societies. New Delhi: Har-Anand Publications in association with Vikas Pub. House, 1990.
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4
Anderson, Kevin. Marx at the margins: On ethnicity, nationalism, and non-western societies. Chicago: The University of Chicago Press, 2010.
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5
Anderson, Kevin. Marx at the margins: On nationalism, ethnicity, and non-western societies. Chicago: The University of Chicago Press, 2010.
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6
Anderson, Kevin. Marx at the margins: On nationalism, ethnicity, and non-western societies. Chicago: The University of Chicago Press, 2010.
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7
Anderson, Kevin. Marx at the margins: On nationalism, ethnicity, and non-Western societies, with a new preface. 2nd ed. Chicago: The University of Chicago Press, 2016.
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8
1942-, Mohanty Manoranjan, ed. Chinese revolution: Comparative perspectives on transformation of non-western societies. Delhi: Ajanta Publications, 1992.
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9
Whelan, Frederick G. Enlightenment Political Thought And Non-Western Societies: Sultans and Savages. Routledge, 2012.
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10
Xavier, Inda Jonathan, and Rosaldo Renato, eds. The anthropology of globalization: A reader. Malden, Mass: Blackwell Publishers, 2002.
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11
Ellis, Lee. Evolution, Societal Sexism, and Universal Average Sex Differences in Cognition and Behavior. Edited by Rosemary L. Hopcroft. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190299323.013.30.
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During the past century, social scientists have documented many cross-cultural sex differences in personality and behavior, quite a few of which now appear to be found in all human societies. However, contrary to most scientists’ expectations, these so-called universal sex differences have been shown to be more pronounced in Western industrial societies than in most non-Western developing societies. This chapter briefly reviews the evidence bearing on these findings and offers a biologically based theory that could help shed light on why cross-cultural sex differences exist. The following hypothesis is offered: The expression of many genes influencing sexually dimorphic traits is more likely among descendants of couples who are least closely related to one another. If so, societies in which out-marriage is normative (i.e., Western industrial countries) will exhibit a stronger expression of genes for sexually dimorphic traits compared to societies in which consanguineal marriages are common.
12
Pennington, Kenneth. Rights. Edited by George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0030.
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One of the most notable characteristics of Western societies has been the development of individual and group rights in legal, theological, and philosophical thought of the first two millennia. It has often been noted that thinkers in Non-Western societies have not had the same preoccupation with rights. The very concept of rights is laden with numerous problems. Universality is the most basic and difficult. If human rights are only a product of Western ideas of justice, they cannot have universality. In an age that is dominated by conceptions of law embracing some form of legal positivism, many scholars recognize only individual rights that have been established by the constitutional jurisprudence of individual countries or their legal systems. Historically, the emergence of rights in European jurisprudence is intimately connected with the terms ius naturale and lex naturalis in Western jurisprudence and theological thought. Human beings may never agree on universal rules of a natural law, but they might agree on universal precepts that shape the penumbra of rights surrounding natural rights.
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Verschueren, Jef. Continental European Perspective View. Edited by Yan Huang. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199697960.013.9.
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This chapter questions the accuracy of the contrast between an Anglo-American component view and a Continental European perspective view of pragmatics. The latter is described as a necessarily interdisciplinary approach to linguistic pragmatics as a general science of language use. The question of possible unity in this wide field is addressed, concentrating mainly on the notions of implicitness, variability, negotiability, and adaptability. The chapter concludes with reference to a dividing line that is deemed more important in the light of recent developments: the contrast between strongly Western-based conceptualizations of language use and views that are rooted in non-Western cultures and societies.
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Sachs, William L., ed. The Oxford History of Anglicanism, Volume V. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199643011.001.0001.
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The Oxford History of Anglicanism is a major new and unprecedented international study of the identity and historical influence of one of the world’s largest versions of Christianity. This global study of Anglicanism from the sixteenth century examines how Anglican identity was constructed and contested at various periods since the sixteenth century; and its historical influence during the past six centuries. It explores not just the ecclesiastical and theological aspects of global Anglicanism, but also the political, social, economic, and cultural influences of this form of Christianity that has been historically significant in Western culture, and a burgeoning force in non-Western societies today. The chapters are written by international experts in their various historical fields which includes the most recent research in their areas, as well as original research. The series forms an invaluable reference for both scholars and interested non-specialists. Volume V of The Oxford History of Anglicanism explores Anglicanism from 1910 to 2000.
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Baban, Feyzi. Modernity and Its Contradictions. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.265.
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Sixteenth-century Europe saw the emergence of a modern project that soon spread to other parts of the globe through conquest, colonization and imperialism, and finally globalization. In its historical development, modernity has radically remade the institutional and organizational structures of many traditional societies worldwide. It followed two distinct trajectories: the transformation of traditional societies within Western cultures, on the one hand, and the implementation of modernity in non-Western cultures, on the other. The emergence and development of modernity can be explained using three interrelated domains: ideology, politics, and economy. Enlightenment thinking constituted the ideological background of modernity, while the rise of individualism and the secularization of political power reflected its political dimension. The economic dimension of modernity involved the massive mobility of people into cities and the emergence of a market economy through the commercialization of human labor, along with production for profit. The recent phase of globalization has led to new developments that exposed the contradictions of modernity and forced us to rethink its fundamental assumptions. Two approaches that have attempted to redefine the universality in modern thinking and its relationship with particular cultures are the institutional cosmopolitanism approach and the multiple modernities approach; the latter rejects the universality of Western modernity and instead sees modernity as a distinctly local phenomenon. Future research should focus on how different cultures relate to one another within the boundaries of global modernity, along with the conditions under which local forms of modernity emerge.
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Rüpke, Jörg. Individualization and Privatization. Edited by Michael Stausberg and Steven Engler. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198729570.013.47.
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This chapter discusses the concepts of individualization and privatization as heuristic rather than explanatory tools for an analysis of contemporary and past religion. It takes Thomas Luckmann’s concept of invisible religion as its point of departure and locates ‘privatization’ within the history of sociological theories in the 1960s. ‘Individualization’ is analyzed as a part of sociological rather than historical theorizing about overarching social processes that were thought to be a defining part of ‘modernity.’ A critique of such views as part of auto-stereotypes of Western concepts of modernity and superiority leads to the suggestion to take up the potential of ‘individualization’ for comparative and historical analyses also for premodern and non-Western societies. It is suggested to distinguish different, and even contradictory, types of individuality. Finally, the problem of the paradoxical coupling of processes of individualization and de-individualization is discussed.
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Samerksi, Silja. Pregnancy, Personhood, and the Making of the Fetus. Edited by Lisa Disch and Mary Hawkesworth. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199328581.013.36.
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In Western societies, practices and notions of childbearing and personhood center around a newfangled subject that in former times and in other cultures was unknown: the fetus. Here, pregnancy denotes an individual with interests, rights, and needs, residing in a woman’s interior. This article discusses the feminist criticism and theories on pregnancy and (fetal) personhood along three lines. First, sociologists and anthropologists have critically analyzed the politics and practices that produce the fetal subject and thereby shed new light on the contemporary making of “human life,” individuality, and personhood as well as on their social impact. Second, historians and anthropologists have given voice to pregnant women from other periods of history and non-Western cultures and carved out the historical and cultural uniqueness of the modern fetus. Third, philosophers have suggested feminist theories of personhood that do not reiterate individualism and biologism but hinge on relationality, contextuality, and experience.
18
Sen, Tansen, and Brian Tsui, eds. Beyond Pan-Asianism. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190129118.001.0001.
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Within Asia, the period from 1840s to 1960s had witnessed the rise and decline of Pax Britannica, the growth of multiple and often competing anti-colonial movements, and the entrenchment of the nation-state system. Beyond Pan-Asianism seeks to demonstrate the complex interactions between China, India, and their neighbouring societies against this background of imperialism and nationalist resistance. The contributors to this volume, from India, the West, and the Chinese-speaking world, cover a tremendous breadth of figures, including novelists, soldiers, intelligence officers, archivists, among others, by deploying published and archival materials in multiple Asian and Western languages. This volume also attempts to answer the question of how China–India connectedness in the modern period should be narrated. Instead of providing one definite answer, it engages with prevailing and past frameworks—notably ‘Pan-Asianism’ and ‘China/India as Method’—with an aim to provoke further discussions on how histories of China–India and, by extension the non-Western world, can be conceptualized.
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1943-, Robillard Albert B., ed. Social change in the Pacific islands. London: Kegan Paul International, 1992.
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20
Pollack, Detlef, and Gergely Rosta. Religion and Modernity. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198801665.001.0001.
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This book focuses on two issues. First, it describes how the social significance of religion in its various facets has changed in modern societies. Second, it explains what factors and conditions have contributed to these changes. After discussing the two central concepts of the investigation, religion and modernity, the book presents the most important theories that deal with the relationship between the two. The empirical part, which constitutes the bulk of the book, begins by analysing religious change in selected countries in Western and Eastern Europe. For the sake of comparison, it then presents individual analyses of selected non-European cases (the US, South Korea), as well investigations of the global spread of Evangelicalism and Pentecostalism in Europe, the US, and in Brazil. On the basis of these selected case studies, which place as much emphasis on analysing the social, political, and economic contexts of religious changes as on capturing historical path dependencies, the book offers some general theoretical conclusions and identifies overarching patterns and determinants of religious change in modern and modernizing societies. In recent years, scholars of religion have become increasingly sceptical about the validity of secularization theory; the analyses contained in this book demonstrate, however, that tendencies of modernity such as functional differentiation, individualization, and pluralization are likely to inhibit the attractiveness and acceptance of religious affiliations, practices, and beliefs. Even Poland, Russia, the US, and South Korea, which have often been cited as prime examples of the vitality of religion in modern societies, display clear signs of religious decline.
21
Gregory, Jeremy, ed. The Oxford History of Anglicanism, Volume II. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199644636.001.0001.
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The Oxford History of Anglicanism is a major new and unprecedented international study of the identity and historical influence of one of the world’s largest versions of Christianity. This global study of Anglicanism from the sixteenth century looks at how Anglican identity was constructed and contested at various periods since the sixteenth century; and its historical influence during the past six centuries. It explores not just the ecclesiastical and theological aspects of global Anglicanism, but also the political, social, economic, and cultural influences of this form of Christianity that has been historically significant in Western culture, and a burgeoning force in non-Western societies today. The chapters are written by international experts in their various historical fields which includes the most recent research in their areas, as well as original research. The series forms an invaluable reference for both scholars and interested non-specialists. Volume II of The Oxford History of Anglicanism explores the period between 1662 and 1829 when its defining feature was arguably its establishment status, which gave the Church of England a political and social position greater than before or since. The contributors explore the consequences for the Anglican Church of its establishment position and the effects of being the established Church of an emerging global power. The volume examines the ways in which the Anglican Church engaged with Evangelicalism and the Enlightenment; outlines the constitutional situation and main challenges and opportunities facing the Church; considers the Anglican Church in the regions and parts of the growing British Empire; and includes a number of thematic chapters assessing continuity and change.
22
Toros, Harmonie, and Filippo Dionigi. International Society and Islamist Non-State Actors. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198779605.003.0009.
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The Anarchical Society with its state-centric conceptualization of world politics may appear ill equipped to account for the increasing influence of non-state actors. However, despite this state-centrism, this chapter argues that Bull’s concept of international society constitutes a useful interpretative framework to account for the discourse and practice of such actors. The essay focuses on the organization Islamic State, which offers an example of how a non-state armed actor can challenge and confront international society, while at the same time engage with and mimic its discursive and material practices. The use of international society’s vocabulary, practices, and institutions constitutes for IS a way to attempt to elevate its status from informal organization to state. However, once established as a para-state entity, IS has engaged in norm contestation whereby it has confronted the Western-centric conception of order of international society and countered it with the ideal of a ‘caliphate’.
23
Cabrera, Luis. The Humble Cosmopolitan. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190869502.001.0001.
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Cosmopolitanism is said by many critics to be arrogant. In emphasizing universal moral principles and granting no fundamental significance to national or other group belonging, it is held to wrongly treat those making non-universalist claims as not authorized to speak, while at the same time implicitly treating those in non-Western societies as not qualified. This book works to address such objections. It does so in part by engaging the work of B.R. Ambedkar, architect of India’s 1950 Constitution and revered champion of the country’s Dalits (formerly “untouchables”). Ambedkar cited universal principles of equality and rights in confronting domestic exclusions and the “arrogance” of caste. He sought to advance forms of political humility, or the affirmation of equal standing within political institutions and openness to input and challenge within them. This book examines how an “institutional global citizenship” approach to cosmopolitanism could similarly advance political humility, in supporting the development of democratic input, exchange, and challenge mechanisms beyond the state. It employs grounded normative theory methods, taking insights for the model from field research among Dalit activists pressing for domestic reforms through the UN human rights regime, and from their critics in the governing Hindu nationalist Bharatiya Janata Party. Insights also are taken from Turkish protesters challenging a rising domestic authoritarianism, and from UK Independence Party members supporting “Brexit” from the European Union—in part because of possibilities that predominantly Muslim Turkey will join. Overall, it is shown, an appropriately configured institutional cosmopolitanism should orient fundamentally to political humility rather than arrogance, while holding significant potential for advancing global rights protections.
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Milstein, Sara J. Making a Case. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190911805.001.0001.
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Outside of the Bible, all of the known Near Eastern law collections were produced in the third to second millennia BCE, in cuneiform on clay tablets, and in major cities in Mesopotamia and in the Hittite Empire. None of the five major sites in Syria to have yielded cuneiform tablets has borne even a fragment of a law collection, despite the fact that several have yielded ample legal documentation. Excavations at Nuzi have turned up numerous legal documents, but again, no law collection. Even Egypt has not yielded a collection of laws. As such, the biblical blocks that scholars regularly identify as law collections would represent the only “western,” non-cuneiform expressions of the genre in the ancient Near East, produced by societies not known for their political clout, and separated in time from the “other” collections by centuries. Making a Case challenges the long-held notion that Israelite and Judahite scribes either made use of older law collections or set out to produce law collections in the Near Eastern sense of the genre. Rather, Milstein suggests that what we call “biblical law” is closer in form and function to a different and oft-neglected Mesopotamian genre: legal-pedagogical texts. In the course of their education, Mesopotamian scribes copied a variety of legal-oriented school texts: sample contracts, fictional cases, sequences of non-canonical law, and legal phrasebooks. When “biblical law” is viewed in the context of these legal-pedagogical texts, its practical roots in legal exercises begin to emerge.
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Sajed, Alina. Women as Objects and Commodities. Oxford University Press, 2018. http://dx.doi.org/10.1093/acrefore/9780190846626.013.363.
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The engagement between the discipline of international relations (IR) and feminist theory has led to an explosion of concerns about the inherent gendered dimension of a supposedly gender-blind field, and has given rise to a rich and complex array of analyses that attempt to capture the varied aspects of women’s invisibility, marginalization, and objectification within the discipline. The first feminist engagements within IR have pointed not only to the manner in which women are rendered invisible within the field, but also to IR’s inherent masculinity, which masks itself as a neutral and universally valid mode of investigation of world politics. Thus, the initial feminist incursions into IR’s discourse took the form of a conscious attempt both to bridge the gap between IR and feminist theory and to bring gender into IR, or, in other words, to make the field aware that “women are relevant to policy.” In the 1990s, feminist literature undertook incisive analyses of women’s objectification and commodification within the global economy. By the end of the 1990s and into the first decade of the 21st century, the focus turned to an accounting for the agency of diverse women as they are located within complex sociopolitical contexts. The core concern of this inquiry lay with the diversification of feminist methodologies, especially as it related to the experience of women in non-Western societies.
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Damodaran, Sumangala. Protest and Music. Oxford University Press, 2016. http://dx.doi.org/10.1093/acrefore/9780190228637.013.81.
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The relationship between music and politics and specifically that between music and protest has been relatively under-researched in the social sciences in a systematic manner, even if actual experiences of music being used to express protest have been innumerable. Further, the conceptual analysis that has been thrown up from the limited work that is available focuses mostly on Euro-American experiences with protest music. However, in societies where most music is not written down or notated formally, the discussions on the distinct role that music can play as an art form, as a vehicle through which questions of artistic representation can be addressed, and the specific questions that are addressed and responded to when music is used for political purposes, have been reflected in the music itself, and not always in formal debates. It is only in using the music itself as text and a whole range of information around its creation—often, largely anecdotal and highly context dependent—that such music can be understood. Doing so across a whole range of non-Western experiences brings out the role of music in societal change quite distinctly from the Euro-American cases. Discussions are presented about the informed perceptions about what protest music is and should be across varied, yet specific experiences. It is based on the literature that has come out of the Euro-American world as well as from parts that experienced European colonialism and made the transition to post-colonial contexts in Asia, Africa, and Latin America.