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Journal articles on the topic 'Scapegoat'

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Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Ellis, Riley. "Money Moves." Digital Literature Review 10, no. 1 (April 18, 2023): 51–60. http://dx.doi.org/10.33043/dlr.10.1.51-60.

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The crime fiction genre is one of many clichés, including isolated locations, technology struggles, law enforcement errors, red herrings, and more. These clichés interact with various class, gender, language, and religious identities that influence how investigations evolve and how the genre is received by its audience. Tana French’s The Secret Place (2014) and Oyinkan Braithwaite’s My Sister, the Serial Killer (2018) all interact with these genre conventions through isolated boarding schools and mansions on hilltops, law enforcement errors, investigative dynamic duos, and more, but the most significant of genre conventions is their consideration of the scapegoat and its functionality. In this essay, a scapegoat is a character knowingly forced to endure the blame and punishment for another’s actions. While these pieces follow genre conventions in the presence of a scapegoat, each piece of literature juggles red herrings and the class-based scapegoats in new lights. These pieces transcend the genre by forcefully calling out the class-based scapegoat, considering the perspective of the scapegoat, and vindicating the scapegoat. This essay will investigate the role of the scapegoat within The Secret Place and My Sister, the Serial Killer within the context of literary crime fiction genre conventions with Frantz Fanon’s Wretched of the Earth (1961) as a framework to examine the significance of class, race, and violence in the decolonization of literary crime fiction. Tana French and Oyinkan Braithwaite transcend genre conventions established by wealthy, white English authors such as Agatha Christie by confronting contemporary issues through their consideration of the class-based scapegoat. This confrontational transcendence utilizes scapegoats to call out the marginalization and oppression of diverse populations by privileged individuals and subsequently replace the traditionally privileged individuals with the previously marginalized people.

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2

Sakir, Icuk Muhammad, Marleni Marleni, and Indah Pusnita. "INSTITUTIONALIZATION OF LOCAL WISDOM WEDDING PROCESSES IN CULTURE OF PUSAR VILLAGE, BATURAJA SUB-DISTRICT OGAN KOMERING ULU DISTRICT." dia 21, no. 01 (June 3, 2023): 123–40. http://dx.doi.org/10.30996/dia.v21i01.5939.

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Culture is a knowledge system that includes a system of ideas contained in the human mind, so that in everyday life culture is abstract. The wedding procession with sacrifice, the slaughter of a scapegoat for the people of Pusar Village is one of the traditions owned by the people of Pusar Village, Baturaja District. The approach used in the meaning of verbal and nonverbal communication in a series of marriage processions with sacrifices, the slaughter of scapegoats uses symbolic interaction theory, symbolic interaction theory holds that individuals form the same meaning through communication. The method used is descriptive qualitative method. In collecting data, conducting in-depth interviews (Depth Interview) to key informants, the selected informants are people who are considered to know and understand the problems studied. The results of the analysis in this study are marriage processions with sacrifices, slaughtering scapegoats in Pusar Village there are forms of verbal communication and nonverbal communication contained in every series of marriage processions with sacrifices, slaughtering scapegoats including prayer. The prayer delivered by the traditional leader and followed by the family holding a wedding ceremony aims to request permission to hold a wedding ceremony and share happiness with the ancestors. After taking turns praying, the family waters the graves of their ancestors with the water that has been provided. From the results of the research conducted, it can be concluded that in every series of wedding processions with sacrifices, the slaughter of a scapegoat has a meaning that has been believed by the people of Pusar Village itself. It is hoped that the people of OKU Regency can participate in preserving the existing culture and arts. Especially in the cultural arts of the wedding procession with sacrifice, the slaughter of this scapegoat.

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3

Mann, Chris. "Scapegoat." Le Simplegadi, no. 19 (November 2019): 18–19. http://dx.doi.org/10.17456/simple-122.

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4

Lerner, Berel Dov. "Wittgenstein's Scapegoat." Philosophical Investigations 17, no. 4 (October 1994): 604–12. http://dx.doi.org/10.1111/j.1467-9205.1994.tb00495.x.

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5

Williams, James G., Rene Girard, and Yvonne Freccero. "The Scapegoat." Sociological Analysis 49, no. 4 (1989): 451. http://dx.doi.org/10.2307/3711236.

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6

Stassen, Glen. "Scapegoat Alert." Tikkun 22, no. 6 (January 1, 2007): 23–25. http://dx.doi.org/10.1215/08879982-2007-6008.

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7

Jones, Sarah. "Scapegoat Country." Dissent 66, no. 4 (2019): 23–29. http://dx.doi.org/10.1353/dss.2019.0085.

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8

Jordan, Thomas H. "Scapegoat shocker." New Scientist 211, no. 2831 (September 2011): 34–35. http://dx.doi.org/10.1016/s0262-4079(11)62335-x.

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9

Collett, Howard M. "Scapegoat philosophy." Hospital Aviation 4, no. 6 (June 1985): 2. http://dx.doi.org/10.1016/s0740-8315(85)80149-2.

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10

Eisner, Jessica. "The scapegoat." Science 358, no. 6365 (November 16, 2017): 878. http://dx.doi.org/10.1126/science.aao3255.

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11

Pozzi, Lorenzo, and Barbara Sadaba. "DETECTING SCAPEGOAT EFFECTS IN THE RELATIONSHIP BETWEEN EXCHANGE RATES AND MACROECONOMIC FUNDAMENTALS: A NEW APPROACH." Macroeconomic Dynamics 24, no. 4 (November 23, 2018): 951–94. http://dx.doi.org/10.1017/s1365100518000585.

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This paper presents a new testing method for the scapegoat model of exchange rates. A number of steps are implemented to determine whether macro-fundamentals are scapegoats for the evolution of exchange rates. Estimation is conducted using a Bayesian Gibbs sampling approach applied to eight countries (five developed and three emerging) versus the USA over the period 2002Q1–2014Q4. The macro-fundamentals that we consider are real GDP growth, the inflation rate, the long-run nominal interest rate, and the current account to GDP ratio. We calculate the posterior probabilities that these macro-fundamentals are scapegoats. For the inflation rate, these probabilities are considerably higher than the imposed prior probabilities of ½ in five out of eight countries (in particular, the Anglo-Saxon economies).

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12

Hollings, Linda. "Acting the scapegoat." Nursing Standard 10, no. 37 (June 5, 1996): 20. http://dx.doi.org/10.7748/ns.10.37.20.s36.

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13

L., J. F. "THE VACCINE SCAPEGOAT." Pediatrics 93, no. 5 (May 1, 1994): 777. http://dx.doi.org/10.1542/peds.93.5.777.

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Cynics argue that the reason Bill and Hillary Clinton pistol-whipped the drug industry over vaccine prices just days before the State of the Union was to intimidate the rest of U.S. industry into silence oven the tax-laden economic proposal. And the reason cynicism like this is coming back into vogue is that the Clintons, as elsewhere, had so transparently demagogued the vaccine issue, leaving huge and obvious parts of the immunization problem unmentioned ... A more honest explanation of the problem at least would have mentioned both the famous liability suits that pushed up the cost of vaccines and the government bureaucracy's own failed efforts to immunize the poor. That brings us to the second widely known reason that so many children don't receive the proper immunizations: The bureaucracy can't figure out how to get the job done. Any child in any state can receive free vaccines at a public-health clinic paid for by state and federal money. So why don't more parents respond? One large reason is that the public system is very inconvenient. Before they will administer a vaccination, many public-health clinics require a physician's referral or a complete physical. They don't phone with a reminder that it's time again for the shots. And, like the department of motor vehicles, their hours often aren't convenient for working parents .... So yes, there's a problem, but clearly it's about something more complicated than just price. The President's answer is to spend $300 million to "improve outreach efforts" and hire more staff for the public clinics.

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14

Reineke, Martha J. "After the Scapegoat." Philosophy Today 56, no. 2 (2012): 141–53. http://dx.doi.org/10.5840/philtoday201256233.

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15

Flack, J. "Scapegoat for Stress." Science News 127, no. 18 (May 4, 1985): 286. http://dx.doi.org/10.2307/3969648.

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16

Buresh, Bernice, and Suzanne Gordon. "Fighting Scapegoat Journalism." AJN, American Journal of Nursing 95, no. 7 (July 1995): 19–21. http://dx.doi.org/10.1097/00000446-199507000-00019.

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17

Bergen, Peter, and Swati Pandey. "The Madrassa Scapegoat." Washington Quarterly 29, no. 2 (April 1, 2006): 117–25. http://dx.doi.org/10.1162/016366006776026194.

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18

Bergen, Peter, and Swati Pandey. "The madrassa scapegoat." Washington Quarterly 29, no. 2 (March 2006): 115–25. http://dx.doi.org/10.1162/wash.2006.29.2.117.

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19

Fraser, Graham. "Review: Canada: Scapegoat." International Journal: Canada's Journal of Global Policy Analysis 53, no. 3 (September 1998): 587. http://dx.doi.org/10.1177/002070209805300314.

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20

Cavin, Margaret. "REPLACING THE SCAPEGOAT." Peace & Change 19, no. 3 (July 1994): 276–95. http://dx.doi.org/10.1111/j.1468-0130.1994.tb00611.x.

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21

Faucette, Nell. "The Scapegoat Syndrome." Journal of Physical Education, Recreation & Dance 57, no. 5 (June 1986): 78–79. http://dx.doi.org/10.1080/07303084.1986.10606142.

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22

McKay Willesden, C. "Don't scapegoat home owners." Nursing Standard 10, no. 25 (March 13, 1996): 10–11. http://dx.doi.org/10.7748/ns.10.25.10.s23.

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23

Joanne, C. "Enrolled nurse scapegoat shame." Nursing Standard 5, no. 19 (January 30, 1991): 37. http://dx.doi.org/10.7748/ns.5.19.37.s42.

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24

Thompson, Wendy. "Don't scapegoat temporary nurses." Nursing Standard 11, no. 17 (January 15, 1997): 16. http://dx.doi.org/10.7748/ns.11.17.16.s31.

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25

Menefee-Libey, David. "Divided Government as Scapegoat." PS: Political Science and Politics 24, no. 4 (December 1991): 643. http://dx.doi.org/10.2307/419394.

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26

Gorringe, T. J. "The Prisoner as Scapegoat." Journal of Offender Rehabilitation 35, no. 3-4 (December 4, 2002): 243–51. http://dx.doi.org/10.1300/j076v35n03_13.

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27

Shenkman, Harriet. "Reading – The Perfect Scapegoat." Educational Forum 49, no. 1 (March 31, 1985): 81–90. http://dx.doi.org/10.1080/00131728409335822.

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28

Walker, Barbara G. "Science: The Feminists' Scapegoat?" Research on Social Work Practice 4, no. 4 (October 1994): 510–14. http://dx.doi.org/10.1177/104973159400400407.

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29

Roberts, Linda j. "Civil Savior and Scapegoat." Social Policy Journal 1, no. 3 (September 2002): 21–36. http://dx.doi.org/10.1300/j185v01n03_03.

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30

Lawton, Graham. "Salt: killer or scapegoat?" New Scientist 212, no. 2841 (December 2011): 46–49. http://dx.doi.org/10.1016/s0262-4079(11)62983-7.

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31

Menefee-Libey, David. "Divided Government as Scapegoat." PS: Political Science & Politics 24, no. 04 (December 1991): 643–46. http://dx.doi.org/10.1017/s1049096500051817.

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32

Xie, Qian. "WHY DO FIRMS SCAPEGOAT?" Journal of International Finance Studies 14, no. 3 (October 1, 2014): 103–16. http://dx.doi.org/10.18374/jifs-14-3.10.

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33

Morató, Yolanda. "Bête Noire or Scapegoat?" European Journal of English Studies 14, no. 3 (December 2010): 221–34. http://dx.doi.org/10.1080/13825577.2010.517291.

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34

HOYT, CHRISTOPHER. "Wittgenstein on the language of rituals: the scapegoat remark reconsidered." Religious Studies 48, no. 2 (August 22, 2011): 165–82. http://dx.doi.org/10.1017/s0034412511000163.

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AbstractWittgenstein's remarks on religion suggest a provocative and nuanced account of what makes rituals meaningful – and why some living rituals might have little or no meaning despite their hold on congregants. Wittgenstein's view has been obscured, I argue, in part by the consistent misinterpretation of his controversial ‘scapegoat remark’, which has been taken to be a comment on the internal incoherence of the ancient Jewish scapegoat rite. In fact, Wittgenstein's point is that the scapegoat ritual is particularly easy to misinterpret, and so reflection on it helps illustrate the sort of confusion that plagues much thinking about religion and ritual.

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35

Hannah, G., and P. Kusuma Harinath. "Unveiling the Scapegoat: An Analysis of the Hero Archetype in Akhil Sharma's 'Family Life’." International Journal of English Literature and Social Sciences 9, no. 4 (2024): 075–79. http://dx.doi.org/10.22161/ijels.94.10.

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This paper employs a literary analysis framework, drawing upon archetypal criticism, psychoanalytic theory, and cultural studies, to explore the portrayal of the scapegoat hero archetype in Akhil Sharma's novel ‘Family Life’. The qualitative research approach of this work, examines the protagonist's interactions within the family dynamics, themes of guilt and redemption, and the influence of cultural and societal factors. Further the research also explores the parallels between traditional scapegoat figures in literature and the portrayal of scapegoat hero of contemporary individuals in Akhil Sharma’s ‘Family Life’. This paper illuminates Sharma's nuanced portrayal of guilt, sacrifice, and the quest for identity within the immigrant family. Furthermore, by contextualizing the novel within the present era, this study underscores the enduring relevance of Sharma's exploration of these themes. And ultimately contributes to our understanding by offering insights into the complexities of portrayal of the scapegoat hero archetype influenced by immigrant experiences and the dynamics of family life.

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36

Rocha, Abdruschin Schaeffer, and Claudete Beise Ulrich. "A dessacralização da violência contra as mulheres no altar do patriarcado: reflexões a partir dos conceitos desejo mimético e bode expiatório em René Girard." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 12, no. 19 (June 26, 2018): 15. http://dx.doi.org/10.20890/reflexus.v12i19.718.

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O presente texto reflete sobre a dessacralização da violência contra as mulheres no altar do patriarcado a partir dos conceitos desejo mimético e bode expiatório, expressos no pensamento de René Girard, na relação entre religião e violência. Ele não tratou, especificamente, em seus textos sobre a violência de gênero. No entanto, os conceitos por ele refletidos sobre desejo mimético e bode expiatório podem ser referenciais para entender a sacralização da violência contra as mulheres na sociedade patriarcal e machista brasileira. Uma forma de superar a perspectiva de bode expiatório, a partir do cristianismo, pode ser a releitura bíblica a partir das vítimas, das mulheres violentadas, buscando desconstruir o sistema religioso, machista e patriarcal. Neste sentido, a educação teológica, com referenciais analíticos de gênero na interseção com etnia/raça, classe social, geração e perspectiva feminista, torna-se fundamental no processo de desconstrução de leituras, discursos, práticas religiosas patriarcais, machistas violentas que promovem o desejo concorrente e a criação de bodes expiatórios.The present text reflects on the unsacralization of violence against women on the altar of patriarchy, based on the concepts mimetic desire and scapegoat, expressed in the thought of René Girard, in the relationship between religion and violence. He did not specifically address his writings on gender violence. However, the concepts he reflects on mimetic desire and scapegoat may be benchmarks for understanding the sacralization of violence against women in Brazilian patriarchal and macho society. One way to overcome the scapegoat perspective, starting with Christianity, may be to read the Bible from the victims perspective, from women who have been violated, seeking to deconstruct the religious, macho and patriarchal system. In this sense, theological education, with analytical gender references at the intersection with ethnicity/race, social class, generation and feminist perspective, becomes fundamental in the process of deconstruction of readings, discourses, patriarchal religious practices, violent sexists that promote desire competitor and the creation of scapegoats.

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37

Moscicke, Hans. "Jesus as Goat of the Day of Atonement in Recent Synoptic Gospels Research." Currents in Biblical Research 17, no. 1 (October 2018): 59–85. http://dx.doi.org/10.1177/1476993x17751295.

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Do the Synoptic passion narratives portray Jesus (and Barabbas) as one (or both) of the goats of the Day of Atonement? This question currently has no consensus in biblical scholarship but four contrasting positions: The evangelists portray (1) Jesus as the abused scapegoat in his maltreatment by the Roman soldiers (Mk 15.16-20 parr.); (2) Jesus as a pharmakos-like scapegoat patterned after Hellenistic motifs of redemptive suffering; (3) Barabbas as the scapegoat and Jesus as the immolated goat (Mt. 27.15-26 parr.); and (4) Jesus as neither goat, but the typological fulfillment of alternative (suffering) figures: Isaiah’s Servant, the Psalms’ Righteous Sufferer, the Son of Man, and the divine warrior. This article reviews and evaluates these four positions, suggesting avenues for future research.

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38

Sinha, Shakti. "The Civil Services as Scapegoat." Indian Journal of Public Administration 65, no. 4 (November 22, 2019): 930–35. http://dx.doi.org/10.1177/0019556119881103.

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39

Apró, Éva. "Collective Responsibility or Collective Scapegoat?" Eastern European Economics 25, no. 1 (September 1986): 39–60. http://dx.doi.org/10.1080/00128775.1986.11648350.

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40

Douglass, Thomas E. "The Scapegoat: Establishing a Genre." Appalachian Heritage 34, no. 1 (2006): 78–82. http://dx.doi.org/10.1353/aph.2006.0050.

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41

Brach, Marion A. "Scapegoat for fraud in Germany?" Nature 392, no. 6675 (April 1998): 431. http://dx.doi.org/10.1038/32999.

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42

Mettetal, Gwendolyn. "The Abused Child as Scapegoat." Contemporary Psychology: A Journal of Reviews 37, no. 8 (August 1992): 810–11. http://dx.doi.org/10.1037/032481.

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43

Mazza, Patrick. "The spotted owl as scapegoat." Capitalism Nature Socialism 1, no. 4 (January 1990): 98–106. http://dx.doi.org/10.1080/10455759009358405.

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44

Özbek, Nimet. "Refugees as scapegoat for terrorism." Journal of Human Sciences 15, no. 4 (October 26, 2018): 1968. http://dx.doi.org/10.14687/jhs.v15i4.5531.

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In the last five years, there has been a growing concern about the fact that there might be some terrorist mix in the surge of refugees fleeing war-torn Muslim-majority countries. The concern resulted in people rethinking about refugees are granted asylums. Some Europeans call for their governments to quit bringing to their countries any more refugees at all. This however goes against what these countries agreed and signed in the 1951 Convention and the 1967 United Nations Protocol concerning the status of refugees. In this article, it will be examined if it is true that migrants bring terrorists with them, how this proposition itself came to be, and whether or not there are rock solid data to support it. As it will be discovered in the following paragraphs, there is no direct correlation between refugees and terrorist activities that take place in different places which happen to be hosting refugees. Instead, the idea security threat in refugee host countries and migrants they accommodate roots from attitude the people in those countries have towards migrants, demographic differences as well as real world issues. The solution to this misconception requires both refugees and receiving nations to collaborate; such as the refugees helping authorities to identify any terrorist recruiter who may be lurking among them and on the other hand the authorities should devise a seamless system of border control in order to know who enters their countries and who leaves. They can also engage in activities helping the public to distinguish between terrorists and migrants by raising awareness.

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45

Gilchrest, Eric. "For the wages of sin is… banishment: An unexplored substitutionary motif in Leviticus 16 and the ritual of the scapegoat." Evangelical Quarterly 85, no. 1 (April 30, 2013): 36–51. http://dx.doi.org/10.1163/27725472-08501003.

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The ritual of the scapegoat in Leviticus 16 has often been understood through the lens of substitution. Whereas substitution is typically thought of in terms of death, I wish to argue for a different kind of substitution – substitutionary banishment. By highlighting banishment as a consequence for sin, the scapegoat ritual can be read as a substitutionary act in which the goat receives the consequences meant for the Israelites – not death but banishment. Furthermore, using the categories of ‘psychological’ and ‘ontological’, I wish to show that God’s reasoning for the consequences is not related to an emotional wrath but is instead necessitated by his holy nature and the assumption that holy and unholy cannot coexist thus requiring the removal of one or the other. Instead of the removal of the Israelites, the scapegoat is removed – and along with it, the sins of Israel.

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46

Buys, Erik. "Deceit, Desire and the Graphic Novel. Watchmen in the Age of Terror." Xiphias Gladius Revista interdisciplinar de Teoría Mimética, no. 1 (December 19, 2018): 79–92. http://dx.doi.org/10.32466/eufv-xg.2018.1.517.79-92.

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The graphic novel Watchmenrepresents a textbook example of literature's revelatory power concerning the mimetic aspects of human desire and interaction. It also describes the scapegoat mechanism as a recurring process that is foundational to human culture. Both themes come together in Tales of the Black Freighter, a tragic "story within the story" of Watchmen, revealing the bleak truth about humanity's denial of the mimetic aspects of human desire and of the scapegoat mechanism.

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47

Vandagriff, Susan. "The Scapegoat's Scapegoat: A Girardian Reading of Across the River and into the Trees." Hemingway Review 36, no. 2 (2017): 95–111. http://dx.doi.org/10.1353/hem.2017.0004.

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48

Gilan, Amir. "The Ewe that was a Scapegoat Bride: A New Look at the Hittite Bestiality Purification Ritual KUB 41, 11+." Zeitschrift für Assyriologie und vorderasiatische Archäologie 108, no. 2 (November 27, 2018): 226–34. http://dx.doi.org/10.1515/za-2018-0017.

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Abstract The ritual KUB 41, 11+ is known especially for its striking treatment of the purification of bestiality. This article challenges the common interpretation that the ritual involved a marriage between the sexual offender and the victimized sheep or goat, showing that no evidence suggests such a marriage. Instead, the ewe-bride motif may be interpreted as an elaborate variation on the scapegoat ritual genre, offering an interesting twist to the adornment of the scapegoat before it was sent away.

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49

Foutz, Kent L., and Timothy L. Wilson. "Business Ethics: Who Are The Good Guys?" Journal of Applied Business Research (JABR) 6, no. 3 (October 21, 2011): 56. http://dx.doi.org/10.19030/jabr.v6i3.6290.

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The media often includes much concern about profits in business. The term is misunderstood by many lay people and some business people. When the real meaning of the word, and its place in business and society are understood, the question is not whether profits are too high. The question is whether they are high enough, or even exist. Evidence and examples taken from selected common shares show that profit is often too low. In 1980 there was much ado about high corporate profits; especially in the oil business, which was the current scapegoat of the media. A monograph was written that examined corporate profits over a ten year period. The new scapegoats of the late 1980s are corporate raiders. It seems worthwhile to update the 1980 work and look at corporate profits from the popular ethics point of view.

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50

Cheung, Chau-Kiu, Iik-Joen Lee, and Cheung-Ming Chan. "SELF-ESTEEM AND PERCEPTIONS OF THE ELDERLY." Social Behavior and Personality: an international journal 22, no. 3 (January 1, 1994): 279–90. http://dx.doi.org/10.2224/sbp.1994.22.3.279.

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Deriving from scapegoat theory, the linkage between one's self-esteem and perceptions of elderly people is hypothesized. The relationship was tested with a random sample of 240 Hong Kong Chinese. Results show that a person who is higher in self-esteem is more likely to perceive elderly people as socially and psychologically adjusted, but physically incompetent. All the three relationships can be explained by scapegoat theory. Accordingly, one projects both positive and negative images on elderly people in order to defend one's self, or relieve one's own blameworthiness.

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