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Vibeke Asmussen 《Indonesia and the Malay World》2004,32(94):315-329
The concept of exchange has been on the anthropological agenda since Marcel Mauss published his book Essai sur le Don in 1925. The nature of gift-giving and exchange practices has since in different ways been developed and criticised (e.g. Bloch and Perry 1989; Bourdieu 1977; Derrida 1992; Dumont 1986; Levi-Strauss 1950; Sahlins 1974). However, exchanges are social practices that continue to puzzle and arouse curiosity within anthropology and related fields. The present article focuses on the vivid exchange practices that form part of social life in Sarijati village in Central Java.2 I will argue that exchanges here make up a social domain that articulates gender ideology and the reasoning of local morality. 相似文献
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This article explores how everyday school life interacts with students’ practices of ‘becoming teenagers’ at a Danish school, analysing how age and ethnicity intersect with emotional well-being. The article builds on an ethnographic study at a public sports school following ethnic minority and majority students in two school classes from the fifth to seventh grades. Taking a practice approach, the article first analyses school as a social site before turning phenomenological attention to experiences and expectations of becoming teenagers, focusing on the experiences of ethnic minority students. The article addresses how school as social site constituted by discursive, material and social arrangements shapes a normative linear process of becoming at school, that is, becoming a responsible, healthy, Danish citizen. Consequently, dissonance between embodied being and expected normality affects the emotional well-being of ethnic minority students, whose transnational practices are constrained within a national practice architecture. 相似文献
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Meghan Cope 《对极》2008,40(3):428-435
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Charles Miller 《Australian Journal of International Affairs》2017,71(3):300-314
The academic international relations community has come under fire, both in Australia and overseas, for its supposed irrelevance to real-world issues. Recommendations have been made for ‘bridging’ this ‘gap’ between the scholarly and policy worlds. This article takes a sceptical look at some of these recommendations. While this article argues that international affairs academics should be judged on their ability to provide value to society, it also notes that the best way to do so is to capitalise on the academy’s comparative advantages in order to produce high-quality inputs to the public debate. This article expresses concern that some of the recommendations put forward to bridge the gap may, by compromising impartiality, excessively curtailing the time frames for good research, and neglecting theoretical and methodological rigour, run the risk of reducing academia’s value to society. 相似文献
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Felia Allum 《Journal of Modern Italian Studies》2013,18(3):324-347
In 1992, Pasquale Galasso, a Camorra superboss, revealed many intricate secrets about the Neapolitan Camorra. This led to revelations from other pentiti (criminals turned state witnesses), allowing an insight for the first time into the Neapolitan Camorra from the insider's point of view. Understanding why individuals join a criminal organization, the Camorra in particular, is one of the questions addressed in this article. Using primary sources and an 'interaction model' based on the interplay of agency and structure, it studies the impact of Neapolitan criminal culture on an individual's life choices in the 1950s, and compares these with the 1980s and 1990s. It concludes that while in the 1950s criminal values were emerging as an ethos and had a somewhat limited impact on individuals, by the 1980s this ethos had become a clear 'subculture', an 'ideology' which had a pervasive influence on the life choices of many young Neapolitans. Nel 1992, Pasquale Galasso, super boss della Camorra, rivelÒ parecchi segreti sulle cosche napoletanc. La sua disponibilitÀ a collaborare spinse altri pentiti a seguire il suo csempio. CiÒ consentì per la prima volta di conoscere in maniera più approfondita la Camorra tramite le rivelazioni di alcuni dei suoi membri. Pertanto, i motivi per cui si sceglie di entrare nella Camorra è una fra le questioni analizzate nel presente articolo. Attraverso l'uso di fonti primarie e di un modello interattivo caratterizzato da una combinazione tra capacitÀ decisionale e struttura organizzativa, l'articolo sviluppa una analisi comparativa sull'impatto di una cultura criminale napoletana nei confronti delle scelte di singoli individui negli anni cinquanta, ottanta e novanta. Le conclusioni di questo studio sottolineano che, sebbene negli anni cinquanta una cultura criminale stava acquisendo un valore etico, essa aveva una influenza minima sulle scelte comportamentali dei singoli soggetti; mentre dagli anni ottanta era ormai divenuta una subcultura, una ideologia che aveva prodotto un impatto notevole sulle scelte di vita di molti giovani napoletani. 相似文献
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Margaret B. Blackman 《Reviews in Anthropology》2013,42(3):55-64
Mary Lee Stearns, Haida Culture in Custody: The Masset Band. Seattle, University of Washington Press, 1981. xiii and 322 pp. Illustrations, maps, bibliography, index. $24.50 cloth. 相似文献
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Robyn Longhurst 《对极》2012,44(3):871-888
Abstract: This research focuses on the spaces and politics of weight loss. It is informed by “fat studies”, critical geographical scholarship on fat, and two contrasting feminist readings of Michel Foucault's notion of “care of the self”. Using autobiography as a method of inquiry I share my experience of “becoming smaller” through weight loss dieting. I argue that losing weight for me has been paradoxical on at least three counts: first, by being a feminist scholar who critiques discourses around women and slimness while at the same time desiring to be slim; second, by my new eating patterns marking me simultaneously as both a disciplined and a disordered subject; and third, by publically and politically supporting the Health at Every Size movement but privately in my “quest” to recreate myself emphasizing shedding kilos over fitness. The article concludes that understanding these paradoxes that surround weight loss is useful for furthering understanding of a complex embodied, gendered and spatialized process. 相似文献
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Dirk Johannsen 《Folklore》2018,129(1):39-57
Cunning-folk offering a wide range of mostly supernatural services were a common part of European popular culture until at least the early twentieth century. Still, insight into how they established themselves as people with extraordinary abilities is limited. In this article I approach two of the best-documented cases of nineteenth-century Norwegian cunning-folk. The preacher-prophet, healer, and clairvoyant Knut Rasmussen (‘Vis-Knut’, 1792–1876) and the diviner and sorcerer Eilev Olsen (‘Spå-Eilev’, 1814–91) were ‘living legends’ who attracted clients from all over the country for more than fifty years. A wealth of historical and folkloristic sources allows us a rare glimpse into their early career stages and the dynamics by which two uneducated day labourers managed to become central actors in a local power play. An analysis of the local ‘folk religious fields’ details strategies, practices, and narratives used to cater to different factions, to convey claims of supernatural efficacy, and to create a regional market. 相似文献
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Raksha Pande 《Social & Cultural Geography》2016,17(3):380-400
This article looks at the various ways in which arranged marriage is practised among members of the British-Indian population. It argues against a singular definition of this practice by highlighting the diversity of routes that lead to an arranged marriage. It also makes a case for understanding arranged marriage as a discursive practice which represents the British-Indian views on matchmaking and kinship. Drawing upon original empirical research conducted in the north-east of England, the article presents a ‘spectrum of arranged marriage’ practices that was prevalent among its practitioners. It highlights that the attraction of this institution lies in the elastic nature of the traditions associated with it. Finally, it proposes that the various discourses of arranged marriage are employed by British-Indians to interpret and tailor-make this traditional practice to carve out hyphenated identities such as British-Indian and other transnational forms of belonging. They achieve this by incorporating the demands of modernity such as the notion of romantic love and a certain level of individual choice within arranged marriage practices. 相似文献
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James Martin 《History of European Ideas》2013,39(1-2):21-31
This article contrasts Mark Bevir's approach to the history of ideas with a neo-Gramscian theory of discourse. Bevir puts the case for an ‘anti-foundationalist’ approach to understanding ideas, yet he defends a weak rationalism centred on individual intentions as the original source of all meanings. Discourse theorists—specifically Ernesto Laclau and Chantal Mouffe—also adopt an anti-foundationalist perspective but pursue its implications beyond any rationalism. The advantages of discourse theory are argued to lie in its emphasis on power and conflict in the consitution and transformation of social meanings and identity. Laclau and Mouffe's work, it is claimed, alerts us to a political logic of discourse that Bevir's more rationalist approach to ‘ideas’ sidesteps. 相似文献
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