Journal articles: 'Dehumanization, commodification of people'

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Kersbergen, Inge, and Eric Robinson. "Blatant Dehumanization of People with Obesity." Obesity 27, no. 6 (April 2, 2019): 1005–12. http://dx.doi.org/10.1002/oby.22460.

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Kouchaki, Maryam, Kyle S. H. Dobson, Adam Waytz, and Nour S. Kteily. "The Link Between Self-Dehumanization and Immoral Behavior." Psychological Science 29, no. 8 (May 22, 2018): 1234–46. http://dx.doi.org/10.1177/0956797618760784.

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People perceive morality to be distinctively human, with immorality representing a lack of full humanness. In eight experiments, we examined the link between immorality and self-dehumanization, testing both (a) the causal role of immoral behavior on self-dehumanization and (b) the causal role of self-dehumanization on immoral behavior. Studies 1a to 1d showed that people feel less human after behaving immorally and that these effects were not driven by having a negative experience but were unique to experiences of immorality (Study 1d). Studies 2a to 2c showed that self-dehumanization can lead to immoral and antisocial behavior. Study 3 highlighted how self-dehumanization can sometimes produce downward spirals of immorality, demonstrating initial unethical behavior leading to self-dehumanization, which in turn promotes continued dishonesty. These results demonstrate a clear relationship between self-dehumanization and unethical behavior, and they extend previous theorizing on dehumanization.

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Parker, Laura R., Margo J. Monteith, and Susan C. South. "Dehumanization, prejudice, and social policy beliefs concerning people with developmental disabilities." Group Processes & Intergroup Relations 23, no. 2 (December 21, 2018): 262–84. http://dx.doi.org/10.1177/1368430218809891.

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We investigated the nature of prejudice toward people with developmental disabilities, its potential roots in dehumanization, its implications for social policy beliefs affecting this target group, and strategies for reducing prejudice toward people with developmental disabilities. Studies 1 ( N = 196, MTurk) and 2 ( N = 296, undergraduates) tested whether prejudice took a hostile or ambivalent (both hostile and benevolent components) form. Consistent support for a hostile prejudice model was found. This model was comprised of beliefs that people with developmental disabilities may harm others, should be kept separate from others, and are dependent on others. Also, greater dehumanization was associated with greater prejudice, and prejudice mediated the effect of dehumanization on participants’ social policy beliefs. Study 3 ( N = 151, MTurk) provided construct validity for the newly developed multidimensional measure of prejudice. Study 4 ( N = 156, undergraduates) showed that presenting a person with developmental disabilities in either humanizing or individuating ways reduced dehumanization and prejudice and, in turn, increased the favorability of social policy beliefs.

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Fiskesjö, Magnus. "Slavery as the commodification of people." Focaal 2011, no. 59 (March 1, 2011): 3–18. http://dx.doi.org/10.3167/fcl.2011.590101.

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In the 1950s, teams of Chinese government ethnologists helped liberate “slaves” whom they identified among the Wa people in the course of China’s military annexation and pacification of the formerly autonomous Wa lands, between China and Burma. For the Chinese, the “discovery” of these “slaves” proved the Engels-Morganian evolutionist theory that the supposedly primitive and therefore predominantly egalitarian Wa society was teetering on the threshold between Ur- Communism and ancient slavery. A closer examination of the historical and cultural context of slavery in China and in the Wa lands reveals a different dynamics of commodification, which also sheds light on slavery more generally. In this article I discuss the rejection of slavery under Wa kinship ideology, the adoption of child war captives, and the anomalous Chinese mine slaves in the Wa lands. I also discuss the trade in people emerging with the opium export economy of the late nineteenth and early twentieth century which helped sustain, yet also threatened, autonomous Wa society. I suggest that past Wa “slave” trade was spurred by the same processes of commodification that historically drove the Chinese trade in people, and in recent decades have produced the large-scale human trafficking across Asia, which UN officials have labeled “the largest slave trade in history” and which often hides slavery under the cover of kinship.

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Nisim, Sarit, and Orly Benjamin. "The Speech of Services Procurement: The Negotiated Order of Commodification and Dehumanization of Cleaning Employees." Human Organization 69, no. 3 (September 2010): 221–32. http://dx.doi.org/10.17730/humo.69.3.g34840781k802q56.

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Loughnan, Steve, Nick Haslam, Robbie M. Sutton, and Bettina Spencer. "Dehumanization and Social Class." Social Psychology 45, no. 1 (June 1, 2014): 54–61. http://dx.doi.org/10.1027/1864-9335/a000159.

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Three studies examined whether animality is a component of low-SES stereotypes. In Study 1a–c, the content of “white trash” (USA), “chav” (UK), and “bogan” (Australia) stereotypes was found to be highly consistent, and in every culture it correlated positively with the stereotype content of apes. In Studies 2a and 2b, a within-subjects approach replicated this effect and revealed that it did not rely on derogatory labels or was reducible to ingroup favoritism or system justification concerns. In Study 3, the “bogan” stereotype was associated with ape, rat, and dog stereotypes independently of established stereotype content dimensions (warmth, competence, and morality). By implication, stereotypes of low-SES people picture them as primitive, bestial, and incompletely human.

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King, David A., and William P. Stewart. "Ecotourism and commodification: protecting people and places." Biodiversity and Conservation 5, no. 3 (March 1996): 293–305. http://dx.doi.org/10.1007/bf00051775.

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Grover, Chris. "Commodification, disabled people, and wage work in Britain." Canadian Journal of Disability Studies 4, no. 2 (June 3, 2015): 106. http://dx.doi.org/10.15353/cjds.v4i2.211.

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Wiener, Richard L., Sarah J. Gervais, Ena Brnjic, and Gwenith D. Nuss. "Dehumanization of older people: The evaluation of hostile work environments." Psychology, Public Policy, and Law 20, no. 4 (2014): 384–97. http://dx.doi.org/10.1037/law0000013.

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Harris, Lasana T., Victoria K. Lee, Beatrice H. Capestany, and Alexandra O. Cohen. "Assigning economic value to people results in dehumanization brain response." Journal of Neuroscience, Psychology, and Economics 7, no. 3 (2014): 151–63. http://dx.doi.org/10.1037/npe0000020.

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Harris, Lasana T. "Why Economic, Health, Legal, and Immigration Policy Should Consider Dehumanization." Policy Insights from the Behavioral and Brain Sciences 1, no. 1 (October 2014): 144–50. http://dx.doi.org/10.1177/2372732214548593.

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People spontaneously think about the minds of other people, aiding social interaction. Such cognitions recognize the other person as a full human being, deserving empathy and protection. Social psychology and neuroscience evidence also demonstrate the opposite— dehumanized perception—a failure to spontaneously think about the minds of others. Although initial research focused on extreme out-groups (e.g., the homeless) as targets of dehumanized perception, more recent research documents dehumanized perception toward ordinary people in everyday contexts. Therefore, dehumanized perception is not reserved only for extreme out-groups, or committed by sociopaths; any person can be dehumanized, and some social contexts enable any person to dehumanize others. For instance, people dehumanize others in economic contexts where people are traded as commodities (such as labor markets), when expecting to interact with someone suffering, and when thinking about an out-group previously oppressed by the in-group. Because policy makers shape the social context, they can promote dehumanized perception or not.

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Miles, Steven. "Young people, ‘flawed protestors’ and the commodification of resistance." Critical Arts 28, no. 1 (January 2, 2014): 76–87. http://dx.doi.org/10.1080/02560046.2014.883691.

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Panitch, Vida, and L. Chad Horne. "Commodification, Inequality, and Kidney Markets." Social Theory and Practice 44, no. 1 (2018): 121–43. http://dx.doi.org/10.5840/soctheorpract201812531.

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People tend to be repulsed by the idea of cash markets in kidneys, but support the trading of kidneys through paired exchanges or chains. We reject anti-commodification accounts of this reaction and offer an egalitarian one. We argue that the morally significant difference between cash markets and kidney chains is that the former allow the wealthy greater access to kidneys, while the latter do not. The only problem with kidney chains is that they do not go far enough in addressing equality concerns, and we show how the introduction of cash payments by the state could remedy this.

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Fincher, Katrina M., Philip E. Tetlock, and Michael W. Morris. "Interfacing With Faces: Perceptual Humanization and Dehumanization." Current Directions in Psychological Science 26, no. 3 (June 2017): 288–93. http://dx.doi.org/10.1177/0963721417705390.

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This article links the visual perception of faces and social behavior. We argue that the ways in which people visually encode others’ faces—a rapid-fire perceptual categorization—can result in either humanizing or dehumanizing modes of perception. Our model suggests that these perceptual pathways channel subsequent social inferences and behavior. We focus on the construct of perceptual dehumanization, which involves a shift from configural to featural processing of human faces and, in turn, enables the infliction of harm, such as harsh punishments. We discuss visual attention as an antecedent of perceptual modes and consequent modes of social behavior and speculate about the functions of humanization and dehumanization in sustaining macro-level social structures.

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Issa, Daniela. "Reification and the Human Commodity: Theorizing Modern Slavery in Brazil." Latin American Perspectives 44, no. 6 (September 12, 2017): 90–106. http://dx.doi.org/10.1177/0094582x17727480.

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Modern slavery in Brazil exemplifies the culmination of reification as theorized by György Lukács, characterized by the commodification and dehumanization of labor and the extreme objectification of workers, who become “human commodities” in the capitalist system—“commodities” that produce other commodities. The concept of reification was incorporated into the 2003 Brazilian law on slave labor, where equating a human being with a thing in the performance of labor is a crime regardless of whether a worker is confined. A escravidão moderna no Brasil exemplifica o ponto culminante da teoria da reificação descrita por György Lukács, a qual é caracterizada pela mercantilização e desumanização do trabalho, e a extrema coisificação dos trabalhadores, que tornam-se “mercadorias humanas” no sistema capitalista—“mercadorias” produtoras de outras mercadorias. O conceito de reificação sobre o trabalho escravo foi incorporado à legislação brasileira em 2003, na qual igualar um ser humano a uma coisa, no exercício do trabalho, é crime mesmo que o trabalhador não esteja confinado.

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Martínez, Rocío, Rosa Rodríguez-Bailón, and Miguel Moya. "Are they Animals or Machines? Measuring Dehumanization." Spanish journal of psychology 15, no. 3 (November 2012): 1110–22. http://dx.doi.org/10.5209/rev_sjop.2012.v15.n3.39401.

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The present research deals with two forms of dehumanization: 1) denying uniquely human attributes to others (seeing them as animals); 2) denying human nature to others (seeing them as machines or automata). Studies 1 and 2 explored these two forms of dehumanization, analyzing whether people associated their ingroup more with human-related words (vs. animal- vs. machine-related words) than two different outgroups. A paper and pencil procedure was used to find out which words were associated with the surnames of the ingroup (Spaniards) or the outgroup (Germans, Gypsies). Results showed that participants were more ready to link ingroup than outgroup surnames to human words. They also linked more Gypsy surnames to animal-related words and German surnames with machine-related words. Studies 3 and 4 used the Implicit Association Test to analyze the same ideas and replicated the results of Studies 1 and 2.

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Sanders, Stacey, Barbara M. Wisse, and Nico W. Van Yperen. "Holding Others in Contempt: the Moderating Role of Power in the Relationship Between Leaders’ Contempt and their Behavior Vis-à-vis Employees." Business Ethics Quarterly 25, no. 2 (April 2015): 213–41. http://dx.doi.org/10.1017/beq.2015.14.

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ABSTRACT:The purpose of the present research was to investigate if and when leaders’ trait-like tendency to experience contempt would result in a lack of constructive attitudes and behaviors towards subordinates and an increase in destructive attitudes and behaviors towards subordinates. Previous research shows that increased power aligns individuals’ behavior with their trait-like tendencies. Accordingly, we hypothesized that leader contempt and power will interact to predict leaders’ people orientation, ethical leadership, dehumanization, and self-serving behavior. Across three studies, we indeed found that contempt was more negatively associated with leaders’ people orientation and ethical leadership, and more positively associated with dehumanization and leaders’ self-serving behavior, when the leader had higher levels of power rather than lower levels of power. These results are discussed in the context of corporate ethical scandals demonstrating leaders’ focus on personal gain to the detriment of the needs of their subordinates.

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Daulay, Resneri, and Tomi Arianto. "THE CONSTRUCTION OF POSTCOLONIAL DISCOURSE IN THE STORY ROBOHNYA SURAU KAMI BY A. A. NAVIS." IdeBahasa 2, no. 1 (June 23, 2020): 13–26. http://dx.doi.org/10.37296/idebahasa.v2i1.36.

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The story of Robohnya Surau Kami by A. A. Navis is an indirectly provocative work of fiction which arouse eastern society, represented in the life of Minangkabau people at that time, to realize their helplessness in order to take the initiative and express their silenced voices. This short story directs people to carry out a reformist movement in their constraints to the traditions they have lived for centuries because of colonialism. This short story was made in the 1990s where many Minangkabau Ulemas tended to focus more on education and intellectual activity rather than physical resistance. Orientalist discourse manifests itself as an influential system of ideas or as a network of various intellectual interests and meanings that are implied in various contextual, social, political, and constitutional of colonial hegemony. As alluded above, surau becomes a symbol of the institutions used by the colonial to facilitate the process of inculcating ideology and religion as the means of control in society. The result of this research represented that the construction of postcolonial discourse in the story Robohnya Surau Kami by AA. Navis reflected into the concept of demonization, dehumanization, western hegemonic. Paradigms that places eastern culture as old-fashioned, backward and stupidity are a construction to build demonization in the story. Thus, through the character of Ajo Sidi as an agent, the eastern people represented by the grandfathers are alienated, instigated, and subsequently experience a divided identity called by dehumanization. This demonization and dehumanization continued to be created and maintained by instilling hegemonic doctrines even without violence.

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Mirenayat, Sayyed Ali, and Elaheh Soofastaei. "Singularity and Intelligence Explosion in William Hertling’s A.I. Apocalypse." International Letters of Social and Humanistic Sciences 50 (March 2015): 82–85. http://dx.doi.org/10.18052/www.scipress.com/ilshs.50.82.

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William Hertling’s A.I. Apocalypse(2012) is a post-apocalyptic novel about vulnerability of modern technological life against superintelligence. The novel shows living in an A.I-controlled society behind a revolution or revolt by self-controlling machines. A personified computer virus infects all the world’s computers. As a result, it leads to disruption in main factors of human life— billions of people are about to die. A novel in which, Hertling warns of dehumanization under the shadow of superintelligence to challenge our minds to ponder about such a future. This study attempts to demonstrate that Hertling criticizes singularity and intelligence explosion in which mankind are entrapped in A.I-controlled society. It also investigates probable bilateral relation between dehumanization and intelligence explosion.

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Deska, Jason C., Steven M. Almaraz, and Kurt Hugenberg. "Dehumanizing Prisoners: Remaining Sentence Duration Predicts the Ascription of Mind to Prisoners." Personality and Social Psychology Bulletin 46, no. 11 (March 14, 2020): 1614–27. http://dx.doi.org/10.1177/0146167220911496.

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We tested the novel hypothesis that the dehumanization of prisoners varies as a function of how soon they will be released from prison. Seven studies indicate that people ascribe soon-to-be-released prisoners greater mental sophistication than those with more time to serve, all other things being equal. Studies 3 to 6 indicate that these effects are mediated by perceptions that imprisonment has served the functions of rehabilitation, retribution, and future deterrence. Finally, Study 7 demonstrates that beliefs about rehabilitation and deterrence may be the most important in accounting for these effects. These findings indicate that the amount of time left on a prison sentence influences mind ascription to the incarcerated, an effect that has implications for our understanding of prisoner dehumanization.

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Pookhao Sonjai, Nantira, Robyn Bushell, Mary Hawkins, and Russell Staiff. "Community-based ecotourism: beyond authenticity and the commodification of local people." Journal of Ecotourism 17, no. 3 (July 3, 2018): 252–67. http://dx.doi.org/10.1080/14724049.2018.1503502.

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C. B. Raya, Victor, Rolland E. Fanggidae, and Apriana J. Fanggidae. "Modern dance commodification strategy in tourism promotion (Study on the modern dance community in Kupang city)." Journal of Sustainable Tourism and Entrepreneurship 1, no. 4 (June 25, 2020): 333–47. http://dx.doi.org/10.35912/joste.v1i4.507.

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Purpose: This study aimed to describe the modern dance commodification strategy in promoting cultural tourism in East Nusa Tenggara Province. Research methodology: The research method used in this research is a qualitative method. Respondents used in this study were 15 people. Data processing was performed using a SWOT analysis. Results: According to the analysis results, the most appropriate strategy for the modern dance community in developing cultural tourism in East Nusa Tenggara is to work together with various parties, create online competitions, innovate with culture, and organize independent events by the dancer community. Limitations: This study only discusses the strategy of the commodification of modern dance in tourism promotion in East Nusa Tenggara. Contribution: This research can become scientific information for students specifically studying tourism. Keywords: Modern dance commodification, Tourism promotion

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ROWDEN, CLAIR. "Memorialisation, Commemoration and Commodification: Massenet and Caricature." Cambridge Opera Journal 25, no. 2 (June 4, 2013): 139–63. http://dx.doi.org/10.1017/s0954586713000049.

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AbstractThis article addresses the physical presence of Jules Massenet in the media during the Third Republic in France through the lens of the caricatural press and the cartoon parodies of his operas which appeared in journals such asLe Journal amusantandLe Charivari. Although individual works were rarely outright successes in critical terms during his lifetime, Massenet's operas always stimulated debate and Massenet, as a figure head for a national art, was revered by both the state and its people. Drawing on theories of parody and readership, I argue that despite the ‘ephemeral’ nature of these musical artefacts, they acted as agents of commemoration of the composer and of memorialisation and commodification of his works for both operagoers and those who rarely entered the opera theatre.

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Moore-Nadler, Margaret, Clista Clanton, and Linda Roussel. "Storytelling to Capture the Health Care Perspective of People Who Are Homeless." Qualitative Health Research 30, no. 2 (July 5, 2019): 182–95. http://dx.doi.org/10.1177/1049732319857058.

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Utilizing a hermeneutic philosophical approach, the researchers explored the perceptions and experiences of people who are homeless in Mobile, Alabama, receiving health care and interacting with health care providers. Using the voice of the participants, discussions among the researchers, and supporting literature reinforcing key concepts, a framework was created illustrating the lived experience. The following themes were identified: social determinants of health, compromised systems, professionalism, dehumanization, engagement, and downward trajectory. The experiences described and themes identified indicate a breakdown in therapeutic relationships between homeless individuals and health care providers, contributing to the continuing destabilization common in this population.

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Werbin, Kenneth C. "Auto-biography: On the Immanent Commodification of Personal Information." International Review of Information Ethics 17 (July 1, 2012): 46–53. http://dx.doi.org/10.29173/irie215.

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In the last years, a series of automated self-representational social media sites have emerged that shed light on the information ethics associated with participation in Web 2.0. Sites like Zoominfo.com, Pipl.com, 123People.com and Yasni.com not only continually mine and aggregate personal information and biographic data from the (deep) web and beyond to automatically represent the lives of people, but they also engage algorithmic networking logics to represent connections between them; capturing not only who people are, but whom they are connected to. Indeed, these processes of ‘auto-biography’ are ‘secret’ ones that for the most part escape the user’s attention. This article explores how these sites of auto-biography reveal the complexities of the political economy of Web 2.0, as well as implicate an ethics of exposure concerning how these processes at once participate in the erosion of privacy, and at the same time, in the reinforcement of commodification and surveillance regimes.

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Burnard, Trevor. "Introduction." Journal of Global Slavery 6, no. 1 (January 29, 2021): 1–9. http://dx.doi.org/10.1163/2405836x-00601010.

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Abstract This essay introduces a special issue on the management of enslaved people working on plantations in the British Caribbean and the American South. It focuses on the relationships between commodification, control, persuasion and enslaved autonomy.

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Turnbull, Gavin. "The price of youth: commodification of young people through malleable risk practices." Journal of Youth Studies 19, no. 8 (February 2, 2016): 1007–21. http://dx.doi.org/10.1080/13676261.2015.1136054.

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Bastian, Brock. "A dehumanization perspective on dependence in low-satisfaction (abusive) relationships." Journal of Social and Personal Relationships 36, no. 5 (April 2, 2019): 1421–40. http://dx.doi.org/10.1177/0265407519835978.

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The investment model of close relationships has focused on satisfaction and dependence (as it pertains to viable alternatives) as important indicators of relationship commitment and success. In this review, I apply a dehumanization perspective to understanding why abusive relationships can increase dependence in the context of low relationship satisfaction. I will argue that abusive relationships are likely to continue when (a) perpetrators of abuse fail to self-dehumanize, but continue to dehumanize their partner; (b) victimized partners self-dehumanize, but fail to dehumanize the perpetrator of their abuse; and (c) third-party observers dehumanize victimized partners. This pattern of dehumanization facilitates dependence due to a tendency for (a) perpetrators and victims to justify ongoing abusive behavior, (b) victimized partners to view themselves as unworthy of available relationship alternatives or incapable of developing economic alternatives, and (c) third-party observers to downgrade the social value of victims. Finally, I will review potential precipitators of these dynamics, drawing from research on Dark Triad traits to understand the longer term conditions under which dehumanizing processes may contribute to high levels of dependence under conditions of low levels of satisfaction. Applying a dehumanization perspective to abusive behavior within close relationships opens new lines of inquiry and provides an alternative framework for understanding how people may become entrapped and vulnerable in relationships where maltreatment persists.

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Shumar, Wesley. "Wither the welfare state: The new global adventures of higher education." Learning and Teaching 7, no. 1 (March 1, 2014): 92–104. http://dx.doi.org/10.3167/latiss.2014.070107.

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This summary article situates the articles in this collection within the historical unfolding of the commodification and neoliberalisation of higher education. From the 1970s to the present, the article suggests that commodification and neoliberalisation are two social forces that in many nations are difficult to disentangle. It is important to see these forces as analytically distinct as they set up contradictions whilst transforming higher education in many nations in the world. While commodification begins the process of turning university programmes and degrees into commodities that a consuming public buys, neoliberalism puts pressure on universities to document that people are getting value for the money they spend. Neoliberalism also questions how we measure the quality of a product. Together these forces create an increasingly contradictory space where faculty work becomes very conflicted. The article then goes on to situate each of the articles in this contradictory university space. Finally the article discusses some ways faculty can move beyond resistance and collusion and find ways to reclaim higher education.

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Koldman, Severina D. "ЭТИЧЕСКИЕ ПРЕПЯТСТВИЯ ПРИМЕНЕНИЯ КУКЛОТЕРАПИИ ПРИ ДЕМЕНЦИИ И БОЛЕЗНИ АЛЬЦГЕЙМЕРА." Вестник антропологии (Herald of Anthropology) 51, no. 3 (September 20, 2020): 108–19. http://dx.doi.org/10.33876/2311-0546/2020-51-3/108-119.

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The article raises the question of the effectiveness and ethics of the method of doll therapy for older people suffering from a decrease in cognitive functions. The results of studies by sociologists and medical anthropologists, evidence of caring staff and relatives of people suffering from dementia and Alzheimer’s disease confirm that dolls make medication easier, improve mood and facilitate everyday interaction. The subject of discussion is the question of the ethics of the doll therapy in view of possible humiliation and dehumanization of older people. This study reveals the perception of doll therapy as a method of non-pharmacological treatment in caring for the elderly.

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Sayer, Andrew. "(De)commodification, Consumer Culture, and Moral Economy." Environment and Planning D: Society and Space 21, no. 3 (June 2003): 341–57. http://dx.doi.org/10.1068/d353.

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In this paper I attempt to develop understanding of commodification and consumption by relating ideas from the moral philosophy of Adam Smith and Alasdair MacIntyre to recent research on consumer culture by Pierre Bourdieu and Daniel Miller. I focus on how commodification affects how people value things, practices, themselves, and others. It is argued that, although traditional critiques of consumer culture have often been both elitist and weakly supported empirically, some of their normative distinctions can be used to illuminate more positive aspects of consumption. In particular, the distinction between internal and external goods enables us to appreciate that much consumption is not primarily a form of status seeking but a means to the development of skills, achievements, commitments, and relationships which have value regardless of whether they bring participants external rewards. Although Bourdieu's analysis of inequalities and the struggles of the social field misses this distinction, use of it helps to illuminate how the struggles are for internal goods as well as for status and power. Finally, by reference to recent work by Miller on altruistic shopping, I question the common related criticism of consumer culture as individualistic, and conclude.

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Hidayatullah, Panakajaya. "Madurese Soap Opera: An Industry and Madurese Culture Migration of Situbondo People." Harmonia: Journal of Arts Research and Education 19, no. 1 (June 24, 2019): 84–97. http://dx.doi.org/10.15294/harmonia.v19i1.14951.

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The purpose of this study is to describe a variety of research problems, including the industrialization of Madurese soap opera and the Madurese cultural migration of the Situbondo community. The results showed that Madurese soap opera is a product of cultural industrialization that is produced based on the logic of mass cultures. Such as standardization, commodification, and massification. Standardization is seen from the use of local artists, Madurese dangdut music, as well as local narratives built through local phenomena in Situbondo. Cultural commodification can be seen from the changing motive of drama arts (Al Badar) to VCD films (Madurese soap opera). As a commodity, Madurese soap opera has an economic motivation that is demonstrated in terms of massification; it is produced in 10,000 pieces and distributed to the local market within East Java. Madurese soap opera is a phenomenon of the disruption of global industrial technology captured by local communities, acting as a comparison to the national soap opera industry. The contestation can be seen through both abilities in using global technology, namely television. Local television has a big role in promoting local content such as Madurese soap opera. Madurese soap opera on local television eventually became a medium that could bring people closer to their Madurese cultural identity.

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Ekimov, Evgeniy P. "Foreign photographers in Siberia: photography as a mean of dehumanization." Neophilology, no. 20 (2019): 566–73. http://dx.doi.org/10.20310/2587-6953-2019-5-20-566-573.

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This cultural research is the analysis of the foreign photographers’ activities in Siberia from the second half of the 19th century to the present time. We consider the issue of dehumanization of Russian society and culture by means of foreign photography. On the basis of real photographs published on the Internet, the author compiled a list of all Western photographers who visited Siberia and proved their destructive and countercultural, political, and non-artistic goals aimed at weakening the Russian state and Russian people dehumanization; we confirmed it by the final relevant foreign publications. Some research materials are documents of the State Archive of the Republic of Buryatia and are the first time in scientific discourse. Until now, researchers consid-ered the activities of foreign photographers in Eastern Siberia mainly in the specialty of history, exclusively as a source base positively. The novelty of this cultural research lies in the fact that foreign photography of Eastern Siberia is considered from the perspective of the tasks set for for-eign photographers by their foreign customers, as well as from aesthetic and artistic positions. Thus, we prove the negative nature of the foreign photographers’ activities in Eastern Siberia.

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Meifilina, Andiwi, Darsono Wisadirana, Anif Fatma Chawa, and Siti Kholifah. "Implications of cultural commodification of sinden on authenticity of local culture: a case study in Jimbe Village, Blitar District, East Java, Indonesia." Technium Social Sciences Journal 12 (September 22, 2020): 290–301. http://dx.doi.org/10.47577/tssj.v12i1.1683.

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This article is a critical review of the impact of tourism that causes the commodification of local culture. Through a study in the Sinden Village in Jimbe Village, as the pioneer of the development of the Sinden art in Blitar District that has been established as pioneering village by the Tourism, Culture, Youth and Sport Services (DISPARBUDPORA) of Blitar Regency, this article attempts to discuss the cultural commodification of Sinden art as one of the Intangible Cultural Heritage. This article uses a qualitative method with a case study approach. Therefore, the data in this article was obtained by the researcher by using the interview techniques and direct observation. The findings show that the commodification of the Sinden culture does not completely change the authenticity of the Sinden culture. It is because the people of Jimbe village only commodify the supporting facilities of the Sinden culture, such as songs, the use of musical instruments, and wardrobes. Whereas, the authenticity of the Sinden culture itself is not determined by those, but rather from the delivery of messages and special singing techniques.

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Owusu-Bempah, Akwasi. "Race and policing in historical context: Dehumanization and the policing of Black people in the 21st century." Theoretical Criminology 21, no. 1 (November 16, 2016): 23–34. http://dx.doi.org/10.1177/1362480616677493.

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Too little consideration has been given to conceptualizing race within mainstream criminological scholarship. One consequence of this oversight is the existence of a stale debate over the causes of racial disparities in crime and criminal justice outcomes. This article draws upon intersectionality to present an historical analysis of the policing of African Americans. The article argues that the concept of dehumanization helps explain the structural inequalities that produce crime within African American communities and the presence of racism within law enforcement agencies. The discipline may advance research in this area by adopting a constructionist racialization framework.

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Jasovic, Boris. "Dehumanization and self-alienation between culture of consumerism and global risks of postmodern age." Sociologija 47, no. 2 (2005): 117–42. http://dx.doi.org/10.2298/soc0502117j.

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In this article possible courses of revitalization and application of concept of alienation in contemporary postmodern age would be represented. Accent would bet on two basic aspects of this phenomenon: dehumanization as alienation of human from human and self-alienation as alienation of human from it?s authentic self. We will try to perceive mentioned aspects of alienation from perspective of global paradigmatic changes which have overtaken, above all, western capitalistic societies from the middle of 70?s of XX century. We will also try to treat alienation, which presents result of negative influence of society on individual, as cultural determinant which reflects itself trough positions of modern individual within various social models: culture of consumerism and global risks; satisfaction and tremble; insecure working positions and way of constructing identity? We will point to fact that dehumanization, as result of effect of logic of capital leads to violation of humanistic relations among people, as well as self-alienation, as result of fragmentation of individual?s identity leads to depolitization of humans, which influences on violation of fundamental principles of democracy.

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M. Al-Shraah, Sameer. "Raising Introspective Awareness in Resisting Colonizing Ideologies: Coetzee's Waiting for the Barbarians." Advances in Language and Literary Studies 8, no. 5 (November 2, 2017): 103. http://dx.doi.org/10.7575/aiac.alls.v.8n.5p.103.

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Deconstructing colonization and the colonizing discourse is a long and continuing process. Many intellectuals participated, and still participate, in this noble mission. However, "Waiting for the Barbarians" is a literary work that resists the colonial ideology through raising the colonizer's, and consequently the reader's, awareness of the pervasive ideology of dehumanization; it is this ideology that makes possible the severe torture of the prisoners without the torturers' feeling or awareness of their criminal deeds. This ideology of dehumanization and the struggle against its domination is manifested by the character of the protagonist who, as a representative of the colonizer, experiences a gradual process of confusion, introspection, and remorse that enables the reader to experience closely, rather than merely witness from a distance, an exemplary process of self-questioning. This theme of self-questioning is one of the main themes of Coetzee's Waiting for the Barbarians. The novel creates in us an ability to question the different ideologies that enslaved us unconsciously, especially at our modern time when It seems that we became so obsessed with materialism and our existential needs that risking one's physical safety or financial security to stand up for one's principles will never be an issue for most people, especially those living in what was known as colonizing countries or, in modern terminology, the developed or first world. Thus, the aim of this paper is to investigate how the novel creates in its reader a revival of a moral and ultimately political sensibility that is usually inhibited by the ideology of dehumanization.

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Thomas, Lynnell L. "“People Want to See What Happened”." Television & New Media 13, no. 3 (January 31, 2012): 213–24. http://dx.doi.org/10.1177/1527476411433889.

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Occupying the space between cultural reproduction and theatrical production, the HBO series Treme offers an important vantage point from which to analyze the intersection of race, class, culture, and media representation animating New Orleans’s post-Katrina tourist identity. Treme illustrates the tension between the welcome recognition and celebration of New Orleans black expressive culture and its spectacularization and commodification. The resuscitation of tourist tropes and an emphasis on jazz and heritage music in the series often render the city’s history of racial conflict and injustice invisible or subordinate to new narratives of cross-racial unity among Katrina survivors and paternalistic actions by white characters uniquely positioned to express the community’s outrage. Treme takes up where the disaster tour leaves off, giving viewers - televisual tourists - access to purportedly authentic places, people, events, and experiences that exist beyond the tourist landscape and that suggest a racial remapping of the city.

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Loftsdóttir, Kristín. "„Ég elti auðinn til Evrópu“." Ritið 18, no. 2 (September 4, 2018): 159–84. http://dx.doi.org/10.33112/ritid.18.2.8.

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People migrating to Europe in search for a new life have become increasingly visible in various ways for the last few years. The article stresses some of the weaknesses in discussions on migration to Europe, where it is often assumed that migration from the outside world has only recently been affecting Europe. The article emphasizes how classifications of people into categories such as „refugee“ and „immigrant“ and the naturalization of these categories, can lead to dehumanization and stark simplifications. The article approaches this through stories of three men in Brussels, Belgium who have fled difficult circumstances in their home country Niger. It also explores these issues from some Icelandic discussions.

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Matthews David, Alison. "Body Doubles: The Origins of the Fashion Mannequin." Fashion Studies 1, no. 1 (2018): 1–46. http://dx.doi.org/10.38055/fs010107.

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This article traces the origins of the mannequin and challenges the gender assumptions it has been cloaked in. In nineteenth-century Paris, the fashion mannequin became a key technology in the construction of normative bodies, a principal “actor” in shaping current clothing cultures, and literally embodied debates over creativity and commodification. It locates the origins of the mannequin and the advent of live male fashion models in the bespoke tailoring practices of the 1820s, several decades before the female fashion model appeared on the scene. It ties the mannequin to larger shifts in the mass-production, standardization, and literal dehumanization of clothing production and consumption. As male tailors were put out of business by the proliferation of mass-produced clothing in standardized sizes, innovators like Alexis Lavigne and his daughter Alice Guerre-Lavigne made, marketed, and mass-produced feminized mannequins and taught tailoring techniques to and for a new generation of women. Starting in the 1870s and 80s, seamstresses used these new workshop tools to construct and drape innovative garments. Despite the vilification of the mannequin as a cipher for the superficiality and lack of individuality of fashionable displays in the modern urban landscape, early twentieth-century couturières like Callot Soeurs and Madeleine Vionnet ultimately used mannequins to produce genuinely creative clothing that freed the elite female body and allowed it new forms of mobility.

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Farlina, Nina, and Shabrina Farahiyah Febriyanti. "The Ideology of Consumerism in Five Star Billionaire." Insaniyat: Journal of Islam and Humanities 4, no. 1 (November 30, 2019): 61–73. http://dx.doi.org/10.15408/insaniyat.v4i1.13283.

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The last decades, people can calculate other people’s worth only through what they are wearing or their appearances. It makes the phenomenon of commodification and consumerism emerges in the society. This phenomenon might not harm the bourgeoisie, but it is harming the work class. This article discusses how consumerism harm the workers, meanwhile they are not realizing this. This phenomenon is clearly depicted by two main characters namely Phoebe and Gary in Five Star Billionaire, a novel by Tash Aw created in 2013. The portrayal of commodification can be seen through the action of characters in seeing the object or the persons base on exchange and sign-exchange value. This research used qualitative method with Marxist theory about consumerism. The results show that Phoebe and Gary are treated as commodity that have exchange value. Next, Phoebe is used her fake-branded stuff to give other people impression. Last, Phoebe is using Walter Chao to make she lives in luxury. How Phoebe is commodifying her stuffs leads her to follow the ideology of consumerism.

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Simon, Jeremy C., and Jennifer N. Gutsell. "Recognizing humanity: dehumanization predicts neural mirroring and empathic accuracy in face-to-face interactions." Social Cognitive and Affective Neuroscience 16, no. 5 (January 30, 2021): 463–73. http://dx.doi.org/10.1093/scan/nsab014.

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Abstract Dehumanization is the failure to recognize the cognitive and emotional complexities of the people around us. While its presence has been well documented in horrific acts of violence, it is also theorized to play a role in everyday life. We measured its presence and effects in face-to-face dyadic interactions between strangers and found that not only was there variance in the extent to which they perceived one another as human, but this variance predicted neural processing and behavior. Specifically, participants showed stronger neural mirroring, indexed by electroencephalography (EEG) mu-suppression, in response to partners they evaluated as more human, suggesting their brains neurally simulated those targets’ actions more. Participants were also marginally more empathically accurate about the emotions of partners deemed more human and performed better with them on a cooperative task. These results suggest that there are indeed differences in our recognition of the humanity of people we meet—demonstrated for the first time in a real, face-to-face interaction—and that this mundane variation affects our ability to neurally simulate, cooperate and empathize.

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Rahim, Abdul, and Halimatuzzahro. "Commodification Practices in the Begawe Sasak’s Lombok Tradition." KARSA: Journal of Social and Islamic Culture 29, no. 1 (June 21, 2021): 179–98. http://dx.doi.org/10.19105/karsa.v29i1.4455.

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The begawe tradition, which has become the popular culture of Sasaknese, has begun shifted by the consumption of mass cultures, such as catering services, the use of tools or begawe needs, starting to be replaced by industrial products for rent or sale. The forms of commodification in the begawe tradition, especially in begibung (eating together) and betulung (helping each other), two things that become the ‘aura’ of begawe. This difference can be seen from the shifting values, from the principle of kinship to individualism; of various equipment that is transformed and then commercialized. The new ethnography in this case study becomes the basis for examining the commodification practice in the begawe tradition, which switches to catering services and traditional equipment and replaces by modern equipment. The author, who is part of the Sasak community, also takes a participatory approach in begawe events held by the community. This shows that the alienation of popular culture in society cannot be contained by massive mass culture, so that people, which were initially established with high social values, began to form individualist societies that competed to show their social status. The consumption of signs/symbols has formed a society trapped in a pseudo-need that is unwittingly oppressive. Awareness to be critical and filter the mass culture needs a sphere for negotiation to return the spirit of the social community based on kinship interaction.

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Kuttab, Daoud. "The media and Iraq: a blood bath for and gross dehumanization of Iraqis." International Review of the Red Cross 89, no. 868 (December 2007): 879–91. http://dx.doi.org/10.1017/s1816383108000106.

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AbstractThe war in Iraq has been accompanied by the highest ever number of casualties among members of the Iraqi and foreign press. While the end of the Saddam Hussein regime has reopened the way for vibrant media activity, the absence of security for members of the media has had a high human cost. The US-led war on Iraq, which was aimed at liberating its people from authoritarian rule, has not seen any serious attempt by the Western or even Arab media to focus on the human side of Iraq. Iraqi civilian death tolls are treated as nothing more than statistics.

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Wang, Shensheng, Yuk F. Cheong, Daniel D. Dilks, and Philippe Rochat. "The Uncanny Valley Phenomenon and the Temporal Dynamics of Face Animacy Perception." Perception 49, no. 10 (September 9, 2020): 1069–89. http://dx.doi.org/10.1177/0301006620952611.

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Human replicas highly resembling people tend to elicit eerie sensations—a phenomenon known as the uncanny valley. To test whether this effect is attributable to people’s ascription of mind to (i.e., mind perception hypothesis) or subtraction of mind from androids (i.e., dehumanization hypothesis), in Study 1, we examined the effect of face exposure time on the perceived animacy of human, android, and mechanical-looking robot faces. In Study 2, in addition to exposure time, we also manipulated the spatial frequency of faces, by preserving either their fine (high spatial frequency) or coarse (low spatial frequency) information, to examine its effect on faces’ perceived animacy and uncanniness. We found that perceived animacy decreased as a function of exposure time only in android but not in human or mechanical-looking robot faces (Study 1). In addition, the manipulation of spatial frequency eliminated the decrease in android faces’ perceived animacy and reduced their perceived uncanniness (Study 2). These findings link perceived uncanniness in androids to the temporal dynamics of face animacy perception. We discuss these findings in relation to the dehumanization hypothesis and alternative hypotheses of the uncanny valley phenomenon.

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Fox, D. "Paying for particulars in people-to-be: commercialisation, commodification and commensurability in human reproduction." Journal of Medical Ethics 34, no. 3 (March 1, 2008): 162–66. http://dx.doi.org/10.1136/jme.2006.020206.

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Bernard, Philippe, and Robin Wollast. "Why Is Sexualization Dehumanizing? The Effects of Posture Suggestiveness and Revealing Clothing on Dehumanization." SAGE Open 9, no. 1 (January 2019): 215824401982823. http://dx.doi.org/10.1177/2158244019828230.

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Research has shown that sexualized people are perceived as possessing fewer traits of a human being. Most scholars have argued that these effects are driven by revealing clothing, with targets wearing swimsuits or lingerie being perceived as possessing less mind and less humanness in comparison with nonsexualized targets. However, revealing clothing in these studies was often confounded with other sexualizing factors, such as posture suggestiveness, and, so, the aspects which lead people to perceive women in object-like ways remain unclear. This article begins to fill this gap by examining the role of two key sexualizing factors, namely revealing clothing and posture suggestiveness, on objectification-related traits. After exposure to a picture of a woman, 223 participants were asked to indicate the extent to which this woman possessed warmth, competence, and morality. For competence and warmth, we found an interaction between revealing clothing and posture suggestiveness: Posture suggestiveness caused less attribution of warmth and competence to women wearing revealing clothing, but not for women wearing less revealing clothing. For morality, we found that women in suggestive (vs. nonsuggestive) postures were perceived as possessing less morality, regardless of the type of clothing. The implications of these findings for the field are discussed.

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Halim, Syaiful, and Nuria Astagini. "Contra Commodification of Audiences in Reporting 212 Brotherhood Reunion in Jakarta." Idealogy Journal 6, no. 2 (September 1, 2021): 104–14. http://dx.doi.org/10.24191/idealogy.v6i2.303.

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On December 2, 2018 there was an event involving a mass of around five million people in the name of 212 Alumni Brotherhood Reunion. We observed broadcasts conducted by a number of televisions on December 2, 2018 as research instruments. The results showed that some television stations broadcast the reunion event live, while a number of television stations did not do live broadcast of the reunion event. According to the television journalistic perspective, the non-involvement of some television stations in 212 Alumni Brotherhood Reunion in Jakarta on December 2, 2018; the same as post-terror contra by television media. On this situation, the television stations managers neglecting their important role in disseminating information to the whole world; become an intermediary to set the agenda and tell important things for people, also then becomes a channel of interaction for all communication activities. In the end, television media managers became unnecessary to design and produce messages as desired by the public. Meanwhile, according to the commodification perspective, as its nature as a profit search engine, television media is obliged to treat messages as commodities that can please the public, invite advertisers, and extend media business. Profit is the "ideology" behind the production and distribution of media messages. In this context, the audience is treated as a commodity that must be offered to advertisers, by placing it in the segmentation, target, and positioning of a marketing activity, as well as market assets that can absorb advertised products.

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Kumalasari, Intan, Darliana Sormin, and Muhammad Irsan Barus. "Celebrity ‘Ulama’: Contiguity Religion and Popular Culture." Britain International of Humanities and Social Sciences (BIoHS) Journal 1, no. 2 (October 3, 2019): 124–31. http://dx.doi.org/10.33258/biohs.v1i2.43.

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Post-1998 is the spread of spiritualism discourse. The emergence of celebrity ‘ulama’ in Islamic expression of contemporary Indonesian treasury is one example of how popular culture with a set of ideologies taking advantage of the rise of Islam. Television became an agent of a culture to the people with his ability as a link between one culture with another culture. Televisions have unpacked the real with the imaginary. With television all things can be esthetizatied, the sacred and the profane into somersaults. Television media such strength finally gave birth to a new religious authority, called celebrities ‘ulama’. Factors caused by the emergence of celebrity ‘’ulama’ are sociological, which characterized by many people who prefer to watch the celebrity ‘ulama’ than watching Conventional Ulama. Then supported by sophisticated Tecnology Science, the stage, and commodification. This shows that Islam has been negotiating with the market and subsequently published widely in the public sphere as a form of freedom of expression in the new order in which the strength of the potential of Islam to be appreciated by the government. This can be described as a form of commodification of religion in the sense of religious values commercialized for profit.

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Kumalasari, Intan, Darliana Sormin, and Muhammad Irsan Barus. "Celebrity ‘Ulama’: Contiguity Religion and Popular Culture." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 3 (September 3, 2019): 516–23. http://dx.doi.org/10.33258/birci.v2i3.465.

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Post-1998 is the spread of spiritualism discourse. The emergence of celebrity ‘ulama’ in Islamic expression of contemporary Indonesian treasury is one example of how popular culture with a set of ideologies taking advantage of the rise of Islam. Television became an agent of a culture to the people with his ability as a link between one culture with another culture. Televisions have unpacked the real with the imaginary. With television all things can be esthetizatied, the sacred and the profane into somersaults. Television media such strength finally gave birth to a new religious authority, called celebrities ‘ulama’. Factors caused by the emergence of celebrity ‘’ulama’ are sociological, which characterized by many people who prefer to watch the celebrity ‘ulama’ than watching Conventional Ulama. Then supported by sophisticated Tecnology Science, the stage, and commodification. This shows that Islam has been negotiating with the market and subsequently published widely in the public sphere as a form of freedom of expression in the new order in which the strength of the potential of Islam to be appreciated by the government. This can be described as a form of commodification of religion in the sense of religious values commercialized for profit.

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Journal articles on the topic 'Dehumanization, commodification of people'

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