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Journal articles on the topic 'Mary Douglas'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 January 2023

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1

Orr, N. B. R. F. S. "Mary Douglas Buchanan." BMJ 350, may20 4 (May 20, 2015): h2668. http://dx.doi.org/10.1136/bmj.h2668.

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2

Zaloom, Caitlin. "Mary Douglas, Purity and Danger (1966)." Public Culture 32, no. 2 (May 1, 2020): 415–22. http://dx.doi.org/10.1215/08992363-8090159.

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Mary Douglas’s masterpiece Purity and Danger holds a troubled place in the social sciences and humanities. Both classic and cast out, the book’s analysis cannot be ignored. In fact, Douglas’s thesis, “Dirt is matter out of place,” can help explain the fate of the very book that made it famous. Purity and Danger presents a probing cultural analysis. Douglas argued that social systems should be understood by what they expel but also that the true power of dirt lies in the acts of cleansing. Cultural upheaval, decolonization, and war together appeared to render Douglas’s interest in social stability naive, however, and Purity and Danger languished following its publication in 1966. Today’s politics of purity, from white nationalism to rule by imprisonment, makes Purity and Danger more necessary than ever. The tension between the search for human universals and the social and historical particularism at its heart continues to haunt social inquiry today.

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3

de Heusch, Luc. "Mary Douglas (1921-2007)." L'Homme, no. 184 (November 1, 2007): 215–20. http://dx.doi.org/10.4000/lhomme.14072.

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4

Lemardelé, Christophe. "Mary Douglas et la Bible." L'Homme, no. 212 (October 27, 2014): 139–58. http://dx.doi.org/10.4000/lhomme.23763.

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5

Bloch, Maurice. "Mary Douglas et les cacahuètes." Terrain, no. 65 (September 15, 2015): 206–11. http://dx.doi.org/10.4000/terrain.15873.

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6

Teixido, Sandrine. "Mary Douglas : anthropologie de l'impur." Sciences Humaines N°156, no. 1 (January 1, 2005): 27. http://dx.doi.org/10.3917/sh.156.0027.

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7

Schelotto, Magdalena. "Douglas A. Boyd, Mary A." Questions de communication, no. 31 (September 1, 2017): 545–47. http://dx.doi.org/10.4000/questionsdecommunication.11357.

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8

RICHARDS, PAUL. "Mary Tew Douglas (1921-2007)." American Anthropologist 110, no. 3 (September 2008): 404–7. http://dx.doi.org/10.1111/j.1548-1433.2008.00065_3.x.

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9

Bailey, F. G. ": How Institutions Think . Mary Douglas." American Anthropologist 89, no. 3 (September 1987): 759–60. http://dx.doi.org/10.1525/aa.1987.89.3.02a00600.

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10

Pilbeam, David. "Mary Douglas Leakey (1913-1996)." American Anthropologist 100, no. 4 (December 1998): 988–90. http://dx.doi.org/10.1525/aa.1998.100.4.988.

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11

Segal, Robert. "How Institutions Think. Mary Douglas." Journal of Religion 68, no. 2 (April 1988): 350–51. http://dx.doi.org/10.1086/487858.

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12

Pinch, Trevor. "How Institutions Think. Mary Douglas." Isis 79, no. 2 (June 1988): 314–15. http://dx.doi.org/10.1086/354734.

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13

Steiner, Philippe. "Mary Douglas, Comment pensent les institutions." Sociologie du travail 45, no. 2 (April 1, 2003): 290–92. http://dx.doi.org/10.4000/sdt.31633.

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14

Shanklin, Eugenia. ": In the Active Voice . Mary Douglas." American Anthropologist 87, no. 1 (March 1985): 165–66. http://dx.doi.org/10.1525/aa.1985.87.1.02a00380.

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15

Restivo, Sal, and Rachel Dowty. "Obituary: Bernard Barber and Mary Douglas." Social Studies of Science 38, no. 4 (August 2008): 635–40. http://dx.doi.org/10.1177/0306312708095712.

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16

Linsley, Philip M., and Philip J. Shrives. "Mary Douglas, risk and accounting failures." Critical Perspectives on Accounting 20, no. 4 (May 2009): 492–508. http://dx.doi.org/10.1016/j.cpa.2008.05.004.

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17

Verweij, Marco. "Developing the Cultural Analysis of Mary Douglas." Government and Opposition 32, no. 3 (July 1997): 421–30. http://dx.doi.org/10.1111/j.1477-7053.1997.tb00778.x.

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18

Ziv, Tali. "Revisiting the Later Work of Mary Douglas." Transforming Anthropology 26, no. 1 (March 25, 2018): 83–85. http://dx.doi.org/10.1111/traa.12104.

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19

Mamadouh, Virginie. "Mary Douglas: understanding social thought and conflict." European Societies 20, no. 4 (March 23, 2018): 690–92. http://dx.doi.org/10.1080/14616696.2018.1454972.

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20

Colebatch, H. K. "Book Reviews : HOW INSTITUTIONS THINK. Mary Douglas." Australian and New Zealand Journal of Sociology 24, no. 3 (December 1988): 513–15. http://dx.doi.org/10.1177/144078338802400328.

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21

Cicourel, Aaron V. "In memoriam of Mary Douglas (1921–2007)." Mind & Society 9, no. 1 (May 14, 2010): 1–4. http://dx.doi.org/10.1007/s11299-010-0072-3.

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22

Tobias, Phillip V. "In memoriam: Mary Douglas Leakey (1913-1996)." American Journal of Physical Anthropology 103, no. 1 (May 1997): 1–5. http://dx.doi.org/10.1002/(sici)1096-8644(199705)103:1<1::aid-ajpa1>3.0.co;2-#.

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23

Kryvda, Natalia, and Svetlana Storozhuk. "Socio-cultural definition of intercultural dialogue in the concept of Mary Douglas." Idei, no. 1(19)-2(20 (November 4, 2022): 40–50. http://dx.doi.org/10.34017/1313-9703-2022-1(19)-2(20)-40-50.

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The research is aimed at uncovering the distinctiveness of the culture types (or communities) identified by Mary Douglas, and at determining the extent of inner willingness for intercultural communication of the representatives of those culture types. The authors are motivated by the inadequacy of the prevailing in modern intellectual discourse division of societies into "open" and “closed" ones. In particular, they emphasize that the global tendency of societies towards openness should have led to an emergence of Kant's citizen of the world, but instead it led to an increase of cultural intolerance and an exacerbation of intercultural conflicts. In view of this, the typology of societies conceptualized in Karl Popper's works needs significant reexamination, expansion, and clarification; the intellectual work of Mary Douglas accomplishes this goal in its own way. Mary Douglas's scientific work, in particular her concept of “grid/group" can become a theoretical foundation for the study of problems and contradictions of intercultural communication. The "cultural map”, proposed by the researcher, makes it possible to determine the level of openness of the representatives of a certain cultural environment to intercultural communication, and to predict its effectiveness and its consequences. In addition, the concept of “grid/group”, developed by the researcher, can become a useful theoretical basis for the study of "cultural intelligence”. Evaluation of social structuring and categorization from the standpoint of Durkheim's approach enabled Mary Douglas to demonstrate the particulars of formation and maintenance of cultural boundaries by means of ritual and to form an original "cultural map", identifying four extreme types of social communities with a clear internal structure. The latter organizes the social and cultural experience of each member of the community, determining the characteristics of his or her behavior, including the willingness for intercultural interaction. In the works of Mary Douglas, it manifests itself not only and not so much as an individual’s personal mood, but as a specific and predetermined social program of interaction with representatives of other cultural environments, that is, a kind of mental directive. It determines the characteristics of individual behavior of each person; meaning, it becomes a schematic marker of a person's cultural affiliation, thus facilitating the understanding of cultural differences and motivation of a person in a group.

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24

Fardon, Richard. "The Faithful Disciple: On Mary Douglas and Durkheim." Anthropology Today 3, no. 5 (October 1987): 4. http://dx.doi.org/10.2307/3032886.

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25

Laviolette, Patrick, and Jonathan Benthall. "MARY DOUGLAS AND RAYMOND FIRTH AT 100/120." Anthropology Today 37, no. 3 (June 2021): 25–26. http://dx.doi.org/10.1111/1467-8322.12657.

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26

Iranzo, Juan Manuel. "Mary Douglas, El Levítico como literatura. Gedisa, 1999." Empiria. Revista de metodología de ciencias sociales, no. 13 (October 1, 2007): 200. http://dx.doi.org/10.5944/empiria.13.2007.1168.

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27

6 , Perri. "Elementary Forms and their Dynamics: Revisiting Mary Douglas." Anthropological Forum 24, no. 3 (July 3, 2014): 287–307. http://dx.doi.org/10.1080/00664677.2014.933090.

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28

Shapin, Steven. "Citation for Mary Douglas, 1994 Bernal Prize Recipient." Science, Technology, & Human Values 20, no. 2 (April 1995): 259–61. http://dx.doi.org/10.1177/016224399502000206.

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29

Girard, Tobias. "Comment pense Mary Douglas ? Risque, culture et pouvoir." Ethnologie française 43, no. 1 (2013): 137. http://dx.doi.org/10.3917/ethn.131.0137.

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30

Fardon, Richard. "IMMORTALITY YET? Or, the permanence of Mary Douglas." Anthropology Today 34, no. 4 (August 2018): 23–26. http://dx.doi.org/10.1111/1467-8322.12450.

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31

Lemos, T. M. "The Universal and the Particular: Mary Douglas and the Politics of Impurity* * Mary Douglas, In the Wilderness. (1993; rev. ed., London: Oxford, 2001);Mary Douglas, Leviticus as Literature. (Oxford: Oxford University, 1999);Mary Douglas, Jacob’s Tears: The Priestly Work of Reconciliation. (Oxford: Oxford University, 2004)." Journal of Religion 89, no. 2 (April 2009): 236–51. http://dx.doi.org/10.1086/596070.

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32

Verweij, Marco, Petya Alexandrova, Henrik Jacobsen, Pauline Béziat, Diana Branduse, Yonca Dege, Jakob Hensing, et al. "Four Galore? The Overlap between Mary Douglas’s Grid-Group Typology and Other Highly Cited Social Science Classifications." Sociological Theory 38, no. 3 (September 2020): 263–94. http://dx.doi.org/10.1177/0735275120946085.

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Recently, neuroscientists have argued that elementary ways of organizing, perceiving, and justifying social relations lurk behind the diversity of social life. In developing grid-group typology, anthropologist Mary Douglas proposed such universal forms. If these are universal, then we could expect other widely cited classifications to overlap with grid-group typology. We tested this expectation by examining to which extent the elements of Douglas’s typology overlap with those of 39 highly influential classifications proposed since 1970. We established overlap by calculating the interrater agreement among 11 coders. Fair to good interrater agreement, despite a complex coding exercise and minimal training, suggests that such overlap exists. Nevertheless, limits to our research design call for further studies. These findings should contribute to a rekindling of the question whether universal forms of organizing and perceiving social relations exist and to a further consideration of whether Douglas has managed to uncover these.

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33

Harris, Edward L. "Toward a Grid and Group Interpretation of School Culture." Journal of School Leadership 5, no. 6 (November 1995): 617–46. http://dx.doi.org/10.1177/105268469500500605.

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Mary Douglas's typology, using grid and group dimensions, provides a means to classify and compare social environments in terms of their differing cultural constraints on individual autonomy. This article uses the Douglas typology to examine the grid and group characteristics of four diverse schools to determine the framework's applicability to educational settings.

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34

Rantala, Janne Juhana. "Mary Douglas. Thinking in Circles. An Essay on Ring Composition." Suomen Antropologi: Journal of the Finnish Anthropological Society 33, no. 4 (January 1, 2008): 104–5. http://dx.doi.org/10.30676/jfas.v33i4.116470.

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35

Clegg, Stewart, Danielle Logue, Angela McCabe, Joeri M. Mol, Nelson Phillips, Dean Pierides, and Graham Sewell. "How Institutions Really Think: Mary Douglas and Meaningful Organizations." Academy of Management Proceedings 2016, no. 1 (January 2016): 12912. http://dx.doi.org/10.5465/ambpp.2016.12912symposium.

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36

Littlewood, Roland. "Degrees of Mastery in the Work of Mary Douglas." Anthropology Today 14, no. 6 (December 1998): 1. http://dx.doi.org/10.2307/2783230.

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37

Lemardelé, Christophe. "Mary Douglas, L’Anthropologue et la Bible. Lecture du Lévitique." Revue de l'histoire des religions, no. 1 (January 1, 2007): 111–14. http://dx.doi.org/10.4000/rhr.5239.

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38

Schaefer, James M. ": Constructive Drinking: Perspectives on Drink from Anthropology . Mary Douglas." American Anthropologist 90, no. 3 (September 1988): 762–63. http://dx.doi.org/10.1525/aa.1988.90.3.02a00950.

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39

Adams, Genevieve. ": Constructive Drinking: Perspectives on Drinking from Anthropology . Mary Douglas." Medical Anthropology Quarterly 3, no. 2 (June 1989): 208–10. http://dx.doi.org/10.1525/maq.1989.3.2.02a00130.

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40

Ames, Genevieve. ": Constructive Drinking: Perspectives on Drinking from Anthropology . Mary Douglas." Medical Anthropology Quarterly 3, no. 4 (December 1989): 423–25. http://dx.doi.org/10.1525/maq.1989.3.4.02a00150.

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41

James, Wendy. "Anthropology beyond the syllabus: a tribute to Mary Douglas." Journal of the Royal Anthropological Institute 22, no. 2 (April 27, 2016): 422–24. http://dx.doi.org/10.1111/1467-9655.12408.

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42

Beidelman, T. O. ": Risk and Blame: Essays in Cultural Theory . Mary Douglas." American Anthropologist 95, no. 4 (December 1993): 1065–66. http://dx.doi.org/10.1525/aa.1993.95.4.02a00740.

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43

MARSHALL, MAC. "Constructive Drinking: Perspectives on Drink from Anthropology. MARY DOUGLAS." American Ethnologist 16, no. 3 (August 1989): 603–4. http://dx.doi.org/10.1525/ae.1989.16.3.02a00470.

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44

Tambascia, Christiano Key. "Marginalidade relativa do africanismo de Mary Douglas:narrativas de uma análise do campo acadêmico britânico." Idéias 2, no. 2 (September 19, 2013): 157. http://dx.doi.org/10.20396/ideias.v2i2.8649321.

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A pesquisa etnográfica de Mary Douglas (1921-2007) no Congo Belga é pouco estudada no conjunto de sua obra, ainda que tenha sido crucial para sua formação intelectual. Meu objetivo é analisar os problemas enfrentados por Douglas em sua tentativa de inserção no campo britânico dos estudos africanistas, entre as décadas de 1940 e 1960, decorrentes principalmente de sua relação com outros antropólogos já estabelecidos, como Max Gluckman. Pretendo fornecer elementos que tracem hipóteses sobre a forma como as narrativas de marginalidade e os mecanismos de prestígio produziram efeitos na trajetória acadêmica da antropóloga.

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45

Lancaster, Guy. "Jacob's Tears: The Priestly Work of Reconciliation. By Mary Douglas." Heythrop Journal 50, no. 6 (November 2009): 1016. http://dx.doi.org/10.1111/j.1468-2265.2009.00523_13.x.

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46

Lipton, D. "Jacob's Tears: The Priestly Work of Reconciliation. By MARY DOUGLAS." Journal of Theological Studies 58, no. 1 (November 18, 2005): 150–53. http://dx.doi.org/10.1093/jts/fll019.

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47

Biddle, Mark E. "Book review: Mary Douglas, Jacob’s Tears: The Priestly Work of Reconciliation." Review & Expositor 111, no. 2 (May 2014): 201–2. http://dx.doi.org/10.1177/0034637314522770.

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48

Martin, Dominic. "Mary Douglas. Cultures and crises - understanding risk and resolutionby Fardon, Richard." Social Anthropology 22, no. 3 (August 2014): 373–74. http://dx.doi.org/10.1111/1469-8676.12084_9.

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49

Lederman, Rena. "“My Favorite Book!”: Voicing Mary Douglas for Twenty‐First‐Century Conversations." American Anthropologist 121, no. 3 (June 25, 2019): 733–37. http://dx.doi.org/10.1111/aman.13301.

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50

TREANOR, SISTER LUCIA. "Thinking in Circles: An Essay in Ring Composition by douglas, mary." Journal of Aesthetics and Art Criticism 67, no. 2 (May 1, 2009): 254–56. http://dx.doi.org/10.1111/j.1540-6245.2009.01354_7.x.

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