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1
Fry, Marie-Louise. "Rethinking social marketing: towards a sociality of consumption." Journal of Social Marketing 4, no. 3 (September 30, 2014): 210–22. http://dx.doi.org/10.1108/jsocm-02-2014-0011.
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Purpose – The purpose of this paper is to explore how members of an online alcohol reduction community learn, construct and engage in alcohol reduction consumption consistencies. Design/methodology/approach – Blog data from 15 individuals participating in the online community of Hello Sunday Morning were collected and analysed. Informants also participated in a series of in-depth interviews to gain a self-reflective perspective of alcohol reduction action, activities and interactions. Findings – The findings indicate learning of new alcohol reduction consumption consistencies occurs through three modes or learning infrastructures: engagement, imagination and alignment, enabling a collective sense of connection in the creation of new alcohol-related rituals and traditions, competency of practices and transmission of values and norms beyond the community. Research limitations/implications – The results underscore the need for social marketers to recognise learning of alcohol reduction behaviour is continually negotiated and dynamically engendered through socially reproduced conditions, responses and relationships. Originality/value – This study contributes to the transformational potential of social marketing situating behaviour change as a social interaction between actors within a dynamic market system.
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Okada, Kochi. "Social Changes in Kyrghyz Mortuary Practice." Inner Asia 1, no. 2 (1999): 245–65. http://dx.doi.org/10.1163/146481799793648013.
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AbstractThis article views changes in the rituals of death in the context of Kyghyzstan’s dramatic sociopolitical transformation from a clan-based society, through socialist modernisation, to the ill-defined post-Socialist present. Challenging Soviet ethnographic representations of mortuary ritual as ‘tradtional’ and timeless, the paper relates changes in ritual to changes in state ideology, ethnic identity and kinship practices. Particular attention is paid to gender concepts in the context of an examination of women’s graves. It is argued that women were associated with ‘the space of death’, but subsequent Soviet citizenship and educational policies changed both gender ideas and those associated with children.
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Ibrahim, Yasmin. "Food Porn and the Invitation to Gaze." International Journal of E-Politics 6, no. 3 (July 2015): 1–12. http://dx.doi.org/10.4018/ijep.2015070101.
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In the digital world, notions of intimacy, communion and sharing are increasingly enacted through new media technologies and social practices which emerge around them. These technologies with the ability to upload, download and disseminate content to select audiences or to a wider public provide opportunities for the creation of new forms of rituals which authenticate and diarise everyday experiences. Consumption cultures in many ways celebrate the notion of the exhibit and the spectacle inviting gaze through everyday objects and rituals. Food as a vital part of culture, identity, belonging, and meaning making celebrates both the everyday and the invitation to renew connections through food as a universal subject of appeal. Food imagery as a form of transacted materiality online offers familiarity, comfort, co-presence but above all a common elemental literacy where food transcends cultural barriers, offering a universal pull towards a commodity which is ephemeral yet preserved through the click economy. Food is symbolic of human solidarity, sociality and sharing and equally of difference creating a spectacle and platform for conversations, conventions, connections, and vicarious consumption. Food images symbolise connection at a distance through everyday material culture and practices.
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Frøystad, Kathinka. "Divine Intersections: Hindu Ritual and the Incorporation of Religious Others." Cosmopolitan Civil Societies: An Interdisciplinary Journal 4, no. 2 (August 27, 2012): 1–21. http://dx.doi.org/10.5130/ccs.v4i2.2589.
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This article throws the study of multireligious sociality in Western contexts into sharp relief by examining the case of India. Much of the current scholarship of cosmopolitanism and multiculturalism tends to assume that religious beliefs, practices and spaces make the respective religious communities close entirely in upon themselves. While this assumption may hold true for most of the Western settings we study, it does not necessarily give an accurate description of the conditions for multireligious sociality in other parts of the world. In India, for instance, religious boundaries still display signs of malleability despite the religious politicization and occasional interreligious violence of the past decades. Drawing on recent anthropological research, this article shows that people of different religious denominations still visit Sufi shrines, that Hindus still incorporate ritual elements and divine beings from the religious traditions of their Others and that they exercise a wide personal choice in terms of spiritual activities, thus enabling spiritual paths that cross in and out of Hinduism. In a Hindu context rituals do not necessarily have an insulating effect; they may also provide points of intersection that open up toward the Other, thus fostering familiarity and recognition. Similar arguments have been made for Buddhist settings. The question is thus whether the current scholarship of cosmopolitanism may entail a certain monotheistic bias that needs to accounted for, something that is of particular importance when theorizing in ways that make universal claims.
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Marouda, Marina. "Potent rituals and the royal dead: Historical transformations in Vietnamese ritual practice." Journal of Southeast Asian Studies 45, no. 3 (September 3, 2014): 338–62. http://dx.doi.org/10.1017/s0022463414000320.
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This article considers the intricate entanglements of ritual, history and power by focusing on the recent rejuvenation of ritual practices pertaining to former kings as enacted in contemporary Huế, the former imperial capital of Việt Nam (1802–1945). It examines how the Nguyễn monarchs, who were previously repudiated by the early socialist regime, have been ritually reinstated as extraordinary ancestral figures and acknowledged as potent spirits to whom many turn for blessings. Drawing on ethnographic and historical material, the article traces changes in the locals' ritual engagements with the royal dead and pays attention to fluctuations in the posthumous fate of the Nguyễn royalty while highlighting the city's transformation from imperial capital to a tourist marketplace via the horrors of the battlefield.
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Kádár, Dániel Z., and Andrea Szalai. "The socialisation of interactional rituals." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 30, no. 1 (November 22, 2019): 15–39. http://dx.doi.org/10.1075/prag.19017.kad.
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Abstract The present paper examines the ways in which ritual cursing operates as a form of teasing in (Gabor) Roma communities. By ‘ritual cursing’ we mean forms of curse that are believed to cause harm to the cursed person or people related to them, i.e. cursing studied here differs from swearing and ‘cussing’, as it embodies supernatural beliefs to a degree. While cursing is an archetype of ritual, to date little pragmatic research has been done on this phenomenon, supposedly due to the scarcity of interactional data collected in cultures where cursing is actively practised; thus, the present paper fills a knowledge gap in the field. We examine cursing in interactions where it is used as teasing in order to socialise young children. Since ritual is a means through which social structures are re-created (Durkheim 1912 [1954/2001]), aiding young language users to acquire rituals is a key aspect of community life. However, little research has been done on the ways in which ritual practices are socialised in communities at the level of interaction, which validates our focus on teasing curses. The phenomenon studied is also relevant to previous sociopragmatic research on teasing: whilst in other (non-ritual) sociocultural settings socialising teasing implies aiding young language users to distinguish between humour and offence, due to the potential harm attributed to ritual cursing its socialisation is centred both on harm and the offence in the conventional sense of the word.
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Høgh-Olesen, Henrik. "The sacrifice and the reciprocity-programme in religious rituals and in man's everyday interactions." Journal of Cognition and Culture 6, no. 3-4 (2006): 499–519. http://dx.doi.org/10.1163/156853706778554931.
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AbstractThe sacrifice is a ritualized central structure in religious practice worldwide, but from a psychological point of view it may be much more than that. On the basis of cross-cultural, comparative, and experimental data, where 162 strangers are arranged to meet in twos without knowing that their interaction is being observed, it is argued that the sacrifice is not first and foremost a religious concept, let alone a behavioural structure primarily related to the man-god relation, but rather a key factor in man's sociality and a general evolutionary interaction unit based on a cognitive reciprocity-programme well known in animal life, from sperm whales and vampire bats to higher primates and ourselves. Furthermore, it is suggested that in our species the religious sacrifice becomes a ritualized sacred action, because this act symbolically highlights the natural reciprocity relations that have to prevail among men, if a society is to exist at all.
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Mosko, Mark. "Syncretic Persons: Sociality, Agency and Personhood in Recent Charismatic Ritual Practices among North Mekeo (PNG)." Australian Journal of Anthropology 12, no. 3 (December 2001): 259–74. http://dx.doi.org/10.1111/j.1835-9310.2001.tb00076.x.
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Keinänen, Marja-Liisa. "Religious ritual contested: anti-religious activities and women’s ritual practice in rural Soviet Karelia." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 92–117. http://dx.doi.org/10.30674/scripta.67285.
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After the October Revolution, the Bolsheviks sought to establish a new atheistic order which would eradicate from the public consciousness all vestiges of "religious prejudices", which were regarded as a residue from the imperial era and an instrument used to exploit the masses. Even though it was generally held that religion would automatically disappear from socialist society when its material precondition, the class society, was abolished, the regime made concentrated efforts to speed up the process by means of virulent anti-religious propaganda. The ultimate goal was to wipe out the persistent remains of the bourgeois system of values. No force was to be used since it was feared this would merely offend the religious sentiments of the people and strengthen their adherence to religion. Theoretically, the ultimate goal was to be achieved through education and information, but in practice, anti-religious activities were at times quite brutal. These attacks were successful in curtailing the activities of religious institutions in Karelia, but did not bring to an end the religious practices of lay people, which were continued, in one form or another, throughout the entire Soviet period. One fundamental reason for the survival of religious rituals, both Christian and indigenous, was the fact that they were so deeply embedded in people's consciousness and intimately integrated with their everyday lives. Every important phase and turn in human life was sanctified by rituals. The goal of the present paper is to examine what forms anti-religious attacks took in Soviet Karelia and how people reacted to them. The focus is on the attacks against the very fundaments of the ritual complex of the church and, by extension, on the effects of these attacks on the indigenous ritual complex, which co-existed in parallel with that of the "official" religious institutions.
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DeMarrais, Elizabeth. "Animacy, Abstraction, and Affect in the Andean Past: Toward a Relational Approach to Art." Cambridge Archaeological Journal 27, no. 4 (October 23, 2017): 655–69. http://dx.doi.org/10.1017/s0959774317000671.
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In this article, I set out a relational approach to Andean art, with the aim of investigating, in broad terms, the making, viewing and experience of art among pre-Hispanic peoples. The analysis draws upon the ideas of art historians, as well as upon the work of ethnographers and archaeologists, to integrate theoretical approaches that consider animacy and the ways art objects gain significance as part of assemblages. Examining four aspects of Andean art: (1) insistence; (2) abstraction; (3) networks and linkages; and (4) affect and embodied experience, I conclude that the term ‘art’ (as an analytic category) overlaps poorly with Andean categories of cognition, sociality and material practice. Archaeologists can usefully refocus attention on the ways these craft items were made, used in daily life, displayed in rituals and ultimately deposited in the places where they were found.
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Perry, Joe. "Nazifying Christmas: Political Culture and Popular Celebration in the Third Reich." Central European History 38, no. 4 (December 2005): 572–605. http://dx.doi.org/10.1163/156916105775563562.
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Radicalregimes revolutionize their holidays. Like the French Jacobins and the Russian Bolsheviks, who designed festival cultures intended to create revolutionary subjects, National Socialists manipulated popular celebration to build a “racially pure” fascist society. Christmas, long considered the “most German” of German holidays, was a compelling if challenging vehicle for the constitution of National Socialist identity. The remade “people's Christmas” (Volksweihnachten) celebrated the arrival of a savior, embodied in the twinned forms of the Führer and the Son of God, who promised national resurrection rooted in the primeval Germanic forest and the “blood and soil” of the authenticVolk. Reinvented domestic rituals, brought to life by the “German mother” in the family home, embedded this revamped Christmas myth in intimate moments of domestic celebration. An examination of “people's Christmas” across this spectrum of public and private celebration offers a revealing case study of National Socialist political culture in action. It illuminates the ways Germans became Nazis through participation both in official festivities and the practices of everyday life and underscores the complexity of the relationship between popular celebration, political culture, and identity production in the “Third Reich.”
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Wilcox, Hui, and Melaku Belay. "Dance in Ethiopia: Traditionality and Contemporariness." English in Africa 47, no. 3 (February 10, 2021): 15–35. http://dx.doi.org/10.4314/eia.v47i3.2s.
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Dance practices in Ethiopia remained vibrant, albeit transformed, as thecountry transitioned from feudalism to socialism (1974), and then to neoliberalcapitalism (1991). For centuries, a vast array of movement traditions has beenessential to religious and communal rituals in Ethiopia. Today, traditionalEthiopian dance is most visible in tourist restaurants or YouTube videos. Thetrajectory of dance from ritualised practices to commercialised performancespresents a seeming paradox: traditional Ethiopian dance as we know it today is,in fact, a modernised performance genre serving multiple functions: memorytransmission, ideological dissemination, and profit generation, among others.In the 1980s, the socialist state harvested dances from around the country toproduce “modernised” performances on the stages of government theatres,propagating the ideology of national unity amidst border wars and internaloppression. In the 1990s, as Ethiopia opened to the West, these dances continuedto be performed on restaurant stages, not so much to propagandise for thestate as to generate profit for the industry. The modernisation of traditionaldance continues in Ethiopia, under the auspices of neoliberal privatisation,which has also led to the westernisation of youth culture. Since the late 1990s,a group of young Ethiopians have devoted themselves to contemporarydance by adopting Western aesthetics and distinguishing their practice fromtraditional dance. Recently, they have grappled with the imperative to infuseEthiopian dance traditions in their work in order to be recognised in the globaldance field. Through dance ethnography, oral histories, and video archives,this paper illuminates both traditionality and contemporariness as historicalconstructs – categories of differential powers used to organise the currentdance field in Ethiopia.
Keywords: Ethiopian dance, contemporary dance, traditional dance, multiple modernities, decolonizing dance
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Makarova, N. N., and E. V. Arkaev. "CREATION OF FAMILY AND THE FORMATION OF A NEW SOVIET RITE (BASED ON MATERIALS FROM MAGNITOGORSK IN THE MID-1950s AND 1960s)." Bulletin of Udmurt University. Series History and Philology 31, no. 4 (August 25, 2021): 784–96. http://dx.doi.org/10.35634/2412-9534-2021-31-4-784-796.
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Revolutionary changes, the events of the Civil war, and the construction of a new socialist society led to the transformation of many social institutions, including the institution of family and marriage. The state sought to establish control over the private sphere of life of the population. During the thaw, some liberalization occurred in the social policy of the state. The period from the mid-1950s to the mid-1960s can be described as a transition stage to a new model of family-marriage relations (“marriage-centric” model), when the state still maintained the regulatory framework of the “divorce-centric” model of relationships, but already formed a new rite and rituals in family-marriage issues. The analysis of official discourse and practices of study population in relation to marriage ceremonies during the period of the thaw on the example of Magnitogorsk offers a unique opportunity, firstly, to analyze the dichotomy between the declared and implemented models of wedding ceremony; secondly, to demonstrate the experience of introducing new rituals and practices in an industrial city that was not a regional center but served for a long period of Soviet history as a platform for a global experiment in building a “new city” and educating a “new person”. The historiography of the problem of family and marriage, as well as wedding ceremonies in the USSR is quite diverse, but researchers mainly focused on the study of the first half of the twentieth century in a chronological context, and the territorial borders were outlined by the capital cities. With this approach, the regional, and even more so, the provincial level remained out of the field of view of researchers. In this article, based on various sources, an attempt is made to give answers to questions about the features of the wedding ceremony in the city of Magnitogorsk in the reflection of official materials and ego-sources gleaned from the private archives of citizens. As a result of the study, it was possible to determine that the rituals recommended by the authorities for conducting a wedding were perceived positively by the population, but for various reasons, these rituals were not widely used in the city.
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Vujosevic, Tijana. "On animals and seas: menageries as representations of Yugoslav global and local space in the Cold War era." cultural geographies 26, no. 1 (June 18, 2018): 73–87. http://dx.doi.org/10.1177/1474474018782193.
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Socialist Yugoslavia, a small country in Southeast Europe, was unique in two ways. One was that it was not part of the Eastern Block and developed its own brand of socialism – ‘socialist self-governance’. The other was that it was a European country which, through the United Nations and the Non-Aligned Movement, associated itself with the recently decolonized countries of the so-called Third World and aspired to lead them. Interestingly, the worldliness of Yugoslavia and its uniqueness, respectively, were embodied in two menageries – the zoos of the Brioni archipelago in the Adriatic and Belje, a large hunting estate in the Pannonian Basin. Brioni, a veritable Yugoslav Noah’s Arc, was created by shipping animals from non-aligned countries as tokens of friendship and souvenirs of President Tito’s maritime expeditions to Asia and Africa. Belje was populated by what was understood as ‘autochthonous’ fauna and showcased Yugoslavia’s ecological and cultural uniqueness. This article examines how the two sites came to represent Yugoslavia’s global and local territory. It shows that the ways in which animals were collected, utilized and understood were closely connected to embodied political practices of the Cold War era. The menageries acquired a symbolic role, the article argues, because the relationships between animals and humans were deeply embedded in human political rituals and transactions of the age.
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Vučinić-Nešković, Vesna. "The Stuff of Christmas Homemaking: Transforming the House and Church on Christmas Eve in the Bay of Kotor, Montenegro." Issues in Ethnology and Anthropology 3, no. 3 (December 1, 2008): 103–28. http://dx.doi.org/10.21301/eap.v3i3.6.
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The domestic burning of Yule logs on Christmas Eve is an archaic tradition characteristic of the Christian population in the central Balkans. In the fifty years following World War Two, the socialist state suppressed these and other popular religious practices. However, ethnographic research in Serbia and Montenegro in the late 1980s showed that many village households, nevertheless, preserved their traditional Christmas rituals at home, in contrast to the larger towns, in which they were practically eradicated. Even in the micro-regions, such as the Bay of Kotor, there were observable differences between more secluded rural communities, in which the open hearth is still the ritual center of the house (on which the Yule logs are burned as many as seven times during the Christmas season), and the towns in which only a few households continued with the rite (burning small logs in the wood-stove). In the early 1990s, however, a revival of domestic religious celebrations as well as their extension into the public realm has occurred. This study shows how on Christmas Eve, houses and churchyards (as well as townsquares) are being transformed into sacred places. By analyzing the temporal and spatial aspects of this ritual event, the roles that the key actors play, the actions they undertake and artifacts they use, I attempt to demonstrate how the space of everyday life is transformed into a sacred home. In the end, the meanings and functions of homemaking are discussed in a way that confronts the classic distinction between private and public ritual environs.
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Lehmann, Maike. "Apricot Socialism: The National Past, the Soviet Project, and the Imagining of Community in Late Soviet Armenia." Slavic Review 74, no. 1 (2015): 9–31. http://dx.doi.org/10.5612/slavicreview.74.1.9.
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In April 1965, an illegal demonstration brought an estimated twenty thousand people to the streets of Yerevan to call for the official recognition of the Armenian genocide of 1915 and the return of “Armenian lands.” While this event is traditionally seen as “dissident” and “anti-Soviet,” in this article I draw attention to the demonstration's particularly Soviet character, as it followed rules and practices central to Soviet rituals and the official revolutionary narrative. Party officials and petitioners expressed similar views on past national suffering and its implications for the Soviet community and the communist future, all of which were in turn to be affirmed by the construction of the first genocide memorial ever built on Soviet soil. These local reinterpretations of the Soviet project do not just point to developments that help explain the Soviet system's longevity. They are also a reminder that the constant reimagining of communities not only pertains to the “nation” but also concerns and often intermingles with the reimagination of other communities, such as the Soviet one.
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AHMED, AMINEH. "Death and Celebration among Muslim Women: A Case Study from Pakistan." Modern Asian Studies 39, no. 4 (October 2005): 929–80. http://dx.doi.org/10.1017/s0026749x05001861.
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After September 11 2001 questions about the nature and society of Islam were asked all over the world. Unfortunately in the rush to provide answers inadequate and even distorted explanations were provided. Muslim groups like the Taliban in Afghanistan and Pakistan with their brutal ways came to symbolise Islam. The need to understand society through a diachronic and in-depth study was thus even more urgent. The following work is an attempt to explain how Muslims organise their lives through an examination of rituals conducted by women. This particularistic account has far-reaching ramifications for the study of Muslim society.This article seeks to contribute to the general debate on Islamic societies. In particular it contributes to the ethnographic discussion on the Pukhtun. First, it seeks to establish the distinctive sociality of Pukhtun wealthy women or Bibiane in terms of their participation, within and beyond the household, in gham-khadi festivities, joining them with hundreds of individuals from different families and social backgrounds. Second, the article makes a case for documenting the lives of this grouping of elite South Asian women, contesting their conventional representation as idle by illustrating their commitment to various forms of work within familial and social contexts. Third, it describes the segregated zones of gham-khadi as a space of female agency. Reconstructing the terms of this agency helps us to revise previous anthropological accounts of Pukhtun society, which project Pukhtunwali in predominantly masculine terms, while depicting gham-khadi as an entirely feminine category. Bibiane's gham-khadi performances allow a reflection upon Pukhtunwali and wider Pukhtun society as currently undergoing transformation. Fourth, as a contribution to Frontier ethnography, the arguments in this article lay especial emphasis on gham-khadi as a transregional phenomenon, given the relocation of most Pukhtun families to the cosmopolitan capital Islamabad. Since gham-khadi is held at families' ancestral homes (kille-koroona), new variations and interpretations of conventional practices penetrate to the village context of Swat and Mardan. Ceremonies are especially subject to negotiation as relatively young convent-educated married Bibiane take issue with their ‘customs’ (rewaj) from a scriptural Islamic perspective. These contradictions are being increasingly articulated by the female graduates of an Islamabad-based reformist religious school, Al-Huda. Al-Huda, part of a broader regional and arguably national movement of purist Islamization, attempts to apply Quranic and hadith prophetic teaching to everyday life. This reform involves educated elite and middle-class women. These women actively impart Islamic ways of living to family members across metropolitan–rural boundaries. The school's lectures (dars, classes) provide a basis for questioning ‘customary’ or Pukhtun life-cycle practices, authorizing some Bibiane to amend visiting patterns in conformity to the Quran. The manipulation of life-cycle commemorations by elite and middle-class women as a vehicle of change, Islamization and a particular mode of modernity furthermore becomes significant in the light of recent socio-political Islamic movements in post-Taliban Frontier Province. More broadly, the article contributes to various sociological and anthropological topics, notably the nature and expression of elite cultures and issues of sociality, funerals and marriage, custom and religion, space and gender, morality and reason, and social role and personhood within the contexts of Middle-Eastern and South Asian Islam.
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Madsen, My. "Hyper-ideal Sociality." Journal of Extreme Anthropology 4, no. 2 (March 17, 2021): 89–110. http://dx.doi.org/10.5617/jea.8634.
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Within the literature on ‘rushing rituals’ at institutions of higher education, there is a dominant focus on the creation of cohesion or communitas (Turner 1969) between students. This focus causes these rituals to be treated analytically as disjointed from the broader context of the institutional setting. Rushing is often treated as 1) something that figures purely on the level of students and 2) something extraordinary that is opposed to or the opposite of the ordinary life at institutions. Building on extensive fieldwork among students at the Danish Technical University, this article challenges the treatment of rushing as disjointed from the institutional setting. Through empirical examples, the article shows that students’ conduct in rushing is strongly informed by the professional ideals at educational institutions and it is argued that rushing activities can be understood as extreme enactments of these institutional ideals. Rushing activities are conceptualized as rituals of hyper-ideal sociality, that is, social scenarios where institutional ideals become grotesquely clear enactments that legitimize and teach students the social order of institutional life. Through a close analysis of rushing activities at the Danish Technical University the article exemplifies how activities such as partying, fancy dressing, games and competitions come to reflect the professional ideal of the institution and serve as ways to teach and rehearse specific preferable behaviour.
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Richards, Paul. "Peasant farming as improvisation: what theory do we possess and how might it be used?" Journal of Political Ecology 25, no. 1 (October 27, 2018): 647. http://dx.doi.org/10.2458/v25i1.23088.
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Improvisation is currently enjoying an intellectual vogue across fields as diverse as the musicology of free jazz to management science. But what are the theoretical moorings of this far-reaching new enterprise? First, the article offers a brief review of some potential foundations for studies of improvisation. The hypothesis that humans possess neurons for mirrored interaction because they have evolved as social animals is arguably as plausible as the notion that interactive, social behaviour is a product of a neural architecture primed for interactive cognition. Durkheim responded to a similar unresolved set of arguments about brains and cognition at the end of nineteenth century by taking his well-known late ethnographic turn (towards Australia). This takes us to the second part of the article. The ethnography of performance retains its value to nourish our understanding of larger questions regarding properties of human sociality. Specifically, the article seeks to suggest that a focus on the ritual shaping of embodied actions is crucial to understand and address the emergence of a range of competing "styles of thought." An example helps show that the "bubbles" and "echo chambers" of opinion, of which contemporary political commentators complain, are not (as supposed) products of the internet and social media, but rooted in more fundamental differences in social ordering reinforced by variations in practical and ritual performance. The article seeks to bring out the persistent "deafness" of development agencies to connections between shifting cultivation and social practices of marriage and death in a West African farming community. Calls by development agencies to abandon shifting cultivation have no effect. Approaching agrarian intervention via joint improvisation might help two circular arguments sustained by institutional differences to connect. Key words: Social theory, development, ethnography, performance
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Lena B., Stepanova. "Diseases of the Indigenous Peoples of Yakutia in Photo Projects of the Late XIX ‒ First Third of the XX Centuries." Humanitarian Vector 16, no. 3 (June 2021): 108–19. http://dx.doi.org/10.21209/1996-7853-2021-16-3-108-119.
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Disease theme of indigenous population of the Northern national outskirts of Russia, as well as the study of special knowledge in the field of traditional medicine and healing practices, for a long time belonged to the taboo part of knowledge. However, at the beginning of the twentieth century, there was a turning point in the visual culture of region, when the picture of diseases was expressed through the camera and became public. There are works of photographers documenting the course of the most dangerous diseases, such as leprosy and external manifestations of mental disorders. The aim of this study is to study external factors that influenced the genesis of the “medical” series of visual images of the population of Northeast Asia. The research methodology is based on a cultural and historical analysis of the events that preceded its appearance and subsequent application in medical practice in order to document the course of diseases in the Soviet period. This article presents the results of a brief review of the prehistory of the “medical” direction in ethnographic photography of the Yakut region. The circle of photographers of the Yakut region is defined, where stories illustrating the diseases that the local population suffered from are reflected. At the beginning of the twentieth century, footage of medical practices and shamanistic rituals for healing were presented in the photo projects by I. V. Popov and A. P. Kurochkin. In the 1920s-1930s. the genre of “medical photography” is represented by the works of the doctor-epidemiologist T. A. Kolpakova, military surgeon E. A. Dubrovin, unknown with the initial “D”, who worked in the medical detachment of the Commission for the Study the Productive Forces of the Yakut Republic (CYR) The Academy of Sciences of the Soviet Union and the People’s Committee the Health of the Russian Soviet Federative Socialist Republic. The experience of studying this topic serves as a clear illustration of the specifics of the region and in some way confirms the conclusions made by the participants of numerous expeditions that studied the foreign population of the Yakut region and predicted the inevitable extinction in the future. Keywords: medical anthropology, anthropology of disease, visual research, indigenous people, visual text, visual sources
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DiGregorio, Michael, and Oscar Salemink. "Living with the Dead: The politics of ritual and remembrance in contemporary Vietnam." Journal of Southeast Asian Studies 38, no. 3 (October 2007): 433–40. http://dx.doi.org/10.1017/s0022463407000355.
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Since the inauguration in 1986 of the reforms known as Đổi Mới, ritual and religious practices have proliferated in the Socialist Republic of Vietnam. This renewed interest in religious and ritual practice has been the object of intensive scholarly interest both in Vietnam and outside, and has been interpreted in terms of revival (phục hồi), invention and politics of tradition. This collection of articles deals with this phenomenon of ritual revival in Vietnam as well but attempts to go beyond the – by now common – approaches that connect it with the emerging religious practice and political liberalisation, economic reform and the emerging market in the context of Đổi Mới. Instead, these papers explore in more depth the ritual dimensions of life from the central state down to the individual level.
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Marston, John. "Death, Memory and Building: The Non-Cremation of a Cambodian Monk." Journal of Southeast Asian Studies 37, no. 3 (August 30, 2006): 491–505. http://dx.doi.org/10.1017/s0022463406000750.
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This article examines one case of the ceremonial preservation of a Buddhist monk's body in rural Cambodia. While consistent with Buddhist relic veneration traditions and regional death ritual patterns, the case shows local actors and conditions influencing practice. The study discusses whether there is a recent efflorescence of such practices in Cambodia and whether the ‘post-socialist’ moment has tended to foster their revival.
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Bezzubova, O. V., P. A. Dvoinikova, and A. V. Smirnov. "School in the Soviet Painting of the 1950s: Pictorial Representation of Ideological Strategie." Concept: philosophy, religion, culture 4, no. 4 (December 29, 2020): 158–69. http://dx.doi.org/10.24833/2541-8831-2020-4-16-158-169.
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The main issue the paper concerns is the theoretical and cultural interpretation of the 1940- 1950s social realist art depicting the Soviet school. The study advocates for a closer attention of cultural studies to the intertwining phenomena of Soviet mundanity and politically-charged painting. Hypothetically, the interconnection could be attributed to the transformation of the Soviet culture as a whole, with the pedagogical model of Soviet school as one key institutional elements. As Soviet art represented the state political project, each topic and body served some ideological needs. Thus, the paper aims at clarifying the cultural functions school art played. The analysis is dedicated to the post-WW2 canvases, to the period of the late 1940s‒1950s in particular due to the basic shifts in socialist realist painting both in terms of form and essence, which paralleled social and political transformations. The visual studies’ approach to artistic objects adopted by the authors serves as methodological contribution to cultural studies closely connected to political history, as it highlights the ideological sources of Soviet school painting and implicit pedagogical strategies designed to implement the Soviet social policy. The article provides the examples of the most significant paintings concerning the issue. The study has revealed that the era of school art combined a significant feature of early Soviet art – monumental pathos (however, deprived of motifs connected with the Great patriotic war and the 1917 revolution) – with micro-level mundane topics, mostly labour episodes. What is particular about school as such a topic is the role this institution played in the Soviet anthropologic project. As early stages of education are proved to be the most efficient in accelerating a new type of a socialist person, a future Soviet worker, the school realm was the base of value and practices indoctrination. The state policy translated the societal needs and purposes into the art. Having examined the key ideological concepts of the Soviet culture being inherent in Soviet school painting, certain functions were discovered. School is firstly depicted just as a background of state apotheosis. Secondly, it is perceived as a sacral locus where one becomes a Soviet person is both rituals and practices. Thirdly, school art is used to explain the novel principles of constructing a new person – personal approaches combined with growing group responsibility. And, finally, all that contributes to depicting the character traits which pupils was supposed to develop at school.
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Bezzubova, O. V., P. A. Dvoinikova, and A. V. Smirnov. "School in the Soviet Painting of the 1950s: Pictorial Representation of Ideological Strategie." Concept: philosophy, religion, culture 4, no. 4 (December 29, 2020): 158–69. http://dx.doi.org/10.24833/2541-8831-2020-4-16-158-169.
Full textAbstract:
The main issue the paper concerns is the theoretical and cultural interpretation of the 1940- 1950s social realist art depicting the Soviet school. The study advocates for a closer attention of cultural studies to the intertwining phenomena of Soviet mundanity and politically-charged painting. Hypothetically, the interconnection could be attributed to the transformation of the Soviet culture as a whole, with the pedagogical model of Soviet school as one key institutional elements. As Soviet art represented the state political project, each topic and body served some ideological needs. Thus, the paper aims at clarifying the cultural functions school art played. The analysis is dedicated to the post-WW2 canvases, to the period of the late 1940s‒1950s in particular due to the basic shifts in socialist realist painting both in terms of form and essence, which paralleled social and political transformations. The visual studies’ approach to artistic objects adopted by the authors serves as methodological contribution to cultural studies closely connected to political history, as it highlights the ideological sources of Soviet school painting and implicit pedagogical strategies designed to implement the Soviet social policy. The article provides the examples of the most significant paintings concerning the issue. The study has revealed that the era of school art combined a significant feature of early Soviet art – monumental pathos (however, deprived of motifs connected with the Great patriotic war and the 1917 revolution) – with micro-level mundane topics, mostly labour episodes. What is particular about school as such a topic is the role this institution played in the Soviet anthropologic project. As early stages of education are proved to be the most efficient in accelerating a new type of a socialist person, a future Soviet worker, the school realm was the base of value and practices indoctrination. The state policy translated the societal needs and purposes into the art. Having examined the key ideological concepts of the Soviet culture being inherent in Soviet school painting, certain functions were discovered. School is firstly depicted just as a background of state apotheosis. Secondly, it is perceived as a sacral locus where one becomes a Soviet person is both rituals and practices. Thirdly, school art is used to explain the novel principles of constructing a new person – personal approaches combined with growing group responsibility. And, finally, all that contributes to depicting the character traits which pupils was supposed to develop at school.
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Goodwin, Marjorie Harness. "Sibling sociality." Research on Children and Social Interaction 1, no. 1 (June 15, 2017): 4–29. http://dx.doi.org/10.1558/rcsi.28317.
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This paper examines the embodied language practices through which siblings in two middle-class Los Angeles families structure their participation while apprenticing younger siblings into routine household chores, self-care and during care-taking activities. Siblings make use of a range of directive forms (including requests as well as imperatives) and participant frameworks drawn from their family, peer group and school cultures. Families build accountable actors and family cultures through the ways they choose to choreograph and monitor routine activity in the household, using both hierarchical or more inclusive frameworks. Data are drawn from the video archive of UCLA’s Center on Everyday Lives of Families.
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Ihara, Yasuo. "Evolution of culture-dependent discriminate sociality: a gene–culture coevolutionary model." Philosophical Transactions of the Royal Society B: Biological Sciences 366, no. 1566 (March 27, 2011): 889–900. http://dx.doi.org/10.1098/rstb.2010.0247.
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Animals behave cooperatively towards certain conspecifics while being indifferent or even hostile to others. The distinction is made primarily according to kinship as predicted by the kin selection theory. With regards to humans, however, this is not always the case; in particular, humans sometimes exhibit a discriminate sociality on the basis of culturally transmitted traits, such as personal ornaments, languages, rituals, etc. This paper explores the possibility that the human faculty of cultural transmission and resultant cultural variation among individuals may have facilitated the evolution of discriminate sociality in humans. To this end, a gene–culture coevolutionary model is developed focusing on competition over control of resource as a context in which discriminate sociality may have evolved. Specifically, two types of culture-dependent discriminate sociality are considered: ingroup favouritism, with ingroup and outgroup being distinguished by the presence or absence of a cultural trait; and prestige hierarchies, with the prestige being conferred on the bearer of a cultural trait. The model specifies the conditions under which emergence and evolutionary stability of the two types of discriminate sociality are promoted by the presence of cultural variation among individuals.
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Quitterer, Josef. "Liturgical Rituals as Shared Intentional Practices." Studia Liturgica 48, no. 1-2 (September 2018): 56–67. http://dx.doi.org/10.1177/00393207180481-205.
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In my paper I argue that liturgical rituals presuppose shared intentions, beliefs and goals on behalf of the participants. Even if there are different roles in liturgy (priests, deacons, ‘normal’ believers), there is no intentional asymmetry between ‘performers’ and ‘followers’. My account of liturgical rituals as shared activities of participants with shared intentions, beliefs and goals requires a modification of Gärdenfors’ understanding of rituals as tools of learning.
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Dragomir, Cristina-Ioana. "Gendered practices as rituals of knowledge." International Feminist Journal of Politics 21, no. 2 (March 15, 2019): 326–33. http://dx.doi.org/10.1080/14616742.2019.1599296.
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Dayan, Colin. "Rituals of Belief, Practices of Law." Small Axe: A Caribbean Journal of Criticism 14, no. 1 (March 1, 2010): 193–99. http://dx.doi.org/10.1215/07990537-2009-051.
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Kolіastruk, Olha, and Oleksandr Koliastruk. "Soviet Political Rituals and Daily Practices." Scientific Papers of the Vinnytsia Mykhailo Kotsyiubynskyi State Pedagogical University. Series: History, no. 34 (2020): 69–74. http://dx.doi.org/10.31652/2411-2143-2020-34-69-74.
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The purpose of this article is the analysis of the Soviet political rituals and daily practices that developed under their influence. The methodology of the research is based on the general and special historical methods of cognition of the past involving the methods of socio-cultural and political anthropology. The scientific novelty of the paper consists in the fact that the role of various Soviet political rituals in establishing of the norms and practices of the Soviet daily life has been analyzed for the first time and the influence of the Soviet ritual culture in the Soviet regime strengthening has been found. Mass calendar holidays-rituals (October Revolution Day, Workers’ Solidarity Day) not only marked a new era in the history, but also leveled the sacredness of the Christian cycle (Christmas – Easter). Evolution of the formal organization of the Soviet ritual (from staging-imitation through carnivalization to monumental narrativization) and improvement of its semantic content (nomination – sacralization – monumentalization – memorialization) have been traced. From the beginning, festive commemoration was meant to form the Soviet identity, design the collective past and set the framework of collective memory. Official rituals gradually penetrated into the daily life (family and friendly holiday feasts, house cleaning, novelties purchase and greeting cards). Conclusions. From the beginning, the Soviet rituals were a reliable ideological weapon, an instrument of the communist indoctrination of the country’s population. Political rituals played a major role in legitimization of the Bolsheviks power, became an effective means of communication with society, enabled its consolidation within the framework of the Soviet political canon, minimized the social conflicts, leveled open dissatisfaction with the governmental authorities and assisted in the formation of ideological unanimity. Along with repressive methods, the Soviet political rituals served to create new political reality, enabled its acceptance by the masses of people, formed consciousness, encouraged relevant political actions and practices of the daily life.
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Yatsenko, Olena. "Security in Virtual Space: Praxeological Dimension in Security Strategies." Ante Portas - Studia nad bezpieczeństwem 2(15)/2020, no. 2(15)/2020 (December 2020): 193–205. http://dx.doi.org/10.33674/1202010.
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The article examines sociality as a precondition for becoming a system of social relation and communication, public opinion, and collective beliefs in the virtual space. It is argued that the essence of the social is virtual, such as social roles and hierarchies, habitus and rituals, institutions, and others. It is defined the way of understanding virtual reality as a special communicative space where take place a tendency to the disappearance of personal and public, ethnic and social, or cultural factors of differentiation. Instead, the sociality of cyberspace produces an effective model of social cooperation, which serves as an embodiment of utopian concepts of social order. Following the principles and emphases of interpretation, the problem of sociality in the virtual space determines ways of solving a wide circle of political, economic, ethnic, global, and ecological problems. The sociality of virtual space is characterized by anonymity, intensity, and operationality of its manifestation and influence. Such transformations are explained by the general aggressive nature of Infospace and the pursuit of subjectivity to the maximum of selfactualization. These characteristics emphasize the measurement of new challenges to society’s security and well-being on a global scale.
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Robinson, Thomas Derek, and Eric Arnould. "Portable technology and multi-domain energy practices." Marketing Theory 20, no. 1 (August 20, 2019): 3–22. http://dx.doi.org/10.1177/1470593119870226.
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This article complements the concept of embedded security by proposing disembedded security to capture consumers’ energy practices when travelling across multiple domains of energy accessibility. Consumer mobility outside the home produces misalignments between infrastructure and portable technology experienced as ‘hysteresis of the battery’. Hysteresis captures how respondents are subject to ‘unpleasant unpredictability’ about battery-based technology and infrastructure, which spurs hermeneutic reflection about energy, location and sociality. Multi-domain energy practices therefore bring energy consumers to ‘reembed’ or create a sense of psychological comfort on the move. Charge levels on battery icons not only structure daily patterns of consumer life through planning efforts but become interpretively entangled in issues of duration, distance and sociality as energy demands in portable technology push consumers to avoid disruption.
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Felin, Teppo, Karim R. Lakhani, and Michael L. Tushman. "Firms, crowds, and innovation." Strategic Organization 15, no. 2 (May 2017): 119–40. http://dx.doi.org/10.1177/1476127017706610.
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The purpose of this article is to suggest a (preliminary) taxonomy and research agenda for the topic of “firms, crowds, and innovation” and to provide an introduction to the associated special issue. We specifically discuss how various crowd-related phenomena and practices—for example, crowdsourcing, crowdfunding, user innovation, and peer production—relate to theories of the firm, with particular attention on “sociality” in firms and markets. We first briefly review extant theories of the firm and then discuss three theoretical aspects of sociality related to crowds in the context of strategy, organizations, and innovation: (1) the functions of sociality (sociality as extension of rationality, sociality as sensing and signaling, sociality as matching and identity), (2) the forms of sociality (independent/aggregate and interacting/emergent forms of sociality), and (3) the failures of sociality (misattribution and misapplication). We conclude with an outline of future research directions and introduce the special issue papers and essays.
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Fischer, Ronald, and Dimitris Xygalatas. "Extreme Rituals as Social Technologies." Journal of Cognition and Culture 14, no. 5 (November 6, 2014): 345–55. http://dx.doi.org/10.1163/15685373-12342130.
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We often think of pain as intrinsically bad, and the avoidance of pain is a fundamental evolutionary drive of all species. How can we then explain widespread cultural practices like certain rituals that involve the voluntary infliction of physical pain? In this paper, we argue that inflicting and experiencing pain in a ritual setting may serve important psychological and social functions. By providing psychological relief and leading to stronger identification with the group, such practices may result in a positive feedback loop, which serves both to increase the social cohesion of the community and the continuation of the ritual practices themselves. We argue that although the selective advantage of participation lies at the individual level, the benefits of those practices de facto extend to the group level, thereby allowing extreme rituals to function as effective social technologies.
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Giovagnoli, Raffaela. "From Habits to Rituals: Rituals as Social Habits." Open Information Science 2, no. 1 (December 31, 2018): 181–88. http://dx.doi.org/10.1515/opis-2018-0014.
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Abstract The present contribution aims at investigating the relationship between habits and rituals; they are based on the same processes even though they have different functions depending on the context (personal or social). Our discussion will mostly focus on the nature and function of rituals, as necessary practices in human and other animals’ social lives. After a brief introduction of the notion of “habit” by reference to relevant studies that cross philosophy and neurobiology, we propose an interpretation of rituals as collective activity, which is based on the same mechanisms of habits formation, but it is expressed in a “We-form”, from which it is created and institutionalized
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Grigoriadis, Sophie, Gail Erlick Robinson, Kenneth Fung, Lori E. Ross, Cornelia (Yin Ing) Chee, Cindy-Lee Dennis, and Sarah Romans. "Traditional Postpartum Practices and Rituals: Clinical Implications." Canadian Journal of Psychiatry 54, no. 12 (December 2009): 834–40. http://dx.doi.org/10.1177/070674370905401206.
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Pearce, Callum. "Tibetan rituals of death: Buddhist funerary practices." Mortality 18, no. 3 (August 2013): 320–21. http://dx.doi.org/10.1080/13576275.2013.820179.
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Huggins, Camille L., and Glenda M. Hinkson. "Contemporary Burial Practices in Three Caribbean Islands Among Christians of African Descent." OMEGA - Journal of Death and Dying 80, no. 2 (September 21, 2017): 266–79. http://dx.doi.org/10.1177/0030222817732468.
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Burial rituals are symbolic activities that encourage the expression of grief as a positive way to heal while helping to confirm the reality of death. In the Caribbean, consisting of multiple distinct islands and histories of colonization, how individuals are buried on each island depends on the historical intermingling of the colonizer’s Christian religion and African (spiritual) rituals. Each island has distinct burial rituals that are a blending of Christian and African religious or spiritual cultures. This article highlights the distinct burial rituals on the Caribbean islands of Barbados, Haiti, and Trinidad and how its historical past has shaped present burial rituals and its significance to the African Caribbean grieving processes.
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Rival, Laura, Don Slater, and Daniel Miller. "Sex and Sociality." Theory, Culture & Society 15, no. 3-4 (August 1998): 295–321. http://dx.doi.org/10.1177/0263276498015003015.
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This article is intended as a critique of recent theorizations of sexuality and desire, which have led performative theorists to contend that gender is an effect of discourse, and sex an effect of gender. It results from informal discussions between the three authors on the mechanisms through which sexuality gets objectified in modernity. The ideas of influential Western thinkers (in particular Georges Bataille) are confronted with field data on sexuality - as lived and imagined - that the authors have been gathering in Amazonian societies, Trinidad, and on the Internet. Ethnographic data and Western theories about the nature of eroticism are used to argue that the utopian definition of sexuality as sexual desire and will to identity is too divorced from the mundane - love, domesticity and reproduction in a broad sense - and based on a too limited sphere of social experience. Consequently, to apply this definition to how and why humans engage in sexual activity leads to erroneous generalizations. For when encountered ethnographically, sexuality consists of practices deeply embedded in relational contexts. The article concludes with the proposition that debates about the possibilities of human sexuality and of its political intervention will make no significant progress unless we stop repeating that `sexuality is socially constructed', and start looking at the ways in which it is lived as part of everyday social life.
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Pavlichenko, Zulfiia Yu. "PILGRIMAGE AND OTHER RITUALS IN CYBERSPACE." Study of Religion, no. 1 (2018): 52–57. http://dx.doi.org/10.22250/2072-8662.2018.1.52-57.
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Now the Internet as the media channel is becoming the main mass media for religious organizations. This channel not only allows communities of believers to light their activity and to look for new adherents, but influences dogmas and religious practices, allows religious institutes to be more open and flexible in relation to life realities. Rituals in cyberspace have become one of the vivid expressions of social activity related to religion. Under the influence of the Internet some traditional religious practices can expand modes of the existence, forming new ways of cult activity. Pilgrimage is the most frequent online religious practice. This article discerns the phenomenon of pilgrimage online in the world web-net. The author conducts an analysis of the place of the Internet pilgrimage in the newly emerged system of religious practices in cyberspace. The first part of the paper is dedicated to the discussion of the terminology of the researched topic. It provides description of the main approaches to the study of online religious practices...
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Sanz, A., and M. Goicoechea. "Literary reading rituals and practices on new interfaces." Literary and Linguistic Computing 27, no. 3 (September 1, 2012): 331–46. http://dx.doi.org/10.1093/llc/fqs037.
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Rumble, Hannah. "Mourning animals: rituals and practices surrounding animal death." Mortality 23, no. 3 (September 24, 2017): 298–99. http://dx.doi.org/10.1080/13576275.2017.1377168.
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Adams, Cindy L. "Mourning Animals: Rituals and Practices Surrounding Animal Death." Anthrozoös 30, no. 4 (October 2, 2017): 685–89. http://dx.doi.org/10.1080/08927936.2017.1370247.
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Hawkes, Joel. "Rituals of Madness in the Practices of Place." Journal of Medical Humanities 37, no. 1 (August 14, 2014): 95–109. http://dx.doi.org/10.1007/s10912-014-9300-x.
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Dennis, Cindy-Lee, Kenneth Fung, Sophie Grigoriadis, Gail Erlick Robinson, Sarah Romans, and Lori Ross. "Traditional Postpartum Practices and Rituals: A Qualitative Systematic Review." Women's Health 3, no. 4 (July 2007): 487–502. http://dx.doi.org/10.2217/17455057.3.4.487.
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Many cultures around the world observe specific postpartum rituals to avoid ill health in later years. This qualitative systematic review examined the literature describing traditional postpartum practices from 51 studies in over 20 different countries. Commonalities were identified in practices across cultures. Specifically, the themes included organized support for the mother, periods of rest, prescribed food to be eaten or prohibited, hygiene practices and those related to infant care and breastfeeding, among others. These rituals allow the mother to be ‘mothered’ for a period of time after the birth. They may have beneficial health effects as well as facilitate the transition to motherhood. In today's society, with modernization, migration and globalization, individuals may be unable to carry out the rituals or, conversely, feel pressured to carry out activities in which they no longer believe. The understanding of traditional postpartum practices can inform the provision of culturally competent perinatal services.
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Voytishek, Elena E., Song Yao, and Alexandra V. Gorshkova. "Fortune Telling Rituals Using Incense in Modern Chinese Religious Practices." Oriental Studies 19, no. 4 (2020): 25–50. http://dx.doi.org/10.25205/1818-7919-2020-19-4-25-50.
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Based on Chinese written sources and the authors' research field materials, the paper analyzes features of Taoist Buddhist practices using incense, as well as the purport of the 24 combinations that arise during fortune telling using three incense sticks – a practice used in rituals dating back to the early Middle Ages which still occupies a prominent place among China's religious practices today. The techniques that are concurrently characteristic of Buddhist practices, Taoist services as well as traditional folk beliefs hold a prominent place during the ritual. General terminology is primarily used in the comments supplementing the rituals in the original sources. These religious rituals involve ancient representations of Heaven as a “source of moral definitions” which reacts to human deeds through various signs, the teachings of the all-encompassing Qi as the energy of the universe and its numerological embodiment, worldview ideas including ancient Taoist beliefs and practices related to the cult of ancestors as well as worship of Heaven and various spirits, and basic Buddhist postulates of rebirth, karma and retribution for committed acts. Conducting fortune telling rituals using incense naturally embodied folk beliefs, which was instrumental in the ongoing teachings of morality to many generations across almost two millennia. Tables and comments on the 24 fortune telling combinations are published in Russian for the first time.
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Schillmeier, Michael. "Dis/Abling Spaces of Calculation: Blindness and Money in Everyday Life." Environment and Planning D: Society and Space 25, no. 4 (August 2007): 594–609. http://dx.doi.org/10.1068/d4173.
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In this paper I attempt to explore how ‘ordinary acts’ of dealing with money and with money technologies fabricate enabling and disabling—dis/abling—spaces of calculation. Rather than referring to money merely as a general symbolic medium of exchange, I highlight the materiality and the sensory practices involved in handling money and shaping the practice of sociality. Drawing on empirical material, I explicate some of the ways in which everyday practices with money are distinctively important for visually disabled people. Combining sociological and social philosophical thoughts with insights from science and technology studies, I rethink the social understanding of money and disability. I explore how (visual) dis/ability is situated in everyday practices and suggest that it can be understood neither as an individual bodily impairment nor as a socially attributed disability. Both money and blindness become visible as complex sets of calculate practices, linking bodies, material objects, and technologies with sensory practices. These practices, I conclude, draw attention to the heterogeneous fabrication of sociality and to the emerging dis/abling spaces of calculation that unfold in the course of everyday life.
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Fessler, Daniel M. T. "Contextual features of problem-solving and social learning give rise to spurious associations, the raw materials for the evolution of rituals." Behavioral and Brain Sciences 29, no. 6 (December 2006): 617–18. http://dx.doi.org/10.1017/s0140525x06009381.
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If rituals persist in part because of their memory-taxing attributes, from whence do they arise? I suggest that magical practices form the core of rituals, and that many such practices derive from learned pseudo-causal associations. Spurious associations are likely to be acquired during problem-solving under conditions of ambiguity and danger, and are often a consequence of imitative social learning.
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Williams, Clare. "Framing the fetus in medical work: rituals and practices." Social Science & Medicine 60, no. 9 (May 2005): 2085–95. http://dx.doi.org/10.1016/j.socscimed.2004.09.003.
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Aalberts, Tanja, Xymena Kurowska, Anna Leander, Maria Mälksoo, Charlotte Heath-Kelly, Luisa Lobato, and Ted Svensson. "Rituals of world politics: on (visual) practices disordering things." Critical Studies on Security 8, no. 3 (August 9, 2020): 240–64. http://dx.doi.org/10.1080/21624887.2020.1792734.
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