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Journal articles on the topic 'Rituel (psychologie) – Aspect social'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Hobson, Nicholas M., Juliana Schroeder, Jane L. Risen, Dimitris Xygalatas, and Michael Inzlicht. "The Psychology of Rituals: An Integrative Review and Process-Based Framework." Personality and Social Psychology Review 22, no. 3 (2017): 260–84. http://dx.doi.org/10.1177/1088868317734944.

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Traditionally, ritual has been studied from broad sociocultural perspectives, with little consideration of the psychological processes at play. Recently, however, psychologists have begun turning their attention to the study of ritual, uncovering the causal mechanisms driving this universal aspect of human behavior. With growing interest in the psychology of ritual, this article provides an organizing framework to understand recent empirical work from social psychology, cognitive science, anthropology, behavioral economics, and neuroscience. Our framework focuses on three primary regulatory fu

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Legare, Cristine H., and Mark Nielsen. "Ritual explained: interdisciplinary answers to Tinbergen's four questions." Philosophical Transactions of the Royal Society B: Biological Sciences 375, no. 1805 (2020): 20190419. http://dx.doi.org/10.1098/rstb.2019.0419.

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Convergent developments across social scientific disciplines provide evidence that rituals are a psychologically prepared and culturally inherited behavioural hallmark of our species. The dramatic diversity of ritual practices ranges from simple greetings to elaborate religious ceremonies, from the benign to life-threatening. Yet our scientific understanding of this core human trait remains limited. Explaining the universality, functionality and diversity of ritual requires insight from multiple disciplines. This special issue integrates research from anthropology, archaeology, biology, primat

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Migliorini, Laura, Nadia Rania, Tatiana Tassara, and Paola Cardinali. "Family Routine Behaviors and Meaningful Rituals: A Comparison Between Italian and Migrant Couples." Social Behavior and Personality: an international journal 44, no. 1 (2016): 9–18. http://dx.doi.org/10.2224/sbp.2016.44.1.9.

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Routines and meaningful rituals play an important role in the family dynamic system. During the past 30 years, migratory flow into Italy has been constantly increasing. Our aim was to explore the structure of daily life in order to understand and compare family functioning of migrant couples in Italy with the family functioning of couples who were born and bred in Italy. In our study there were 124 participants (31 Italian couples and 31 migrant couples) who completed modified versions of the Family Routine Inventory and the Family Ritual Questionnaire. Participants were contacted by teachers

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Kaše, Vojtěch, Tomáš Hampejs, and Zdeněk Pospíšil. "Modeling Cultural Transmission of Rituals in Silico: The Advantages and Pitfalls of Agent-Based vs. System Dynamics Models." Journal of Cognition and Culture 18, no. 5 (2018): 483–507. http://dx.doi.org/10.1163/15685373-12340041.

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AbstractThis article introduces an agent-based and a system-dynamics model investigating the cultural transmission of frequent collective rituals. It focuses on social function and cognitive attraction as independently affecting transmission. The models focus on the historical context of early Christian meals, where various theoretically inspiring trends in cultural transmission of rituals can be observed. The primary purpose of the article is to contribute to theorizing about cultural transmission of rituals by suggesting a clear operationalization of their social function and cognitive attra

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SERBENA, Carlos Augusto. "Considerações sobre o inconsciente: mito, símbolo e arquétipo na psicologia analítica." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 16, no. 1 (2010): 76–82. http://dx.doi.org/10.18065/rag.2010v16n1.9.

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This article conducts a theoretical discussion between C. G. Jung and other authors to relate and clarify aspects of the concepts of myth, symbol and archetype. On the concept of collective unconscious and archetype of the work of Jung, shows both forms of operation of the psyche: rational and causal to the ego and imaginal and analogic to the unconscious. Thus, the archetypes can be considered as categories of the imagination and are expressed in symbolic form, requiring a comprehensive, qualitative and acting role of mediation between the opposing dynamics through a redundant and repetitive,

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Dehouve, Danièle. "The Aztec Gods in Blended-Space: a Cognitive Approach to Ritual Time." Journal of Cognition and Culture 19, no. 3-4 (2019): 385–410. http://dx.doi.org/10.1163/15685373-12340065.

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AbstractBy applying diverse approaches to study the Aztec gods, light can be shed on different aspects of their personalities. In this article the cognitive theory of conceptual blending, developed by Fauconnier and Turner, is applied. In this perspective the functioning of the human mind is viewed as being grounded on the constant blending of mental spaces, a process that, in turn, makes new mental spaces emerge. After briefly reviewing the attempts to apply this theory to the ritual domain in general, I consider two types of Aztec rituals, one dedicated to the rain god Tlaloc, and the other

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O'Connor, Brian P. "Michael W. Pratt and Joan E. Norris. The Social Psychology of Aging. Cambridge, MA: Blackwell, 1994, pp. 268." Canadian Journal on Aging / La Revue canadienne du vieillissement 15, no. 3 (1996): 463–65. http://dx.doi.org/10.1017/s0714980800005882.

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RÉSUMÉLe courant principal de la psychologie s'est jusqu'ici très peu intéressé aux populations âgées et le domaine a surtout été développé par les gérontologues sociaux et présente donc une forte connotation sociologique. Le texte de Pratt et Norris constitue ainsi un pas important en direction d'une véritable «psychologie» de la psychologie sociale du vieillissement. Les auteurs s'intéressent à la façon dont les aînés construisent, expérimentent et réagissent dans leur environnement social; ils se fondent sur un cadre théorique et un examen de la recherche connue des psychologues en développ

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Castle, Jason, and William L. Phillips. "Grief Rituals: Aspects That Facilitate Adjustment to Bereavement." Journal of Loss and Trauma 8, no. 1 (2003): 41–71. http://dx.doi.org/10.1080/15325020305876.

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Barbey, Aron, Lawrence Barsalou, W. Kyle Simmons, and Ava Santos. "Embodiment in Religious Knowledge." Journal of Cognition and Culture 5, no. 1-2 (2005): 14–57. http://dx.doi.org/10.1163/1568537054068624.

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AbstractIncreasing evidence suggests that mundane knowledge about objects, people, and events is grounded in the brain's modality-specific systems. The modality-specific representations that become active to represent these entities in actual experience are later used to simulate them in their absence. In particular, simulations of perception, action, and mental states often appear to underlie the representation of knowledge, making it embodied and situated. Findings that support this conclusion are briefly reviewed from cognitive psychology, social psychology, and cognitive neuroscience. A si

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Wood, Connor, Catherine Caldwell-Harris, and Anna Stopa. "The Rhythms of Discontent: Synchrony Impedes Performance and Group Functioning in an Interdependent Coordination Task." Journal of Cognition and Culture 18, no. 1-2 (2018): 154–79. http://dx.doi.org/10.1163/15685373-12340028.

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Abstract Synchrony — intentional, rhythmic motor entrainment in groups — is an important topic in social psychology and the cognitive science of religion. Synchrony has been found to increase trust and prosociality, to index interpersonal attention, and to induce perceptions of similarity and group cohesion. Causal explanations suggest that synchrony induces neurocognitive self-other blurring, leading participants to process one another as identical. In light of such findings, researchers have highlighted synchrony as an important evolved tool for establishing and maintaining collective identi

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McLeod, Kay, and Chris Goddard. "The ritual abuse of children: A critical perspective." Children Australia 30, no. 1 (2005): 27–34. http://dx.doi.org/10.1017/s1035077200010555.

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The first section of this paper explores the ‘discovery’ of organised ritual abuse and reviews the literature with particular attention to the developing knowledge base, the question of credibility, the silencing of debate, and the ongoing research.The second section considers the central research issues. The question of definition is discussed and the adoption of ‘organised ritual abuse’ as a working definition is proposed. The four aspects of organised ritual abuse, which analysis of the literature suggests are its key defining features, are then discussed. Finally, consideration is given to

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Nordin, Andreas. "Ritual Agency, Substance Transfer and the Making of Supernatural Immediacy in Pilgrim Journeys." Journal of Cognition and Culture 9, no. 3-4 (2009): 195–223. http://dx.doi.org/10.1163/156770909x12489459066228.

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AbstractPilgrim journeys are popular religious phenomena that are based on ritual interaction with culturally postulated counterintuitive supernatural agents. This article uses results taken from an anthropological Ph. D. thesis on cognitive aspects of Hindu pilgrimage in Nepal and Tibet. Cognitive theories have been neglected in pilgrimage studies but they offer new perspectives on belief structures and ritual action and call into question some of the current assumptions in this research field. Pilgrim journeys often involve flows of substance of anthropomorphic character. Transferring substa

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Tite, Philip. "Theoretical Challenges in Studying Religious Experience in Gnosticism." Bulletin for the Study of Religion 42, no. 1 (2013): 8–18. http://dx.doi.org/10.1558/bsor.v42i1.8.

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Several theoretical impediments face the ancient historian who wishes to embark on the study of religious experience within ancient cultures. While many of these difficulties face other religious studies scholars, the historical quality compounds these challenges. This paper explores several of these theoretical difficulties with a specific focus on the Valentinian, Sethian, and other so-called “Gnostic” groups in late antiquity. Specifically, the study of religious experience tends to give privileged interpretative position to insiders (evoking the etic/emic problem) and psychological analyse

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Thagard, Paul. "The Emotional Coherence of Religion." Journal of Cognition and Culture 5, no. 1-2 (2005): 58–74. http://dx.doi.org/10.1163/1568537054068642.

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AbstractThis paper uses a psychological/computational theory of emotional coherence to explain several aspects of religious belief and practice. After reviewing evidence for the importance of emotion to religious thought and cognition in general, it describes psychological and social mechanisms of emotional cognition. These mechanisms are relevant to explaining the acquisition and maintenance of religious belief, and also shed light on such practices as prayer and other rituals. These psychological explanations are contrasted with ones based on biological evolution.

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Vandysheva-Rebro, Nadiya, and Maryna Mishchenko. "ATTITUDE TOWARDS WORK IN UKRAINIAN CULTURE: FROM “CONGENIAL WORK” IN PHILOSOPHY OF G.S. SKOVORODA TO MODERN INTERPRETATIONS." Almanac of Ukrainian Studies, no. 27 (2020): 32–36. http://dx.doi.org/10.17721/2520-2626/2020.27.5.

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The paper deals with the research of the role of labour in the life of contemporary man in terms of the philosophical conception of the "congenial work" of Hrygorij Skovoroda. The reason for turning to Skovoroda's views is the importance of studying the phenomenon of labor, which appears in the XXI century in the sphere of common interests of economics, culturology, philosophy, sociology, psychology. Modern realities – migration processes that move a large number of people from continent to continent, from state to state; new technologies that have been replacing human labor since the industri

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Sapogova, E. E., and M. A. Gorelkina. "Psychosemantic Aspects of Family Microculture." Sibirskiy Psikhologicheskiy Zhurnal, no. 80 (2021): 67–90. http://dx.doi.org/10.17223/17267080/80/4.

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In the framework of the existential-narrative approach developed by the authors, the ideas about the family as a special microcultural system are defined. Family microculture is con-sidered as a psychosemantic reality built up during the family formation, reproducing itself in history and generating a figurative and cognitive model of self-perception, behavior and lifespan for each of the family members. This is a form of family subjectivity, which appears as a result of the particular psychological way of life that has developed over the course of cooperative existence of several family gener

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Zhang, Jinghong. "Rituals, discourses, and realities: Serious wine and tea tasting in contemporary China." Journal of Consumer Culture 20, no. 4 (2018): 637–55. http://dx.doi.org/10.1177/1469540518773812.

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Ritualized wine and tea tasting events exemplify the intensifying consumerism in contemporary China, and provide an opportunity for understanding the link between commercialized ceremonial practices and underlying individual aspirations and national ideologies. Based on an ethnographic investigation of recent formal wine and tea tasting events held in China’s coastal eastern regions, this article explores how such events are embedded in discourses about both new individual lifestyle models and national cultural reconstruction. The author argues that, despite the fact that wine and tea drinking

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Brown, Gregory Hippolyte, Lisa M. Brunelle, and Vikas Malhotra. "Tagging: Deviant behavior or adolescent rites of passage?" Culture & Psychology 23, no. 4 (2016): 487–501. http://dx.doi.org/10.1177/1354067x16660852.

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Tagging is a category of graffiti defined as a stylized signature, monogram, word, or name marked on public and private physical spaces. It is an illegal action seen as a disfigurement to many communities, yet it remains a pre-occupation for adolescents worldwide. This theoretical article explores the hidden aspects of taggers and their subculture. We argue that tagging is a ritualistic act that is part of a psychological growth process suggestive of Arnold van Gennep and Victor Turner’s research on traditional rites of passage practices. We use the developmental theories of Winnicott and Erik

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Ali, Muhamad. "Perfection Makes Practice." American Journal of Islam and Society 23, no. 3 (2006): 98–100. http://dx.doi.org/10.35632/ajis.v23i3.1600.

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Studies of Islam in Southeast Asia have sought to better understand its multifacetedand complex dimensions, although one may make a generalizedcategorization of Muslim beliefs and practices based on a fundamental differencein ideologies and strategies, such as cultural and political Islam.Anna M. Gade’s Perfection Makes Practice stresses the cultural aspect ofIndonesian Muslim practices by analyzing the practices of reciting andmemorizing the Qur’an, as well as the annual competition.Muslim engagement with the Qur’an has tended to emphasize the cognitiveover the psychological dimension. Perfec

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Garrett, Catherine J. "Eating disorders: prevention and recovery reflections on two research projects." Australian Journal of Guidance and Counselling 6, no. 1 (1996): 115–24. http://dx.doi.org/10.1017/s1037291100001552.

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This article discusses two recent projects concerned with the problem of eating disorders and their prevention: One, an initiative of the NSW Department of School Education, examined the possibilities for prevention in schools. The other, the author's doctoral research on recovery from anorexia nervosa, explored the ways in which recovery takes place. Both took as their starting point the social aspects of eating disorders. The article discusses existing models of prevention. It outlines the aims, methods and findings of the NSW project, including what was discovered about students' self-image

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Jassi, Amita D., Aysha Baloch, Kike Thomas-Smith, and Angela Lewis. "Family accommodation in pediatric body dysmorphic disorder: A qualitative study." Bulletin of the Menninger Clinic 84, no. 4 (2020): 319–36. http://dx.doi.org/10.1521/bumc.2020.84.4.319.

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Family accommodation (FA) is significant in a range of disorders, yet it has never been explored in body dysmorphic disorder (BDD). Interviews were conducted with five young people with BDD, five parents, and five clinicians to explore the types, impact, and purpose of FA in BDD. Every participant reported significant FA of BDD, and the types reported were broadly similar to those found in other disorders. Reassurance giving/seeking and engagement in rituals were the two most common forms of FA reported with funding products being the third. Unsurprisingly, the driver for FA was to reduce the

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Underwood, Carol R., Lauren I. Dayton, and Zoé Mistrale Hendrickson. "Concordance, communication, and shared decision-making about family planning among couples in Nepal: A qualitative and quantitative investigation." Journal of Social and Personal Relationships 37, no. 2 (2019): 357–76. http://dx.doi.org/10.1177/0265407519865619.

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Couple communication and joint decision-making are widely recommended in the family planning and reproductive health literature as vital aspects of fertility management. Yet, most studies continue to rely on women’s reports to measure couple concordance. Moreover, the association between communication and decision-making is often assumed and very rarely studied. Arguably, associations between dyadic communication and shared decision-making constitute a missing link in our understanding of how communication affects fertility-related practices. Informed by Carey’s notions of transmission and rit

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Jensen, Jeppe Sinding. "Pascal Boyer: Den ganske historie om religion (nogensinde)." Religionsvidenskabeligt Tidsskrift, no. 43 (August 18, 2003): 52. http://dx.doi.org/10.7146/rt.v0i43.1900.

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This review article was occasioned by the publication of Pascal Boyer’s Religion Explained. The Evolutionary Origins of Religious Thought (2001), the title of which left this reviewer in some doubt and intent on investigating whether Boyer’s ambition has been fulfilled. Here, it must be noted that this reviewer is generally positive about the rewarding aspects of the ‘cognitive turn’ in the study of religion and Boyer’s earlier substantial contributions to this, but he is also wary of the fallacy of ‘partial explanation’: explaining a part does not amount to an explanation of the whole.After a

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Ismail, Rahmat. "MEMBENTUK FAKULTAS PSIKOLOGI ISLAM PROFESIONAL." Psikoislamika : Jurnal Psikologi dan Psikologi Islam 1, no. 1 (2004). http://dx.doi.org/10.18860/psi.v0i0.364.

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In this globalization era, the boundaries of region or country are not so clear, as the result, collisions and competitions in any aspect cannot be avoid. Psychology faculty of UIN Malang also should have been ready to face that condition, because who is lost will be thrown away. Therefore to prepare for that psychology faculty, at least, should realize these five points: 1. Transform the classic paradigm to the new paradigm, 2. Develop the strong foundation for high morality, 3. Expert in foreign language, 4. Have good skill in technology (computer), 5. Have good leadership.<br />For th

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James, Wendy. "Choreography and Ceremony: The Artful Side of Action." Human Affairs 17, no. 2 (2007). http://dx.doi.org/10.2478/v10023-007-0012-y.

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Choreography and Ceremony: The Artful Side of Action"Actions" are normally thought of as taken by individuals. But to understand their quality, it is not enough to classify them from the perspective of individual psychology (rational vs. emotional, technical vs. artistic, etc.). We need to grasp their relation to those forms of collective life which have a historical existence independent of specific individual action (institutions, the conventions of social gathering, the organizing principles of games, architecture, music, ritual, etc.). This paper focuses on what characteristics such forms

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Fernandes, Felippe Otaviano P., Dagoberto Lima Azevedo, João Paulo L Barreto, and Marcelo Calegare. "The macro cultural psychology understanding of the constitution of a Yepa Mahsã person." Culture & Psychology, August 19, 2020, 1354067X2095189. http://dx.doi.org/10.1177/1354067x20951890.

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In this article we discuss the Macro Cultural Psychology understanding of the constitution of a Yepa Mahsã person, an indigenous people of the upper Negro river, in northwest Amazonas, Brazil. This perspective is used because it considers the dialectic and dynamism between the psychological processes and macro cultural aspects (social institutions, cultural artifacts and concepts). A reflective and dialogical exercise was undertaken by psychologists and Yepa Mahsã anthropologists using three cultural elements: Kihti Ukuse (mythical narratives), Bahsese (blessings) and Bahsamori (festivities an

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Arai, Tatsushi, and Jean Niyonzima. "Learning Together to Heal: Toward an Integrated Practice of Transpersonal Psychology, Experiential Learning, and Neuroscience for Collective Healing." Peace and Conflict Studies, 2019. http://dx.doi.org/10.46743/1082-7307/2019.1490.

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This essay brings together complementary insights from transpersonal psychology, experiential learning, and neuroscience to develop an integrated framework of psychosocial healing in societies affected by conflict and trauma. While transpersonal psychology examines the spiritual and transcendental aspects of psychosocial wellbeing, research on experiential learning examines how people learn from direct experience. Recognizing that both are useful for psychosocial healing, the first part of the essay explores how the two sets of activities can complement each other. Of particular interest is th

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Mohammed Babiker Alawad. "Maximizing Rituals of Pilgrimage: A Communicative & Cognitive Analysis: تعظيم شعائر الحج: تحليل معرفي تواصلي". Arab Journal of Sciences & Research Publishing 5, № 4 (2019). http://dx.doi.org/10.26389/ajsrp.b191119.

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This research seeks revealing the cognitive, value and behavioral dimensions carried by Muslims towards the feelings of pilgrimage, and to study the reality of maximizing the sacred feelings through employ the approaches of cognitive and communicative analysis in testing the nature of knowledge and attitudes and behaviors of the "pilgrims" that is reflected in the there maximizing towards the pilgrimage represented in the rituals and feelings of Hajj. The researcher has adopted an integrated approach between the methods of extrapolation in Shariaa sciences and the methods of analysis in commun

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Jati, Andaru Kumara. "Pengendang Perempuan Dalam Karawitan Jawa Pengiring Perayaan Ekaristi di Gereja Pugeran Yogyakarta." SELONDING 14, no. 14 (2019). http://dx.doi.org/10.24821/selonding.v14i14.3137.

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Eucharist is a sacred and the primary ritual for Catholics, it has adapted to the local culture. This adaption process called inculturation. Some examples of inculturation that is language and music. In Sacred Heart of Jesus Catholic Church Pugeran Yogyakarta, inculturation appears with the eucharist with Javanese language and Javanese songs with Javanese musical accompaniment called gamelan. Gamelan is a set of musical instruments that have undergone many developments. Gamelan played generally by men, because the gamelan construction is designed to be played by sitting of male style. But toda

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Henley, Nadine. "The Healthy vs the Empty Self." M/C Journal 5, no. 5 (2002). http://dx.doi.org/10.5204/mcj.1987.

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"Doctor, will I live longer if I give up alcohol and sex?" "No, but it will seem like it." The paradigm of the self as it is conceptualised in Western society includes an implicit assumption that one of the primary activities of the self is to engage in protective behaviours. This is a basic assumption in mass media promotion of healthy behaviours: 'Quit smoking' to protect yourself from lung cancer; 'Work safe' to protect yourself from injury, etc. Mass media social marketing campaigns inform the general population of the dangers to the self's existence of smoking, drink-driving, unsafe sex,

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Stansbury, Gwendolyn. "Arresting Fast Food." M/C Journal 3, no. 3 (2000). http://dx.doi.org/10.5204/mcj.1852.

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We are enslaved by speed and have succumbed to the same insidious virus: Fast Life, which disrupts our habits, pervades the privacy of our homes and forces us to eat Fast Foods. -- Manifesto of the Slow Food movement In Australia, we like our food fast. We spend more than a third of our average weekly household budget eating out or on takeaway food, a figure that may jump to 50% in the next five years (Macken). An ever increasing proportion of the food we do prepare at home has been processed for convenience, so that now we manage to spend just an hour and a half eating and drinking each day,

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Gantley, Michael J., and James P. Carney. "Grave Matters: Mediating Corporeal Objects and Subjects through Mortuary Practices." M/C Journal 19, no. 1 (2016). http://dx.doi.org/10.5204/mcj.1058.

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IntroductionThe common origin of the adjective “corporeal” and the noun “corpse” in the Latin root corpus points to the value of mortuary practices for investigating how the human body is objectified. In post-mortem rituals, the body—formerly the manipulator of objects—becomes itself the object that is manipulated. Thus, these funerary rituals provide a type of double reflexivity, where the object and subject of manipulation can be used to reciprocally illuminate one another. To this extent, any consideration of corporeality can only benefit from a discussion of how the body is objectified thr

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Vuillemenot, Anne-marie, and Silvia Mesturini. "Chamaniser." Anthropen, 2016. http://dx.doi.org/10.17184/eac.anthropen.004.

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Nous devons le terme « chamaniser » à l’anthropologue Roberte Hamayon. Elle a utilisé cette notion dans son célèbre ouvrage paru en 1990, La chasse à l'âme: esquisse d'une théorie du chamanisme sibérien, puis dans un certain nombre d’écrits postérieurs, afin d’interroger et analyser la diversité des manifestations du chamanisme ainsi que son rôle et fonctionnement social, auprès des peuples bouriates situés en Sibérie (République autonome bouriate de l’U.R.S.S.), en République Populaire de Mongolie et dans la Région Autonome de Mongolie en Chine. Le verbe « chamaniser » est utilisé par l’auteu

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Campays, Philippe, and Vioula Said. "Re-Imagine." M/C Journal 20, no. 4 (2017). http://dx.doi.org/10.5204/mcj.1250.

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To Remember‘The central problem of today’s global interactions is the tension between cultural homogenisation and cultural heterogenisation.’ (Appadurai 49)While this statement has been made more than twenty years, it remains more relevant than ever. The current age is one of widespread global migrations and dis-placement. The phenomenon of globalisation is the first and major factor for this newly created shift of ground, of transmigration as defined by its etymological meaning. However, a growing number of migrations also result from social or political oppression and war as we witness the c

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Eades, David. "Resilience and Refugees: From Individualised Trauma to Post Traumatic Growth." M/C Journal 16, no. 5 (2013). http://dx.doi.org/10.5204/mcj.700.

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This article explores resilience as it is experienced by refugees in the context of a relational community, visiting the notions of trauma, a thicker description of resilience and the trajectory toward positive growth through community. It calls for going beyond a Western biomedical therapeutic approach of exploration and adopting more of an emic perspective incorporating the worldview of the refugees. The challenge is for service providers working with refugees (who have experienced trauma) to move forward from a ‘harm minimisation’ model of care to recognition of a facilitative, productive c

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Heise, Franka. ""I’m a Modern Bride": On the Relationship between Marital Hegemony, Bridal Fictions, and Postfeminism." M/C Journal 15, no. 6 (2012). http://dx.doi.org/10.5204/mcj.573.

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Introduction This article aims to explore some of the ideological discourses that reinforce marriage as a central social and cultural institution in US-American society. Andrew Cherlin argues that despite social secularisation, rising divorce rates and the emergence of other, alternative forms of love and living, marriage “remains the most highly valued form of family life in American culture, the most prestigious way to live your life” (9). Indeed, marriage in the US has become an ideological and political battlefield, with charged debates about who is entitled to this form of state-sanctione

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Marcheva, Marta. "The Networked Diaspora: Bulgarian Migrants on Facebook." M/C Journal 14, no. 2 (2010). http://dx.doi.org/10.5204/mcj.323.

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The need to sustain and/or create a collective identity is regularly seen as one of the cultural priorities of diasporic peoples and this, in turn, depends upon the existence of a uniquely diasporic form of communication and connection with the country of origin. Today, digital media technologies provide easy information recording and retrieval, and mobile IT networks allow global accessibility and participation in the redefinition of identities. Vis-à-vis our understanding of the proximity and connectivity associated with globalisation, the role of ICTs cannot be underestimated and is clearly

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Beusch, Danny. "Transmitting the Body in Online Interaction." M/C Journal 9, no. 1 (2006). http://dx.doi.org/10.5204/mcj.2584.

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   Cyberspace is much celebrated because it is viewed as a disembodied realm of social interaction. The identity adopted in a chat room or a message board need not bear any resemblance to the physical, corporeal and material body that is so important in face-to-face interactions. This is seen to confer a transgressive potential to the individual to explore aspects of the self, particularly with regards to sexualities and gender identities which may otherwise be liable to stigma. However, to conceptualise cyberspace as disembodied actually involves a ‘very narrow construction

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Lund, Curt. "For Modern Children." M/C Journal 24, no. 4 (2021). http://dx.doi.org/10.5204/mcj.2807.

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“...children’s play seems to become more and more a product of the educational and cultural orientation of parents...” — Stephen Kline, The Making of Children’s Culture We live in a world saturated by design and through design artefacts, one can glean unique insights into a culture's values and norms. In fact, some academics, such as British media and film theorist Ben Highmore, see the two areas so inextricably intertwined as to suggest a wholesale “re-branding of the cultural sciences as design studies” (14). Too often, however, everyday objects are marginalised or overlooked as objects of s

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Ewing, Andrew. "Emotional Memory Forever: The Cinematography of Paul Ewing." M/C Journal 20, no. 1 (2017). http://dx.doi.org/10.5204/mcj.1205.

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Over a period of ten years Paul Ewing documented the life of his family on film – initially using Super 8 film and then converting to VHS with the advent of the new technology. Through the lens of home movies, autoethnography and memory I discuss his approach to amateur image making and its lasting legacy. Home movies have been the driving force behind a number of autobiographical documentaries such as Tarnation, Video Fool for Love and Stories We Tell. Here I take an auto ethnographical look at the films my own father made over a ten year period, prior to my parents divorce, and examine their

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Hazleden, Rebecca. "Promises of Peace and Passion: Enthusing the Readers of Self-Help." M/C Journal 12, no. 2 (2009). http://dx.doi.org/10.5204/mcj.124.

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The rise of expertise in the lives of women is a complex and prolonged process that began when the old networks through which women had learned from each other were being discredited or destroyed (Ehrenreich and English). Enclosed spaces of expert power formed separately from political control, market logistics and the pressures exerted by their subjects (Rose and Miller). This, however, was not a question of imposing expertise on women and forcing them to adhere to expert proclamations: “the experts could not have triumphed had not so many women welcomed them, sought them out, and … organised

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Mizrach, Steven. "Natives on the Electronic Frontier." M/C Journal 3, no. 6 (2000). http://dx.doi.org/10.5204/mcj.1890.

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Introduction Many anthropologists and other academics have attempted to argue that the spread of technology is a global homogenising force, socialising the remaining indigenous groups across the planet into an indistinct Western "monoculture" focussed on consumption, where they are rapidly losing their cultural distinctiveness. In many cases, these intellectuals - people such as Jerry Mander -- often blame the diffusion of television (particularly through new innovations that are allowing it to penetrate further into rural areas, such as satellite and cable) as a key force in the effort to "a

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Mullen, Mark. "It Was Not Death for I Stood Up…and Fragged the Dumb-Ass MoFo Who'd Wasted Me." M/C Journal 6, no. 1 (2003). http://dx.doi.org/10.5204/mcj.2134.

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I remember the first time I saw a dead body. I spawned just before dawn; around me engines were clattering into life, the dim silhouettes of tanks beginning to move out in a steady grinding rumble. I could dimly make out a few other people, the anonymity of their shadowy outlines belied by the names hanging over their heads in a comforting blue. Suddenly, a stream of tracers arced across the sky; explosions sounded nearby, then closer still; a tank ahead of me stopped, turned sluggishly, and fired off a couple of rounds, rocking slightly against the recoil. The radio was filled with talk of Ge

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