To see the other types of publications on this topic, follow the link: Tradition Social work.
Journal articles on the topic 'Tradition Social work'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Tradition Social work.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Schwartz, William. "The Group Work Tradition and Social Work Practice." Social Work With Groups 8, no. 4 (1986): 7–28. http://dx.doi.org/10.1300/j009v08n04_03.
Full text
2
Schwartz, William. "The Group Work Tradition and Social Work Practice." Social Work With Groups 28, no. 3-4 (2006): 69–89. http://dx.doi.org/10.1300/j009v28n03_06.
Full text
3
Tosone, Carol. "Relational social work: Honoring the tradition∗." Smith College Studies in Social Work 74, no. 3 (2004): 475–87. http://dx.doi.org/10.1080/00377310409517730.
Full text
4
Trinidad, Mario. "International Social Work and the Radical Tradition." Australian Social Work 63, no. 2 (2010): 239–40. http://dx.doi.org/10.1080/03124071003794100.
Full text
5
Murdach, A. D. "Does American Social Work Have a Progressive Tradition?" Social Work 55, no. 1 (2010): 82–89. http://dx.doi.org/10.1093/sw/55.1.82.
Full text
6
Smith, Mark, and Bill Whyte. "Social education and social pedagogy: reclaiming a Scottish tradition in social work." European Journal of Social Work 11, no. 1 (2008): 15–28. http://dx.doi.org/10.1080/13691450701357174.
Full text
7
Giacomucci, Scott, Deborah Karner, Leticia Nieto, and Edward Schreiber. "Sociatry, psychodrama, and social work: Moreno’s mysticism and social justice tradition." Social Work with Groups 44, no. 3 (2021): 288–303. http://dx.doi.org/10.1080/01609513.2021.1885826.
Full text
8
Jacobs, Carolyn. "Spirituality and the Black Helping Tradition in Social Work." Psychiatric Services 55, no. 6 (2004): 726—a—727. http://dx.doi.org/10.1176/appi.ps.55.6.726-a.
Full text
9
Varga, Zsuzsanna. "Tradition and Subversion in Imre Kertész's Work." Hungarian Studies 18, no. 2 (2005): 223–33. http://dx.doi.org/10.1556/hstud.18.2004.2.7.
Full text
10
Naughton, Michael, and Gene R. Laczniak. "A theological context of work from the Catholic Social Encyclical Tradition." Journal of Business Ethics 12, no. 12 (1993): 981–94. http://dx.doi.org/10.1007/bf00871718.
Full text
11
Shilling, Chris. "Afterword: Body work and the sociological tradition." Sociology of Health & Illness 33, no. 2 (2011): 336–40. http://dx.doi.org/10.1111/j.1467-9566.2010.01309.x.
Full text
12
Johnstone, Marjorie. "Centering Social Justice in Mental Health Practice: Epistemic Justice and Social Work Practice." Research on Social Work Practice 31, no. 6 (2021): 634–43. http://dx.doi.org/10.1177/10497315211010957.
Full textAbstract:
This article examines how mental health social work practice can move outside the hegemony of the medical model using approaches that honor the centering of social justice. By using the philosophical analysis of epistemic injustice and the ethics of knowing, I move out of the traditional psychiatric and psychological conceptual frameworks and discuss new guiding principles for practice. In the context of the radical tradition in social work and the impetus to blend theory with practice, I consider the use of narrative and anti-oppressive approaches to center social justice principles in individual dyadic work as well as in wider systems family and community work and policy advocacy. I evaluate these approaches through the principles of epistemic justice and discuss the importance of a relational collaborative approach where honoring the client and exploring lived experience are central to both the concepts of testimonial justice, hermeneutic justice and anti-oppressive practice.
13
Doktorova, D. "SOCIAL SOLIDARITY IN FOUR MAJOR SOCIOLOGICAL TRADITIONS." Bulletin of Taras Shevchenko National University of Kyiv. Sociology 8 (2017): 41–44. http://dx.doi.org/10.17721/2413-7979/8.7.
Full textAbstract:
This article includes definition analysis of social solidarity in structural and functional, conflict, utilitical and interactional sociological traditions. The Author uses methodological approaches for better understanding of the social solidarity category among the representatives of four sociological traditions and observes key sociological conceptions starting from the early 19th century. It is stated, that structional functionalists were first to introduce the category of social solidarity and added broad sense to it including analysis of society`s institutional structure. Conflict theory followers assume, that social solidarity includes conflict, which takes place when rebels unite to perform revolutionary change. Utilitical tradition has liberal views in its core, claiming that rational interests work in favor of each member inside the society. Followers of interactional tradition strengthen the aspect of peace as solidarity`s key feature, which could work out as strikes and meetings. Article also provides analysis and uncovering of the major similar and distinction features of social solidarity category in historical context. The Author summarized views and approaches, stating that violence and sociocultural factors are in core and should be highlighted in mechanism of reaching and maintenance of social solidarity in any society. Sociocultural factors could be used on their own for social solidarity maintenance. Article indicates weak points in social solidarity perception by each sociological tradition and rises again the question of creating the full and solid solidarity theory.
14
Laird, Siobhan E. "Social work with children and families in Ghana: negotiating tradition and modernity." Child & Family Social Work 16, no. 4 (2011): 434–43. http://dx.doi.org/10.1111/j.1365-2206.2011.00758.x.
Full text
15
Singh, Rishi Ram. "Social Work Practice: Emerging Trends and Challenges." National Journal of Professional Social Work 21, no. 1 (2020): 3. http://dx.doi.org/10.51333/njpsw.2020.v21.i1.238.
Full textAbstract:
I recall vividly the first time I visited the Central Institute of Psychiatry, Ranchi, formerly it was part of Bihar now it is the capital of the state of Jharkhand. The Department, therefore, has to play a lead role, like others, in the field of mental health and social work. Diversity of population of the new state provides a rich context which is indeed challenging. Science and tradition, therefore, have to meet and work together to achieve the goal of enhancing mental health. Field demonstration and social and institutional networking may facilitate new programmes, consolidate earlier ones, and also change policies and streamline programmes of mental health by securing citizen participation.
16
Suárez, Daniel. "Gramsci and the critical tradition: Social Study Of Education." education policy analysis archives 12 (August 23, 2004): 44. http://dx.doi.org/10.14507/epaa.v12n44.2004.
Full textAbstract:
In this analysis, I review two of the most significant contributions of Antonio Gramsci to the sociological analysis of schooling. On the one hand, a great part of his work suggests reformulation of critical educational theory. On the other hand, Gramsci's contributions allow for a thorough rethinking of traditional ways of conceptualizing the schooling system and the curriculum. In this article, I contend that many works about Gramsci's theoretical contributions in education have not had a critical examination, and I hope that my suggestions for a re-reading of his works will not fail in the same way. Moreover, I want to contribute to the further understanding of Gramsci's influence in education in two specific ways: firstly, by using Gramsci's frameworks for the understanding of the social practices that shape the school as a modern institution; secondly, in conceptualizing these social practices which define the cultural and formative experiences at school. To do so, I propose that it will be necessary not to deify Gramsci´s thought but to develop it from a holistic perspective in order to visualize the implications of his concepts and categories.
17
Adam, Stefan, Gregorio Avilés, Domenico Ferrari, et al. "Work Integration Social Enterprises in Switzerland." Nonprofit Policy Forum 7, no. 4 (2016): 509–39. http://dx.doi.org/10.1515/npf-2016-0014.
Full textAbstract:
AbstractThe article aims to present the Swiss landscape of work integration social enterprises (WISEs). The origins of SEs are rooted within three distinct social security regimes, i. e. disability insurance, unemployment insurance and social assistance. The debate around SE has a longer tradition in the French-speaking part of the country, while it seems more recent in the German-speaking area. The literature review presented in this article allowed for identifying at least five definitions of the WISE model emerging from Swiss civil society. The heterogeneity of their normative elements reflects different conceptions about the positioning of SE in the market, its resources mix, the integration goals and the wage models for the disadvantaged workers. This article draws on a recent empirical survey from which some key-figures concerning the size of the WISE sector have been estimated. Descriptive statistics on legal forms, profit allocation, target-groups, integration goals, remuneration models, economic sectors and the competitive nature of WISEs are provided. By means of a cluster analysis, four models of SE have been identified. The article concludes with a discussion of some of the major issues around the future development of the sector.
18
Makgopa, Mokgale, and Mmaphuti Mamaleka. "Mmapoo ga a nyalwe, the challenges of tradition versus modernity from a social work perspective." African Journal of Religion, Philosophy and Culture 1, no. 2 (2020): 61–76. http://dx.doi.org/10.31920/2634-7644/2020/1n2a4.
Full textAbstract:
African culture and tradition are questioned and tested on whether they fit to be part of the changing world. This makes folklore an endangered species as most cultural beliefs and traditions are seen to be out-dated. The instruments used to measure these cultural beliefs and traditions are transformation and globalisation. Folklore, which is currently treated like an appendage to disciplines such as languages, indigenous knowledge systems and anthropology, is now targeted. The authors aim to demonstrate the synergy between folklore and social work in which the social work values and principles are applied and analysed in terms of the figurative language; mmapoo ga a nyalwe. The authors advocate for an interdisciplinary approach, hence the focus is on folklore, language and social work. The theoretical consideration for this article was system theory with its proposition that people are part of the system and their connectedness, wholeness and their feedback in the system is valuable.
19
WONG, SHUI-WAI, and MANTAK YUEN. "GENERAL VALUES AND WORK VALUES OF SOCIAL WORK STUDENTS IN HONG KONG." Hong Kong Journal of Social Work 47, no. 01n02 (2013): 19–34. http://dx.doi.org/10.1142/s0219246213000041.
Full textAbstract:
This paper reports research that examines general values and work values held by university students studying social work in Hong Kong. Comparison is also made with values held by similar students studying in different majors. Results indicated that social work students rated general values such as benevolence, self-direction, universalism and tradition higher than their non-social work counterparts. They also rated work values such as altruism, creativity, supervisory relations, independence and intellectual stimulation more highly. However, the social work students held lower values associated with economic returns, thus supporting a view that students with an inclination towards social work tend to espouse self-transcendence and intrinsic work values, and are less influenced by material rewards. Among the social work respondents, gender differences were found in both general and work values. Differences were also noted between the groups with different modes of study. Implications for social work education and future research are discussed.
20
Hill, Lisa. "Anticipations of Nineteenth and Twentieth century social thought in the work of Adam Ferguson." European Journal of Sociology 37, no. 1 (1996): 203–28. http://dx.doi.org/10.1017/s0003975600008031.
Full textAbstract:
This paper seeks to locate Adam Ferguson (17231816), a leading light of the Scottish Enlightenment, within a tradition. Ferguson's work seems to straddle two traditions: classical civic humanism, on the one hand, and liberalism on the other. The claims of those scholars who have perceived in Ferguson's work prescient anticipations of nineteenth and twentieth century social thought are of particular relevance here. It is the contention of this paper that although Ferguson's work must be understood as classically and theologically inspired, there are, nevertheless, clear anticipations of modern social science in it. The dimensions of Ferguson's work focussed on are: his historiography, his theories of spontaneous order, habit and conflict, and his anticipatory detection otanomieand alienation effects. Ferguson's unique contribution lays in his ability to give ancient insights a sociological twist thereby bridging the gap between modern and classical traditions.
21
Bell, Joyce M. "The Black Power influence on American schools of social work." Critical and Radical Social Work 3, no. 2 (2015): 295–304. http://dx.doi.org/10.1332/204986015x14356617209092.
Full textAbstract:
This paper examines the influence of the Black Power movement on American schools of social work. It discusses the movement that black social workers in the United States carried out within the profession and explains how changes to curriculum standards during the 1970s were an outcome of that movement. A primary goal, then, of the paper is to raise the idea that Black Power as a movement was a pioneer in the radical social work tradition.
22
Andolsen, Barbara Hilkert. "Roman Catholic Tradition and Ritual and Business Ethics: A Feminist Perspective." Business Ethics Quarterly 7, no. 2 (1997): 71–82. http://dx.doi.org/10.2307/3857299.
Full textAbstract:
Abstract:Clerical workers are an important segment of the work force. Catholic social teachings and eucharistic practice shed useful moral light on the increase in contingent work arrangements among clerical workers. The venerable concept of “the universal destination of the goods of creation” and a newer understanding of technology as “a shared workbench” illuminate the importance of good jobs for clerical workers. However, in order to apply Catholic social teachings to issues concerning clerical work as women’s work, sexist elements in traditional Catholic social teachings must be critically assessed. Participation in the Eucharist helps share a moral stance of inclusivity and sensitivity to forms of social marginalization. While actual practice fails fully to embody gender or racial inclusivity, participation in the inclusive table fellowship of the Eucharist should make business leaders question treating contingent workers as a peripheral work force.
23
Adam, Robert. "The role of evolution and invention of tradition in identity and the built environment." Journal of Traditional Building, Architecture and Urbanism, no. 1 (November 20, 2020): 551–61. http://dx.doi.org/10.51303/jtbau.vi1.378.
Full textAbstract:
Tradition is often presented as simply the past and a static phenomenon. This view can be shared by some supporters of tradition in architecture and urbanism, leading to a valorisation of literal past form and detail. Social analysis of tradition acknowledges that it is a more complex and not static phenomenon. At the same time, the concept of the invention of tradition is widely used to discredit tradition itself. This paper departs from the work of Halbwachs and subsequent studies on collective identity, Boyd and Richerson on Dual Inheritance Theory, Shils on the ubiquity of tradition and Cohen on the sociology of identity, amongst others. This is combined with case studies in the evolution and invention of tradition. The paper presents the applicability of changing and invented traditions that foment social cohesion and how their use in design can respond to community identity.
24
Madero, Marta. "Interpreting the Western Legal Tradition: Reading the Work of Yan Thomas*." Annales (English ed.) 67, no. 01 (2012): 103–32. http://dx.doi.org/10.1017/s2398568200000595.
Full textAbstract:
Yan Thomas’ work has had a profound impact on recent research in the field of legal history. Two core beliefs drove his work: first, a deep aversion to doctrinal readings and an equally deep commitment to casuistry; second, his belief that fiction, a technique characteristic of Roman law, is the key to understanding the Western legal tradition. This article traces a path through Thomas’ work, addressing his major lines of thought that highlight both the specificity of law, and the possibility of a renewed dialogue with the social sciences.
25
Putri, Indah Riadi, Lies Rahayu Wijayanti Faida, Chafid Fandeli, and Ris Hadi Purwanto. "TRADISI MASYARAKAT SELO DAN PARIWISATA DI TAMAN NASIONAL GUNUNG MERBABU, BOYOLALI JAWA TENGAH." SASDAYA: Gadjah Mada Journal of Humanities 1, no. 2 (2017): 199. http://dx.doi.org/10.22146/sasdayajournal.27782.
Full textAbstract:
Culture can form civilization or tradition in meeting the needs and well being of the people involved in the environment. One of form the human culture is a work of art. Artwork reveals the attitudes, processes, Symbolics meaning in the form of movement, carvings, paintings, material realized from social and cultural knowledge. Cultural attractions have a high appeal because it has a special value in the form of art performances, traditional ceremonies, the noble values that are contained in an object of man's work in the past. People have a variety of cultural art that consists of various traditions ceremonies, art performances, habits of indigenous people in life. It can be a potential cultural attraction for tourists who visit the National Park area of Mount Merbabu in District Selo, Boyolali regency. The purpose of this research is to know the traditions of performance, art, and culture the people of Selo, Merbabu Mountain National Park, Boyolali Central Java. Culture can shape civilization or tradition in the needs and welfare of life for the people involved in its environment. One form of human culture is the work of art, which reveals attitudes, processes, symbols of meaning in the form of movements, carvings, paintings, material embodied from social and cultural knowledge. Social and cultural knowledge embodies special things such as artistic attractions, traditional rituals passed down until to the present day. The meaning of this honor is an expression of gratitude to the spirit of the ancestors who have helped keep the balance of the region and the agriculture of the Selo community to be safe, safe and abundant. This research uses qualitative and quantitative analysis method by measuring distribution/frequency of performance and implementation of tradition/culture of Selo society. The Selo community has various artistic and traditional cultures, including art performances, ancestral honors (sadranan on the 1st night of Suro), clean villages, and thanksgiving for the harvest. The results of the study found that: 1) the tradition of traditional ceremonies in the form of homage to ancestral spirits (ancestors) of 7.1 percent, 2) performances sendratari of 54.52 percent, 3) the use of public buildings with local architecture of Java that serves as a gallery art as much as 59.03 percent, and 4) Community activities work together 75.48 percent. The data also indicates that the traditions and culture of the Selo community, not only as a potential support for tourism but become an integral part of the development of nature tourism in the area of Gunung Merbabu National Park Boyolali, Central Java.
26
Morgunova, Olga V. "Collective Work and Recreation in the Mirror of Russian Folk Chrononymy." Вопросы Ономастики 18, no. 1 (2021): 177–94. http://dx.doi.org/10.15826/vopr_onom.2021.18.1.008.
Full textAbstract:
The article examines peasant traditions of collective labor and celebration through the prism of Russian folk chrononymy. To define the idea of collectivity in the Russian folk calendar, the author turns to the semantic and motivational analysis of names denoting time periods or calendar events. The choice of material is explained by the fact that chrononyms tend to retain the features of events most important for the peasant in their internal form. Generally, these references to folk traditions are represented indirectly. Collective labor practices can associate with the beginning or completion of agricultural work such as harvesting and sowing (Finogeevy zazhinki, Zasevki) or reference to labor conditions (Zarevnitsa). The tradition of joint celebration is revoked through collective preparation of a dish and a joint meal (Ilya-Baraniy Rog), holding fairs (Rybnyi bazar, Svistoplyaska), village fun and games involving each member of the community (Maslenitsa-Gulyanitsa, Igrovoye voskresen’ye, Shulikinskiye vechera). An indirect way of representing the traditions under consideration is the gender marking of the event (Babiy senokos, Babiy prazdnik). Unlike the idea of collective labor, the tradition of joint celebration can be expressed directly with a focus on the event’s scale (Vsemirnyy prazdnik, Vseobshchiy Spas). The author emphasizes that the traditions of collective work and rest marked by chrononymy are interconnected in the national calendar and form a cycle of labor and holiday periods. The study attempts to identify social values behind the considered traditions. Thus, both traditions aim at social cohesion, imply mutual assistance and respect, as well as serve as a means of self-expression. The paper highlights the relevance of chrononym vocabulary and context studies as these reveal the motivation of time period names and explain the referenced event.
27
Grubišić Pulišelić, Eldi. "Zwischen Tradition und Emanzipation." Zeitschrift für Slawistik 63, no. 1 (2018): 52–73. http://dx.doi.org/10.1515/slaw-2018-0003.
Full textAbstract:
SummaryThis paper analyses the criticism of the position of women, the existing gender relations and marriage in women’s literature at the end of the 19th century, taking the examples of the novel Plein air (1897) by Croatian author Jagoda Truhelka (1864–1957) and of the short story Wieder die Alte (1886) by Austrian writer Marie von Ebner-Eschenbach (1830–1916). These authors, from the area of the then Austro-Hungarian Monarchy, in spite of different ethnicity, but also of different social status, published stories in the late 19th century where they discussed a similar topic. Both authors are concerned with the issue of women’s work and existence outside or inside civil marriage, but the endings of their works are completely different. While Truhelka’s heroine manages to realize a marriage of love, the heroine of Marie von Ebner-Eschenbach becomes a victim of existing social relationships. Despite the sharp critique of patriarchy and the disruption of the stereotype of a woman as an angel in the home in Plein air, at the end of the novel there is a harmonization of interpersonal relations and the resolution of all existing conflicts, both at a personal and socio-political level. Marie von Ebner-Eschenbach does not show such optimism in Wieder die Alte and her emancipated women are left alone to build their moral integrity into a life without male love. However, we can conclude Truhelka’s, as well as Ebner-Eschenbach’s heroine remain trapped between tradition and emancipation because of, or despite the fact that love shows (no) power in the tyranny of society.
28
Tarkowska, Elżbieta. "Collective Memory, Social Time and Culture: The Polish Tradition in Memory Studies." Kultura i Społeczeństwo 60, no. 4 (2016): 143–60. http://dx.doi.org/10.35757/kis.2016.60.4.9.
Full textAbstract:
In Poland, research into collective memory has a long tradition and clear cultural perspective. The author’s aim is to show that this research tradition, which is deeply associated with the legacy of the Durkheimian school, was very strong in Poland in both the prewar and postwar periods, especially in the work of Stefan Czarnowski, the only Polish member of the school. In this perspective, social memory is closely connected with culture and time. In the first part of the paper, the author explains why the relations between social memory, culture, and social time are important for evaluating the Polish research tradition. The second part is dedicated to the works of Stefan Czarnowski, who started the cultural stream in Polish memory studies many years ago. The third part presents the idea of social time, and the relations between the sociology of time and memory studies in Polish sociology. The specificity of Polish studies on collective memory is little known today, especially to foreign researchers, but the tradition is worth remembering.
29
Liu, Songqi, Yujie Zhan, and Mo Wang. "Person-Centric Work Psychology: Additional Insights Into Its Tradition, Nature, and Research Methods." Industrial and Organizational Psychology 4, no. 1 (2011): 105–8. http://dx.doi.org/10.1111/j.1754-9434.2010.01305.x.
Full text
30
Dunn, Shannon. "GENDER, VIOLENCE, AND SOCIAL JUSTICE IN ISLAM: MUSLIM FEMINIST SCHOLARS IN THE PUBLIC EYE." Journal of Law and Religion 31, no. 3 (2016): 293–305. http://dx.doi.org/10.1017/jlr.2016.34.
Full textAbstract:
Three recent books focused on law, gender, and Islam not only make important individual contributions to the field of law and religion, but together, in their attention to issues of gender, sex, violence, and law, signal an important development in both this field and the field of Islamic studies. This state of the field essay examines Kecia Ali's revised and expanded edition ofSexual Ethics and Islam, Ayesha Chaudhry'sDomestic Violence and the Islamic Tradition, and Hina Azam'sSexual Violation in Islamic Law. Individually and collectively, these works shed light on the way that societies use gender as a fundamental tool of social organization and hierarchy. While Ali, Chaudhry, and Azam focus mainly on the classical Sunni Islamic tradition, their insight has wider methodological import for the study of law and religion. Further, they illuminate the intellectual diversity within the Islamic tradition, both in the past and in the present. In doing so, they draw attention to the process of how the intellectual tradition is retrieved and appropriated in contemporary contexts. Finally, their work is historical and descriptive as well as normative: this kind of scholarship challenges the distinction in the study of religion between these two categories. Ali, Chaudhry, and Azam each places her observations and arguments about classical Sunni Islamic texts and traditions in productive conversation with ethical and legal questions that Muslims face today.
31
LaTerz, Jean. "The MSW Thesis: A Rich and Scholarly Tradition at Smith College School for Social Work." Smith College Studies in Social Work 87, no. 4 (2017): 281–94. http://dx.doi.org/10.1080/00377317.2017.1372258.
Full text
32
Widiasa Putra, I. Wayan. "TRADISI NGEMUMU DALAM UPACARA USABHA DALEM DESA MANGGIS KECAMATAN MANGGIS KABUPATEN KARANGASEM (Perspektif Pendidikan Sosio Religius)." Jurnal Penelitian Agama Hindu 1, no. 2 (2017): 282. http://dx.doi.org/10.25078/jpah.v1i2.252.
Full textAbstract:
<p><em>Every region in Bali has a variety of traditions that have been preserved to this day. One of the traditions in Manggis Village is the tradition of ngemumu. Your ngemumu tradition is a religious activity in the form of ngemumu tradition (carry out cleansing niskala) by using fire torch. The problems in this research are: (1) The procession of ngemumu tradition in the usabha dalem ceremony of Manggis Village, Manggis Subdistrict Karangasem Regency (2) The traditional function of ngemumu in the usabha dalem ceremony of Manggis Village, Manggis Sub-district, Karangasem Regency (3) The value of socio religious education from the implementation of ngemumu tradition In the ceremony usabha dalem Manggis Village District Manggis Karangasem regency. </em></p><p><em>Based on the research findings it can be concluded (1) ngemumu tradition procession centered in setra (grave). The implementation stage is: Preparation includes: forming committees in each banjar, men sesajen in setra, the process of stringing the torch. The implementation of collecting torches, nyahsahang torches, lighting torches, Ngemumu procession, burning garbage in setra. End Ngemumu tradition that is: usabha dalem and end with indigenous nyepi. (2) Ngemumu traditional function is: as a ritual repellent reinforcements, neutralize bhuta kala, as a binder of social relations, as a means to educate the community to work. (3) Religious Sosio values in Ngemumu tradition are: (a) Bhakti Value, (b) Values of Compliance, (c) Value of Harmony.</em><em></em></p>
33
Mubarok, Alif Nurul. "Tahlilan Tradition as Media for National Character Education." Journal of Nahdlatul Ulama Studies 2, no. 1 (2021): 1–16. http://dx.doi.org/10.35672/jnus.v2i1.1-16.
Full textAbstract:
Tahlilan is one of the ancestral traditions of the Indonesian nation which is rich in social values. Apart from functioning as a religious ritual, it is also meaningful as a medium for character education. Through the field research method, this research seeks to reveal the values of character education contained in the tahlilan tradition, especially tahlilan carried out by the people of Losari Village, Losari District, Cirebon Regency. The results of this study found that there are so many values of character education contained in the tahlilan tradition in Losari Village, namely; diversity, social concern, hard work, and discipline. Thus, it can be said that the tahlilan tradition can function as the basis for character education for the Indonesian nation, especially among the Indonesian Muslim community.
34
Adorno, Theodor W. "Taboos on the teaching vocation." Filosofiya osvity. Philosophy of Education 26, no. 2 (2021): 168–87. http://dx.doi.org/10.31874/2309-1606-2020-26-2-12.
Full textAbstract:
The work "Taboos on the teaching vocation" was read by the German social philosopher and representative of critical theory Theodor Adorno as a report on May 21, 1965 at the Berlin Institute for Educational Research (West Berlin). In this report, Adorno considered the socio-psychological and socio-cultural reasons that in the context of Western European culture have historically led to the social emergence of many psychological taboos on the pedagogical work of the school teacher. The philosopher theoretically deduced the dialectical connection between human hostility and disgust for the work of the teacher from the cultural tradition of German society, which historically developed as late bourgeois. A characteristic feature of the attitude of the overly materialistic socio-cultural system was aversion to the work of the teacher as a "hungry job", that is, to a poorly paid profession. Another factor of public disgust for the work of teachers, the philosopher called the socio-cultural tradition of society, which as a closed society willingly practiced physical violence as a means of social coercion. According to this tradition, through the use of violence, the teacher must subordinate students to his authority, subordinate to social and school ideology. The historical result of such dialectics was the socio-cultural (ideological) distortion of the image of the teacher, the castration of his image in social psychology, his self-alienation from the professional vocation and the ideological elimination of the power of his spirit. As an ideological alternative, Adorno suggested that society, if it consciously seeks democratic change, first of all take into account such young teachers who demonstrate the impulse of their individual spirit in the performance of their profession. According to the philosopher, only the spiritual freedom of such a young educator, a man who is capable of self-understanding, conscious of himself and his vocation, who reflects and is socially active, can democratize schools, devalue society and destroy dehumanized social traditions. First of all – in order to overcome the barbaric tradition of violence.
35
Montero, Valentina, and Sandra De Berduccy. "Spinning the Conductors of an Indigenous Tradition." Proceedings of the ACM on Computer Graphics and Interactive Techniques 4, no. 2 (2021): 1–12. http://dx.doi.org/10.1145/3465622.
Full textAbstract:
Over the last decades, there has been an unusual global interest in vindicating the knowledge and practices of indigenous communities. In Latin America one can see this particularly in numerous demands regarding anti-colonial politics, history, anthropology, and aesthetics. Based on interviews and analyses of a selection of aruma-Sandra De Berduccy's artworks, this paper explores aesthetic, material, and conceptual aspects of her work, focusing on her use of the Andean loom as a highly complex technological and social compound. It further puts her art in dialogue with nature and media archaeological debates, suggesting that her work invites us to explore a different path for media art outside hegemonic scientific and technological paradigms.
36
Janah, Miftahul, Widodo M.Pd., and Eka Yuli Astuti. "Istilah-Istilah dalam Tradisi Reresik Sendhang di Desa Wonosoco Kecamatan Undaan Kabupaten Kudus (Suatu Kajian Etnolinguistik)." Sutasoma : Jurnal Sastra Jawa 7, no. 2 (2020): 1–7. http://dx.doi.org/10.15294/sutasoma.v7i2.25800.
Full textAbstract:
Reresik sendhang tradition is one of social culture in Wonosoco village which is conserved until today. This tradition has a special uniqueness compared with the other place, it has seven steps of tradition ritual and Wayang Klitik exhibition played by a Dalang from one generation. Reresik sendhang is not only a tradition, but also related with the social life and a legend of Wonosoco village. Besides that, that traditions also has some purposes and functions which are contained in the terminology. The data collections in this research used an observation and talking with advanced technique, those are interview, inducement, record, and note. The data analysis methods in this research are distributional and padan methods. The results of this research are (1) the terminology contained in Reresik sendhang tradition organized by words and phrases. (2) the terminology in Reresik sendhang tradition has lexical and cultural meaning. (3) the terminology in Reresik sendhang tradition has some functions, those are as the homage to the ancerstors, as the gratitude, cultural conservation, depict share-work attitude, water conservation, and the entertainment medium. 
 Key words: Reresik sendhang tradition, terminology, meaning
37
Hossein, Caroline Shenaz. "A Black Epistemology for the Social and Solidarity Economy: The Black Social Economy." Review of Black Political Economy 46, no. 3 (2019): 209–29. http://dx.doi.org/10.1177/0034644619865266.
Full textAbstract:
A Black epistemology in economics is needed to bring ethics back into business. Contributions of racialized people in the economy are ignored. Black and racialized scholars also find that their work is not cited, even by the most liberal-minded social economists. In the Americas, Black and racialized citizens innovate in the social and solidarity economy; yet their work goes unnoticed in the academic literature, or scholars approach them as the “Other” without invoking theory that reflects the very people they are writing about. Although the ills of neoliberal variants of capitalism are known, the diverse economies in which Black folk engage are less understood. Forcing White and European ideas on a non-White experience is limited in what it can do effect social change. Nor can we sever the Western ideologies in the field because it is this very bias why the Black radical tradition and other Black theories come into being. There is no shortage of Black writings on solidarity economics and they can now be housed in Black social economy. A Black social economy epistemology is politicized for goodness, and it is grounded theory, inclusive of the Black radical tradition, and lived experience because of the explanatory powers of these theoretical approaches to disrupt mainstream business and society.
38
Perry, Peter. "Biblical Performance Criticism: Survey and Prospects." Religions 10, no. 2 (2019): 117. http://dx.doi.org/10.3390/rel10020117.
Full textAbstract:
Biblical Performance Criticism (BPC) analyzes communication events of biblical traditions for audiences. Every communication event of a tradition has four aspects: a communicator, traditions re-expressed, an audience, and a social situation. This essay surveys the history of BPC and its current prospects and points to the future work of developing a fine-grained theoretical foundation for its work. In the analytical mode, a scholar gathers and examines data from a past performance event to describe it, and its effects, in detail. In the heuristic mode, a performer presents a tradition to an audience in order to better understand its dynamics. In the practical mode, a person reflects on the performance of biblical traditions in daily life. In these ways, BPC reunites biblical scholarship fragmented by critical reduction, and bridges the academic and popular use of biblical traditions.
39
Hashim, Rosnani. "Reconfiguring Islamic Tradition." American Journal of Islam and Society 26, no. 4 (2009): 114–16. http://dx.doi.org/10.35632/ajis.v26i4.1368.
Full textAbstract:
The goal of this book “is to provide a way of conceptualizing the Islamic traditionthat is different from that proposed by conventional scholarship”(p. 6). The author wants to highlight howMuslims themselves view modernitybecause their own views have been overshadowed by western scholarshipand have problematized assumptions founded on the oppositionaldichotomies of modern versus traditional or secular versus sacred. Sheargues that a tradition is not simply the recapitulation of previous beliefs andpractices, but that each successive generation confronts its own particularproblems via an engagement with a set of ongoing arguments. Therefore, theauthor asserts, one effective way of addressing Islam is to approach it asMuslims do – as a discursive tradition embodied in the practices and institutionsof their communities.Haj intends to attain her goals and highlights these problems by analyzingthe work of two significant Muslim reformers: Muhammad ibn Abd al-Wahhab (1703-87) and Muhammad Abduh (1849-1905). Although theybelong to different historical periods and social settings, she feels that theirwork has inspired the two major strands of contemporary Islamic politicalthought. The former, an Arabian reformer, has often been referred to as the“legendary mastermind of a ‘fundamentalist’ and ‘violent’ political movement,the inspiration for the present-day militant Muslim groups (like al-Qa`ida) in their struggle against modernity” (p. 30). The latter is an Egyptianreformer regarded as a liberal humanist who underlined the essence ofMuslim humanism for the modern world ...
40
Carey, Malcolm. "Here today, gone tomorrow? The ambivalent ethics of contingency social work." Critical Social Policy 31, no. 4 (2011): 540–61. http://dx.doi.org/10.1177/0261018311410528.
Full textAbstract:
In the UK the number of state social workers supplied by independent employment agencies has increased significantly since the mid-1990s. Although state sectors of welfare such as education and health have always relied upon a steady supply of locum staff, there is no such tradition within social work. This paper explores some of the ethical tensions that have become apparent with the expansion of contingency social work. Questions remain about the ‘opportunity cost’ of agency social work, as well as subsequent problems of recruitment, access to training, collegiate relations and any impact upon service users. The paper notes tensions that persist between a push for more flexible labour, the ethics of practitioners and the needs of service users. Recent policy responses which aim to push responsibility back to local authorities and social work managers are also questioned.
41
Torelli, Julian. "Piecing Together the Meaning of “Dirty Work”." Qualitative Sociology Review 16, no. 2 (2020): 92–105. http://dx.doi.org/10.18778/1733-8077.16.2.08.
Full textAbstract:
I reflect upon Dr. William Shaffir’s influence on my approach to ethnographic research and my study of homeless shelter workers. Dr. Shaffir introduced me to his own brand of the craft of qualitative field work, but also introduced me to important sociologists and ideas in the symbolic interactionist tradition. Most central was Everett C. Hughes’ notion of “dirty work,” which helped shape my research focus. Building from Hughes’ concept, but expanding it with Shaffir and Pawluch’s (2003) social constructionist approach to occupations, I was better able to conceptualize the process of how workers themselves piece together the meaning of “dirty work.” Beyond gaining these conceptual insights, I also reflect on Dr. Shaffir’s teaching philosophy of qualitative methods, that is, the importance of learning by doing. I conclude with some thoughts regarding Shaffir’s perspective on the wider ethnographic task of describing, in situ, members’ understandings and definitions. Following Everett Hughes, I call on interactionists to give more attention to “dirty work” as a generic and transcontextual process.
42
Grigoryan, T. R. "Sociocultural Tradition in Economic Development (communicative aspect)." Communicology 9, no. 1 (2021): 89–97. http://dx.doi.org/10.21453/2311-3065-2021-9-1-89-97.
Full textAbstract:
The article is devoted to the topical problem of interaction between culture and economy. The sociology of culture studies this issue in order to identify the factor role of culture and economy in the mechanisms of sociogenesis in modern conditions. The author examines the role and place of socio-cultural traditions, norms and values in the economic system of society and the economic activity of modern Russian society; within the study the attention is drawn to what determines reality and forms a space for communication of subjects of social relations. In this regard, the work defines the socio-cultural tradition as the basis of communication, interaction between culture and economy. The author analyzes the development of views and ideas on the relationship between culture and economy in the works of foreign and domestic researchers, and also considers tradition as the basis that forms the economic model of human behavior. Based on research the author considers the sociocultural tradition the core that determines, explains and predicts human behavior in economic life.
43
Song, Lijun, Philip J. Pettis, Yvonne Chen, and Marva Goodson-Miller. "Social Cost and Health: The Downside of Social Relationships and Social Networks." Journal of Health and Social Behavior 62, no. 3 (2021): 371–87. http://dx.doi.org/10.1177/00221465211029353.
Full textAbstract:
The research tradition on social relationships, social networks, and health dates back to the beginning of sociology. As exemplified in the classic work of Durkheim, Simmel, and Tönnies, social relationships and social networks play a double-edged—protective and detrimental—role for health. However, this double-edged role has been given unbalanced attention. In comparison to the salubrious role, the deleterious role has received less scrutiny and needs a focused review and conceptual integration. This article selectively reviews the post-2000 studies that demonstrate the harmful physical and mental health consequences of social relationships (intimate relationships and parenthood) and social networks. It uses a parsimonious three-category typology—structural forms, structural composition, and contents—to categorize relationship and network properties and proposes the social cost model, in contrast to the social resource model, to synthesize and integrate the adverse aspects of these properties. It concludes with future research directions.
44
Moskalov, Dmytro, and Anastasiia Yozhykova. "Japanese tradition and Western innovation in the work of Nakahara Chūya." Synopsis: Text Context Media 27, no. 2 (2021): 105–12. http://dx.doi.org/10.28925/2311-259x.2021.2.9.
Full textAbstract:
The subject of the study is the poetics of the Japanese poet Nakahara Chūya. The relevance of the study is due to the fact that there is very little research on the poet’s oeuvre in general, and in Ukrainian Japanese studies there is none at all. And despite the fact that Nakahara Chūya is one of the key figures of the Japanese avant-garde in the early twentieth century, there is no edition of translations into Ukrainian, just as there is not a single publication in Russian, except for a few amateur translations on the Internet. The novelty is due to an attempt to fill the gap and to present a number of translations of key texts by Nakahara Chūya into Ukrainain, as well as to present the translations of studies devoted to Chūya’s oeuvre, taking into account a lack of commentary materials. The interest in the poet is due to the fact that despite a rather limited period of his creative activity (only one collection of works during his lifetime) Nakahara Chūya absorbed the current trends of Western modernism and combined them with the Japanese poetic tradition — this is a problem that our article is devoted to. The aim of the study is to show how traditional Japanese poetics with its norms constituted as far back as the 9th – 10th centuries was able to go beyond the limits of constraint in form and content, particularly under the influence of avant-garde experiments of Dada. The study revealed that the cultural and social processes, which Western avant-garde artists reacted to by absurdism, violation of the form, an attempt to go beyond the word order, destruction the image, abandoning mimetic principles of art, is a trend inherent not only in the Western tragic worldview of the late 19th — early 20th centuries, but it is also intrinsic to Japanese art as well. A feature of Nakahara Chūya’s artistic practice is interweaving methods of traditional Japanese poetics to the Western forms, and thus his poetry may be described as allegory of the conflict between westernization and preservation of old foundations.
45
Moshchenko, Irina A. "The concept of “love” in the early works of Zhang Ailing (张爱玲 1920–1995)". Philological Sciences. Scientific Essays of Higher Education, № 3 (травень 2021): 59–67. http://dx.doi.org/10.20339/phs.3-21.059.
Full textAbstract:
This article presents a study designed to analyse the concept of love in the early work of chinese writer Zhang Ailing. The research reveals conceptual binary oppositions which are formed arround the core of the concept of love that is: ai (爱), qing (情) and lian (恋). The oppositions are the following: absurdity — conciseness; frivolous / pretense — serious / sincerity; material — spiritual / sacred; isolation — openness; selfishness — generosity; cowardice — courage; overseas — traditional. This ambiguity of the concept is the key to understanding how early works of Zhang Ailing differs from the previous literature tradition, which understands love as а supreme good. The research shows the transformation of the concept of love in the early work of Zhang Ailing. The writer confronts the tradition, she tries to destroy the romantic-sentimental attitude to love that was formed in Chinese literature in the first decades of the twentieth century. Breaking with the conventional image of “love above all” (恋爱之上), Zhang Ailing begins to build up her own world of love. She starts from the denying of romantic love and attachment, and only then tries to fit love into the social structure, to turn ordinary love into a social value equal to success in work, financial well-being, etc.
46
Poole, Jay, John Rife, Wayne Moore, and Fran Pearson. "The Congregational Social Work Education Initiative: Toward a Vision for Community Health through Religious Tradition and Philanthropy." Religions 7, no. 6 (2016): 62. http://dx.doi.org/10.3390/rel7060062.
Full text
47
Freund, Anat, and Tova Band-Winterstein. "Between tradition and modernity: Social work-related change processes in the Jewish ultra-orthodox society in Israel." International Journal of Intercultural Relations 37, no. 4 (2013): 422–33. http://dx.doi.org/10.1016/j.ijintrel.2012.10.003.
Full text
48
Senyutkina, Olga Nikolaevna. "The phenomenon of happiness in the Muslim tradition." SHS Web of Conferences 122 (2021): 03002. http://dx.doi.org/10.1051/shsconf/202112203002.
Full textAbstract:
The need for research in the field of the designated problems is determined by the changing circumstances of the life of modern society on a global scale. In recent years, interfaith interactions in the world have not inspired optimism on improving intercultural contacts (one can mention the rejection of the policy of multiculturalism in Western Europe, terrorist attacks in France and other places, conflicts in the Middle East, etc.). The modern world demonstrates a blatant misunderstanding of others by social communities and the increasing conflict nature of the social environment. Hence the importance of academic developments of a humanistic nature. The author’s goal is to show the general and specific understanding of the phenomenon of happiness in Muslim culture. The Muslim tradition sees the happiness of a Muslim in a deep faith in Allah and adherence to a behavioral model, the example of which is the Prophet Muhammad. It is in the observance of Sharia law that lies the foundation of stability in the life of the global ummah (Muslim community) itself, as well as its relations with the outside world. The work methods for this paper were, first of all, a content analysis of Muslim texts, a review of the historiography of the problem of understanding of happiness by Muslims, as well as direct contact with the Nizhny Novgorod Muslim Tatars during field studies expressed in in-depth interviews (1995–2000). The novelty of the work lies in the choice of the Muslim discourse of understanding happiness as the object of the author’s consideration. As a result of the study, the author comes to confirm the idea that knowledge about the worldview attitudes of other cultures can help relieve tension in human communications at different levels. The data stated above are a confirmation of the Qur’anic tradition of finding means for peaceful communication between different ethnicities, as well as the works of Muslim scholars aimed at establishing good neighbor relationships in strengthening intercultural communication.
49
Hale, Dorothy. "Introduktion til Social Formalism (1998)." K&K - Kultur og Klasse 35, no. 104 (2007): 16–33. http://dx.doi.org/10.7146/kok.v35i104.22280.
Full textAbstract:
Introduction to Social Formalism (1998)In this introductory chapter to her book Social Formalism: The Novel in Theory from Henry James to the Present (1998), Dorothy Hale is engaging a double polemic against the dominating tradition within cultural studies and argues that not only does this tradition, which claims to have more interest in the ‘world’ than in the ‘work’, base its studies in classical literary works; it has also lost sight of the relevant theoretical approaches. To Hale, a reactualization of ‘novel theory’ is therefore emergent, and it is the aim of her study to show that the critique that has been raised against formalistic-oriented novel theory for not having any other interest in the novel than the description of its ‘literariness’ is wrong. Literary theorists like Henry James, Percy Lubbock, Wayne Booth, Gérard Genette and Michail Bachtin have shared the conviction that the novel, through its formal aspects, embodies the author’s vision of both social identity and social reality – no matter whether this is formulated as Lubbock’s ‘vision’, Genette’s ‘voice’ or Bachtin’s ‘dialogicity’. In this respect, these theorists are not as far from the sociocultural approaches of Eve Kosofsky Sedgwick, Barbara Johnson and Henry Louis Gates as is claimed. They are connected insofar as they share a social formalistic interest, i.e. they consider the formal aspects of the text as an expression for and a result of a specific and historically variable social formation.
50
Hale, Dorothy. "Introduktion til Social Formalism (1998)." K&K - Kultur og Klasse 35, no. 104 (2007): 16–33. http://dx.doi.org/10.7146/kok.v35i104.22281.
Full textAbstract:
Introduction to Social Formalism (1998)In this introductory chapter to her book Social Formalism: The Novel in Theory from Henry James to the Present (1998), Dorothy Hale is engaging a double polemic against the dominating tradition within cultural studies and argues that not only does this tradition, which claims to have more interest in the ‘world’ than in the ‘work’, base its studies in classical literary works; it has also lost sight of the relevant theoretical approaches. To Hale, a reactualization of ‘novel theory’ is therefore emergent, and it is the aim of her study to show that the critique that has been raised against formalistic-oriented novel theory for not having any other interest in the novel than the description of its ‘literariness’ is wrong. Literary theorists like Henry James, Percy Lubbock, Wayne Booth, Gérard Genette and Michail Bachtin have shared the conviction that the novel, through its formal aspects, embodies the author’s vision of both social identity and social reality – no matter whether this is formulated as Lubbock’s ‘vision’, Genette’s ‘voice’ or Bachtin’s ‘dialogicity’. In this respect, these theorists are not as far from the sociocultural approaches of Eve Kosofsky Sedgwick, Barbara Johnson and Henry Louis Gates as is claimed. They are connected insofar as they share a social formalistic interest, i.e. they consider the formal aspects of the text as an expression for and a result of a specific and historically variable social formation.