Journal articles: 'Traditionalism'

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Beglerović, Samir, and Mark Sedgwick. "Islam in Bosnia Between East and West: The Reception and Development of Traditionalism." Journal of Religion in Europe 13, no. 1-2 (December 9, 2020): 145–72. http://dx.doi.org/10.1163/18748929-20201498.

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Abstract The article looks at the reception and development of Guénonian Traditionalism in Bosnia from the 1970s to the present day. Traditionalism was initially received in Yugoslavia as esotericism, but then its reception became more Islamic, based in Sarajevo’s Islamic Theology Faculty. After the Bosnian War, Islamic Traditionalist works became popular among young Bosnians who wanted to combine Islam with European identities. Some Bosnian ulama taught Traditionalist works to their students, a development unparalleled elsewhere, and wrote their own Traditionalist-influenced works, mostly dealing with interreligious dialogue. The Bosnian reception and development of Traditionalism is unique, and it is argued that this reflects Bosnia’s special position between East and West.

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Moad, Edward Ryan. "Islamic Wittgensteinian Fideism?" European journal of analytic philosophy 18, no. 2 (December 16, 2022): S4–28. http://dx.doi.org/10.31820/ejap.18.2.5.

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This paper examines recent deployments of Wittgenstein’s thought, by Mustafa (2018) and Asad (2020), in defense of the Islamic “traditionalism” of Ibn Taymiyyah and the Hanbali school. I will briefly summarize the key features of Wittgenstein’s thought crucial to this, and then examine their ramifications. I argue that Wittgenstein’s position actually undermines any claim to interpretive authority, whether of the “rationalist” or salafi “traditionalist” sort. Secondly, the approach to religious language most commonly associated with Wittgenstein—so-called “Wittgensteinian Fideism” may pose bigger problems for traditionalists than the influence of classical philosophy or “rationalist” theological responses to modern skeptical challenges.

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Herrán Ávila, Luis. "Las Falsas Derechas: Conflict and Convergence in Mexico's Post-Cristero Right after the Second Vatican Council." Americas 79, no. 2 (March 2, 2022): 321–50. http://dx.doi.org/10.1017/tam.2021.148.

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AbstractIn the wake of the Second Vatican Council, Mexican traditionalist Catholics mobilized in apparent unity against Catholic “progressivism” and the Left. Yet, they succumbed to their own internecine fights. This article examines the conflicts within Mexico's post-Cristero Right during the 1960s and 70s by tackling the ruptures and realignments surrounding the excommunication of Fr. Joaquín Sáenz Arriaga, a traditionalist Jesuit famed for attacking conciliar reforms and the legitimacy of Paul VI's papacy. I argue that the ensuing debates put into question the apparent coherence of conservatives in the face of social unrest after 1968, highlighting the long-standing entropy of right-wing Catholicism, as traditionalists clashed over matters of orthodoxy, Catholics’ historical relationship with the postrevolutionary state, and the contested memory of the Cristero War, which they used to legitimize their positions and define the terms of their traditionalism. Using anticommunism and anti-Semitism to wage their battles, these traditionalists occupied important spaces in the public sphere, contributed to Mexico's Cold War polarizations, and shaped the Mexican Right's international outlook. Their conflicts attest to the contentious plurality of the Mexican Right during this period, which invites further study to better understand how these actors situated themselves in a rapidly changing world.

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Solovyev, Eduard G. "Geopolitics in Russia—science or vocation?" Communist and Post-Communist Studies 37, no. 1 (March 1, 2004): 85–96. http://dx.doi.org/10.1016/j.postcomstud.2003.12.009.

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The author describes the development of geopolitical studies in Russia after the Soviet breakup. He identifies two main schools of geopolitical analysis, Traditionalist and Revisionist. Traditionalism is inspired by old European and Russian geopolitical theories and views the world through the lenses of confrontation over power and resources. The revisionist school, on the other hand, adopts a considerably broader definition of what constitutes geopolitics by proposing to study various forms of organizing space on a global scale. According to the paper’s central argument, the Russian geopolitics, while having emerged as a vocation, it is yet to turn into a full-fledged academic discipline. It continues to lack coherent and scientifically testable theoretical propositions and needs a broad discussion of its issues with the participation of both traditionalists and revisionists.

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Vyshynskyi, Sviatoslav. "Universal Notions in Culture and Methodology of Traditionalism." Pitannâ lìteraturoznavstva, no. 105 (October 28, 2022): 137–46. http://dx.doi.org/10.31861/pytlit2022.105.137.

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The article examines the methodology of integral traditionalism as a tool for the analysis of myth, art, literature and the identification of universal metaphysical foundations of culture. René Guénon’s teaching is considered as one of methods of literary criticism that goes beyond philology itself. The methodological approaches of traditionalism, whiche were ahead of the structuralist turn in the humanities, allow to enrich the field of literary studies as well. The article points out its advantages and disadvantages, and compares the traditionalists’ approach with the more measured method of Mircea Eliade and his view of “mystical” and “esoteric” creativity in literature. According to traditionalism, some literary texts should be read primarily as works of a metaphysical and occult nature. This means that a purely philological approach to their analysis may be counterproductive. Traditionalists propose to go beyond literary studies and connect it not only with philosophy and religious studies, but also with theology and metaphysics. In this study, we show how René Guenon and his students interpreted the texts of Dante Alighieri, Victor Hugo, Gustav Meyrink, Hermann Hesse and others from the perspective of esotericism. At the same time, we show the limitations of this approach in the analysis of poetry and works of mass literature, where authors are guided by fashion or pure sensual inspiration.

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Leslie, D. A. "Femininity, Post-Fordism, and the ‘New Traditionalism’." Environment and Planning D: Society and Space 11, no. 6 (December 1993): 689–708. http://dx.doi.org/10.1068/d110689.

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In this paper I explore the links between identity and space, and in particular the relationship between female identity, consumption, and the space of the home. I argue for the centrality of images to the construction of femininity. Through a case study of contemporary representations of the family and traditionalism in advertising, I illustrate how advertisers exploit tensions in femininity, and in turn mediate and negotiate these tensions. Alongside the economic and cultural shifts associated with post-Fordism, a reorganization of gender relations is taking place. A ‘new traditionalism’ in advertising, as one of a number of significant female consumer identities, is an attempt to redefine women's roles in line with a nostalgic discourse of familialism and a return to the private sphere of the home. Space and place are central to the definition of the ‘new traditionalist’ woman.

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Luban, David. "Legal Traditionalism." Stanford Law Review 43, no. 5 (May 1991): 1035. http://dx.doi.org/10.2307/1228894.

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Antanovich, N. A., S. V. Reshetnikov, and O. E. Poberezhnaya. "POLITICAL TRADITIONALISM." BULLETIN Series of Sociological and Political sciences 75, no. 3 (September 15, 2021): 60–71. http://dx.doi.org/10.51889/2021-3.1728-8940.11.

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The article is devoted to the traditionalism as a phenomenon and its role in politics. The essence of the processes of conservation and transformation of political traditionalism in modern society is revealed. It is shown that the emphasis on the archaization of the spiritual and value elementstestifies to the “conservation of traditionalism”. Traditionalism can be primitive, everyday, political and ideological. “Integral traditionalism” is distinguished by a special interpretation of tradition and an understanding of the crisis of modern civilization. Traditionalism is associated with conservatism as a political ideology. As a philosophical and religious doctrine, in contrast to conservatism as an ideology, traditionalism is dogmatic, providing a transcendental justification for power. Traditionalism in politics, approaching conservatism as a political ideology, is used to protect against threats of destruction of the established socio-cultural model, which is idealized by references to the past. The semantic core of the understanding of management based on the traditional approach is the idea of the ability of a state to achieve self-determination and independent development. Comparison of traditionalism and modernism / reformism as types of mentality is made. The advantages and disadvantages of traditionalism, its role in the interpretation and practice of public administration are shown. The article reveals the characteristics of neo-traditionalism as a transformed form of adherence to a protective approach to the development of society: politicization of traditionalism; adaptation of traditions to modern conditions and the incorporation of innovations during their reproduction; the subordination of the value-irrational meaning of traditions to the constructed technologies of referring to the past; construction of new traditions; maintaining subject and paternalistic elements in moral and political culture.

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Khazzoom, Aziza. "Inadvertent Traditionalism." Journal of Middle East Women's Studies 15, no. 1 (March 1, 2019): 24–47. http://dx.doi.org/10.1215/15525864-7273692.

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Stepanova, Vasilina A. "“The Legend of the Grand Inquisitor” as a Metaplot of Traditionalist Prose." Philology 18, no. 9 (2020): 176–84. http://dx.doi.org/10.25205/1818-7919-2019-18-9-176-184.

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The article deals with the analysis of the refraction of the metaplot about the Grand Inquisitor in the traditionalist prose of the turn of the 20th-21st centuries. The complex of motives presented in the legend of the Grand Inquisitor corresponds to the crisis of the value system characteristic of the traditionalism of this period (new traditionalism). The crisis is accompanied by the loss of reference points as such, a situation of extreme uncertainty: the worldview dualism inherent in ‘classical’ traditionalist prose is replaced by multivariance. The role of the Grand Inquisitor, creating a false but acceptable system of values, plays a patriarchal way. In the works of B. Ekimov, M. Tarkovsky, R. Senchin the following the patriarchal way of life, traditional peasant work on the land does not allow one to support the family, to ensure the continuation of the family. The only alternative found by F. Dostoyevsky is forgiving love, which opens the way to otherness, which was previously open to any patriarchal hero. In crisis periods, it is given only to those who are capable of conscious choice, to sacrifice / self-sacrifice for the sake of another, which allows to overcome chaos and non-existence.

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Perry, Samuel L., and Joshua B. Grubbs. "Formal or Functional? Traditional or Inclusive? Bible Translations as Markers of Religious Subcultures." Sociology of Religion 81, no. 3 (2020): 319–42. http://dx.doi.org/10.1093/socrel/sraa003.

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Abstract English Bible translations are often classified along two axes: (1) whether their translation approach pursues “formal correspondence” (prioritizing literalness) or “functional equivalence” (prioritizing meaning); and (2) whether their translation approach emphasizes “gender-traditionalism” (translating gendered language literally) or “gender-inclusivism” (minimizing unnecessarily gendered language). Leveraging insights from research on how religious subcultural capital shapes consumption patterns, we examine how indicators of conservative Protestant subcultural attachment potentially shape Christians’ choices of Bible translation along these axes. Compared with Catholics and “other Christians,” Conservative Protestants are more likely to read functional equivalence translations. Biblical literalists are more likely to read gender-traditionalist translations, but curiously no more likely than others to read formal correspondence translations. The link between conservative Protestant affiliation and reading a gender-traditionalist or inclusive Bible is heavily influenced by how we classify the New International Version. Importantly, we also find Bible reading and overall religiosity are positively associated with reading functional equivalence and gender-inclusive Bibles. Thus while conservative Bible beliefs seem to incline Christians toward translations that reflect conservative subcultural priorities (gender-traditionalism), consistent Bible practice is more prevalent among Christians who read more dynamic and inclusive translations.

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Hamdeh, Emad. "Qurʾān and Sunna or the Madhhabs?: A Salafi Polemic Against Islamic Legal Tradition." Islamic Law and Society 24, no. 3 (June 9, 2017): 211–53. http://dx.doi.org/10.1163/15685195-00240a01.

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The Albanian scholar Muḥammad Nāṣir al-Dīn al-Albānī (d. 1999) established a unique type of Salafism, a movement whose adherents follow a puritanical model of Muslim creed, exegesis, and conduct that is critical of madhhab Traditionalism. In this article I present an annotated translation of an audio lecture in which Albānī attempted to defend Salafism against its anti-madhhab image. I shed light on the religious and social climate that played a critical role in triggering Albānī’s disdain for Traditionalism and led him to discredit madhhab Traditionalist fiqh and replace it with his own interpretation of the jurisprudential requirements of Islamic scripture. Among the arguments I make is that Albānī’s claim to follow only the Qurʾān and Sunna is a rhetorical strategy designed to present Salafism as the absolute truth and distinguish it from being categorized as another madhhab or religious movement.

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Pless, Anna, Paul Tromp, and Dick Houtman. "The “New” Cultural Cleavage in Western Europe: A Coalescence of Religious and Secular Value Divides?" Politics and Religion 13, no. 3 (January 14, 2020): 445–64. http://dx.doi.org/10.1017/s175504831900049x.

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AbstractMoral traditionalism versus progressiveness and secular authoritarianism versus libertarianism are often understood as central to the same “new” cultural cleavage in politics. Despite the often-found sizable correlations between these two cultural value divides, the present paper theorizes that this relationship is not a cross-contextual constant, but rather a specific feature of secularized contexts where moral traditionalism is relatively marginal. We test this theory by means of a two-stage statistical analysis of the data from the four waves of the European Values Study (1981–2008) for 17 Western European countries. Our findings confirm that the two value divides are most strongly connected in the most secularized contexts because the latter are least morally traditionalist. While the two cultural divides hence tend to be distinct in more religious Western-European countries, they tend to coalesce into one single “new” cultural divide in more secular ones.

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Mårtensson, Ulrika. "Al-Ṭabarī's Concept of the Qur'an: A Systemic Analysis." Journal of Qur'anic Studies 18, no. 2 (June 2016): 9–57. http://dx.doi.org/10.3366/jqs.2016.0238.

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This article seeks to define al-Ṭabarī’s concept of the Qur'an by exploring the systemic nature of al-Ṭabarī’s whole scholarly oeuvre, with reference to the political and scholarly context of debates between rationalism and traditionalism, and the development of uṣūl al-fiqh. Drawing on recent research on uṣūl al-fiqh (Vishanoff 2011) and al-Ṭabarī’s own madhhab (Stewart 2004; 2013), it is argued that al-Ṭabarī on the one hand politically agreed with the traditionalist camp regarding the need for written and publicly accessible law, and on the other hand developed his own independent legal methodology and dogma. Because of his basic agreement with traditionalism at the legal-political level, he also aligned with the traditionalist doctrine of the uncreated Qur'an, against the rationalist doctrine of the created Qur'an. Finally, it is demonstrated that al-Ṭabarī defined the uncreated Qur'an's nature in terms of rhetoric, including both grammatical-syntactic and deliberative dimensions. The significance he attributed to rhetoric through the Qur'an is reflected in his legal, exegetical, and ḥadīth methods as well as in his historical writing. Ultimately, al-Ṭabarī’s whole oeuvre was composed to persuade the public about the political need for a written and publicly accessible legal canon.

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Syafieh, Syafieh, Noviandy Noviandy, and Muhammad Amin. "FASTABIQ AL-KHAIRᾹT: ISLAMIC CONGREGATION AND EVERYDAY COMPETITION AMONG PURITAN AND TRADITIONALISTS MUSLIM IN ACEH." Jurnal Ilmiah Islam Futura 22, no. 1 (February 23, 2022): 63. http://dx.doi.org/10.22373/jiif.v22i1.7760.

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This paper explores the contestation between Puritanism and traditionalism in Muslim communities focused oncase studies on the East Coast of Aceh by groups in urban religious recitation. The article addressing to the subject so far concludes that fundamentalism and traditionalism are two theological forces that are constantly in conflict with each other.This paper seeks to demonstrate that while interactions between the two groups are affected by doctrinal disputes, the two culturesare fairly effective in managing diversity, such that disparities in religious beliefs do not result in group tension and mass abuse.The data used in this research were collected through participatory evaluation, in-depth interviews and literature studies.Finally, this paper shows that the Acehnese people's ability to care for tolerance, although it seems clear that the practical tolerance practiced by the people who are the subjects of this research has been redefined and contextualized in line with the situation of a community dominated by traditionalist Muslim groups.

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Chernyakhovsky, Sergey F. "Nationalism versus Traditionalism." Almanac “Essays on Conservatism” 102 (March 1, 2020): 312–15. http://dx.doi.org/10.24030/24092517-2020-0-1-312-315.

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he article examines the main differences of such political life phenomena as “nationalism” and “traditionalism”. The author also defines the “incompleteness” of Russian nationalism in the beginning of the 20th century that led to its historical failure. Nationalism as political ideology is viewed in its essential meaning as spiritual and political reflection of the formation of the nation as historical people’s community based on territorial, cultural, language, state and political commonness that gain subjectivity under the conditions of the society transfer from the traditional to the industrial variety. Nationalism accepts the interests of the nation as the supreme absolute and destroys in its active formation the customs and arrangements of traditional society. Thus, in its essential definitions the nationalist ideology initially acts as denial of traditionalism. The phenomenon that in the beginning of the 20th century was usually referred to nationalism, was in truth adhered to the position of traditionalism, and because of that could not solve the objective historical problems of nationalism: the destruction of the class society, modernization or elimination of feudal political forms, secularization, consolidation of nation-wide self-comprehension, secular principles, political equality, citizens’ equal rights, land nationalization and its redistribution in favor of the peasants. In the result the mission of solving those problems was performed by another historical force, - the Bolshevik party that became the actual executor of the role of nationalism as the ideology of the Third Estate.

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Stroganov, Mikhail. "THE TITLE AS A PROBLEM OF HISTORICAL POETICS." Проблемы исторической поэтики 19, no. 3 (September 2021): 53–77. http://dx.doi.org/10.15393/j9.art.2021.9942.

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An analysis of the works devoted to the poetics of the title demonstrates that although the majority of facts are presented correctly, the lack of a systematic approach and the required historical perspective makes the explanation of their origin completely unsatisfactory. It actualizes the need to review all the discovered facts in the history of the title as a form of the author’s reflection on the text framework in the context of historical poetics. Periodization of historical poetics in the terminology proposed by S. S. Averintsev demonstrates that the title is absent in the period of pre-reflexive traditionalism and appears only when moving to the next period, namely, reflexive traditionalism. The most archaic titles include the widely understood genre and theme of the text. Later, the title transforms into merely a name; common titles with predication occur sporadically. During the Renaissance, the title may have acquired a conditional character (numerical name), and the identification of the text was carried out through the development of the predicative part, which annotated the text and was sometimes of a promotional nature. The title in its modern form emerges during the transition from reflexive traditionalism to the anti-traditionalist tendencies of the bourgeois era. In the 19th century, the abstract becomes an independent genre and breaks away from the title, while the author, who was initially in the last position, subsequently moved to the first in the title complex (book name, genre, author).

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SAUNDERS, NATHAN. "Conservative Chick? Conservative Culture Warriors at War." Journal of American Studies 52, no. 3 (February 1, 2017): 738–65. http://dx.doi.org/10.1017/s0021875816002012.

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The American New Right that grew to prominence during the second half of the twentieth century consists of three major ideological strands – traditionalism, libertarianism, and anticommunism. The New Christian Right (NCR) that rose to prominence in the 1970s fell within the traditionalist camp. At the same time, not all theological conservatives or social traditionalists joined the NCR. The work of comic book artist Jack Chick demonstrates the phenomenon of opposition to the NCR among some theological and social conservatives. Beginning in the early 1960s, Chick published tracts and comic books that espoused extreme social conservatism while at the same time opposing government enforcement of social norms. He frequently criticized politically active or well-connected preachers such as Jerry Falwell and Billy Graham and opposed prayer in schools. Chick, along with many other fundamentalists, opposed the NCR because it involved cooperation with Roman Catholics. For Chick, doctrinal purity is more important than having a “Christian” nation. This essay concludes by noting how, as evangelicals lose ground in key battles of the culture wars, there are signs that Chick's antipolitics is gaining ground among conservative Protestants.

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Bilchenko, Yevgeniia. "Universalism and traditionalism in a post-globalist perspective: ways of dialogue." Culturology Ideas, no. 21 (1'2022) (2021): 16–23. http://dx.doi.org/10.37627/2311-9489-21-2022-1.16-23.

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The article focusses on the comparative analysis of the leading socio-cultural projects of contemporary society development in culturological discourse: globalism, alter-globalism and anti-globalism. The research aims to reveal the ways of civilized dialogue of universalism as an attitude to the search for universal values and traditionalism as an attitude to the preservation of civilizational, national, ethnic, regional and local codes of culture. The methodological principles of the study are: culturological comparative studies, structural psychoanalysis, semiotics of culture and critical theory. Research methods are: cross-cultural, phenomenological, historical, hermeneutic and structural-functional ones. The scientific novelty of the study is that the author compares the project of regionalism inherent in globalism as a manifestation of glocalization and the civilizational approach inherent in traditionalism, and classifies regionalism as a postmodern post-globalization strategy and the civilizational approach as a premodern pre-globalization strategy both of which are conditionally opposed to classical modern globalism. Globalism is seen as a vicious circle of self-reproduction through the appropriation of surpluses. The way out of the vicious circle is seen in the removal from control of the total repressiveness of universalist (socio-ethical) and traditionalist (cultural-anthropological) ideas in the discourse of free (excessive) alter-globalism and anti-globalism. In conclusion, the author emphasizes the implementation of the principle of unity through diversity on the basis of the universal potential of tradition and specific historical forms of realization of universal meanings of mankind to be an effective mechanism for dialogue between universalism and traditionalism.

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SAGHIN, Adriana-Claudia. "SCHOOL FEAST BETWEEN TRADITIONALISM AND MODERNISM." Pro Edu. International Journal of Educational Sciences 1, no. 1 (June 21, 2019): 61–65. http://dx.doi.org/10.26520/peijes.2019.1.1.61-65.

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Côté, James E. "TRADITIONALISM AND FEMINISM: A TYPOLOGY OF STRATEGIES USED BY UNIVERSITY WOMEN TO MANAGE CAREER-FAMILY CONFLICTS." Social Behavior and Personality: an international journal 14, no. 2 (January 1, 1986): 133–43. http://dx.doi.org/10.2224/sbp.1986.14.2.133.

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An Eriksonian analysis of the impact of traditionalism and feminism on the identity formation of university -attending women is presented and jour “identity strategies” are postulated: traditionalism, ambivalent semi-traditionalism, confident semi-traditionalism, and feminism. A study assessing the reliability and validity of an operationalization of the identity strategies is described and it is concluded that Erikson's characterization of female identity formation has not been well understood in the literature, that more attention must be given to the unique situation women face in contemporary universities, and that efforts should be made to more adequately integrate theoretical and empirical work in this area.

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Felson, Richard B., and Christopher C. Palmore. "Traditionalism and victim blaming." Journal of Social Psychology 161, no. 4 (March 11, 2021): 492–507. http://dx.doi.org/10.1080/00224545.2021.1896466.

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Bridger, Margarian. "Traditionalism, Eclecticism, and Ecumenism." Pomegranate: The International Journal of Pagan Studies 13, no. 10 (February 24, 2012): 38–51. http://dx.doi.org/10.1558/pome.v13.i10.14607.

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Cvetkovic, Vladimir. "Modernism and Serbian 'traditionalism'." Socioloski pregled 34, no. 3-4 (2000): 147–58. http://dx.doi.org/10.5937/socpreg0003147c.

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Willoughby, Jay. "Between Salafism and Traditionalism." American Journal of Islam and Society 32, no. 2 (April 1, 2015): 156–59. http://dx.doi.org/10.35632/ajis.v32i2.986.

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On March 12, 2015 Emad Hamdeh, a specialist in modern Muslim reformmovements, Islamic intellectual history, historical pedagogical methods, andIslamic law, discussed “Between Salafism and Traditionalism: The Case ofNasir al-Din Albani and His Detractors” at the IIIT headquarters in Herndon,VA. He currently serves as an adjunct professor of Arabic and Islamic studiesin the Department of Modern Languages and Literature at Montclair StateUniversity, Montclair, NJ. His doctorate (Exeter University, 2014) “TheEmergence of an Iconoclast: Muhammad Nasir al-Din al-Albani and HisCritics” traced the origins of this controversial figure’s anti-madhhabpolemic.Hamdeh began by presenting a brief overview of al-Albani’s life. Hewas born in Albania in 1914 at a time of increasing secularism. When he wasnine years old his father, a traditional Hanafi, moved the family to Syria.While growing up, he studied under his father and with local religious schol-156 The American Journal of Islamic Social Sciences ...

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Roy, O. "Fundamentalism, Traditionalism, and Islam." Telos 1985, no. 65 (October 1, 1985): 122–27. http://dx.doi.org/10.3817/0985065122.

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Spineto, Natale. "Mircea Eliade and Traditionalism." Aries 1, no. 1 (2001): 62–87. http://dx.doi.org/10.1163/157005901x00048.

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Haller, Markus. "Edmund Burke's Moral Traditionalism." Swiss Political Science Review 7, no. 3 (September 2001): 1–19. http://dx.doi.org/10.1002/j.1662-6370.2001.tb00320.x.

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Klymenko, I. V., and A. I. Lokhmachova. "PSYCHOLOGICAL FEATURES OF PRESENTATION AND PERCEPTION OF MOTHERS IMAGES IN ADVERTISING." Ukrainian Psychological Journal, no. 2 (12) (2019): 60–71. http://dx.doi.org/10.17721/upj.2019.2(12).4.

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The article is devoted to the generalization of information about the image of the “ideal” or “good” mother and its implementation in advertising practice. The authors analyzed the evolution of this image in the media space from the concept of traditionalism (woman who is realized exclusively in the family and motherhood) to the concept of neo-traditionalism (mother, who has time for everything, including the professional sphere and the sphere of self-fulfillment). There is an increase in value of egalitarian models (partnership distribution of roles and functions between husband and wife) and the presentation of realistic ideas about a “non-ideal” mother in foreign practice. However, this trend is much less common in the Ukrainian advertising space. The authors found the most common images of mothers in Ukrainian advertising: “Selfless”, “Caring”, “Balanced”, “Hedonic”, “Rebellious” and “Supervisory” and analyzed the peculiarities of their use, the intensity of presentation, the relationship with the advertised product. The authors found that conservative images of mothers (family oriented, selfless, caring, able to keep everything under control) are generally positively perceived by the target audience. Images that are distant from such traditionalist cliché (innovative, self-centered, hedonic) are rated worse. The authors demonstrated the relationship between mothers’ individual characteristics and their tendency to favor a particular character in advertising. Women, who are more experienced, self-sufficient, tend to rely on their own experience prefer less conservative advertising images (“Balanced”, and “Hedonic”). Less experienced women, who are guided by externalities experience, are focused exclusively on child, perceive positively traditionalist images “Selfless” and “Supervisory” mother.

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Sautkin, Aleksandr Aleksandrovich. "Béla Hamvas and the Reception of Traditionalist Ideas of R. Guénon and J. Evola in Hungary." Общество: философия, история, культура, no. 12 (December 11, 2020): 47–52. http://dx.doi.org/10.24158/fik.2020.12.6.

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The research examines the work of the Hungarian thinker of the twentieth century Béla Hamvas in the aspect of studying the reception of the ideas of in-tegral traditionalism. The author characterizes the general context of the Hungarian philosopher’s ac-quaintance with the works of the founders of the traditionalist discourse R. Guénon and J. Evola, demonstrates the specifics of his mastering of basic traditionalist subjects. It is shown that Hamvas’s interest in the traditionalist way of thinking appears in the course of his work on the problems of the crisis after he studied the so-called “criseological literature”. Hamvas, following Guénon and Evola, sees the way out of the crisis state of Modernity in the need to restore a religious attitude to being, re-turning the sacred dimension to human life. The research also reveals the moments of difference between the ideas of Hamvas and the concept of Julius Evola, as well as his fundamental difference from the founders of traditionalist thinking in terms of worldview practices and political position.

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McBROOM, WILLIAM H. "Changes in Role Orientations of Women." Journal of Family Issues 7, no. 2 (June 1986): 149–59. http://dx.doi.org/10.1177/019251386007002003.

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Longitudinal data were used to estimate the extent to which changes in life situations affected sex role traditionalism of women during a five-year period. An overall decrease in traditionalism was found, which was more pronounced for younger women. Multiple regression analysis indicated that experiences such as becoming married, having a child, and becoming employed were associated with lessened traditionalism. The implications of these findings are discussed.

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Czerniawska, Mirosława, and Joanna Szydło. "Traditionalism, Modernism, Postmodernism - Worldview Analysis in the Context of Values." WSEAS TRANSACTIONS ON BUSINESS AND ECONOMICS 19 (February 23, 2022): 701–13. http://dx.doi.org/10.37394/23207.2022.19.62.

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This study aims to diagnose three worldviews were: traditionalism, modernism and postmodernism (all of them relate to the stages of Western culture described by Bauman) and value systems (referring to the Rokeach theory). The constructs were measured according to the Borowiak Questionnaire “How do you view yourself and the world around you?” and the Rokeach Value Survey (RVS). The research was conducted on a sample of 368 Polish students. The authors sought answers to the question of which values – collectivist or individualistic – are associated with the indicated worldviews. It appeared that a worldview and values (giving a desired direction in life) are linked in the following manner: a traditionalist worldview is correlated with collectivist values, modernist and postmodernist worldviews – with individualist values (although these values do not overlap).

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Pearce, Jone L., Gregory A. Bigley, and Imre Branyiczki. "NEO-TRADITIONALISM AND ORGANIZATIONAL BEHAVIOR." Academy of Management Proceedings 1996, no. 1 (August 1996): 284–87. http://dx.doi.org/10.5465/ambpp.1996.4980710.

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Sanders, Andy F. "Traditionalism, Fallibilism and Theological Relativism." NTT Journal for Theology and the Study of Religion 49, no. 3 (July 1, 1995): 194–214. http://dx.doi.org/10.5117/ntt1995.3.003.sand.

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Sizonenko, Dmitry V. "Jean Reyor and integral traditionalism." Общество: философия, история, культура, no. 5 (2021): 68–73. http://dx.doi.org/10.24158/fik.2021.5.9.

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Firman Eddy and Rini Oktarine S. "Cottage Resort Simalem Park (Traditionalism)." International Journal of Architecture and Urbanism 3, no. 3 (November 18, 2019): 262–70. http://dx.doi.org/10.32734/ijau.v3i3.3741.

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Tourism will be producing foreign exchange in Indonesia. Indonesia has a tourism appeal that manifests itself in traditional homes and village. In promoting Indonesian tourism to foreign countries, traditional architecture is a better choice, but fewer relics of traditional building art are worth a visit. Sumatera is an ethnically diverse island. Sumatera has become a tourist attraction that is often visited by foreign tourist. Resort attractions are becoming tourist attractions and lodging that is frequented by foreign tourist. There are several problems, namely how to realize the planning and design of resort cottages by considering traditional architecture and having planning standards that need to consider based on comparative studies carried out, then how to process the appearance of the building to fit the atmosphere in Taman Simalem Resort. With the aim of the design is to realize the concept of designing Resort Cottages and supporting facilities such as restaurants and spas by applying the principles of Traditional architecture. The design method used in the object design includes two aspects, namely the approach to the design theme, location, and environmental studies.

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Maksimenko, L. A. "CHINESE TRADITIONALISM IN PHILOSOPHICAL OPTICS." Review of Omsk State Pedagogical University. Humanitarian research, no. 27 (2020): 21–25. http://dx.doi.org/10.36809/2309-9380-2020-27-21-25.

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Duxbury, Neil. "LORD WRIGHT AND INNOVATIVE TRADITIONALISM." University of Toronto Law Journal 59, no. 3 (July 2009): 265–340. http://dx.doi.org/10.3138/utlj.59.3.265.

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GALLAGHER, SALLY K., and CHRISTIAN SMITH. "SYMBOLIC TRADITIONALISM AND PRAGMATIC EGALITARIANISM." Gender & Society 13, no. 2 (April 1999): 211–33. http://dx.doi.org/10.1177/089124399013002004.

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van der Valk, Inge, Ed Spruijt, Martijn de Goede, Helle Larsen, and Wim Meeus. "Family Traditionalism and Family Structure." European Psychologist 13, no. 2 (January 2008): 83–95. http://dx.doi.org/10.1027/1016-9040.13.2.83.

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The present study examined how tolerance toward nontraditional family forms relates to family structure, by examining differences between youngsters and parents from intact and postdivorce families. We also explored whether intergenerational transmission of attitudes toward nontraditional family forms differed between intact and postdivorce families. We made use of three-wave longitudinal data of 959 adolescents and young adults aged 12 years to 24 years at the first wave, and also of one of the parents. Longitudinal multilevel analyses revealed that both youngsters and parents of postdivorce families are more tolerant toward nontraditional family forms and that parental attitude transmission is significantly lower in families after a divorce. Results apply to respondents of a broad age range. Several explanations are suggested for the flawed intergenerational transmission of attitudes in postdivorce families.

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Bjerkli, Bjørn. "Land use, traditionalism and rights." Acta Borealia 13, no. 1 (January 1996): 3–21. http://dx.doi.org/10.1080/08003839608580444.

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Acevedo, Gabriel A., and Sarah Shah. "Sectarian Affiliation and Gender Traditionalism." Sociology of Islam 3, no. 1-2 (August 25, 2015): 1–29. http://dx.doi.org/10.1163/22131418-00301001.

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This paper will add to the expanding scholarship in the sociology of Islam and explore the influence of Sunni-Shi’a affiliation on views of gender traditionalism. Using a subset of the World Values Survey, we contrast views towards women’s roles in society held by Sunni and Shi’a respondents in Iran, Iraq, Lebanon and Pakistan (n = 10,799). Our findings suggest that views of gender traditionalism are not solely a function of sectarian affiliation but that educational attainment, income, demographic factors and national culture are stronger and more consistent predictors of gender traditionalism than sectarian affiliation alone. We draw from theories of religious incongruence and discuss the theoretical implications of our findings. These findings suggest the need for additional research that links sociological theories of religion to the empirical study of Islam, as well as a greater emphasis on the role that social context plays in shaping Muslim public opinion.

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Orme, Laura M. Northrop, M. Elizabeth Lewis Hall, Tamara L. Anderson, and Jason McMartin. "Power, Sexism, and Gender: Factors in Biblical Interpretation." Journal of Psychology and Theology 45, no. 4 (December 2017): 274–85. http://dx.doi.org/10.1177/009164711704500403.

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This study assesses individual social attitudes and ideological beliefs regarding systems of power and sexism (i.e., Authoritarianism, Conservatism, Traditionalism, Social Dominance Orientation [SDO], Hostile Sexism [HS], and Benevolent Sexism [BS]) in relationship to Bible interpretation choice about passages related to gender. Data were collected from 216 conservative Protestant Christian churchgoers. It was hypothesized that individuals with higher levels of Authoritarianism, Conservatism, Traditionalism, SDO, HS, and BS would prefer interpretations that endorse gender hierarchy. The results supported these hypotheses, finding Traditionalism and HS to be the primary factors related to interpretation choice. Additionally, it was hypothesized that any significant difference between men and women regarding interpretation choice would be explained by individual differences in these social attitudes and ideological beliefs. Men were significantly more likely than women to prefer Bible interpretations oriented toward gender hierarchy, and this difference was primarily explained by Traditionalism and HS.

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Kokina, M. N. "CONSTITUTIONAL TRADITIONALISM AND ANTI-TRADITIONALISM IN THE SYSTEM OF RUSSIAN LAW AND LEGAL EDUCATION." Философия образования 19, no. 3 (2019): 85–100. http://dx.doi.org/10.15372/phe20190306.

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Lancaster, Caroline Marie. "Not So Radical After All: Ideological Diversity Among Radical Right Supporters and Its Implications." Political Studies 68, no. 3 (September 2, 2019): 600–616. http://dx.doi.org/10.1177/0032321719870468.

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Radical right voters and parties are often characterized as conservative and traditionalist on issues of gender, sexuality, and morality. Common wisdom is that they reject the progressive sociopolitical shifts that began in the 1970s and early 1980s. However, some radical right parties, such as the Dutch Party for Freedom, maintain moderate positions on morality issues. Are radical right supporters still traditionalist? Latent class analysis applied to European Social Survey data from 10 West European countries reveals that radical right supporters belong to three ideologically distinct classes. The fastest growing group is the sexually-modern nativists, who make up about 45% by 2016. Contrary to extant literature, traditionalism no longer appears to be a major motivation for today’s radical right. Instead, immigration and nationalism are now the core common concerns for radical right supporters in Western Europe. This development may be due to the Euro crisis and the migration crisis, which have increased the salience of national borders.

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Acar, Aktan, and Hakan Saglam. "Inventive traditionalism vs. considering tradition: The changing character of the city of Ankara." New Trends and Issues Proceedings on Humanities and Social Sciences 2, no. 1 (February 19, 2016): 557–63. http://dx.doi.org/10.18844/prosoc.v2i1.346.

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There are different forms of Traditionalism. The most common form is the one that promotes the â€œidea of having a traditionâ€ itself as a discursive practice. The modus operandi of this form is the reproduction of the â€œimagesâ€ considered as having symbolic meanings. Despite the consensus over their â€œsymbolic communicationâ€, those images are deprived of their content that has been accumulated and articulated as a â€œtraditionâ€. The replacement of the accumulated knowledge, experience and consequently content with the â€œimageâ€ seems to initiate new traditions. It is possible to claim that it is a process of inventing those new traditions by means of â€œmade-upâ€ images of symbolic meanings.Architect has a definitive position in this process. The profession proposes a dangerous mixture of being a technician lost its authority and identity within the over exhausting construction market, which multitudes the same building image, without content, on one side, and on the other, of having the ultimate responsibility of inventing and reproducing that â€œmade-up images of traditionalismâ€.This study investigates the invention and reproduction of that made-up traditions through the transformation of urban morphology and texture of the city of Ankara with respect to the changing political and social atmosphere in Turkey. Keywords: tradition, traditionalism, Ankara, city, politics

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Yeryomin, Vladislav. "Integral traditionalism and philosophia perennis in the context of European culture." Bulletin of Mariupol State University. Series: Philosophy, culture studies, sociology 9, no. 18 (2019): 19–26. http://dx.doi.org/10.34079/2226-2849-2019-9-18-19-26.

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The article examines the school of integral traditionalism as an intellectual phenomenon of European culture of the XX-XXI centuries. An excursion was made into the history of the formation of this phenomenon, an overview of its directions, personalities and key concepts. The connection of traditionalism with idealistic philosophy, Romanticism, right-wing ideologies and academic religious studies is traced. The study concluded that integral traditionalism, as a special form of Western esotericism, is an organic part of European culture. Its place in the space of the latter can be represented in the form of a diagram consisting of three circles. The largest of them will represent idealistic philosophy as a whole (from the origins to the present day). The circle of a smaller diameter inscribed in it will be perennialism – a system of ideas about Philosophia perennis as a common source and secret (esoteric) content of different religions and spiritual teachings. An even smaller circle inscribed in the second circle will be integral traditionalism itself as the most "concentrated" form of perennialism, characterized by a high degree of rationalization and self-removal from the semantic codes of Modern and Postmodern. Moreover, all the three circles can be divided into two parts – connected with a living spiritual tradition (through initiation) and devoid of such a connection. As a form of Western esotericism, integral traditionalism claims a fundamentally "gnostic" status. This feature separates it both from religion, in which, in the words of R. Guenon, "intellectual elements are mixed with emotional", and from secular science, which, with all its rigor and objectivity, remains entirely a "profane" phenomenon. At the same time, the principles of traditionalism, distinguished by their "holistic" character, have prospects of application to various fields of humanitarian knowledge.

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Lauria, Philippe. "La femme et sa destinée d'après Edith Stein." Labyrinth 16, no. 2 (December 30, 2014): 92. http://dx.doi.org/10.25180/lj.v16i2.5.

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Woman's Destiny according Edith SteinThe following essay aims to show that Edith Stein's conception of women was a feminist and a traditionalist one. This could be interpreted by some philosophers as a sort of contradiction. Thus the author presents the different arguments detecting such a conflict between feminism and traditionalism. These arguments are based in fact on the opposition between nature or essence, on the one hand, and freedom, on the other hand. The thesis of the author is that there is not necessarily a conflict between essence and freedom, and that essence is not a fiction but an ontological reality which, interpreted in the way of Edith Stein, makes it possible to conceive sexual difference in a perfect synthesis between the Christian tradition and gender equality.

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Lunkin, Roman. "Post-Crisis Protest: European Features." Scientific and Analytical Herald of IE RAS, no. 1 (February 28, 2021): 46–53. http://dx.doi.org/10.15211/vestnikieran1202124653.

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The article analyzes the phenomenon of modern post-crisis protests. The frame theory is the most effective method for evaluating the modern protest movement, which allows analyzing any action from the point of view of its context, its representation in the public space, its organization and original worldview. The article examines the European specifics of the protests and possible ideological divisions within the framework of mass demonstrations. It is concluded that the post-crisis protests in Europe are characterized, first of all, by a more or less clear division into supporters of neoliberal ideology and traditionalists (identists). The neoliberals opposed the traditionalism of the leadership of Poland, Hungary, and Russia, but the traditionalists more often protested against strict quarantine measures and uncontrolled immigration. Secondly, one of the widespread factors was distrust of the government, which, while proclaiming democratic norms to which does not follow. From this point of view, both the identists and the neoliberals alike demanded more democracy and justice during the protests

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Popkov, Yuriy V., and Evgeny A. Tyugashev. "Ethno-cultural neo-traditionalism as a resource of identity formation in the contemporary social and cultural transformations." Siberian Socium 3, no. 3 (October 31, 2019): 53–64. http://dx.doi.org/10.21684/2587-8484-2019-3-3-53-64.

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This article aims to explain ethnocultural neo-traditionalism as a tool for the formation of ethnic and national identity and for identification of possible interconnection and synergy of these types of identity. The authors interpret ethno-cultural neo-traditionalism and identity problems as the global manifestation of ambiguous consequences of the contemporary socio-cultural transformations. They argue for treating it as a resource for the formation of ethnic and national identity, analyzing the problems and contradictions arising in this case. The potential possibilities of the proposed conceptual scheme are illustrated by two illustrative cases: Breton (Celtic people in France) and Selkup (Siberian people in Russia). In order to achieve this goal, besides the case study, the authors have used sociocultural approach in its authorial interpretation, which allows considering ethnocultural neo-traditionalism, first, as an inter-cultural phenomenon — the effect of interaction between different ethnocultures — and second, as an integrative policy that consolidates the potential of the ethnos in synchrony and diachrony. The analysis of Breton neo-traditionalism from the abovementioned positions allowed to reveal such features as participation in the Breton cultural movement of authentic bearers of tradition, its transmission to new generations through direct immersion in a living tradition, participation in the movement of families and its mass character, absence of borders between spectators and performers, accumulation of various modifications and local variations of cultures, enrichment of tradition with modern elements and experimentation, urban localization of holidays, formation of cultural industry, and organization of international cultural festivals, inclusive of various social and cultural practices. Such experience, presented in the Selkup cultural movement, forms and confirms a positive ethnic identity with the assistance of the state. Cultural expansion and international recognition of ethnocultural non-traditionalism practices remove the problem of local ethno-political ambitions and strengthen national identity as a prerequisite for the development of ethnic identity. Thus, the analysis shows the possibilities of cooperation, synergy of national and ethnic identities based on the implementation of the strategy of ethno-cultural non-traditionalism.

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Journal articles on the topic 'Traditionalism'

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