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Domestic violence in South Africa is a consequence of the complex interplay of patriarchy, culture, and the negative masculine construct. The patriarchal cultural beliefs and traditions that emphasise on male assertiveness and domination of women influence the constructions of masculinity and reinforce domestic violence. The goal of this article was to highlight a relationship between culture, constructions of masculinity, and domestic violence in South Africa. Through adopting an African feminist lens, this paper unpacks how structures of patriarchy manifest in the traditional African context in which many men in South Africa construct and perform their masculinity and the embodied meaning attached to it. The paper argues that gender hierarchy and normative masculine and feminine roles prevalent in most South African cultures have implications for domestic violence. It argues that the inflexible gender hierarchy, which is enforced through culture and the dominant position of men in the home influence domestic violence. The article concludes that attempts to address domestic violence in South Africa must focus on changing patriarchal cultural norms and promote peaceful masculinity.

The author in this discussion opens a great theme from the spiritual creation of the Belgrade, Montenegro, ex-Yugoslav and European philosophers of culture, prof. dr. Ratko Bozovic (1934). It is a reception of sociological, philosophical and literary points of view, this excellent reader, critical intellectual and writer, or emeritus professor at the Faculty of Political Sciences, University of Belgrade. The life path of R. Božović went from his native Banja Luka through Montenegro (he finished high school in Nikšić), and then he was educated in Belgrade, where he studied and graduated in sociology and literature, master's and master's degree at the Belgrade University. He worked for a short time in several institutions, the culture of the federal administration, and then devoted himself to a professorial career at several universities. His opus is very impersonal and diverse, content and moves in several philosophical and sociological disciplines. He is the author of over fifty works and more than 300 debates and studies, published in the country and abroad. Translated into several world languages. In many democratic environments, a guest and a lecturer are very pleased. Prof. R. Bozovic is a participant in many tribunes and gatherings, which he gave the impression of an extraordinary critical reader, and many call him a modern Demonstration of Belgrade. In this paper, we intend to present a critical review of Božović's work, and on the occasion of the 83rd year of life and six decades of scientific and research work. The aim and task of this paper is to make a modest contribution to reflecting Božović's philosophical literary.

This paper offers a sociological explanation for why the field of economics has so severely restricted the scope of its analysis to the point where it failed to foresee the financial crises, economic recessions, and other large shifts in economic activity that have characterized the global economy in recent decades. This paper’s analysis of the culture of economics draws heavily on the work of Pierre Bourdieu, the French sociologist who developed a useful framework with which to analyze the culture of an intellectual field like economics. Specifically, the paper describes how the neo-liberal doxa supports the restrictive neoclassical (marginalist) modeling approach that is a central element of the habitus of mainstream economics. Bourdieu’s concept of symbolic violence shows how the orthodox economics culture perpetuates itself even in the face of the complete failure of the culture’s favored neoclassical and rational expectations models to anticipate recent macroeconomic crises. The paper concludes with some thoughts on how this understanding of the culture of economics can enable economists to free themselves from the oppressive culture of mainstream economics.

O folclore é, cronologicamente, o primeiro tema abordado por Florestan Fernandes em sua notável trajetória intelectual, tendo ele tratado do assunto desde os tempos de estudante de graduação da Faculdade de Filosofia em São Paulo. No conjunto de sua obra, o folclore é um assunto secundário, próprio do período de aprendizagem, um "tema morno" do início da carreira. Contudo, é nesses estudos que Florestan trava sua primeira disputa disciplinar, na qual se configura sua adesão a uma sociologia científica, baseada na sistematicidade dos procedimentos de observação e na abrangência das explicações. Nesse sentido, é possível acompanhar, no pequeno conjunto de trabalhos sobre o folclore escritos durante seu "período de formação" (1941-1953), os primeiros passos de sua definição da sociologia como ciência, recuperando-os em três linhas complementares de análise: 1. a explicação sociológica das manifestações folclóricas; 2. a explicação sociológica dos estudos folclóricos na sociedade moderna; e 3. a redefinição do folclore como método sociológico.Folklore is, chronologically speaking, the first theme taken up by Florestan Fernandes in his noteworthy intellectual journey, having dealt with this subject since his days as an undergraduate student at the Faculty of Philosophy in São Paulo. If we consider his whole work, folklore is a secondary matter, specific to his student days, a "flat theme" from the beginning of his career. However, it is in these studies that Florestan wages his first academic battle, in which his adhesion to a scientific sociology takes shape, based on the systematics of observational procedures and scope of explanations. Thus, by looking at the small group of papers on folklore written during his formative years (1941-1953), it is possible to follow the first steps of his definition of sociology as science, which can be transcribed into three complementary lines of analysis: 1. the sociological explanation for folkloric manifestations; 2. the sociological explanation for folkloric studies in modern society; and 3. the redefinition of folklore as a sociological method.

O artigo examina a repercussão da vivência de Emílio Willems, como imigrante, na perspectiva conceitual e temática que imprimiu ao seu trabalho intelectual. A marginalidade peculiar aos que transitam entre credos, culturas e valores distintos foi a experiência humana que norteou o pesquisador de origem alemã, para quem mudança cultural, conflito de valores e racionalização de ambigüidades tornaram-se assuntos privilegiados. Distante da nostalgia do outro e do longínquo, comum aos visitantes estrangeiros, a obra de Willems deixa ecoar a aventura improvisada de sua saída de Berlim e chegada ao Brasil em 1931.This paper examines the repercussion of Emilio Willems' life as an immigrant on the conceptual and thematic perspective given to his intellectual work. Being an outsider, a feature inherent to those who move between different creeds, cultures and values, was the human experience that directed this researcher of German origin. He focused on cultural change, conflict of values and the rationalization of ambiguities. Differently from the work of other foreign visitors, Willems' does not present a nostalgia for the `other' or for the `one far away', and it echoes the improvised character of the adventure of his journey from Berlin to Brazil in 1931.