Search

This paper analyzes the work of two Indian sociologists who defined the contours of sociology in India in the immediate post-independence decades, M. N. Srinivas and A. R. Desai. It argues that their scholarship can be linked to sociology's legacy as anthropology in India and its embeddedness in the episteme of colonial modernity. It contends that Srinivas's methodology, the field view, attempted to make a break with earlier methods, such as book view. However, his three concepts, that of dominant caste, Sanskritization and Westernization were perceived as civilizational attributes and which had organized social change in India. A. R. Desai, a Marxist historical sociologist, made an incisive critique of capitalist exploitation and elaborated the material conditions that led to peasant and working-class revolts. However, his sociology could not unravel the caste-class linkages that organized the Indian 'social' which was embedded in Indian nationalism. This paper suggests that a definitive understanding of modernity emerges in Indian sociology in the late 70s when the feminist, dalit and tribal movements interrogated the material basis of contemporary India's developmentalism and its capitalist and exploitative character. [ABSTRACT FROM AUTHOR]

There have been marked differences between many urban youths and the older generation in practising Islam in Bangladesh. In the contemporary expression of Islam, many urban youths in Bangladesh adopt an approach where they are inclined to explain various Islamic discourses in a modernistic way through adopting an Islamic code of life. Simultaneously negating the traditional idea of the incompatibility of Islam with modernity is also an essential phenomenon in this discourse. 'Self-conscious sense of collective identity' and the concept of belonging to a global Islamic community is motivating many of these contemporary urban youths in Bangladesh to search for the 'pure' form of Islamic practices. These new manifestations eventually affect their urban social sphere while they either reject many traditional Islamic norms or adopt 'more authentic' Islamic norms. Thus, this qualitative paper argues that the expression of Islam among many urban youths has to be seen as an adaptive strategy in an ongoing struggle to make sense of Islamic life in a more complex, modern and Westernised world. [ABSTRACT FROM AUTHOR]

As the cultural capital of both the Ottoman Empire and Republic of Turkey, Istanbul has assumed a central role in the literary imagination of the cultural legacy of the imperial past and the modern nation-state. When we consider Turkish literary history, construction of a national literary tradition reveals a close engagement with the West and Western modernity, often resulting in epistemological and ontological questions about the self searching for their place in the world. If Istanbul serves as the main ground for mapping out the anxieties about the national culture, it also provides the opportunity to reach beyond the national boundaries with its multi-layered and cosmopolitan past. In this paper, I contend that Istanbul, for several authors from Turkey, emerges as an important novelistic element and character so much so that it, on the one hand, enables them to discuss the possibilities and limits of the national literature and on the other hand becomes a venue for recognition as part of world literary studies. In this paper, I focus on three novels by three internationally acclaimed authors from Turkey, namely Ahmet Hamdi Tanpınar, Orhan Pamuk and Burhan Sönmez, so as to examine the spatial representation of Istanbul at the intersection of national and world literature. The novels under examination here, A Mind at Peace by Tanpınar (1949, 2008 English translation), The Black Book by Pamuk (1990, 1994;2006 English translation) and Istanbul Istanbul by Sönmez (2015, 2016 English translation) depict the individual's search for the self at a specific historical moment of modern Turkey, problematizing the past, present, and future of the nation-state. [ABSTRACT FROM AUTHOR]

Robotics is currently not only a cutting-edge research area, but is potentially disruptive to all domains of our lives—for better and worse. While legislation is struggling to keep pace with the development of these new artifacts, our intellectual limitations and physical laws seem to present the only hard demarcation lines, when it comes to state-of-the-art R&D. To better understand the possible implications, the paper at hand critically investigates underlying processes and structures of robotics in the context of Heidegger's and Nishitani's accounts of science and technology. Furthermore, the analysis draws on Bauman's theory of modernity in an attempt to assess the potential risk of large-scale robot integration. The paper will highlight undergirding mechanisms and severe challenges imposed upon our socio-cultural lifeworlds by massive robotic integration. Admittedly, presenting a mainly melancholic account, it will, however, also explore the possibility of robotics forcing us to reassess our position and to solve problems, which we seem unable to tackle without facing existential crises. [ABSTRACT FROM AUTHOR]

This paper hosts the first meaningful dialogue between two important epistemic movements for criminology: zemiology and decolonisation. I identify that zemiology has a disciplinary blindness to colonialism and explain this using Gurminder K. Bhambra's scholarship—and cognate scholarship—as a frame. Three cases—Pemberton's Harmful Societies, Grenfell, and Border Zemiology—are selected for their critical importance within zemiology. They are used to argue that zemiology works within a standard narrative of modernity characterised by capitalist nation-states, which does not recognise the colonial foundations of both of these. Capitalist modernity is, however, a colonial formation. Recognising this allows for a better understanding for a wide range of harms. I then discuss future directions for decolonial zemiology, advocating not for expansion of repertoire, but canonical revision so that colonialism is afforded space as an explanatory frame and zemiology can better explain social harm on a global level. [ABSTRACT FROM AUTHOR]

Among the founders of sociology, it was Georg Simmel who provided the most thorough analysis and theory of space. This paper aims to reconstruct Simmel's spatial theory and his observations of spatial relations. The German sociologist engaged with spatiality in a threefold way. First, he tried to provide a systematic social theory of space; second, analyzing spatial relations was important for his diagnosis of modernity; third, he dealt with the subjective constitutions of space in his shorter, essayistic writings. This paper argues that the importance of the third strand for a sociological understanding of space has seldom been recognized in sociology. In addition, it also shows that despite the diversity in perspectives, there is an underlying coherence to Simmel's theory of space. As a result, it becomes evident that Simmel was not only ground-breaking in conceptualizing space from a sociological point of view, but that his theory of space continues to be inspirational and relevant to this day for interpreting the entanglement of social and spatial relations. [ABSTRACT FROM AUTHOR]

The Bakarwals of Jammu and Kashmir are a nomadic pastoral group, notified as a Scheduled Tribe (ST), under the Jammu and Kashmir Scheduled Tribes Act, 1991. Ensuing from ethnographic fieldwork conducted with the Bakarwals in the Jammu and Kashmir region, this paper argues that the traditional marriage practices of the Bakarwals have transformed in the contemporary times with respect to the various processes associated with globalization and the increasing access to the new facilities of mobility. The cultural transactions resulting as a part of liberalization and globalization have led the Bakarwals to associate with modern traditions, rituals and customs, which are essentially non-Bakarwal patterns of life. This paper highlights the new patterns and meanings adopted by the Bakarwals of Kashmir as a mode of their new existence. The exposure to new variants of contemporary culture and shrinking pastures have made many Bakarwals to give up their traditional occupation of rearing livestock —an occupation once seen as sacred. Many of the Bakarwals have started practising agricultural farming, while few have started working as labourers and others have started taking "modern" occupations like driving. In marriages too, the Bakarwals are seen to follow the traditions and rituals followed by the non-Bakarwal groups. The Bakarwals used to have their own traditions, customs and rituals in marriages which were not seen in other non-Bakarwal groups. However, in contemporary times, the Bakarwals are avoiding these ancestral traditions, rituals and customs. This paper is an attempt to document the changes in the marriage practices and rituals, which were once cherished by the Bakarwals but now seem on the verge of extinction. [ABSTRACT FROM AUTHOR]

There are numerous conceptions of violence today, such as physical, psychological, emotional, structural, and epistemic. The question of which social phenomena are to be described as violence is itself a matter of furious dispute. In social theory, there is a widespread tendency to distinguish between 'modern' and 'postmodern' conceptions of violence. In this scheme, modern violence is primarily physical, while postmodern violence takes places across a broad spectrum of forms. The paper questions this binary. The co-occurrence and conflict between these forms of violence leads to a third form, which I call refigured violence. The refiguration of violence can be observed in three developments, which are mediatisation, polycontexturalisation, and translocalisation. I provide one illustration of these considerations with the example of so-called shock sites on the internet. In so doing, I emphasise that the sociology of knowledge can provide a valuable perspective for making sense of contemporary discourses about violence in all their complexity. [ABSTRACT FROM AUTHOR]

In this paper I offer a reading of Virginia Woolf's story "A Haunted House" from the perspectives of hauntology and heterotopic spatiality. I argue that, initiating with this story, spectrality prevails in Virginia Woolf's writing and haunts her literary corpus. By examining the mystical element rhythmic practice brings to the story, and by linking it to thencept of haunting and spectrality, I discuss the use of haunting and spectres to question modernity's connection to the past. I emphasize that Woolf questions the relation of modernity to the past, which does not necessarily mean that the past has always negative connotations for her, but rather that she distrusts modernity and suspects that it might betray her. By focusing on the quintessential role of the house, I claim that the house transforms into a heterotopic place where boundaries between spaces and times blur and the past, the present, and the future merge, as a result of which the house becomes a space of encounter, which is a way of resisting the rigid conceptualizations of spatio-temporality. [ABSTRACT FROM AUTHOR]

Identifying the limitations in earlier attempts for comparing Euro-American philosophy with Indian, the paper distinguishes its approach and makes a case for an alternative approach. This consists of bending the Euro-American philosophy, without breaking it, for use in India. Following the discussion of major and minor literatures by Deleuze and Guattari in the context of Kafka in Europe, the paper shows the variance between its claims in the context of minor literature and the reality. In this context, it establishes a close relation between modernity and art and literature in Europe, where the latter is sought to reclaim what is rejected by the modern. Modernity rejected the premodern as embodying non-reason. Without abandoning this relation between minor and major, it seeks to show its relevance in India through Indian National Movement and M. K. Gandhi. This paper, thus, discusses an instance where alien is a better ground for growth and relevance than the origin. [ABSTRACT FROM AUTHOR]

In this paper, we describe an ethnographic study of a mobile money infrastructure, especially its design, organization, and implementation, and its potential consequences for financial inclusion goals. Through using the analytic lens of infrastructure studies to ground our findings, we observe is that infrastructures emerge in organized practice and use. Moreover, they are constantly evolving with no specific beginning and end; any bounding is contingent on our own methodological and theoretical affiliations as well as our logistical constraints. To this end, we focus our attention on the two different infrastructures – the mobile money and the loan management infrastructures – that were operating in tandem to connect low-income auto-rickshaw drivers to mainstream bank loans. We specifically privilege the human work that goes into making and sustaining this mobile money infrastructure. In doing so, we challenge the 'unbearable modernity' of mobile money and its purported effects on helping the poor manage their unpredictable cash flows. Eventually, we make two main contributions. First, we demonstrate that what appeared on the surface to be solely a 'mobile money infrastructure' is in fact a complex and, often, visibly seamless organization of at least two interacting infrastructural systems. These come together in an intricate, layered way to enable mobile money to be used for loan repayments in this low-income setting. It becomes especially important to emphasize that an infrastructure is not always organically built or spontaneously accessed in order to challenge the dominant narratives around mobile money where an insulated infrastructure is thought to enable all digital transactions and thus achieve financial inclusion. Second, we privilege the human work of what is otherwise often considered an exclusively technological infrastructure. Bringing attention to these sidelined human workers is an important concern for CSCW with its focus on the work that enables systems to function seamlessly. Indeed, mobile money remains a favorite topic of interest for development scholars and practitioners and in the emergent conversations the focus continues to remain largely on the technological innovations. Even where the retail agent networks are discussed, their work is not completely understood. Bringing attention to these sidelined human workers is an important concern in this paper. [ABSTRACT FROM AUTHOR]

This paper argues that historical research on late medieval and early modern craft guilds fails to escape teleological and anachronistic views, including when they are addressed as commons or 'institutions for collective action'. These present-day conceptual lenses do not only create idealized views on guilds, but also of the contexts in which they operated, especially the state and the market. This is especially the case with neo-institutional views on the commons, which fall back on a transhistorical rational actor, who can choose between three options for the allocation of resources and surpluses, namely the state, the market and the common. The paper shows that guilds were fundamentally entangled with both the state and the market and that their ethic implied a less utilitarian and instrumental attitude towards natural resources. The consequence of this is that the history of the guilds offers different lessons to present-day commoners than those implied by present-day research. With an eye at launching a reflection on that, I argue in favour of a cosmopolitical perspective, which invites to take fundamentally different worldviews seriously. This includes questioning our own conceptual and analytical abstractions like the state, the market and the individual, up to and including the very distinction between nature and society or nature and politics, which are at the very basis of modern science itself. [ABSTRACT FROM AUTHOR]

This paper explores a series of challenges presented by Hartmut Rosa's concept of resonance viewed in the context of the normative and political dimensions of critical theory, a tradition in which he explicitly places his work (even as he draws on a wide range of other scholarly fields and domains). First, a tension between the anthropological and sociocultural aspects of his project raises questions about whether the avowed political commitments of the project can be incorporated into its theoretical framework. Second, the variability with which resonance can present, and its fundamentally pathic nature, makes it difficult to imagine how it might serve an emancipatory interest. Beyond this, the critical diagnosis of forms of impaired or deficient resonance introduces methodological questions with moral consequences. Despite these challenges, Rosa's project importantly calls for a renewed relation to the world, one that shares affinities with parallel developments within the humanities. [ABSTRACT FROM AUTHOR]

The present paper discusses perspectives of Activity Theory (AT) in the context of contemporary globalizing world, describing which we refer to the notion "De-structuralized modernity" (Sorokin and Froumin 2020). Radical changes in everyday life challenge social sciences and humanities. Approaches are in demand, which have the potential to comprehend the changing human étant and éntre. We argue that Activity Theory has the potential to face these challenges. Leontiev's AT grounds on the idea of qualitatively new mental features arising to deal with novel environmental challenges, which is much in line with J.M. Baldwin reasoning on evolution. AT also offers a method to prognosis the upcoming neoplasms. In the same time, applying classics of AT to the current reality, "De-structuralized modernity", entails the need for new theoretical elaborations of the latter, stemming from the radical transformation of the relations between individual and socio-cultural environments. A unique societal context emerges on the global level, which, on the one hand, requires individual to adapt constantly to changing socio-cultural reality, and, on the other hand, dramatically expands his/her potential for proactive actorhood transforming surrounding structures. We argue that the major and novel challenge for the individual is that maintaining the integrity and coherence of the a) Self-identity and b) system of links with the socio-cultural environment - in their dynamics and unity, has become a qualitatively different issue, much more complicated and problematic than ever before. The notion of "culture" has particular relevance and importance in this context because it allows grasping simultaneously two dimensions in their dynamic dialectical interrelations. First, the "internal" ("subjective", "in the minds") and "external" ("objective", material and institutional environment) realities. Second, individual ("micro") and societal ("macro") scales of human activities. Discussing the ways to understand these dynamics, we dispute the popular "constitutive view" on personality and refer to the concept of the "ontological shift" (Mironenko and Sorokin 2018). We also highlight how technological advancements change and "expand" human nature making it capable to deal with the outlined new tasks. [ABSTRACT FROM AUTHOR]

Afghanistan's history over the last century is littered with incidents and bloody conflicts. In other words, the history of this land over the last century has been one of blood and fire, as well as a conflict between "tradition" and "modernity." Over the last century, the citizens of this land have witnessed life-threatening and subversive changes. These changes have had both positive and negative effects on Afghans' lives. Meanwhile, Afghan women, education, the right to political and social activity, and the right to work and employment have been among the issues that have undergone change and transformation, along with political, social, and cultural changes and developments, willingly or unwillingly, and have been seriously harmed as a result. A qualitative research method has been used, in which data was collected from previous literary sources such as research articles, magazines, reports, and documents kept in the archives and national libraries of Afghanistan. This paper investigates and examine the position of Afghan women in Afghan law from various angles and perspectives. The researchers approached the subject of women by taking into account their worldviews, assumptions, and subjective variables. The purpose of this research is to evaluate Afghan women's active, long-term, and meaningful presence in Afghanistan over the last century. The study's findings show that despite deliberate campaigns, efforts, and ongoing struggles over the last century, Afghan women are still denied the right to education, political participation, and institutional employment. [ABSTRACT FROM AUTHOR]

The term "cyborg" is being used in a surprising variety of ways. Some authors argue that the human being as such is—and has always been—a cyborg (Clark, Sorgner). Others see the term as describing what is peculiar about humanity in the present era (Haraway, Case). Still others reserve it for some current forms of human existence (Moe and Sandler, Warwick). Lastly, Clynes and Kline, who originally introduced the term, use it as referring to possibilities of the future. In the present paper, I examine what is at stake in this disagreement. I highlight that the different uses of the term "cyborg" can be seen as being based on one and the same conception of the human being and its relationship to technology, namely, the idea that human-machine hybridization is a gradual, longstanding and ongoing process. I explain how, arising from this common idea, the existing uses of "cyborg" diverge. I then raise the question of which of these uses is the most plausible or useful. [ABSTRACT FROM AUTHOR]

What are the links between tragedy, politics and modernity? Diverse currents in social and critical theory have tackled this question; some arguing that modernity has itself a tragic structure insofar as its promises are undermined by their own realisation, others that the diversity of worldviews (the 'warring Gods' referred to by Max Weber) has tragic—because un-reconcilable—form. After briefly reviewing some of these issues, the paper looks more specifically at tragic structure in relation to (European) modernity and political reason. The French Terror has unique significance in this context, signalling as it does the failure of any kind of political rationality that seeks to take unmediated, universal form. The consequences of this failure are also, in a way, tragic in so far as they involve contradictions and irresolvable dilemmas of ongoing, everyday political existence. As a result—and perhaps this should itself be seen as much in terms of tragedy as triumphalism—our modernity condemns us to liberalism. [ABSTRACT FROM AUTHOR]

When Durkheim (1933) wrote that the introduction of technologies had produced “profound changes... in the structure of our societies in a very short time”, he was warning against the unqualified acceptance of rapid technological change before a knowledge base had had time to develop from the existing values and shared experiences of individuals. This paper will consider how the technologising of society, in the context of work, is at once a suppression of knowledge and a reaffirmation of its power. Interpretive analysis of office-based employees in three organisations reveals how the abstraction, the alienation, the anomie that disorientates, invades, isolates and ultimately separates individuals from the conditions of their work, are symptoms of this assault on knowledge. Paradoxically, the analysis also disputes the pre-eminence of this view. It considers the technologising of society to be establishing a prevailing knowledge base that provides a range of new opportunities for not only communicating at work, but also increasing mobility within and without the workplace, raising employment prospects, and nurturing a greater sense of self-sufficiency, accountability and responsibility. This paper contends that these are factors, which indicate that the technologising of society, by cultivating fresh sources of knowledge, is also empowering individuals through the facilitation of new autonomous working practices. [ABSTRACT FROM AUTHOR]

In today’s globalized world, mega infrastructure projects have emerged as one of the most popular strategies for attracting private capital and repositioning cities on the competitive landscape. The Lagos Megacity Project (LMCP) was launched to address a longstanding infrastructure crisis and to reinvent Lagos as a modern megacity. Using the LMCP as a case study, the paper examined the challenges facing the funding of mega infrastructure projects. Special attention is given to how capital is mobilized, the kinds of alliances or networks found and what gets prioritized. The paper observed that the alliance formed between the federal, Lagos and Ogun state governments to mobilize public funds quickly unraveled largely due to disputes traceable to the apportioning of fiscal and political responsibilities and the distribution of functions between the different tiers of government. Under the LMCP, disputes emerged between the federal government and the Lagos State Government (LSG) over who was responsible for what. A history of opposition politics and a highly politicized resource allocation system further made cooperation between the two particularly difficult. Furthermore, the LMCP signalled a renewed drive by the LSG to attract private investments through public-private partnership. The paper noted a host of problems but crucially there is a preference for elite projects, a practice that is reinforcing socio-spatial exclusion and confirms the persistent inequalities that accompany neoliberal and modernist projects. At the broadest level, the paper points to how modernist projects are fractured or undermined by specific ideologies and practices. [ABSTRACT FROM AUTHOR]

This paper explores the concept of digital modernity, the extension of narratives of modernity with the special affordances of digital networked technology. Digital modernity produces a new narrative which can be taken in many ways: to be descriptive of reality; a teleological account of an inexorable process; or a normative account of an ideal sociotechnical state. However, it is understood that narratives of digital modernity help shape reality via commercial and political decision-makers, and examples are given from the politics and society of the United Kingdom. The paper argues that digital modernity has two dimensions, of progression through time and progression through space, and these two dimensions can be in contradiction. Contradictions can also be found between ideas of digital modernity and modernity itself, and also between digital modernity and some of the basic pre-modern concepts that underlie the whole technology industry. Therefore, digital modernity may not be a sustainable goal for technology development. [ABSTRACT FROM AUTHOR]

The incessant flow of content and data through digital platforms implicates humanity to immaterial modes of transacting identity and memory. Through the image of the “Napalm Girl” this paper traces the ways in which iconic images and memory can be remediated through social media platforms and algorithms. The re-contextualisation of history and memory through a technological gaze implicates us within new forms of vulnerabilities. By reviewing the politics of looking and watching online in digital platforms, the paper invites us to ponder over the flattening of memory and history through algorithms and a “digital morality” and “mortality” encoded through “user agreements” and “community standards”. The repressing of this moral gaze weaves us into a social media economy where morality and ethics are refashioned through a viral economy where images are circulated, altered and reframed through digital technologies. The wider implications of this “virality” for humanity, memory making and historicity are explored. [ABSTRACT FROM AUTHOR]

Employees of large blue chip corporations in the 1950s through the mid-1960s demonstrated great loyalty to their employers. In return, those employers provided cradle to grave job security and benefits for their workers. During the 1980s, however, this social contract between employees and employers seems to have undergone a change. The norms of the organization man of the earlier period passed from use and a new normative framework seems to have developed. The norm of loyalty on the part of both parties seems to have passed from practice. Employers would now terminate employees if it was in their short term interest to do so, while employees began to move from company to company, no longer making a career with one employer. Many writers have attributed this new employment relationship to the dynamics of the times, as we move from modern to late modem/early post-modern times. This paper reports the findings of a pilot qualitative study done with graduating seniors from an AACSB accredited business school (n = 48). The subjects were asked to write self-reflective essays on the following themes: Given the nature of the new employment contract, are careers a vestige of the past? How do you feel about such concepts as career self reliance and career resiliency? Do you feel "at risk" in the new world of work? If so why, if not why not? If so, how do you plan to deal with it? The paper reports the critical response patterns of these graduating seniors and draws insights and conclusions from the literature illuminating the student reflections. [ABSTRACT FROM AUTHOR]

What was the role of the medieval pietistic heritage in the re-formation of eighteenth century's Jewish cultures, consciousness, and identities? Rabbi Judah he-Ḥasid's will, a short, vague, and enigmatic document, played an important role in the consolidation and crystallization of halakhic identities in the early modern era. This paper traces the document's infiltration into the canonical halakhic literature of the sixteenth century and then turns to the multifaceted storm that ensued among its critics in the eighteenth century. The study reveals fundamental upheavals in the management and codification of sources of knowledge in the Jewish discourse of the early modern era. Tracing the rejection or the adoption and adaptation of Judah he-Ḥasid's will in new structures of thought bears on central and contradictory phenomena in Jewish modern trends such as kabbalistic—especially Lurianic—influence; the emergence of humanist philology; internalization of self-criticism and self-reflection; the influence of science; and the birth of Ḥasidism. These tensions and constraints are reflected through the fiery discourse of culture and identity in which this pietistic heritage played a pivotal part during the modern era. [ABSTRACT FROM AUTHOR]

This paper examines the role of performance in law and music as a structural means of their self-programming construction. Music and law are considered as parallel social practices or performative doings. The paper begins with a critical analysis of the special aesthetical features of present-day juridical practice as exemplified by legal trial and legal expertise. Drawing upon reflections on the modern discourse on aesthetics and art, the article then examines in greater detail the specific traits of performance in law and jazz music. Performative processes move from representation to presentation, from a preoccupation with rules and controlling to induced self-programming. Both law and jazz regard the unknown future as a resource for present decisions by “inventing” new possibilities; both require, expand and promote a responsibility that does not follow from statutes nor can be expressed in a code of ethics. Finally, the article addresses the performance situation in jazz. Jazz being polyphonic and improvisational by nature, improvisation makes explicit tradition by staging the context dependency of its performance. It is mediated by the knowledge, the operational history and the communication of the participants. Jazz is an exercise in the possibilities of an “aesthetics of imperfection” which can open up new ways of seeing law and politics. [ABSTRACT FROM AUTHOR]

In the last decades of his life, Talcott Parsons was often indicted as conservative. More recently, his analyses of contemporary society have been perceived as obsolete. In the present paper, I argue that both these accounts are wrong. Parsons's biographical and intellectual profile is clearly – and rather consistently – that of a New Deal liberal. His "ate" works, moreover, articulate an original view of the integrative processes in modern societies that is still both theoretically compelling and politically relevant. Parsons's view of modernity has made possible the development of a sophisticated theory of societal pluralism, able to deal analytically with the astonishing variety of structural strains (and resources) arising from an increasingly diverse – in racial, religious, ethnic, sexual and moral terms - membership in contemporary societies. His sociological enthusiasm for inclusion has never been blind to the likelihood of backlashes and the strength of discontent such inclusion may bring. His work provides thus some important directions in the current storm. [ABSTRACT FROM AUTHOR]

This paper reviews the debate about behavioral modernity in our species, listing counterexamples to the thesis that there was a dramatic change to the minds of Cro-Magnon sapiens in Europe in the Upper Paleolithic. It is argued that we were probably behaviorally modern from about 150,000 years ago, and that aspects of this mentality were apparent in developments in tool technologies and hunting practices across the prior Homo lineage. Key behaviors expressive of behavioral modernity include practical reasoning about the past and future and role-differentiated rights-based cooperation, which are more obvious in their effects than is the vague but much-used notion of symbolic thinking. Behavioral modernity leads to technological innovation but is not sufficient to maintain such innovations in face of population loss and environmental instability, which along with the vagaries of preservation explains why the archaeological record of behavioral modernity in our species is patchy until the Upper Paleolithic. [ABSTRACT FROM AUTHOR]

This introductory essay discusses how the trope of "religious violence" is operative in contemporary discussions concerning the so-called "return of religion" and the "post-secular constellation." The author argues that the development of a genuine phenomenology of "religious violence" calls on us to critically reconsider the modern discourses that all too unambiguously tie religion and violence together. In a first part, the paper fleshes out the fault lines of a secularist modernity spinning out of control. In a second part, it demonstrates how the "liberal imaginary" revolves around individualist conceptions of freedom and sovereignty that, on their part, become parasitic upon imaginations of disorder, otherness and (especially religious) violence. In a third part, the author demonstrates how these insights call for developing a transformed phenomenological framework in order to give a more sensible account of "religious violence." Finally, in presenting the articles gathered in this "special issue" of Continental Philosophy Review, some pathways into such a sensibilized phenomenology of "religious violence" are outlined. [ABSTRACT FROM AUTHOR]

This paper is a reflection upon my previous research on an educational reform initiative in Vietnam that was borrowed from Colombia's renowned Escuela Nueva model. In addition to being situated within the global phenomenon of policy lending/borrowing, or policy transfer, this case also reflects the prevalence of policy borrowing in Vietnam's contemporary educational policy-making. Through a reflection of Vietnam Escuela Nueva and various cosmopolitan traces within Vietnamese education policy-making, I will highlight the constant thread of Western modernity as an anchoring reference in the pursuit of educational change. In this particular context of Vietnam as a supposedly postcolonial developing country, learning from abroad is always a process intertwined with questions of coloniality. [ABSTRACT FROM AUTHOR]

This paper addresses the problem of reflexivity in modern social inquiry in general and in sociology in particular. This problem is inherited from Weber's very conception of sociology, is transformed by phenomenology and ethnomethodology, deepened by the linguistic turn of hermeneutics and Wittgenstein's later philosophy, and has been the central concern of the work of Alan Blum and Peter McHugh. The issues and spectres raised by reflexivity are methodological arbitrariness, the need to take responsibility for one's own talk (and the cultural assumptions embedded in talk) and, finally, the deep fear of nihilism – the sense that with regard to inquiry (along with everything else in the world) nothing matters. As such, reflexivity raises the most fundamental issue that can be raised for modern social inquiry. Through an oriented interpretation of the work of Blum and McHugh and other contemporary social theorists (particularly Gadamer and Arendt), this paper works through what a dialectical engagement with these issues look like. [ABSTRACT FROM AUTHOR]

The recent (2008- present) crisis of financial capitalism is having an enormous impact on the lives of working people all over the world, but it has also hit the largest sector of archaeological activity which has been called commercial archaeology, or contract or developer-funded archaeology. Despite its detrimental effects, the situation has provided an opening for a radical rethinking and reflection on the underlying assumptions of this sector, its ethical and political premises, its long-term viability, and more importantly, the need for alternatives. Within this context, this paper aims to show that the logic of capital was embedded in the process of the constitution of modernist archaeology, right from the start. It also demonstrates the highly problematic operation of commercial archaeology for archaeologists, material culture, and the vast majority of the public. It proposes that what it needs to change radically is the foundational logic of modernist archaeology which makes it part of the framework of capital: its fetishization of things, and their treatment as autonomous objects, divorced from the relationships, flows and connections that have led to their constitution. The paper concludes by outlining briefly an alter-modern archaeology that resides in the in-between spaces, rather than on objectified, reified, and thus easily commodified entities. [ABSTRACT FROM AUTHOR]

This paper reviews the main arguments used to justify and legitimize contract archaeology worldwide. By seeing them contextually, however, those arguments are stripped bare, unveiling their articulation with the logic of modernity and capitalism. The paper examines them in the specific case of Brazil, only to draw general conclusions thereafter. [ABSTRACT FROM AUTHOR]

Scholars theorize the effect of modernization on religious and familial institutions in a parallel way. Some argue that both are irreversibly in decline—as secularization and deinstitutionalization, respectively—while others argue that they have either merely changed or are in fact growing stronger. However, correctly interpreting institutional change depends not only on how one evaluates the empirical starts and endpoints but also on how one defines the domains under change themselves. In this paper, I examine these debates, detail the structural similarities in their arguments, and outline a new analytical approach informed by recent work in institutional logics to better answer the definitional questions. Theorizing both institutions together and their parallel trajectories in modernity reveals unique insights about the scholarly discourse on modernization and is especially important given the unique influence of religion and family on one another as (seemingly) privatized spheres of social life. [ABSTRACT FROM AUTHOR]

The study investigates the impact of vernacular architecture in Yazd, Iran, focusing on traditional housing and its influence on the socio-physical aspects of homes. The central challenge lies in balancing cultural heritage preservation with the need for modern housing that promotes environmental sustainability and social well-being. Employing a qualitative approach, the study compares four historical houses to four modern homes in Yazd city. Its novelty lies in highlighting the importance of incorporating traditional elements into new developments. The research offers practical recommendations for achieving compatibility between house form and lifestyle, designing spaces for communication and social contact, and integrating cultural continuity with change. Additionally, it emphasizes the importance of considering architectural elements and environmental conditions during residential unit design and planning. The study reveals the negative effects of modernization on residential transformation, particularly in historical areas where rapid construction neglects cultural heritage. It recommends incorporating traditional architectural elements while adapting to current needs to achieve sustainable urban living. This contribution to the discourse on urban development provides nuanced insights into the complex dynamics shaping residential landscapes in the modern era. The study's findings suggest that traditional houses offer essential benefits often missing in modern homes, such as improved well-being, privacy, stability, and a stronger sense of community. This can lead to feelings of alienation, physical discontinuity, and socio-economic inequality in modern developments. The study concludes by recommending a reevaluation of housing dynamics and emphasizes the need for further research comparing traditional and modern houses. Highlights: The study reveals the negative effects of modernization on residential transformation, particularly in historical urban areas, where cultural heritage is often neglected during rapid construction. The study highlights the importance of compatibility between house form and lifestyle, emphasizing the need for new residential units to align with the cultural and social needs of the inhabitants. Traditional houses provide essential welfare, privacy, stability, and vitality, which are often lacking in modern homes, leading to a diminished sense of belonging, physical discontinuity, and socio-economic inequality. The transition from traditional to modern housing has led to changes in design and functionality, influenced by global architectural trends, modern lifestyles, and the interplay of modernity and housing. The study recommends incorporating traditional architectural elements into new developments while adapting to current situations to achieve culturally sensitive and sustainable housing solutions. [ABSTRACT FROM AUTHOR]

This comment paper reflects on the challenges and possibilities of interdisciplinary, translocal efforts to create pedagogies that invite people to grapple with the foundations of global social and ecological injustice, and the difficulties of transforming them. It begins from a proposition that there is a 'blind spot' in analyses that uphold the sustainability of globalized capitalism and its interlocking systems of racialized and gendered oppression as a viable form of life. It considers how an 'alternative thinking of alternatives' is being practiced in learning spaces where future-making practices are being developed that recognize the harmful effects of this blind spot. It emphasizes the importance of learning from both the successes and failures of these efforts. In particular, it identifies common circularities that emerge in alternative spaces that seek to transcend complicity in harm and gloss over the difficulties of transformative change. It describes how one collectively approaches these difficulties by starting from acknowledging the irreducible complexity and complicity of efforts to 'gesture' towards future-making practice for viable ecological futures. [ABSTRACT FROM AUTHOR]

The following essay analyzes the kinds of desires and commentaries on masculinity, social issues, and family ties that Bab el-Hara, a Syrian television series, evokes. It addresses the relationship between the national and popular media in the region, family relations and notions of femininity, and masculinity. Through content analysis and group discussion, the paper concludes that the series promotes a notion of antimodern masculinity. This anti-modern masculinity is coupled or promoted through nostalgic notions of ideal systems of justice, family, and masculinity/manhood that are in direct contrast to the failures of the nation/state to deliver in the pre-Arab Spring context. In other words, the paper argues that through evoking a sense of nostalgia for a 'mythic' past, it links between a nationalist desirable masculine 'antimodernity' and particular desires around family relations, femininity, and women, which find broad appeal in the political context of the Arab world today, thus fostering commentary on the difficult current positions of women's rights struggles in the contemporary gender politics of the region. I argue that the show's promotion of an 'anti-modern' masculinity capable of delivering justice on the national front erodes the possibility of a gender justice future particularly in the context of the aftermath of the Arab Spring. [ABSTRACT FROM AUTHOR]

The election of Donald Trump can be partially understood in the context of the rise of authoritarian populist, nationalist, and anti-globalist movements throughout the world. Unlike previous American presidents in the modern era, however, Donald Trump had no previous political experience and emerged from media culture and the business world, rather than the world of party politics. In this paper, I will focus on the assault on globalization in the Trump campaign, look at his administration and actions as president, and raise questions concerning whether or not he has betrayed his anti-globalist followers and is pursing business-as-usual for global, corporate capitalism—or something else. This investigation also leads us into engaging the Trump campaign/administration connections with Russia and the role of Russia and global computer networks in Election 2016, making Election 2016 the first US election deeply shaped by global political forces and the Internet, new media, and social networking. [ABSTRACT FROM AUTHOR]

Starting from a suggestion of Stephen Toulmin and through an interpretation of the criticism to which Neurath, one of the founders of the Vienna Circle, submits Descartes' views on science, the paper attempts to outline a pattern of modernity opposed to the Cartesian one, that has been obtaining over the last four centuries. In particular, it is argued that a new alliance has to be established between science and education, overcoming Descartes' banishment against education. In a Neurathian perspective education is a key-moment of the scientific enterprise without which science itself is in danger of going astray and no scientific outlook is promoted in the society at large. Such an anti-Cartesian attitude is a leitmotiv of the whole Neurath's production and characterizes his fundamental approach to the sense of modernity. For this reasons, despite all its shortcomings, Neurath's proposal represents a very promising option for a new agenda of the modernity away from Descartes' spell. By elaborating on Neurath's (and Dewey's) insights, the paper puts forward the idea that philosophy of science (such as it was originated by neopositivism in its Reichenbachian version) should give way to an educational philosophy of science which could allow us 'to bring the genuine modern into existence'. [ABSTRACT FROM AUTHOR]

The article focuses on the complexities of how refugees and asylum seekers navigate various temporal regimes imposed by asylum and reception policies. Topics include the power dynamics involved in the synchronization and fragmentation of time, the role of temporal representations and maps in coping mechanisms, and the broader implications of these temporalities in shaping modernity and the construction of Otherness.

This paper aims to analyse the relationship between discourses of gender/sexuality and construction of national identity and normativity in Japan. Firstly, I will analyse discourses of two influential theorists of queer studies, Michel Foucault and Eve K. Sedgwick, examining how Western cultural identity and modernity have been represented through sexuality and geography in their discussion. Secondly, I will review representations of gender and sexual normality and deviances in pre-war Japan, arguing how contradictory discourses and representation of gender and sexual norms were constructed with Japanese national identity through cultural differences between Japan and the West, or Japanese tradition and Westernisation. Finally, I will examine political functions of contradictory discourses of gender/sexual normativity against sexual minorities including within contemporary ‘LGBT-friendly’ discourses in Japanese society. Through these discussions, I will point out: firstly, Japanese modern gender and sexual normativity has been sustained by contradictory discourses and confusing cultural distinctions between Japan and the West, rather than definitive transitions towards Westernisation and clear cultural distinctions between Japan and the West; secondly, how these contradictory discourses of definitions of hetero/homosexuality and differences between Japan and the West have politically functioned against sexual minorities even now. Thus, I suggest that it is more fruitful for sexuality studies in/about Japan to focus on contradictory discourses, their historical and social contexts, and power dynamism rather than seeking the solutions for these contradictions. [ABSTRACT FROM AUTHOR]

Beginning with a reconsideration of what the school is and has been, this paper explores the idea of the school to come. Emphasizing the governmental role of education in modernity, I offer a line of thinking that calls into question the assumption of both the school and education as possible conduits for either democracy or social justice. Drawing on Derrida's spectral ontology I argue that any automatic correlation of education with democracy is misguided: especially within redemptive discourses that seek to liberate education from its present enclosure. This rereading of the field of education in the light of an account of the fundamental ontology of its key institution problematizes all rhetorics of education as social salvation. Education, it proposes, cannot be conceived as the ideal soul of a corrupted or as yet defective body, the school. Education-having taken on the character of an ontotheological principle-has become a governmental instrument as much as its specific institutions. This ontological condition can be understood within various accounts of the nature of contemporaneity. This paper considers the monstrous proposal that education be abandoned as the grounds for social, ethical and cultural redemption. The good news is that this abandonment opens the possibility for thinking beyond education, a beyond that is also beyond the strictures of instrumental rationality. [ABSTRACT FROM AUTHOR]

The ecological peculiarities we have experience lately are unintended consequences of the intellectual, scientific, and political patterns of modernity. This paper aspires to discuss nationalism as a cultural mechanism at the service of man's scientific quest and domination over nature. As a major force and a by-product of the political project of modernity, nationalism appropriated designated landscapes and allowed their transformation into polluted environments. Through a strong alliance between state and industry, the pure and the pristine have mutated into the polluted and the contaminated. This paper will focus on the narratives of modernity, chemical agriculture, and environmental pollution in Greek Macedonia. It will discuss how our past emphasis on national politics and identity overshadowed early local concerns for environmental pollution, illness, and death. The mantle of nationalism can be held accountable for the miasmatic geographies that modernity created, threatening the nation with pollution, and vulnerable citizens with dreadful diseases and ailments, such as cancer. [ABSTRACT FROM AUTHOR]

This paper sets out to examine in detail the structure and internal development of Une Saison en enfer, Arthur Rimbaud's diary composed in prose poetry. The paper argues that the collection articulates the experience of madness as an integral part of the author's sojourn in a psychological Hades. At the same time it sees a journey towards a personal definition and sense of modernity as the means by which the victim ultimately extracts himself from his hell. Drawing on some of the key work on Une Saison en enfer by important Rimbaldians, the article seeks to illuminate and explain the central artistic tension in the collection between assertiveness and hesitation, certainty and doubt. Placing Rimbaud in the context of other writers who have explored alternative visions of Hell, the paper examines Rimbaud's engagement with and rejection of traditional Western systems of belief and his fascination with oriental philosophies. The statement 'Il faut être absolument moderne' thus represents a culmination, a point of arrival, an emergence from hell. [ABSTRACT FROM AUTHOR]

In Homo Sacer, Giorgio Agamben makes the claim that Kant's moral philosophy is prophetic of legal nihilism and modern totalitarianism. In doing so, he draws an implicit parallel between Kantian ethics of respect and autonomy, and the authoritarian constitutional theory of Carl Schmitt. This paper elucidates and evaluates this claim through an analysis of Agamben's assertion that the legal condition of modernity is a nihilistic law that is 'in force without significance'. I argue that the theoretical continuity between totalitarianism and the Moral Law is the problem of the undecidable, which arises when the empty ground of normative judgment comes to light. [ABSTRACT FROM AUTHOR]

This paper addresses the issue of how lifelong learning, globalisation and capitalism are related within late modernity. It is critical of the argument that there is now an increasingly homogenous global economy that is knowledge based and that unambiguously requires a high level of cognitive skills in its workers. The idea that globalisation produces such rapid changes in the world of work that learning must be ongoing to cope with it is challenged. It is argued that the key issue for policy-makers concerned to encourage lifelong learning is funding the provision of those learning opportunities that would otherwise not be available. People can learn many worthwhile things at work, at home and elsewhere in informal associations. It makes little sense to duplicate the opportunity to learn those things formally or even in many cases, formally to distinguish such learning from living and working. [ABSTRACT FROM AUTHOR]

Behavioural change is necessary in order to reach a sustainable society. Sometimes this will translate into doing less and it is likely that we need to stop some things entirely. We lay out the multiple challenges of making the act of abstaining count. The issue is partly philosophical - we ask ourselves how to intellectually and semantically frame abstaining; partly practical – how can we count abstaining? It concerns a broader understanding of modernity and interrogates the ideas of progress and growth, technological change, and innovation. Abstaining will also be a moving target as expectations and demands shift over time. [ABSTRACT FROM AUTHOR]

This paper offers a critical investigation of the theological assumptions that lie within three forms of modern feminist ethics, with a view to challenging feminist ethics to enter the new theological possibilities opened up in postmodernity for the conceiving of God. The first part of the paper considers the conceiving of God in modern feminisms, in which theology becomes ethics. The consequences of this development are considered. The second part of the paper investigates the turn into postmodernity which hears the saying of the death of God and the critique of onto-theology. This disturbance to the foundations of feminist ethics is understood as part of a wider critique of humanism manifest particularly in gender theory. That the end of the modern human subject might allow a conceiving of God through an understanding of the performative is the restored orthodoxy to which the paper points. [ABSTRACT FROM AUTHOR]

This paper directs itself to the impact of American social science on the writings of Alva and Gunnar Myrdal on the role of education and social science in "modern" industrial democracy. After a brief sketch of the Myrdals' role in the development of Swedish welfare reforms and of their intellectual contacts in the United States during the 1930's, the paper outlines four theoretical "dilemmas" of "modernity" to the solution of which education and social research was seen to contribute: the relationships between facts and values, the individual and the collective, child rearing and social change, and theory and practice. The paper concludes by tracing the articulation of these themes in the Social Democratic Party school reform proposals of 1948. [ABSTRACT FROM AUTHOR]

In this paper I examine how the Japanese True Pure Land Buddhist school (Jōdo Shinshū or Shin Buddhism) has attempted to come to terms with the position of temple wife ( bōmori), which has historically been a local position based solely on marriage ties to the resident priest of a temple, in a way that accommodates the modern principles of individual rights and freedom of religion. The central Jōdo Shinshū institutions of the Ōtani-ha and Honganji-ha have responded to demands to recognize the autonomous choice of temple wives to undertake a life of service to the parish temple by formulating an initiation ceremony meant to encourage the temple wife's self-awareness as a religious professional. Utilizing ethnographic fieldwork conducted from 2009 to 2013, I survey the various sites where Buddhism is lived and experimented in contemporary Japan. I highlight the interplay between local and central sources of religious meaning and authenticity. [ABSTRACT FROM AUTHOR]

Can sociology comprehend evil? The contemporary relevance of Kurt H. Wolff's sociology is his lucid, critical vision of modernity which does not shy away from understanding what evil is. This is accompanied not by pessimism, but by trust in human beings and their positive ability to appeal to the moral conscience. Read today, Wolff's pages must be placed in the category of a new understanding of the human subject and the diagnosis of our time, the request for which threads in and out of contemporary social theory. Awareness of history, rejection of sociological nominalism, emphasis upon the role of the human subject in an unprecedented situation: in Wolff, these themes converge and invite us to open ourselves to the re-enchantment of the world. After describing with some detail the main concepts of Wolff's sociological theory and phenomenological approach, the paper suggests a reading of the re-enchantment of the world in terms of a sociological confrontation with evil, which has all too often been bypassed by sociology. We cannot grasp the evildoer's motivations from the perspective of an autonomous, rationally disengaged and masterful subject which tends to eclipse emotive and embodied senses of selfhood. By suspending the taken-for-granted definitions which exist in mainstream literature, by making an excruciating effort in looking at or reading detailed descriptions of evildoing, by assuming the victim's suffering as part of our sociological explanation, we can start understanding what evil is today and in what way it is connected to modernity. [ABSTRACT FROM AUTHOR]

This paper intends to describe new forms of national and transnational solidarity based on individual commitments to Islamic ethics and morality. This process is studied through the practices of young Muslim entrepreneurships that have emerged in the mid-2000s in Europe, promoting and distributing 'islamized' conventional products in the fields of leisure, fashions, communication, in line with the cultural globalization as well as creating professional networks. This new market reflects on European Muslim's desire for social mobility, using Islamized economic opportunities as a response to their marginalization, but also to create new forms of political pressure and religious codes through consumption that are adequate to their western environment. [ABSTRACT FROM AUTHOR]