Fashion,the passage,the body

Studies on transnational cultures have shown that local, national identities are not necessarily subordinated to, or erased by, the globalizing forces of the economy. Rather, the local mediates transnational cultures as well as it is transformed by the crossing of cultural boundaries. Likewise, emerging interdisciplinary and cultural studies approaches to Latin(o) popular music examine the ways in which musical production, circulation and reception create cultural spaces that challenge hegemonic notions of national identity and discrete cultural boundaries. This article examines the figure of the Queen of Salsa, Celia Cruz, and the tensions among the multiple, transnational subjectivities that are constituted through her musical repertoire, her performances on stage, the aesthetics of her body, and her public statements in interviews. Having spanned more than sixty years of performances and recordings, Celia Cruz's diverse repertoire and musical selections have served as a performative locus for the negotiations of her Cubanness (her exile and national identity) and a hemispheric, Latin American identity that also includes the United States. Likewise, her construction of blackness as an Afro-Cuban woman transforms and is transformed by her collaborations with African-American musicians and singers, from jazz to hip-hop. Celia Cruz has also crossed racial and cultural boundaries by collaborating with Anglo musicians and by tropicalizing rock music. Her staged persona and her body aesthetics also reveal the fluidity with which the Queen of Latin music assumes diverse racial, national and historical identities while she simultaneously asserts her Cubanness through the use of Spanish on stage. Celia Cruz serves as a complex and intriguing icon of the relational nature of nationalism and transnationalism.     

Digitization,the Internet,and the Arts: eBay,Napster, SAG,and e-Books

Via four case studies we explore the extent to which digitization is transforming how people access and engage with the arts. The first case study is the online auction house eBay. We focus on a unique system whereby millions of users rate each other's integrity and reputations in a digital venue via a transparent system open to all users and visitors alike. The second case study examines the Screen Actors Guild strike against the advertising industry, which drew attention to the potential for and limitation of the replacement of human actors by digitized replicas. Third, we focus on e-books in the context of the prediction that most books, music and film entertainment will eventually be distributed electronically to the average household. The fourth case study analyzes the Napster debate over file sharing and duplication of online music. We focus on the ability of Napster to create a huge community of users sharing their own copies of digital music. From this point of view Napster represented a uniquely efficient and large-scale dream, a modern form of the cooperation and sharing of property envisaged by classical anarchist philosophers of the nineteenth century. On the other hand, and as always in anarchistic uprisings, another class claimed proprietary ownership in the material being shared and saw in Napster mostly collective theft on the part of ordinary citizens. Three of these four case studies centrally involve ordinary people using the digital media in creative and innovative ways. We conclude by arguing, against those who are skeptical about the transforming power of digitization, that even in the short time that it has been widely available digitization has so increased people's ability to interact creatively with products that this amounts to a qualitative change which, over the next few decades, is likely to develop so far as to justify the label revolution.     

Systems Psychotherapy,the Micro-computer,and the American Family

No abstract available for this article.     

The Personal,the Sociological,and the Intersection of the Two

Qualitative Sociology -     

Women,the law,and the family in Tunisia

As in other Arab-Muslim states, women's status in Tunisia is based upon the superiority of male elders. However, the legal status of women in the family in Tunisia differs from that in other countries in the region. From independence in 1956, the state of Tunisia has been involved in legislating the status of women in the family, denying women the right to vote for members of the constituent National Assembly. The 1956 Code on the Status of the Person allows women to agree freely and personally to their marriage, established the minimum age of marriage for women at greater than 17 years, requires a pre-marriage medical certificate, and allows the wife to consent to the marriage of her children when they are minors. A woman may contribute to the costs of a marriage if she has the means, wives may cooperate with husbands in family matters and child rearing, and they automatically assume guardianship of minor children in the event of a husband's death. In the event of divorce, the wife can assume certain guardianship prerogatives if the male guardian has behaved improperly. The 1956 code forbade polygamy, makes divorce available to both spouses, gives women the right to manage their own assets, and recognizes and protects other para-family rights. Women therefore have the right to abortion in an approved hospital within the first 12 weeks, may grant their nationality to their children with the consent of the husband, and married women have the right to adopt children. The author describes the barriers to the actual practice of such civil law and building democracy in the family.     

Biography,Trauma, the Holocaust and the Sociological Eye

My book, A Boy’s Journey: From Nazi-Occupied Prague to Freedom in America (2019) chronicles the first 15 years of my life in the context of the Holocaust, a war and an occupation, relatives disappearing, father returning from a concentration camp, and meeting Jewish relatives who resisted and survived. It is also a story of immigration and assimilation, learning a new language and a new culture in America, of forgetting the old and developing a new identity.     

Identity,Consumption, and the Home

Despite a rich literature on the power dynamics of households within domestic space, the specificities of home consumption have been undertheorized within broader accounts of consumption and identity. Consumption frequently is conceptualized as a individualistic process, undertaken by a single self-reflexive actor. Focusing upon the purchasing, acquisition and display of furniture and other domestic goods, this article reflects upon the role of home consumption in identity construction within both individual households as well as different household groups. We argue that home consumption at times may be equally important to both individual and multiple households—despite conventional associations between homemaking and the nuclear family. Notions of the self may be dissipated in collective provisioning by households consisting of couples, although fractures and conflict also may undermine general agreements about shared space. Both the making of the landscape inside the home and the narration of this making are ongoing projects undertaken within and through the diverse webs of relationship among individuals within a household.     

Gender,Sex, and the Sexual

Laplanche distinguishes the sexual [le sexuel] and the sexuated [le sexué]. He goes on to ask whether the current tendency to speak of gender identity merely a lexical change or something more profound. If it is a change, is it positive or the sign of a repression? If the latter, where is the repression to be found? There follows an outline of how the triad, gender/sex/sexual, functions in the human being's early history. Four hypotheses serve as conclusion: (1) The precedence of gender over sex, which overturns the habits of thought that place the “biological” before the “social.” (2) The precedence of assignment over symbolization. (3) Primary identification, which, far from being a primary identification “with” (the adult) is a primary identification “by” (the adult). (4) The contingent, perceptual, illusory nature of the anatomical difference of sex, the true destiny of modern civilization.     

Normlessness,Anomie, and the Emotions

In Suicide, Durkheim described two qualitatively different experiences of normative anomie, each with a distinct affective basis: an intentional, if not ruthless, disdain for society's normative order; and an unintentional disregard for, or confusion about, norms or rules of conduct. We generalize Durkheim's classification of the socioaffective aspects of anomic suicide, and present two theoretical models of normlessness‐anomie and the emotions. These models posit that intentional anomie involves the primary emotions anger, disgust, and joy‐happiness; these emotions can combine to form the secondary emotions contempt, pride, and derisiveness. Unintentional, passive anomie rather involves the emotions surprise, fear, and sadness; these can combine to form the secondary emotions disappointment, shame, and alarm. We additionally hypothesize that each kind of anomie has distinct potential behavioral consequences: intentional anomie can result in immorality, shamelessness, acquisitiveness, and premeditated homicidality; unintentional anomie, in depression, confusion, uncertainty, unpremeditated homicidality, and suicidality.     

Altruism,Egoism, and the Wealthy

VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations -     

‚The Good, the Bad, and the Ugly‘

According to the most influential contribution of recent years to the comparative study of advanced welfare states, Esping-Andersen’s ’Three Worlds of Welfare Capitalism‘, the welfare state basically comes in three variants: as a social-democratic, a conservative, or as a liberal regime. Yet, at a closer look, in particular the ’conservative‘ regime-type represents a highly problematic category. The article claims that the major problems of Esping-Andersen’s typology and theory originate from his sole focus on the class conflict and his neglect of the religious cleavage. Major theoretical contradictions and empirical puzzles of his approach can be solved if we take not only the impact of the catholic social doctrine on the development of the welfare state into account, but consider also the influence of social protestantism, especially that of protestant dissent and of protestant non-conformism. The paper substantiates this claim with data for the early formative period of the welfare state (1890–1920) as well as for the high-time of the welfare state from the 1960s to the 1990s.