Wedding the dragon: The powerful feminine as seen in Jewish women’s dreams

Abstract

This article addresses the theological and liturgical problem of incorporating mythic traditions of the divine feminine into contemporary practice, given the typically essentialist nature of these traditions. The article considers the dream practice of a Jewish women’s learning community, the Kohenet Hebrew Priestess Institute, and applies this practice to several “dragon dreams” in which dragons appear as powerful, erotic, sacred figures that “queer” the divine feminine by offering a norm-upending vision of what the feminine is and does. These dragon dreams provide a powerful alternative to traditional Jewish images of the female dragon in which the dragon represents the demonic feminine. I suggest that dreams can offer a “queering” of mythic images of the sacred feminine because they contain images that have mythic depth but also upend norms and expectations. The article then explores how these dragon images have made their way into the liturgy and theology of the Kohenet Hebrew Priestess Institute.     

Sex,Sacredness, and Structure: Contributions to the Sociology of Collective Dreams

The article starts with a metaphoric and rhetorical use of the dream concept and then deals with collective dreams. Borrowing ideas from Freud, Durkheim, and Levi-Strauss, concepts are developed to describe collective dreams, for example, the American Dream. I demonstrate that binary oppositions, such as Durkheim's “sacred versus profane” distinction, structure collective dreams. Different forms of symbolic operation are described.     

Testing planets: Institutions tested in an era of uncertainty

Prior accounts of the experimenter’s regress in laboratory testing are set against the background of a relatively stable institutional context. Even if the tools are new or the object of investigation is unknown, participating entities are named, a certain degree of funding is presumed, and an organization exists to conduct the test. In this paper, I argue that this background assumption obscures the importance of institutional and organizational context to the sociology of testing. I analyze ethnographic data gathered among a NASA team whose funding is uncertain, whose mission organization is not yet established, and whose object of investigation is inaccessible. In what I characterize as “ontological flexibility,” I reveal how scientists shift their accounts of object agency in response to changes in their institutional environment. As they describe the moon as “uncooperative” or “multiple” while they make appeals to institutions at various stages of support in their exploration projects, this reveals the presence of an “institutional regress”: a previously overlooked aspect of the sociology of testing.     

Dreams as Empirical Data: Siblings' Dreams and Fantasies About Their Disabled Sisters and Brothers

Until recently, most experts in the area of dreams and dream analysis held the view that dreams must be analyzed and worked with by professionals in the area of psychoanalysis or psychology, or by sleep experts. For sociologists, subjective, nonquantifiable topics such as dreams and daydreams were not considered valid areas of inquiry. But these areas can provide a way-of-knowing that has not been explored; these nighttime visions can contribute a new source of data about issues that deeply concern people. This article uses dreams and conscious daydreams about disabled brothers and sisters as an example of the type of information that could be gleaned if we used dreams as empirical data. Siblings of disabled individuals, originally recruited for another research project, were queried about their dreams and fantasies of the disabled sister or brother. In the respondents' dreams (both awake and sleeping) a number of themes emerged: issues that came up only when they discussed their dreams. These themes seem connected with the waking reality of having a disabled siblings; they include: (1) previews of anticipated experiences, (2) a desire to be a savior and, consequently, to be respected for rescuing the handicapperl person, (3) a wish to have the handicapper sibling escape from the dilemma of disability, (4) the notion that someone or something (a fairy godmother) will change things, (5) sorrow about the disability or death, and (6) guilt that they were “normal” and the sibling was disabled.     

Special Adoption in Japan: Its Problems and Prospects

About 400 children in need in Japan are placed in a “special adoption” each year. The modest numbers are partly the result of a cultural predisposition to think of adoption in terms of family lineage, which discourages the adoption of nonrelatives or children of “bad blood.” Special adoption is also limited by concerns over the confidentiality of family registers, by a heavy reliance on institutional care, and by a narrowly defined concept of an “ideal child.” The limited professional organization of adoption services in Japan makes national reform difficult. However, some adoption agencies have made local efforts to increase placements by avoiding institutional care or assisting in maintaining confidentiality. Potential parents have also been encouraged to extend their idea of an acceptable child in trial placements, and some children have been placed with mixed couples and foreign residents.     

Ideological Primary Groups in Contemporary Cultural Movements

Abstract

This paper argues that “post-modern” societies generate movements for cultural change in models “of” and “for” identity and consciousness, rather than traditional kinds of social movements aiming at structural changes in institutional arrangements. The distinctive and crucial unit in comtemporary cultural movements is what we have termed the “ideological group.” These groups are similar to the “ideological informal groups” which recruited members of traditional social movements on the basis of personal contacts and confidence, and which rested on shared “inner convictions.” Like other, earlier, ideological groups, they focus on the construction and legitimation of a shared symbolic interpretation, and ideology of a dissatisfying reality as well as their own personal and collective identity in relation to it. However, contemporary movement groups have been influenced considerably by the sensitivity training-encounter-group dynamics techniques associated with the intensive group movement. The result is a new interest in artificial primary relations among sociologically homogeneous peers for joining socio-cultural analyses with psychological interpretations of common personal experiences. The processes generated in these ideological primary groups lead to the collective construction of new or modified ideological interpretations of reality which contain different, more satisfying, models “of” and “for” personal and group identity, and “consciousness.”     

Dream Recall Frequency and Unusual Dream Experiences in Early Adolescence: Longitudinal Links to Behavior Problems

Unique dream patterns are related to psychopathological distress in adults. In adolescence, this was investigated almost exclusively regarding nightmares. This longitudinal study examines developmental trajectories of various adolescent‐reported dream patterns, and their associations with parent‐reported psychopathology (internalization and externalization problems) in early adolescence. Ninety‐four 10‐ to 11‐year‐old normally developing children completed a week of sleep, dreaming, and pubertal development assessments. Parents reported behavior problems. Assessments were repeated after 1 and 2 years. Reports of unusual dreams decreased over time, and dream recall decreased among girls. Internalizing symptoms longitudinally predicted an increase in dream recall and unusual dreams. Moreover, unusual dreams longitudinally predicted increased behavior problems (internalization and externalization). Assessing dream patterns during early adolescence may help early detection of covert psychopathological distress.     

Red balloon: approaching dreams as self-narratives

In this article, dreams are seen as stories within a self-narrative. Dream stories, like all other stories, are told in an effort to make sense of experiences. Here, dream content is linked to current concerns, some aspects of which are not given voice in waking. Dreams depict restricting themes but also openings in self-narratives. Several examples are provided of how dreams can be linked to early, middle, and late therapy phases associated with recognizing, challenging, revising, and maintaining a revising stance. It is further suggested that dream stories can be used to trace, facilitate, and evaluate the process of reconstructing self-narratives. Finally, a number of therapeutic interventions are briefly presented to facilitate the work of narrative-informed family therapists working with individuals, families, and groups.     

The use of the dream in the promotion of ego development

Two functions of dreams, described but not stressed by Freud—the dream as a way of remembering early childhood experiences and the dream as an attempt to master painful stimuli—are considered in this paper in terms of their significance in the treatment of patients whose preoedipal developmental difficulties have resulted in distortions or deficiencies in psychic structure. By providing access to that period of life before semantic communication a time of profound developmental import, certain dreams can illuminate critical experiences of that period. They may lead to the discovery of positive experiences which can be utilized as a starting point for the fostering of more positive object representations or they may lead to the understanding of early traumatic experiences which can be dealt with retrospectively in the therapeutic situation.     

Dreams and aspirations of mobile young Aboriginal Australian people

This article explores the dreams and aspirations of mobile young Aboriginal Australian people aged between 13 and 25 years, who move in, out and through remote, regional and urban locations. Considering dreams and aspirations in the context of cultural difference is the central focus of this article, which uses a critical and deconstructive approach to the Eurocentric conceptualisation of youth policy terminology in Australia. Participatory and ethnographic techniques were used for this research study which engaged directly with mobile young Aboriginal Australian people. Through exploring the dreams and aspirations of this cohort of participants, this study challenges popular stereotypes depicting young Aboriginal Australian people as delinquent and disengaged. All young participants in this study expressed the dream of wanting to contribute positively to society. Aspirations for the future were expressed and formed by a set of values which were found not to reflect dominant cultural assumptions of successful transitions into adulthood.     

Convergence or divergence? A comparative analysis of CSR communication by leading firms in Asia,Europe, and North America

Through the lens of the communicative institutionalism and an extensive content analysis of corporate websites, this study compared corporate social responsibility (CSR) institutional messages by firms across three macro regions. The findings show that Asian firms do not present significant differences in how they expose their orientation to sustainability (i.e. “CSR identity” messages) than Western counterparts. However, Asian firms seem significantly less inclined to engage in CSR messages concerning “organization and management”, messages on “CSR interactivity” and those regarding “CSR as business case” compared with European firms. The difference between Asian and North American firms mostly concerns the former’s less salient use of “business case” messages for CSR. The comparative study sheds light on the pattern of CSR crossvergence across the West and East, reflecting hybridized CSR expressions across forms of CSR institutional messages.     

Classification,Subjectivities, and Personal Visibility

This article proposes extending the empirical sociological debate regarding the complex ways social classifications construct scenarios of subjectivity. Based on the case study of the Boarding School for the Gifted Disadvantaged in Israel, the article describes how a new cultural order created a new scenario of subjectivity (“gifted disadvantaged”) that had not been known before. This scenario was shaped in relation both to the ethnic classification in Israel, as well as to two social categories that were well‐known in the educational field (“gifted” and “disadvantaged”). To understand the institutional dynamics involved in the construction of a new scenario of subjectivity, content analysis of the organizational documents that accompanied the founding of the school was carried out, and in‐depth interviews with graduates of the school were conducted in order to understand how those who populate the new scenario experience their subjectivity years after its construction. The findings indicate a specific connection between classifications, subjectivity, and personal visibility. Specifically, the study reveals a number of phenomenological aspects that enhance the experience of visibility: the cognitive identification of two types of self; the experience of cognitive liminality; and the consciousness of having a subjectivity deserving of special nurturance.     

Exploring the Relations between “Soul” and “Role”: Learning from the Courage to Lead

In this article, the authors consider how participants in a year-long, transformative professional development program for public school leaders took up and/or ignored insights when they left the sanctity of the retreats and returned to work. The program, called the Courage to Lead, aims to help school leaders to reconnect their “soul” (an essential, inner self) with their “role” so that they can live and work with integrity. Drawing on insights from social practice theory and critical psychology, the authors present two case studies that show why ideas from the retreats were held tentatively in one case and embraced more fully in another. Based on the analysis of interviews with focal participants and participant observation during the professional development program, the authors found that to transfer core principles from the retreat to work, the participants needed their own personal motivations to do so as well as institutional roles that lent themselves to acting on their insights. This research contributes to our growing appreciation for the complex relations between the self and learning in social and cultural contexts.     

The Perilous Freedoms of Consumption: Toward a Theory of the Conduct of Consumer Conduct

This paper considers recent work on “governmentality” for the manner in which researchers in this area have regarded the practice of consumption. Governmentality theorists (Rose, DuGay, Dean) have examined the specific cultural and economic conditions of neo‐liberalism, and concluded that practices of governmentality are aimed at producing an “enterprising self” – a mode of self regulation centered on autonomy, flexibility and instrumentality in professional and institutional life. However, research in governmentality studies has tended to underemphasize the practices of the consumer, or reduced them to a dependent set of practices to that of professional, productive life. Through an examination of consumption as a realm of carnivalesque and liminal self transformation, the thesis on governmentality is adapted to the unique conditions of consumption. Moreover, the distinctions between production and consumption, once relegated to stable institutional practices, are argued to fall under the responsibilities of individuals, who become talented at marking the boundaries of consumption as a realm of immersion, ludic behavior and expressive play. The necessity to develop these skills becomes all the more urgent as consumption becomes increasingly powerful in undermining the economizing logics of everyday life (partly as a result of increasing appeals to unplanned purchases, partly through the extension of consumer credit). To confront these powerful influences, new skills are required for the fixing of these boundaries. The paper concludes with a comment on the case of the “compulsive shopper”, whose techniques of self restraint are inscribed through the governmentality of consumption.     

Globalized Hopes and Disillusions

In contrast to the common tendency to see war as the result of leadership decisions based on risk assessments, and political and economic considerations about gains or losses, we use a constructivist and institutional perspective to historicize and politicize the way “nation‐state interests” and “nation‐state preferences” even in a decision to go to war are socially constructed and culturally embedded. We maintain that with the end of the Cold War, many societies found themselves at a crossroads where they had to resolve internal conflicts in regards to neoliberal globalization. These internal conflicts and a crisis of identity, between those who supported the principle of globalization and regarded it as a promise for democracy, openness, liberty and peace, and those who saw it as a danger to their exceptionality and distinctiveness, ended in wars (either internal wars or external wars) when the objectors of neoliberal globalization succeeded in creating an institutional turn which presented war as the “efficient,” “necessary,” “legitimate”, or “desired” solution to the new threatening reality. We demonstrate the validity of this argument by using Israel as a test case, examining how institutional changes in the 1990s, arising from internal societal conflicts around the Oslo Agreements, led the state to move from the brink of peace to new wars despite exogenous objections to its policy.     

Talking About Culture With Internationally Adoptive Parents: An Anthropological Perspective

Parents who adopt internationally are commonly implored to expose their children to their “birth cultures.” While this celebration of origins is praiseworthy, the approach to “culture” that it typically involves is arguably problematic. This article discusses what anthropologists mean by culture and how this differs from the way culture is treated in international adoption. It then considers what medical anthropologists have learned through decades of evolving discussions about how to teach “cultural competency” to health care providers and suggests that the insights from these debates can be applied to encourage a more nuanced approach to “cultural competency” among adoptive parents.     

The 1990s Shift in the Media Portrayal of Working Mothers

A cultural theme of distressed working mothers depicts working mothers as caught between the demands of work and family in an unforgiving institutional context. Susan Faludi first identified this theme as a conservative backlash against feminists' attempts “to have it all.” But a similar narrative helps support demands for more flexible work–family policies and more significant housework contributions from fathers. We explore the actual trends and prevalence of this distressed working mothers theme by coding 859 newspaper articles sampled from the 1981–2009 New York Times. Articles discussing problems for working mothers increased in the mid‐1990s and have continued increasing into the twenty‐first century. Other themes about problems and benefits for working mothers show quite different trends. There is also an unexpected mid‐1990s shift in attention from problems working mothers are having at home to problems at work. The increase in the distressed working mother theme coincides with the mid‐1990s stall in the gender revolution. The simultaneity of the cultural, economic, political, and attitude trends suggests that the rise of the distressed working mother theme and the stall in the gender revolution may have mutually reinforced each other over the last two decades.     

Preserving the unpreservable: docile and unruly objects at MoMA

The aim of this article is to theorize how materials can play an active, constitutive, and causally effective role in the production and sustenance of cultural forms and meanings. It does so through an empirical exploration of the Museum of Modern Art of New York (MoMA). The article describes the museum as an “objectification machine” that endeavors to transform and to stabilize artworks as meaningful “objects” that can be exhibited, classified, and circulated. The article explains how the extent to which the museum succeeds in this process of stabilization ultimately depends on the material properties of artworks and, more specially, on whether these behave as “docile” or “unruly” objects. Drawing on different empirical examples, the article explores how docile and unruly objects shape organizational dynamics within the museum and, through them, the wider processes of institutional and cultural reproduction. The article uses this empirical example to highlight the importance of developing a new “material sensibility” that restores heuristic dignity to the material within cultural sociology.     

Saving the Savior

This article begins with an autobiographical reflection about what sociology has meant to me as an Iranian intellectual. Sociology has enabled me to think critically about my country's politics and culture, appreciating its strengths without overlooking its unjust and injurious aspects. That experience shapes my answer to the question “Saving Sociology?” If there is anything in sociology that I would like to save–in both senses “to keep” and “to rescue”—it is sociology as a critical, reflective discipline, a discipline that not only studies society but also contributes to its change. As the contemporary world moves toward a “global” society, we are increasingly facing the dilemmas of multiculturalism. Sociologists often investigate other societies or (like myself) look back at their own from a spatial and cultural distance. This situation has created a dilemma for many scholars: Should we criticize problems stemming from “indigenous” beliefs and practices of other societies? Cultural relativism argues that different cultures provide indigenous answers to their social problems that should be judged in their own context. While this approach correctly encourages us to avoid ethnocentrism, it has led to inaction towards the suffering of oppressed groups. Reflecting on the relativist approach to sexual dominance, I question some cultural relativist assumptions. Discussing how “indigenous” responses to male domination in many cases disguise and protect that domination, I will challenge the “localist” approach of relativism and argue for a universalist approach.     

“Nothing More Than the Usual Injury”: Debating Hockey Violence During the Manslaughter Trials of Allan Loney (1905) and Charles Masson (1907)

This historical case study of violence in Canadian hockey examines media coverage of two manslaughter trials: the 1905 trial of Allan Loney and the 1907 trial of Charles Masson. Both players stood accused of killing opposing players by striking them in the head with their hockey sticks. In each case, the offending player was acquitted in the courts, mainly because such violence was deemed intrinsic to the sport. Injuries that resulted from violent acts were downplayed or ignored; even death from a deliberate stick attack could be rationalized as an unfortunate accident. Newspaper accounts of the deaths, trials, and subsequent acquittals offer valuable insight into the cultural narratives surrounding hockey violence and notions of masculinity in early twentieth‐century Canada. These cases generated considerable debate around the issue of what constituted “clean” and “rough” hockey. The game reports, trial coverage, and public opinion examined in this case study suggest that stick‐swinging incidents and aggressive play have been regarded as ordinary and “proper” aspects of “strenuous hockey” for more than a century. The historical examination of such cases is important because the justifications for violence that were articulated in the context of the deaths continue to be voiced in contemporary discussions of hockey violence. As long as fighting and aggression remain markers of masculinity – and hockey continues to be seen as a training ground for manhood – it will be difficult to remove such forms of violence from the sport.