Barriers to the Development of Marital Health as a Health Field*

The development of Marital Health as a bona fide health field is posited as the most viable means for obtaining funding for training, research and treatment concerning the marital dyad equal to such funding now available for other health fields. Obstacles to this development include (1) the failure to differentiate between the concepts of “healthy marriages” and “marital health as a health field,” (2) the erroneous assumption that marital health already exists as a health field, (3) the preindustrial myth of naturalism, and (4) criticisms of the health model that are based on the search for value-free models and terminology.     

Altruism and economic development: The case of the igbo of South-Eastern Nigeria

The fledgling literature on “humanistic economics” has succeeded in debunking the neoclassical assumption of self-interested behavior and utility maximization. What it has failed to do, or at any rate failed to do satisfactorily, is to explain why people act selfishly sometimes and cooperatively at other times. More specifically, “humanistic economics” does not shed much light on why societies that were known to be cooperative eventually turned to uncooperative modes of behavior. In this paper, a framework for understanding such a behavioral change is developed. This framework is based on a distinction between primary and secondary norms and values. It is argued that under certain conditions, the latter may dominate the former.     

Psychological Theories and Low-Wage Work

Low-wage work is a modern social problem, affecting millions of individuals, families, and communities. The field of psychology is a critical starting point for examining the relationship between low-wage work and mental health. This literature review aims to identify psychological theories related to low-wage work. Psychological theories related to work and employment are explored, as is emerging research on the necessity of a paradigm shift from the dichotomous categories of “employed” and “unemployed,” which allows for the conceptualization of employment as a continuum. This research focuses on underemployment and may contribute to the development of theory directly relating to low-wage work.     

What is the Main Significance of Economic for Sociological Theory?

This paper reconsiders classical and neoclassical economics’ significance for or affinity and convergence with sociological theory. The paper identifies certain types or elements of classical and neoclassical economics that are potentially significant or convergent with sociological theory: pure market economics, the economics of society cum the “rational choice model”, and social or sociological economics. First, it argues that as pure economics economic theory’s significance for or affinity and convergence with sociological theory is low because the first is inconsistent with or divergent from the latter, notably theoretical economic sociology. Second, the paper suggests that as the economics of society economic theory’s significance for or affinity and convergence with sociological theory is non-existent or minimal, because the “rational choice model” is missing or an exception within conventional economics. Third, the paper proposes and demonstrates that classical and neoclassical economics’ main significance for or affinity and convergence with sociological theory lies in social economics as its second ingredient, alongside market economics. The paper aims to contribute to a better understanding of the relationship between economic and sociological theory and economics and sociology overall.     

THE MYTH OF THE GRINGO CHIEF: AMAZONIAN MESSIAHS AND THE POWER OF IMMEDIACY

In this article, I investigate the sociocultural grounding and sociopolitical position of Randy Borman, the “gringo chief” of the indigenous Cofán people of Amazonian Ecuador. Born to North American missionary-linguists, Borman grew up in Cofán communities, attended school in urban Ecuador and the United States, and developed into the most important Cofán activist on the global stage. I consider him alongside other ethnically ambiguous leaders of Amazonian political movements, whom anthropologists have described as “messianic” figures. The historians and ethnographers who write about Amazonian messianism debate the relationship between myth and reason in indigenous political action. Using their discussion as a starting point, I propose the concept of “mythical politics,” a type of transformative action that concentrates enabling forms of socio-temporal mediation in the shape of individual actors and instantaneous events. I develop my approach through a discussion of the work of Georges Sorel, Georg Lukács, and Antonio Gramsci, three theorists who debate the role of myth in political mobilization. By applying their insights to the case of Borman, I explore the relationship between myth, mediation, and rationality in Cofán politics and political movements more generally.     

Speaking with the Colonial Ghosts and Pungsu Rumour in Contemporary South Korea (1990–2006): The Pungsu (Feng Shui) Invasion Story Surrounding the Demolition of the Former Japanese Colonial-General Building and Iron Spikes

This essay explores how the legacy of Japanese colonisation (1910–1945) continues to have a lingering impact on Korean life decades after territorial decolonisation. That is, the idea of demolishing the former Japanese Colonial-General building from the civil government of Kim Young-sam and the mysterious large iron spikes found at “auspicious sites” in mountains across the country caused a huge public debate throughout the 1990s until the demolition of the building in 1996. The building in question, on the doorstep of the Chosun royal palace, was regarded as a case of a pungsu (a form of East Asian geomancy better known as feng shui) “invasion” by the Japanese during the colonial era, allegedly to cut the qi (vital forces) of Korean national sovereignty. The iron spikes were also understood by many in the context of a “pungsu invasion”. Unfortunately, there is a general lack of documentary and scientific evidence to confirm the claims made about them, and so the controversy about whether this is a fact or a trauma-stricken myth continues. Beyond the debate over documentary and scientific evidence, this article aims to articulate how these stories or rumours suggest “a collective problem solving and collective psychosis” of a community reimagining itself at an important juncture of history. These rumours reflect the ways in which the nation and the public deal with the interrupted and incomplete social process, especially with regard to the long-unresolved collective wounds and grievances from the Japanese colonial era and a continuing fear of Japan, the nation’s “other”. This article also aims to explore how this controversy echoes post-authoritarian Korean society’s fever of “spiritual decolonisation” and “rectification of history”, which have become consistent public preoccupations and policy statements of successive Korean governments.     

Appropriating Ancient Greek Myths: Strategies and Caveats

In her essay on Medusa (this issue) Doris Silverman proposes an anthropological reading of the myth in its times. She argues for its utility in psychoanalytic practice as a myth that illuminates the mother-daughter dynamic. She claims to be delving into the history of females at the time the myth became established and elaborated but mistakenly assigns the myth, which first appeared in art and literature of the Archaic Period (800–480 B.C.E.), to the Classical Period (480–323 B.C.E.). This error undermines the entire anthropological section of her article. Silverman’s essay moved me, as a classicist, to propose that anyone attempting to appropriate classical myths for psychoanalytic insight and practice (a) specify the version being analyzed and the context, if known, in which the myth arose or later resurfaced; (b) use classical scholarship on that myth judiciously; (c) avoid reductionism and over-generalization (e.g., “Greek women”); and (d) use clues or gaps within the text as a basis for subversive readings. With these cautionary strategies and caveats in mind, I pondered how a classicist and psychoanalyst might join forces, creatively and meaningfully, in an effort to fathom, animate, and appropriate ancient mythic figures and their stories.     

Social Distance and Affective Orientations1

Most groups have social distance norms that differentiate “us” from “them.” Contrary to a widespread assumption in the sociological literature, however, these normative distinctions, even when they are collectively recognized, do not always overlap with the affective orientations of group members in a uniform manner. Relations between normatively close members of a group are not always warm and friendly, and normatively distant groups can sometimes be an object of reverence and love. In this study, a typology of five different ways in which normatively distant groups can be perceived is presented: as competitors, allies, symbols of otherness, saviors, and ambivalent figures. Each type tends to emerge under certain circumstances and triggers different affective orientations. This typology is not a substitute for a general theory, but it aims to provide preliminary insights for investigating why affective orientations toward normatively distant groups take different forms and, more generally, to motivate further inquiry into the relationships between different dimensions of social distance.     

Pragmatics for the Production of Subjectivity: Time for Probe‐Heads

This article attends to the collaborative project of Gilles Deleuze and Felix Guattari, and specifically to their concept of “probe‐head” as mapped out in A Thousand Plateaus. Probe‐head names the rupturing of, and production of alternative modes of organisation to, the mixed semiotic of faciality that determines much of our lived life, in fact that constitutes us as “human”. In exploring this alternative “production of subjectivity” the essay attends also to Deleuze and Guattari’s notion of “several regimes of signs”, and to the idea of an experimental “pragmatics” of living. The essay goes on to map out what might be called two operating terrains of probe‐heads, in fact two different “times” of the contemporary – the past and the future – and looks at how these might be deployed against the impasses of the present. As far as the latter goes the essay looks at case studies of myth/modern paganism and contemporary art production.     

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.     

Making Coolies, (Un)making Workers: “Globalizing” Labour in the Late‐19th and Early‐20th Centuries

This paper explores the social relationships of wage labour formed or stabilized in British merchant shipping in the course of “off‐shoring” employment in the late‐19^th century. It argues that Asian wage‐workers were mobilized for employment on British merchant vessels as “coolies”, i.e. nominally free but mediated labouring subjects who could only be stabilized through legal, penal, social, debt, or other forms of coercion. Once introduced “coolie” relations were not confined to Indian crews. They also affected wage labour relations more generally in British shipping. While occurring against the backdrop of anti‐colonial struggles, the seafaring coolie's transformation into maritime worker was closely mediated by employers and the colonial state and produced hybrid outcomes. The creation of the modern seafaring “coolie” and the nature and context of his transformation into a “worker” thus shed interesting light on wage labour relations in the modern and contemporary global economy.     

Modernity as Masquerade: Representations of Modernity and Identity in Turkish Humour Magazines

This article aims at an alternative analysis of Turkish “modernity” by analysing the representations in a popular humour magazine. This study departs from the idea that representations in “low” discourses in Turkey can provide us with a text other than those of the official-dominant discourses in order to see how the certainty and positivity attributed to the modern identity in the dominant ideology is elaborated, demystified, and subverted as well as contained. Essentially, in the magazine, one of the main sources of humour derives from the clash of two main identities, between those who are modern, civil, urban, and effeminate and those who are traditional, uncivil, rural, and super-masculine. In the modern urban space, the modern and traditional become a stake in the power struggles between groups. This struggle operates through tastes, styles, and the body, which are at the same time means of identity construction as well as marks of identity. This duality and the concomitant dualities have come to structure all significatory practices to such an extent that everything gets symbolically overloaded by these series of dualities. In this struggle, the essence and appearance duality is the main framework within which Turkey's modernity and identity are represented. “Modernity” is signified as a masquerade, a play of appearances and a stake in the power struggles among groups rather than as a measure of progress. Bodies, sexuality, and masculinity become the nodal points of the expression of identity struggles, not only of social groups but also of the Turkish nation.     

Beyond Guilt and Stigma: Changing Attitudes among Israeli Migrants in Canada

Over 60 years ago, the Jewish nationalist movement known as Zionism culminated in the creation of the State of Israel. Millions of Jews immigrated to Israel over the twentieth century, a process known as aliya (literally, “going up”). Yet over the years, thousands of Israelis have also chosen to leave Israel in a movement termed yerida (“going down”). As the term suggests, this reverse migration has been highly stigmatized. During the 1960s and 1970s, emigrants were publicly disparaged in the Israeli media for having abandoned a struggling state. Consequently, Israeli migrants suffered strong feelings of guilt that often, hampered their integration process abroad, a phenomenon observed as late as the 1990s. This paper, however, reveals that feelings of stigmatization have greatly decreased among Israeli migrants in recent years. The study is based on research that I conducted in 2008–2009, involving nine months of participant observation in Vancouver’s Israeli community and 34 in‐depth interviews. Unlike in previous studies, most of my informants expressed no feelings of guilt over having left Israel. Of those who did, most framed their guilt as a longing for family and friends rather than the patriotic longing for the land as expressed by previous generations. Previous studies have also found that Israelis harbour a “myth of return”– a continuously expressed desire to return to Israel and a reluctance to accept their stay abroad as permanent. However, I have not found that the myth of return is still strong today, despite the continued prevalence of a strong sense of Israeli identity among Israelis abroad. I suggest that these changing attitudes are the product of shifting ideals in Israeli society that have developed as the state of Israel has matured. This paper thus serves to update the outdated image of Israeli migrants as it exists in the prevailing literature.     

Ethics and eugenic enhancement

Suppose we accept prenatal diagnosis and the selective abortion of fetuses that test positive for severe genetic disorders to be both morally and socially acceptable. Should we consider prenatal diagnosis and selective abortion (or other genetic interventions such as preimplantation diagnosis, genetic therapy, cloning, etc.) for nontherapeutic purposes to be acceptable as well? On the one hand, the social aims to promote liberty in general, and reproductive liberty in particular, provide reason for thinking that individuals should be free to make their own decisions about whether or not to employ whatever genetic services might be developed and offered by private enterprise. On the other hand, interventions aimed at enhancement would (in many cases) presumably only be available to those who are financially fortunate. A worry is that unequal access to enhancements that provide competitive advantages to offspring will further and more permanently increase existing unjust disparities between the haves and have-nots. The aim to promote liberty might thus conflict with the social aim of equality. An additional worry is that the development and provision of nontherapeutic genetic interventions would drain limited medical resources away from therapeutic purposes which would ultimately be more fruitful. The promotion of liberty might also thus conflict with the aim to promote aggregate utility. Assuming there is no reason to think that the promotion of liberty should be given absolute priority over both equality and aggregate utility, we need to think more about how to make trade-offs between these three legitimate social aims.     

The Longitudinal Effects of a Rape-prevention Program on Fraternity Men's Attitudes,Behavioral Intent,and Behavior

Abstract

Rape myth acceptance, likelihood of raping, and sexually coercive behavior of 145 fraternity men randomly assigned to a control group or a rape-prevention program were surveyed. One third of 23 fraternities on a mid-Atlantic public university campus volunteered to participate in the study. The rape-prevention intervention consisted of “the men's program,” a victim empathy-based presentation titled “How to help a sexual assault survivor: What men can do.” Although no evidence of change in sexually coercive behavior was found, significant 7-month declines in rape myth acceptance and the likelihood of committing rape were shown among program participants. In the case of rape myth acceptance, the 7-month decrement remained lower in the participant group than in the control group. Implications of using these initial findings from the men's program for rape-prevention programming are discussed.     

Between the Procedural and the Substantial: Democratic Deliberation and the Interaction Order in “Occupy Middletown General Assembly”

This article analyzes interaction from an intentional, self‐reflexive democratic meeting of ordinary citizens—a “General Assembly” from the 2011 Occupy Movement—to explore two competing theories of democracy: Habermas's democratic deliberation and Mouffe's agonistic pluralism. The group's rational ideals and procedures for democratic deliberation approximate those of Habermas's “ideal speech situation,” but appear limited in their capacity to ensure Habermasian understanding or consensus. Intertwined with these rational procedures are practices best explained in terms of what Goffman called “face‐work”—the ways in which participants maintain a working consensus of mutual acceptance and respect in conversation. These face‐work procedures—rather than sincere, rational intentions—help constitute the civility necessary for rational deliberation and participation. Such symbolic valuing of self and other provide interactional grounds for the liberty and equality of agonistic democratic conversation as conceived by Mouffe.     

Economics as a Multi-Paradigmatic Science: the ‘Best Kept Secret’ of Irrational Choice

The article reexamines the prevailing perception of traditional economics as the science of rational choice among contemporary economists and sociologists, especially rational choice theorists. It proposes that conventional economics is not exclusively the theory of rational choice but also one of irrational choices in the economy. The article aims to contribute toward a fuller understanding and appreciation of classical and neoclassical economics, especially among sociologists, as composite rational choice-irrational choice theory and in that sense a multi- rather than single-paradigm science, thus no different from sociology and other social (and physical) sciences. This may be relevant or interesting to sociologists given that their rational choice colleagues, like economists, extol the “virtues" of conventional and modern economics as a single-paradigm, theoretically unified science around “rational choice” and criticize the “vices” of sociology as plagued by competing paradigms and theoretical disunity. The article supports many economic sociologists’ view or intuition of conventional economics as complex rational-irrational choice theory and multi-paradigm science, and disconfirms rational choice theorists’ interpretation and generalization of it as “rational choice theory” only and single-paradigm unified science.     

A Model for Managed Migration? Re‐Examining Best Practices in Canada’s Seasonal Agricultural Worker Program

This paper situates Canada’s Seasonal Agricultural Worker Program (SAWP) within the policy and scholarly debates on “best practices” for the management of temporary migration, and examines what makes this programme successful from the perspective of states and employers. Drawing on extensive qualitative and quantitative study of temporary migration in Canada, this article critically examines this seminal temporary migration programme as a “best practice model” from internationally recognized rights‐based approaches to labour migration, and provides some additional best practices for the management of temporary labour migration programmes. This paper examines how the reality of the Canadian SAWP measures up, when the model is evaluated according to internationally recognized best practices and migrant rights regimes. Despite all of the attention to building “best practices” for the management of temporary or managed migration, it appears that Canada has taken steps further away from these and other international frameworks. The analysis reveals that while the Canadian programme involves a number of successful practices, such as the cooperation between origin and destination countries, transparency in the admissions criteria for selection, and access to health care for temporary migrants; the programme does not adhere to the majority of best practices emerging in international forums, such as the recognition of migrants’ qualifications, providing opportunities for skills transfer, avoiding imposing forced savings schemes, and providing paths to permanent residency. This paper argues that as Canada takes significant steps toward the expansion of temporary migration, Canada’s model programme still falls considerably short of being an inspirational model, and instead provides us with little more than an idealized myth.