Social Relations, Core Values, and the Polyphony of the American Experience

This essay examines social relations and cultural values in the United States, paying special attention to recent characterizations of Americans as increasingly isolated, disconnected, and dangerously individualistic. In this essay, I refute such claims. And building on earlier work ( Cerulo, 2002 ), I show that U.S. social relations and cultural values are more multifaceted than such "new individualism" arguments suggest. Indeed, as Robin M. Williams Jr. discovered 50 years ago, when studied in a systematic way, U.S. values and beliefs present us with a multiplex system—a system in which individualism plays only a supporting role. This is true, I suggest, because Americans'"value focus"—that is, the prioritization of one value over another—shifts in concert with certain social events and structural conditions. In this way, we can think of U.S. values as part of a "cultural toolkit," with actors selecting or foregrounding the values needed to support certain strategies of action.     

Fundamentals of Theory and Practice Revisited: Sex Therapy: Historical Evolution,Current Practice. Part I

This is the first of a two‐part series, and provides a contextual history of major trends in sex therapy, notably the psychoanalytic, behavioural and medical models, as well as detailing the family therapy contribution to the field. Part 2 will present the outline of a first interview, and use it to demonstrate a systemic model which explores the interrelationship between the symptom, the presenting person(s), the ‘sexual’ as part of the relationship, the biological, the broader cultural view of sexuality — and the therapist's framework and thinking. Case studies are used as illustration.     

AN ALTERNATIVE METACRITIQUE OF POSTCOLONIAL CULTURAL STUDIES FROM A CULTURAL SOCIOLOGICAL PERSPECTIVE

This paper examines some of the current metacritical perspectives to postcolonial cultural studies, and discusses an alternative cultural contextualist perspective through the case of Hong Kong cultural studies. I first demarcate between contextualist and non-contextualist metacritical perspectives as well as between political-economic and cultural-contextualist ones. Then I identify major metacritiques that are currently made against postcolonial studies, and by showing how they may be applicable to Hong Kong cultural studies, I suggest ways to re-interpret these metacritiques from a cultural sociological perspective. I shall highlight important structural characteristics of Hong Kong cultural studies, and analyse them in terms of a cultural sociology of the postcolonial intellectual field. Ultimately, I argue that the problems associated with this postcolonial intellectual field appear to originate from the hierarchical global cultural context.     

The immigrant family: cultural legacies and cultural changes

"This article examines the way family and kinship patterns change in the process of immigration--and why. Offering an interpretative synthesis, it emphasizes the way first generation immigrants to the United States fuse together the old and new to create a new kind of family life. The family is seen as a place where there is a dynamic interplay between structure, culture, and agency. New immigrant family patterns are shaped by cultural meanings and social practices immigrants bring with them from their home countries as well as social, economic and cultural forces in the United States."     

Object,genre, and Buddhist sculpture

Conclusion For sociologists, interpretations of cultural objects, whether grouped into genres or taken individually, are intermediate steps toward understanding more fully the contexts in which they are produced. This does not deny the satisfaction implicit in grasping the significance of aspects of objects themselves; I hope that the analysis I have presented lends viewing the Sangatsu-d sculptures a degree of comprehension, and pleasure, not present before. The ultimate test, however, and the justification for undertaking any sociological examination of cultural objects, is the usefulness of the resulting account in confirming or rejecting ideas about the social conditions surrounding their production. The important question in judging the appropriateness of examining individual objects is therefore not whether sociologists (as opposed, for example, to art historians) ought to concern themselves with such analysis; it is whether such analyses increase the ability of objects to serve as evidence in investigations of interesting social phenomena.My goal is not therefore to supplant generic analysis with a focus on individual objects: it is as possible to fetishize the study of the object as it is to ignore its potential. In fact, it is most useful to see the two approaches as complementary, making possible fuller analyses than each can enable separately. We would do well to take more seriously the benefits of locating objects in the contexts in which people deal with them most commonly: as distinct elements in more inclusive fields, in which meaning and appeal are closely tied to difference.     

I disagree,therefore I am: how to test and strengthen cultural versatility

In the last few decades, a perspective on how to resolve wicked social problems has become increasingly prominent: the cultural theory pioneered by anthropologist Dame Mary Douglas. So far, the empirical evidence garnered in support of this approach has mostly been of a qualitative nature. Cultural theory has fared less well in survey-based, statistical tests. However, several features make it hard to test the theory with questionnaires. We overcome this research dilemma by showing how cultural theory can be tested with observational and experimental tests developed in cross-cultural psychology. We argue that this is possible due to the remarkable overlap between concepts and theories in cross-cultural psychology and Douglas' approach. We present five research designs that add up to a rigorous test of cultural theory. Finally, we sketch some contributions that cultural theory could make to the further development of cross-cultural psychology, as well as to efforts to resolve wicked problems, if it were thus confirmed.     

Cultural Sociology, Modes of Inquiry, and Political Analysis: A Rejoinder to Steensland

Closely bounded research programs are both common and effective in sociology. Describing such programs as operating with a "restricted code" is deeply problematic. These matters aside, the remarkable rise of cultural sociology in fact reflects adaptation to sociology's disciplinary norms and core thematic concerns. Steensland (2009) might better have reversed his argument: faced with the achievements of cultural analysis, the slumbering giant called "mainstream sociology" should wake up.     

泰伯里及其《历代民族与帝王史》

泰伯里是阿拉伯-伊斯兰文化史上著名的《古兰经》注释家、圣训学家、伊斯兰教法学家、历史学家。一生涉猎广泛,著作等身。其代表作之一《历代民族与帝王史》(TARIKHALUMAMUWALMULUK)是阿拉伯-伊斯兰文化史上第一部编年体通史,记载了上自人类起源、下迄作者著此书的历史发展轨迹,其史学价值堪与我国《资治通鉴》等同,堪称阿拉伯史学上承前启后的丰碑巨著,也是研究伊斯兰史、古代东方民族史乃至世界通史的杰作。     

Gender please, without the gender police: rethinking pain in archetypal narratives of butch, transgender, and FTM masculinity

Why is it that many of the often-cited narratives about butch, FTM, and/or transgender masculinity happen to be fictions that highlight suffering as a de facto rite of passage for the butch, FTM, or transgendered protagonist? This essay attempts to answer that question, first by outlining the "coherentist assumptions" of lesbian feminism and the forms of gender-policing that cast butch, FTM, and transgendered subjectivities as "false consciousness." It then analyzes the practice of anchoring butch, FTM, and/or transgender identity claims in pain-filled narratives such as "The Well of Loneliness," "Stone Butch Blues," and "Boys Don't Cry." While these narratives do important cultural work-exposing the violence heaped upon butches, FTMs, and transgendered guys-it may be time to imagine alternative narratives that are less invested in suffering as a barometer of masculine authenticity.     

Peer cultural socialisation: a resource for minority students’ cultural identity,life satisfaction,and school values

ABSTRACT

This study investigated how peers can contribute to cultural minority students’ cultural identity, life satisfaction, and school values (school importance, utility, and intrinsic values) by talking about cultural values, beliefs, and behaviours associated with heritage and mainstream culture (peer cultural socialisation). We further distinguished between heritage and mainstream identity as two separate dimensions of cultural identity. Analyses were based on self-reports of 662 students of the first, second, and third migrant generation in Germany (Mean age = 14.75 years, 51% female). Path analyses revealed that talking about heritage culture with friends was positively related to heritage identity. Talking about mainstream culture with friends was negatively associated with heritage identity, but positively with mainstream identity as well as school values. Both dimensions of cultural identity related to higher life satisfaction and more positive school values. As expected, heritage and mainstream identity mediated the link between peer cultural socialisation and adjustment outcomes. Findings highlight the potential of peers as socialisation agents to help promote cultural belonging as well as positive adjustment of cultural minority youth in the school context.     

Cultural and Class Values In Family Process

Based on the sociological research of Kohn (1977), several clinical and theoretical perspectives on the family are criticized for paying insufficient attention to class and cultural distinctions both in constructing normative images of the family and in conceptualizing therapeutic intervention. It is suggested that the "democratic" model of healthy family interaction is, to some degree, class- and culture-specific so that sociologically undifferentiated views of the family are likely to prove ethnocentric. Family therapists are therefore urged to be attentive to sociodynamic as well as psychodynamic factors present within both family and therapeutic interactions.     

Cultural intermediaries and the circuit of culture: The Digital Ambassadors project in Johannesburg,South Africa

The question raised by Cheney and Christensen (2001) as to “what a non-Western, non-managerial and non-rationalist form of public relations will look like” (p.182), together with the call made by Gregory (2014) for public relations practitioners (PRPs) to be active social change agents, motivated this paper. The aim of this research is to follow a culture-centred approach and apply the circuit of culture (Curtin & Gaither, 2005) to investigate the meanings that young people (aged 18 to 34), as cultural intermediaries, ascribe to their participation in a digital empowerment project implemented by the City of Johannesburg, South Africa. This research forms part of a larger, ongoing multi-disciplinary research project.The research highlights the complexity of projects of this nature, the wide variety of stakeholders involved, the significance of structure, the importance of training of cultural intermediaries, and the benefits such intermediaries gain from their involvement. A key finding is that self-development and financial benefit contribute significantly to the success of cultural intermediaries. This paper contributes to the field of public relations by providing an analysis of cultural intermediaries’ contribution to the circuit of culture as influenced not only by production and consumption but also by identity and regulation as seen in the way they represented the meaning created during their experience.     

Framing the Fat Body: Contested Meanings between Government,Activists, and Industry*

Sociologists have long recognized that social problems do not derive solely from objective conditions but from a process of collective definition. At the core of some social issues are framing competitions, struggles over the production of ideas and meanings. This article examines competing cultural meanings about the fat body. Through frame analysis of organizational materials, I map the contested field of obesity and document three cultural frames—medical frame, social justice frame, and market choice frame—as represented by the Centers for Disease Control and Prevention (CDC), the National Association to Advance Fat Acceptance (NAAFA), and the food industry group the Center for Consumer Freedom (CCF), respectively. Using the “framing matrix,” I explore each frame's key signature elements and discuss its social and cultural significance. Notably, each frame leads to different outcomes for social equality and how society thinks about fat bodies, health, and public policy.     

Was Freud a Medical Scientist or a Social Theorist? The Mysterious "Development of the Hero"

Rather than viewing Freud as a presumptuous Viennese physician who late in life attempted to "apply" some of his provocative psychological speculations to various social phenomena, this essay argues that from first to last, Freud was a social theorist. Indeed, what drew Freud to the study of biology and medicine was precisely the hope of addressing scientifically the most fundamental cultural problems: the nature of man and his culture; the origins of religion, morality, and tradition and the nature of their extraordinary power; the sources of social order and disorder; the direction of contemporary cultural development; and, finally, the problem of how to live in a disenchanted and psychologically impoverished world. Reading Freud in this manner moves his "cultural" texts from the periphery to the center of his work and makes possible an appreciation of the more complex, coherent, and illuminating social theory that lies at its heart.     

扩大自贸试验区文化服务开放,推进上海对外文化贸易发展

上海对外文化贸易持续发展,实现了贸易顺差,但对外文化贸易总量仍然较少,对外文化贸易结构性矛盾仍很突出,存在着贸易范围不够广、产品特色不明显、企业经营限制多等问题。上海自贸试验区在文化服务开放上的改革方案也呈现出"摸着石头过河"多于"顶层设计"、经济考量多于文化开放战略考量的问题。因此,上海只有扩大文化开放水平,支持文化企业到境外开拓市场,引进有利于我国文化发展的人才、技术、经营管理经验,抓住"自贸区"机遇,制定上海自贸试验区文化服务进一步扩大开放的路线图,才能真正提高文化繁荣程度,增强文化自信,更好地保障我国的文化安全。     

Historical and cultural perspectives on socialization

The article examines how infants are first permeated by culture. Building on Thibault (2000), semiogenesis is traced to the joint activity of primary intersubjectivity. Using an African example, analysis shows how--at 14 weeks--an infant already uses culturally specific indicators of "what a caregiver wants." Human predispositions and the mother's enactment of cultural processes enable the child to give joint activity a specific "sense." Developmentally, the child prods the caregiver to shaping his or her actions around social norms that transform the infant's world. This nascent lopsided relation is probably necessary for learning to talk. Acting with its mother, the baby's full-bodied activity uses adult "understanding" in ways that are cultural, contingent, and indexical. Infant activity is already semiotic.     

Ethnography, Cultural Change and Local Power

The author argues that despite the declaration for the end of ethnography by some North American scholars, ethnography is precisely what is needed for a more nuanced and complex understanding of cultural change. Using snippets of ethnographic observation from the Mexican state of Michoacan, the argument is made that neither "modernization" nor "globalization" are imposed from above, but are woven together with local processes to create institutions and practices which synthesize both the "traditional" and the "modern" in previously unimagined ways. Local people and processes are thus conceived of as dynamic partners in cultural change rather than passive subjects. Ethnography, then, is a fruitful means for uncovering how and the extent to which this is so.     

十里秦淮水,映出花灯红

中国彩灯,饮誉古今;秦淮灯会,久负盛名。秦淮灯会是流传于南京地区的民俗文化活动。在干百年来广布年节灯会的神州大地上,秦淮灯会脱颖而出,赢得了“天下第一灯会”的美称。2006年,秦淮灯会被列入国家级非物质文化遗产名录。     

Bengali-Speaking Families in Singapore: Home, Nation and the World

This paper examines the notions of "home,""nation" and "the world" among the Bengali-speaking families in Singapore. The forces of globalization have played a significant role in making the Bengali-speaking families transnational, first by uprooting them from Bengal, a territory now shared between Bangladesh and the Indian state of West Bengal, and then re-linking them to a complex web of relationships redefining the contours of community. The Bengali-speaking families in Singapore belong to two distinct "communities": Bengalis from West Bengal, India who are predominantly Hindus, and Bengalis from Bangladesh who are predominantly Muslims. They formed two different "communities" not simply on the basis of differences in religion but also in terms of social networks and ties. Common language, similar food habits and love for certain cultural practices like cricket and adda, are not enough to bring them into the fold of a common Bengali community. The division in the Bengali-speaking community is influenced not so much by religion but nationalism. Nationalism, however imagined, continues to play a powerful role in the globalized world, especially among transnational communities. Yet, the two "communities," one from Bangladesh and the other from West Bengal, are not antagonistic to one another by any means; their relationship is an ambivalent one based on a tacit principle of "civil inattention." The situation changed in the 1990s when Bengali was introduced as a second language in Singapore, and a Bengali language school was set up thereafter. The two communities were drawn into a common physical space and a new set of social ties and networks began to emerge, opening and redrawing the boundaries of community. The paper demonstrates how nations separate a people who share a common notion of home, as well as how cosmopolitan world-views redraw the contours of community.