The Relevance of Modernity to Contemporary East Asia: An Outline

This article offers a framework for exploring the relevance of modernity to contemporary East Asia. I first examine different conceptualizations of modernity, paying special attention to Eisenstadt's influential concept of multiple modernities. Second, I point out the limitations and flaws of Eisenstadt's theory by drawing on nationalist politics in East Asia as an illustrative case. In particular, I examine the so-called “history perception problem,” which has been created by war and shaped by the legacies of war, to demonstrate the peculiar features of modernity in East Asia. Third, I use the works by three scholars as examples to show how intellectuals in China, South Korea, and Taiwan respond to the tensions between universalism and particularism, which, as a whole, reflect what can be called “East Asian modernity.” And finally, I try to respond to the controversial but fashionable question that is peculiar to East Asia: can modernity be overcome? It is argued that East Asia can be understood through the lens of modernity, and vice versa. Nowadays, modernity has become a global condition in both geographical and topological senses. It is not something to be overcome, but a condition that we all live in and should learn to live with, here and now.     

Social Theory and Self-Organization: Toward a Sociology of Postmodernism

Abstract Significant changes which represent a linguistic and semantic turn in social theory occurred between in the mid 1970's and the early 1980's. This turn indicates the importance of the social and public dimensions of symbolic meaning that has been distorted functionally by orthodox modernization theory. Modern society is characterized as penetrating the idea of functional primacy into various areas of social life, but in the 1980's skepticism about modernity increased markedly and fluctuation of modernity was resulted. In this paper I discuss the problem of symbolic meaning and fluctuation of modernity from the viewpoint of self-organization paradigm which emphasizes ‘order from fluctuation’ and self-reference, and review the possibility of a postmodern sociology through claiming the necessity to ask how anti-control systems can be built.     

Unthinking Modernity: Historical‐Sociological,Epistemological and Logical Pathways

Modernity remains the privileged theoretical frame and narrative for long term processes at the global scale, notwithstanding the heterogeneously contested definition of its spatiotemporal coordinates, the irreconcilability of contradictions inherent to its alleged emancipatory power and the accusations of complicity with Eurocentrism. This article explores some logical, epistemological and historical‐sociological contradictions inherent in the effort to produce non‐euorcentric categories of social and historical analysis, and explains why such an effort is doomed to failure if modernity keeps on being accepted as the epistemic territory within which such an effort is located. Eurocentrism is thus defined as palingenetic, to the extent it constantly shifts its contextual meaning while reformulating European centrality in different and ever‐changing modalities; such properties of Eurocentrism as a paradigm are conceptualized in terms of its ability to operate by means of consequential isomorphism. Evidences from recent debates in history of scientific modernity are considered, in order to articulate analytical tensions between connected histories and dialogical civilizational narratives of East and West relation at the global scale. The impossibility to explain the ‘why’ of modernity according to a coherent ‘how’ of modernity without falling into Eurocentric structures of thinking is assessed. Finally, theoretical project of “unthinking modernity” is introduced as a possible way to reframe the problem of Eurocentric limits in historical and social sciences.     

POSTCOLONIALISM AND GLOBALIZATION: TOWARDS A HISTORICIZATION OF THEIR INTER-RELATION

This article distinguishes between critical and reconciliatory postcolonialisms, arguing that the former seeks radical alternatives to modernity based on non-Western traditions and lifeways, while the latter works to reconcile colonized peoples to colonialism. It argues further that the category of globalization has, for the most part, superceded that of 'postcolonialism' and that critical postcolonialism needs to be seen not simply as globalization's enemy but (in part) as its effect. That is, globalization and critical postcolonialism have a weakly dialectical relation, a case made by examining the recent Maori renaissance in New Zealand. What are the implications of this way of thinking for history? By examining two late eighteenth century texts, Ossian's poems and Sir William Chambers' 'A Dissertation on Oriental Gardening', the article suggests that the histories of globalization and postcolonialism have always been intertwined.     

The Aripae o's Landscape: Local Control Within Global Reality

The Aripae o are maroon descendants living in the Lower Caura region of Bol var state, Venezuela. A product of an earlier process of globalization that gave rise to the Atlantic slave trade, present-day Aripae o continue to resist any outside influence, intervention, or penetration that could spur sociocultural relations of inequality and (in)difference. Although they are consciously aware of the sociocultural disparities inherent in the modern world capitalist system, this does not imply that they are necessarily against the globalizing tendencies of modernity. Rather, their desire is to have direct participation and control over the resources that they consider important for their cultural production, representation, and reproduction. Through the utilization of the concept of "landscape" as an integrated and yet polysemic cultural repertoire, the aim of this article is to demonstrate that the Aripae o's commitment to their traditional way of life still incorporates their appreciation of modernity and globalization.     

Wie ist Globalisierung m?glich? Zur Entstehung globaler Vergleichshorizonte am Beispiel von Wissenschaft und Sport

The article conceives of globalization as a highly improbable phenomenon. In contrast to the mainstream of the globalization literature, we ask under which conditions the globalization of societal fields can potentially become an empirical reality. We proceed in three steps: The second part presents an explanatory model that identifies the conditions under which global horizons of comparison may emerge. Our model is predicated on the assumption that the globalization of societal fields is enabled not only by relational linkages (??ties??) but by public comparative discourses (??cultural linkages??) too. In the third part, we apply this model on the development of modern science and competitive sports, proving the explanatory power of our model and showing that in both cases global horizons of comparison first consolidated in the late 19^th century. The final part concludes with reflections on commonalities and differences between the two cases, on the applicability of the model to other social fields (e.g, economy) and on its implications for the analysis of globalization processes.     

Debating globalization in social studies education: approaching globalization historically and discursively

The purpose of this paper is to explore the dominant positions in the debates on globalization in American social studies education. Specifically, the paper illustrates that, first, globalization is conceived of as more of an unprecedented new age and less of a historical development. Second, it is conceived of as more of a natural process and less as an ideological project. All in all, this paper argues that globalization should be approached as a historic and discursive condition in the field of social studies education. To do so, educators should include more skeptical perspectives and critical voices about globalization. Also, they need to approach the vocabulary used to frame globalization discursively, rather than as an objective fact. The paper contends that the different positions taken in the debates on globalization are part and parcel of the social imaginary of globalization. The paper has ramifications not only for American social studies education but also for related subjects such as civics and citizenship education elsewhere.     

Provincializing Europe: Postcoloniality and the critique of history

This article begins from a perceived lack of empirical evidence in cultural studies, namely the ethnography of cultural globalization in ‘global cities’ other than those of the West. Youth culture among the upper strata of the South-Indian metropolis Bangalore is taken as an instance of how modernity is experienced and produced in the post-colonial Third World. The focus lies on the reception of Western pop music, but music is treated broadly as a practice situated in, and producing, real and imagined space. Two examples of these musical practices serve to elaborate on Indian power relations, Indian modernity and the critical geography of music.     

Michel Maffesoli's sociology of modernity and postmodernity: an introduction and critical assessment

This article introduces and criticises Michel Maffesoli's attempt to formulate a post-modern sociology for post-modern times. While arguing that Maffesoli's sociology is suggestive and insightful about many aspects and features of late-modern life this article, nonetheless, questions whether Maffesoli's approach should be accepted as a fruitful sociological paradigm which others should take up uncritically. Moreover, it will be argued that Maffesoli's approach is an ultimately incoherent and one-sided approach to studying the ‘postmodern condition’ in that it does not escape the problem of ‘performative contradiction’ identified by the likes of Habermas, Giddens and Touraine. That is to say, Maffesoli has produced a one-sided and flattened out image of modernity that cannot account for the possibility of social and political critique.     

Globalizing history and historicizing globalization

In arguing for the twin projects of globalizing history and historicizing globalization, this paper locates the development of historical scholarship in its own historical context. For the most part, professional historical scholarship has focused on the experiences of national communities and has taken European modernity as the principal guide to the understanding of the world's various societies. In the interests of enhancing understanding of the world and its development through time, there is a clear need to globalize history and historicize globalization. From ancient to contemporary times, several distinct interests—notably those of empire, business and mission—have driven or at least informed efforts to understand the larger world. Since World War II, the production of knowledge about the larger world has come largely through area studies scholarship, which itself has clearly reflected the interests of contemporary states. While area studies projects have experienced remarkable success in developing reliable information and constructing meaningful knowledge about the larger world, it has become clear that scholarship focusing exclusively on individual states or local communities is inadequate for purposes of understanding large-scale globalizing processes that have touched many peoples and influenced the development of individual societies, as well as the world as a whole. Following up on this recognition, recent scholarship in world history suggests that globalization has a very long history indeed. In combination, the projects to globalize history and historicize globalization promise to yield an enriched understanding of the world and its development through time.     

Modernization and relational reflexivity

This paper deals with the issue of reflexivity in the different spheres of society, affected by the processes of globalization. The author argues that each sub-system of society is more or less differentiating itself according to a (prevailing) code or register of reflexivity. Global contextualism changes the way people manage the distinction between the particular and the universal (i.e. their perceived ‘different identities’) according to a plurality of reflexive processes. A differentiating universalism emerges within the different spheres of society (the market, the political system, the associational or third-sector system, and the system of families and informal primary networks). In principle, within these spheres many different codes of reflexivity can be detected. The four types of reflexivity detected by M.S. Archer can be correlated with the different spheres/sub-systems of society in order to see how the latter change their operations and overall configuration. In conclusion, it is shown that the thesis of ‘reflexive modernity’ is a reductive and an undifferentiated way of looking at what is happening in our globalizing society. The differentiation of reflexivity does not represent a further stage of modernity but, rather, it generates an ‘after-modern’ society through what the author calls ‘relational reflexivity’.     

Agriculture,communities, and new social movements: East European ruralities in the process of restructuring

This paper examines the usefulness of the new social movements (NSMs) paradigm in the changing context of East European post-communist societies and their agricultural systems and rural communities. Starting with statements formulated in Western sociology in the context of Western democratic societies about NSMs as a protest against modernity, the paper analyses the role of such movements in the still modernizing Eastern European reality. The first part of the paper briefly examines some basic elements of the NSMs paradigm in European and American social science. The goal of this section is not only to identify the basic characteristics of NSMs, but also to identify the typical frames used by them. The second part of the paper focuses on the presence of NSMs in the communist era. Drawing on the idea of NSMs as indicators of a ‘post-materialist shift’ as well as of ‘anti-establishment’ and ‘pro-participatory democracy’, the paper examines the frames of democratic opposition in Eastern Europe before 1989. The final part of the paper considers several selected examples from Poland, Hungary, and the Czech Republic to explore the role of NSMs in the process of shaping new ruralities during the post-communist transformation.     

Translation as Erasure: Thoughts on Modernity's Epistemic Violence

This essay opens the question of translation so as to reflect upon the movement at the borders of modernity. In particular it focuses on the question of translation as erasure, that is, as a mechanism through which modernity expands and demarcates its proper place, its territory. This operation of translation renders invisible everything that does not fit in the “parameters of legibility” of modernity's epistemic territory. Modernity's epistemic territory designates both the realm where the discourses of modernity thrive and their very horizon of intelligibility. Translation brings to view the epistemic borders where a politics of visibility is at play between erasure and visibility, disdain and recognition. To recognize the political content of modernity's epistemic territory is to recognize that the question of global social inequality cannot be addressed simply as the consequence of an incomplete modernity. It is to acknowledge that knowledge has been part and parcel of the modern / colonial systems of oppression and destitution. The epistemic territorial practices are such that all that lies outside their realm is made invisible, is excluded from the real and is actively disdained, even unnamed. At the borders their is the movement of rejection but also the movement of incorporation; where translation appears as a process of selection, classification and appropriation that erases all that does not fit into the proper place of the already established epistemic territory. The final part of the essay looks for that which escapes from the movement of translation as incorporation and addresses the question of untranslatability. This question help us reveal elements that are outside the field of appropriation of modernity. Finally we speak of translation as struggle. Thinking in terms of epistemic translation is already to begin thinking with a vocabulary of transition, of the borders; not transition in terms of chronological change, but rather referring to a transit at the borders of modernity's epistemic territory. The epistemic hegemony of modernity rests in a politics of border keeping, a politics of epistemic translation.     

Living with uncertainty: disappearing modernities and polluted urbanity in post‐2000 Harare,Zimbabwe

Most studies of Zimbabwean migration and the country’s politico‐economic crisis focus on the material aspects of these two issues. In this article, through dual‐sited ethnographic work, I illustrate the symbolisms and meanings that are entangled within political and economic decline in urban Zimbabwe. Using data from fieldwork in Zimbabwe and South Africa, I argue that ‘crisis’ has carried with it a re‐configuration of the meanings associated with urbanity. This leads to a contradiction between how the state and citizens view ‘proper’ modernity. In combination with political factors, the state’s attempts to maintain modernity have led to a paradigm of pollution being associated with poor urbanites. This symbolism and its correspondent reality were found to have influenced the migration of informants in South Africa. It is thus not only economic and political relations that are at stake in present‐day Zimbabwe.     

Adolescence,Sexual Aggression and the Criminal Law

SUMMARY

Criminal law and criminal policy history is perceived as an evolution of legitimation: from a morality paradigm before the Seventies of last century to a utilitarian concept of interdisciplinary enlightenment and rationality, and on to a factual paradigm of risk containment, security orientation and mere exclusion since the Nineties. However, in the area of sexual crime, and especially as far as “the protection of minors” is concerned, Western law appears to have undergone an additional paradigm change, namely in reverting to moralistic principles in disregard of scientific insight. This process, for which victimology appears to be the door opener, is reflected in legal doctrine and criminal policy, in law enforcement, in populistic media and politics. This evolutionary process is interpreted as symptomatic for a post-modern trend in the globalised society where sexual behavior on one hand is blatantly and abusively commercialised, and on the other hand, if deviant, represents the psychologically most expedient object of scapegoating and symbolic policy. The article finishes pleading for a return to the ‘project of modernity’ and to interdisciplinary studies rather than morality as a foundation for criminal policy.     

Book review

This article draws a parallel between two different but related debates in international political economy: first, the (Marxist) argument that if there is one thing worse than being exploited in capitalist society, it is not being exploited; second, the argument that developing countries are poor because they are insufficiently globalized. The paper challenges the second argument outright and suggests that the first is too simplistic, and does so by focusing on the question of dualism. In discussing the globalization of manufacturing production, the article demonstrates the reality of continued hierarchies in the world economy, and how these undermine dualist accounts of insufficient exploitation and/or globalization. Finally, I draw some conclusions based on an alternative understanding of globalization and labour.     

The cosmopolitan imagination: critical cosmopolitanism and social theory

Critical cosmopolitanism is an emerging direction in social theory and reflects both an object of study and a distinctive methodological approach to the social world. It differs from normative political and moral accounts of cosmopolitanism as world polity or universalistic culture in its conception of cosmopolitanism as socially situated and as part of the self-constituting nature of the social world itself. It is an approach that shifts the emphasis to internal developmental processes within the social world rather than seeing globalization as the primary mechanism. This signals a post-universalistic kind of cosmopolitanism, which is not merely a condition of diversity but is articulated in cultural models of world openness through which societies undergo transformation. The cosmopolitan imagination is articulated in framing processes and cultural models by which the social world is constituted; it is therefore not reducible to concrete identities, but should be understood as a form of cultural contestation in which the logic of translation plays a central role. The cosmopolitan imagination can arise in any kind of society and at any time but it is integral to modernity, in so far as this is a condition of self-problematization, incompleteness and the awareness that certainty can never be established once and for all. As a methodologically grounded approach, critical cosmopolitan sociology has a very specific task: to discern or make sense of social transformation by identifying new or emergent social realities.     

Dissonant Notes on the Post‐Secular: Unthinking Secularization in Global Historical Sociology

The article criticizes the assumption that modernity is a rupture in time and space conceivable in terms of the coming of a secular age. It tackles Habermas concept of ‘post‐secular’ and denotes it as an attempt to provide new foundations to modernization narratives, in postmodern terms; it discusses Blumenberg's idea of secularization and questions the historical ontogenesis of what Blumenberg thinks of in terms of the transition to the modern age; it further elaborates on Wang Hui analysis of the relation between Western science and the role of China in global modernity. Secularization and the post‐secular, it is argued, re‐frame narratives of the disenchantment within a western geocultural ideology of western superiority.     

The home over the hill: Towards a modern cosmology of institutionalization

The cosmology of modernity is invoked to comment on the linkage between anthropology and gerontology. Several ethnographic case studies are enlisted to describe the process of constituting the old as the ultimate other through gradual erosion of space, time, and self itself. The cultural image of old age is understood as an inevitable consequence of macrosocial forces manifested in everyday situations, which in turn create a phenomenologically “given” world devoid of socially legitimate subjectivity old age.