Collective Response (collective + response)

Distribution by Scientific Domains

Selected Abstracts

,Aus Blut und Schmerz geboren': Maternal Grief and the Poetry of Frida Bettingen

Catherine Smale
ABSTRACT This article analyses the impact of maternal grief on the literary creativity of the Expressionist poet Frida Bettingen (1865,1924). Examining the depiction of maternal love which emerges in Bettingen's later poems and her ambivalent attitude towards writing as a form of therapy, it argues that her verse offers an alternative to the responses to loss outlined by Freud in his essay on mourning and melancholia. Finally, the article explores the ways in which Bettingen's ambivalence leads her to experiment with the poetic medium. She engages with and adapts contemporary discourses in order to situate her grief within the collective response to the losses of the First World War whilst still retaining a sense of the private significance of her son's death. [source]

The Emotional Climate of Nations and Their Culture of Peace

Joseph De Rivera
Societies seem to have emotional climates that affect how people feel and act in public situations. Unlike the emotions experienced in an individual's personal life, these modal feelings reflect a collective response to the socio-economic-political situation of the society and influence how most people behave toward one another and their government. A government may foster a climate of fear to ensure social control, or it may encourage the formation of heterogeneous social groups to facilitate a climate of trust between people from different groups. On one hand, emotional climates may be viewed as reflecting the relative peacefulness or violence of a society. Thus, an assessment of emotional climate may provide a subjective index of human security to complement objective measures of democracy, human rights, equality, and other factors that we presume are beneficial to human welfare. On the other hand, we may view emotional climates as influences that act to further or to impede the development of the culture of peace advocated by the General Assembly of the United Nations. Thus, their assessment may have predictive power, and measuring a society's emotional climate may help us to create desirable policy. In this article we show that it is possible to measure some important aspects of the emotional climates of three nations that have different degrees of a culture of peace: Norway, the United States, and India. We show that estimates of the collective emotions that constitute climate can be distinguished from reports of personal emotions in that the former are more influenced by nation and the latter by social class. It is the subjective experience of national emotional climate, rather than personal emotional experience, that appears most related to objective indices for the culture of peace in the different nations. [source]

Constructive Resilience: The Bahá'í Response to Oppression

PEACE & CHANGE, Issue 2 2010
Michael Karlberg
Against the backdrop of dramatic struggles for social change in the twentieth century, characterized by non-violent opposition and civil disobedience, the Bahá'í community of Iran has pursued a distinctively non-adversarial approach to social change under conditions of violent oppression. This non-adversarial model has received little attention in the literature on social change. This article therefore seeks to bring the model into focus by outlining the Bahá'í community's experience of oppression, by examining the principles that inform their collective response to oppression, by discussing the results of their response, and by deriving from this a set of heuristic insights that can guide further inquiry into the dynamics of peace and change. [source]

Human Genetics Studies: The Case for Group Rights

Laura S. Underkuffler
In this essay, the author focuses on an underlying theoretical issue which she believes seriously affects our collective response to the idea of group rights in the genetic-control context. That issue is to what extent are our responses to claims of group rights hampered by our bringing to the table (consciously or unconsciously) a model which is structured to acknowledge only individual concerns? Put another way, to what extent are our objections to group rights in this context a product of our inability (or refusal) to imagine the idea of group rights, rather than the product of truly substantive concerns? [source]