Home About us Contact
|
Home About us Contact | ||
|
|
||
Social Organisation (social + organisation)
Selected AbstractsThe human colonisation of Europe: where are we?,,JOURNAL OF QUATERNARY SCIENCE, Issue 5 2006Wil Roebroeks Abstract This paper focuses on the earlier parts of the human colonisation of Europe and its wider setting and addresses the two basic tasks of archaeologists working in this field: (1) to identify the spatio-temporal patterns of human presence and absence, i.e. getting the pattern ,right'; (2) to explain these patterns. Archaeologists have invested mostly in the first task, while the second one takes us to the field of biogeography. Study of biogeographical limits of hominins necessitates integration of many aspects of a species, e.g. diet, life history and social organisation, and the way environmental factors shape these. Palaeoanthropologists need to combine these with establishing data on the chronology of hominin presence, on palaeoenvironment and climatic oscillations, on emergence and disappearance of land bridges, and so on. They further have to acknowledge the fact that only very small parts of the former ranges of the species have been sampled ,adequately'. The paper explores some of the key issues at stake in dealing with the human colonisation of Europe. Copyright © 2006 John Wiley & Sons, Ltd. [source] From ,Rogue' to ,Failed' States?POLITICS, Issue 3 2004The Fallacy of Short-termism This article deals with the growing policymaking interest in the condition of ,failed states' and the calls for increased intervention as a means of coping with international terrorism. It starts by highlighting the inordinate attention initially granted to the threat posed by ,rogue states' to the neglect of ,failed states'. Generally, it is argued that the prevalence of such notions has to be related to a persistence of Cold War discourse on statehood that revolves around binary oppositions of ,failed' versus ,successful' states. Specifically, the purveyors of this discourse are practitioners who focus on the supposed symptoms of state failure (international terrorism) rather than the conditions that permit such failure to occur. Here, an alternative approach to ,state failure' is advocated that is more cognisant of the realms of political economy and security constraining and enabling developing states and appreciative of different processes of state formation and modes of social organisation. [source] United and Divided: Christianity, Tradition and Identity in Two South Coast Papua New Guinea VillagesTHE AUSTRALIAN JOURNAL OF ANTHROPOLOGY, Issue 2 2003Michael Goddard The Motu and the Hula, two south coast Papua New Guinea societies, are linguistically related, have similar social organisation and were economically linked before European colonisation. They were both introduced to Christianity by the London Missionary Society in the late 19th century, and each appeared to incorporate the new religion into their social life and thought quickly and unproblematically. More than a century later, however, generalities about the similar adoption of Christianity by the Motu and the Hula are no longer possible. Nor are generalities about the engagement with Christianity within one or the other group, as individual Motu and Hula villages have unique histories. In this regard, while Christianity has now arguably become part of putative tradition among the Motu, some Hula are experiencing conflict between Christianity and their sense of tradition. In particular, while in the Motu village of Pari Christian virtues are appealed to as part of Pari's conception of itself as a ,traditional' Motu village, the situation in the Hula village of Irupara is more or less the contrary. Many people in Irupara are now lamenting ,tradition' as something lost, a forgotten essence destroyed or replaced by Christianity. Based on fieldwork in both villages, this paper discusses some differences in their engagement with Christianity and compares contemporary perceptions of religion, tradition and identity in both societies, informing a commentary on notions of tradition and anthropological representations of the Melanesian experience of Christianity. [source] Early Dilmun and its rulers: new evidence of the burial mounds of the elite and the development of social complexity, c. 2200,1750 BCARABIAN ARCHAEOLOGY AND EPIGRAPHY, Issue 2 2008Steffen Terp Laursen This paper deals with the social organisation of early Dilmun in Bahrain based on evidence from the burial mound record. Complete aerial photography survey and mapping have documented the extensive mound fields of Bahrain in their entirety and revealed a new and rare type of burial mound encircled by an outer ring wall. From the spatial distribution and appearance of these ,ring mounds' it is argued that they cover the time span 2200,1750 BC. It is further argued that the ring mounds reflect the entombment of a prominent segment of early Dilmun society and thus testify to the presence of a social elite as early as the late third millennium BC. The paper offers evidence supporting the view that fundamental changes in the size of the ring wall and the encircled mound occurred over time, culminating in the colossal ,royal' mounds near Aali village. The increase in size of the special mounds and the exclusive appearance of the type in the Aali cemetery after the emergence of ten concentrated cemeteries around 2050 BC are correlated with the already available evidence of increasing social complexity in Dilmun. Three clusters of ring mounds in Aali are argued to reflect the appearance of one or more ruling lineages that were ultimately to found the colony on Failaka, Kuwait, and rule not only Bahrain but also the adjacent coast of Saudi Arabia. [source] What can the Social Sciences Contribute to the Study of Ethics?BIOETHICS, Issue 2 2002Empirical, Substantive Considerations, Theoretical This article seeks to establish that the social sciences have an important contribution to make to the study of ethics. The discussion is framed around three questions: (i) what theoretical work can the social sciences contribute to the understanding of ethics? (ii) what empirical work can the social sciences contribute to the understanding of ethics? And (iii) how does this theoretical and empirical work combine, to enhance the understanding of how ethics, as a field of analysis and debate, is socially constituted and situated? Through these questions the argument goes beyond the now commonly cited objection to the over-simplistic division between normative and descriptive ethics (that assigns the social sciences the ,handmaiden' role of simply providing the ,facts'). In extending this argument, this article seeks to establish, more firmly and in more detail, that: (a) the social sciences have a longstanding theoretical interest analysing the role that a concern with ethics plays in explanations of social change, social organisation and social action; (b) the explanations that are based on the empirical investigations conducted by social scientists exemplify the interplay of epistemological and methodological analyses so that our understanding of particular substantive issues is extended beyond the conventional questions raised by ethicists, and (c) through this combination of theoretical and empirical work, social scientists go beyond the specific ethical questions of particular practices to enquire further into the social processes that lie behind the very designation of certain matters as being ,ethical issues'. [source] Origin and evolution of primate social organisation: a reconstructionBIOLOGICAL REVIEWS, Issue 3 2000ALEXANDRA E. MÜLLER ABSTRACT The evolution and origin of primate social organisation has attracted the attention of many researchers, and a solitary pattern, believed to be present in most nocturnal prosimians, has been generally considered as the most primitive system. Nocturnal prosimians are in fact mostly seen alone during their nightly activities and therefore termed' solitary foragers', but that does not mean that they are not social. Moreover, designating their social organisation as' solitary', implies that their way of life is uniform in all species. It has, however, emerged over the last decades that all of them exhibit not only some kind of social network but also that those networks differ among species. There is a need to classify these social networks in the same manner as with group-living (gregarious) animals if we wish to link up the different forms of primate social organisation with ecological, morphological or phylogenetic variables. In this review, we establish a basic classification based on spatial relations and sociality in order to describe and cope properly with the social organisation patterns of the different species of nocturnal prosimians and other mammals that do not forage in cohesive groups. In attempting to trace the ancestral pattern of primate social organisation, the Malagasy mouse and dwarf lemurs and the Afro-Asian bushbabies and lorises are of special interest because they are thought to approach the ancestral conditions most closely. These species have generally been believed to exhibit a dispersed harem system as their pattern of social organisation (,dispersed' means that individuals forage solitarily but exhibit a social network). Therefore, the ancestral pattern of primate social organisation was inferred to be a dispersed harem. In fact, new field data on cheirogaleids combined with a review of patterns of social organisation in strepsirhines (lemurs, bushbabies and lorises) revealed that they exhibit either dispersed multi-male systems or dispersed monogamy rather than a dispersed harem system. Therefore, the concept of a dispersed harem system as the ancestral condition of primate social organisation can no longer be supported. In combination with data on social organisation patterns in ,primitive' placentals and marsupials, and in monotremes, it is in fact most probable that promiscuity is the ancestral pattern for mammalian social organisation. Subsequently, a dispersed multi-male system derived from promiscuity should be regarded as the ancestral condition for primates. We further suggest that the gregarious patterns of social organisation in Aotus and Avahi, and the dispersed form in Tarsius evolved from the gregarious patterns of diurnal primates rather than from the dispersed nocturnal type. It is consequently proposed that, in addition to Aotus and Tarsius, Avahi is also secondarily nocturnal. [source] Re-founding Representation: Wider, Broader, Closer, DeeperPOLITICAL STUDIES REVIEW, Issue 2 2010Lucy Taylor This article challenges conventional understandings and methodologies associated with the study of political representation. It imagines representation as a power relationship and shifts attention from elections to a closer examination of the interface between representatives and those they claim to represent. It argues for the need to make representation studies wider, moving our focus to study polities beyond the confines of prosperous, established democracies. Secondly, we should broaden our understanding of representation agents in two ways. We should consider how non-voters are represented and we should include diverse forms of social organisations, problematising relationships of representation within these groups and taking their political-representational role seriously. Thirdly, we should move closer, conducting not only macro-level analyses but also micro-level studies, exploring representation among and between individuals and groups in order to understand the complex relationships, motives and dynamics of power at work. Finally we need to go deeper, looking at our own subject positions as scholars critically and challenging the neutrality of the ideas and assumptions that we use as intellectual tools. Moreover, we should promote deeper relationships of representation, reconnecting it to ideas and practices of participation, and promoting the role of accountability in ,closing the loop' and enhancing democracy. [source] Collective Intelligence in DesignARCHITECTURAL DESIGN, Issue 5 2006Christopher Hight Abstract In their introduction to this issue, Christopher Hight and Chris Perry define the idea of collective intelligence in its relationship to design practice and to broader technological and social formations. First they suggest a reformulation of practices around networked communication infrastructures as conduits for the new orchestrations of power that Antonio Negri and Michael Hardt detailed in their books Empire and Multitude. They then describe how such practices are often involved in the development of responsive sensing environments as new sites for manifesting the social organisations and communities made possible via telecommunications and the Internet. Lastly, they address how traditional boundaries of design disciplines and knowledge, from architecture to programming, are opening into complex co-minglings of their respective isolated ,intelligences' into collectives capable of engaging these new sites, new briefs and new sorts of projects. Copyright © 2006 John Wiley & Sons, Ltd. [source] Information and Values in Popular Protests: Costa Rica in 2000BULLETIN OF LATIN AMERICAN RESEARCH, Issue 1 2009EDUARDO FRAJMAN The mass demonstrations in Costa Rica in 2000 opposing a government initiative to deregulate the electricity and telecommunications markets point to the importance of the paths of communication between the people and government leaders to understand mass political mobilisation. This article explains the surprising reaction of the Costa Rican public by focusing on the unwillingness or inability of the policy-makers to articulate their position in a way acceptable to the citizenry, leaving public space under the dominant influence of social organisations that opposed the initiative. [source] | ||||||||||