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Social Theorists (social + theorist)
Selected AbstractsDoing anthropology in soundAMERICAN ETHNOLOGIST, Issue 4 2004Steven Feld ABSTRACT Sound has come to have a particular resonance in many disciplines over the past decade. Social theorists, historians, literary researchers, folklorists, and scholars in science and technology studies and visual, performative, and cultural studies provide a range of substantively rich accounts and epistemologically provocative models for how researchers can take sound seriously. This conversation explores general outlines of an anthropology of sound. Its main focus, however, is on the issues involved in using sound as a primary medium for ethnographic research. [source] The Productive Life of RiskCULTURAL ANTHROPOLOGY, Issue 3 2004Caitlin Zaloom Contemporary social theorists usually conceive of risk negatively. Focusing on disasters and hazards, they see risk as an object of calculation and avoidance. But we gain a deeper understanding of risk in modern life if we observe it in another setting. Futures markets are exemplary sites of aggressive risk taking. Drawing upon extensive fieldwork on trading floors, this article shows how a high modern institution creates populations of risk-taking specialists, and explores the ways that engagements with risk actively organize contemporary markets and forge economic actors. Financial exchanges are crucibles of capitalist production. At the Chicago Board of Trade, financial speculators structure their conduct and shape themselves around risk; and games organized around risk influence the social and spatial dynamics of market life. [source] The Secularization of Confessional Protests: The Role of Religious Processes of Rationalization and DifferentiationJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 4 2005MICHAEL P. YOUNG In the 1830s, a series of single-issue protests mobilized hundreds of thousands of Americans across the nation. In these protests against social problems like slavery and drinking, men and women gathered together to bear witness against what they viewed as sins, and to demand that their fellow Americans join them in confession. These confessional protests launched and linked a national wave of social movements. The origins of these movements were religious and evangelical. However, for many activists, the outcome of these protests led to a repudiation of this religious source. The development of these confessional protests reveals keys to the processes of secularization. Drawing on the letters and diaries of six white leading anti-slavery activists, we demonstrate how religious processes of rationalization and differentiation led to secularization. We present this development as a reminder to social theorists that processes immanent to religion have been fateful forces driving secularization. [source] G. H. Mead in the history of sociological ideasJOURNAL OF THE HISTORY OF THE BEHAVIORAL SCIENCES, Issue 1 2006Filipe Carreira da Silva My aim is to discuss the history of the reception of George Herbert Mead's ideas in sociology. After discussing the methodological debate between presentism and historicism, I address the interpretations of those responsible for Mead's inclusion in the sociological canon: Herbert Blumer, Jürgen Habermas, and Hans Joas. In the concluding section, I assess these reconstructions of Mead's thought and suggest an alternative more consistent with my initial methodological remarks. In particular, I advocate a reconstruction of Mead's ideas that apprehends simultaneously its evolution over time and its thematic breadth. Such a historically minded reconstruction can be not only a useful corrective to possible anachronisms incurred by contemporary social theorists, but also a fruitful resource for their theory-building endeavors. Only then can meaningful and enriching dialogue with Mead begin. © 2006 Wiley Periodicals, Inc. [source] Introduction to "Moral Economies, State Spaces, and Categorical Violence"AMERICAN ANTHROPOLOGIST, Issue 3 2005K. SIVARAMAKRISHNAN Guest Editor By studying and writing about social revolutions and popular protest, James Scott has provided anthropologists and social theorists with a wide-ranging analytical vocabulary for speaking about peace and its inseparable twin,violence. His particular area of expertise has been the arts of repressive peace, and the artfulness of those who elude or defy such silencing technologies. The publication of The Moral Economy of the Peasant in 1976 initiated the first interactions between Scott's unique brand of political theory and anthropology in the shared topical space of peasant studies and the shared geographic space of Asian studies. The authors of this "In Focus" have assembled this special collection to celebrate and evaluate those and subsequent interactions covering a quarter of a century and spanning the publication of at least three other books: Weapons of the Weak (1985), Domination and the Arts of Resistance (1990), and Seeing Like a State (1998). [source] The reflexive self and culture: a critiqueTHE BRITISH JOURNAL OF SOCIOLOGY, Issue 2 2003Matthew Adams ABSTRACT This article attempts to engage with a tendency in the theorization of social change and self-identity, evident in the work of a number of contemporary social theorists, to place an extended process of reflexivity at the heart of modern identity. As symptomatic of ,neo-modern' accounts of selfhood, critical readings of Giddens, Beck, Castells and some aspects of social theory more generally, and their account of modern reflexivity's relationship to culture, are assessed. In light of these criticisms, ways in which culture might still play an important part in the shaping of identity are considered. The relationship between language, culture and reflexivity, drawing from philosophy, sociology and G. H. Mead's own brand of social psychology, are all utilized in establishing a critique of the role Giddens and others designate for culture in the constitution of the contemporary self. By potentially repositioning self-identity in its connection to culture, the overall bearing of reflexivity upon the processes of self-identity is thus questioned. It is argued that a culturally-situated, yet fluid and multifarious account of self-identity is a necessary analytical and normative alternative. [source] Mad Cows and Mad Money: Problems of Risk in the Making and Understanding of Policy1BRITISH JOURNAL OF POLITICS & INTERNATIONAL RELATIONS, Issue 3 2004Martin J. Smith Risk is now being widely used both as a way of understanding policy and decision-making, and as a way of making decisions. However, there is little agreement on how risk is defined. For some risk is objective and measurable, while for others risk is subjective. What this article demonstrates is that because risk is a contested concept, it is extremely difficult to use it either as a tool for analysing government or for making decisions. In their different ways both scientists and social theorists assume an objectivity to risk. However, risk is not objective but contingent, and depends on decisions that are often related to issues of power. Consequently both governments and analysts are caught between matching subjective and political notions of risk with objective risk assessment. Two case studies are used, BSE in cows and British exchange rate policy, to demonstrate the difficulties in using risk as a way of analysing the policy process and for making decisions. 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