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Society And Culture (society + and_culture)
Selected AbstractsTRANSFERENCE, COUNTERTRANSFERENCE, SOCIETY AND CULTURE: BEFORE AND DURING THE FIRST ENCOUNTERBRITISH JOURNAL OF PSYCHOTHERAPY, Issue 4 2001Antonio Suman ABSTRACT Our contribution focuses on the first encounter with the patient and on the social and cultural context in which it takes place; we believe that psycho-therapy begins with the very first encounter, whether or not it leads to a therapeutic relationship. Before the first encounter, the patient produces conscious and unconcious fantasies, sometimes even dreams, about the therapy, the therapist and the encounter itself; these fantasies constitute a sort of preformed, cultural transference. Besides the preformed transference, an actual transference relationship begins to develop, becoming activated in the patient by contact with the real person of the therapist, and in the therapist by contact with the real person of the patient, blending with the culturally preformed transference. This primitive transference can rapidly determine the outcome of the first encounter as well as of the actual project of entering therapy. [source] Consuming Splendor: Society and Culture in Seventeenth-Century England , By Linda Levy PeckTHE HISTORIAN, Issue 1 2007Robert Bucholz No abstract is available for this article. [source] A pleasing prospect: society and culture in eighteenth-century ColchesterECONOMIC HISTORY REVIEW, Issue 3 2009Hannah Barker No abstract is available for this article. [source] THE UNIQUENESS OF THE AMERICAN RELIGIOUS LANDSCAPEGEOGRAPHICAL REVIEW, Issue 3 2001WILBUR ZELINSKY ABSTRACT. The assemblage of objects that constitute the publicly visible religious landscape of the United States,houses of worship and a variety of church-related enterprises,deviates so markedly from its counterparts in other lands that we can regard its uniqueness as a significant argument for American exceptionalism. The diagnostic features in question include the extraordinary number and variety of churches and denominations, their special physical attributes, the near-random microgeography of churches in urban areas, and, most especially, their nomenclature and the widely distributed signage promoting godliness and religiosity. Such landscape phenomena suggest connections with much-deeper issues concerning the origin and evolution of American society and culture. [source] Voices in court: lawyers' or litigants'?HISTORICAL RESEARCH, Issue 186 2001Joanne Bailey Written records of litigation lie at the heart of numerous studies of English society and culture. Although some documents appear to demonstrate individuality, historians advise that they be used cautiously since the words of litigants and deponents were filtered through the legal profession. This article uncovers the process of mediation by exploring the interaction between litigants and their legal advisers, using correspondence received by church court proctors. It reveals that some parties had an active role in their litigation and, crucially, that their own motives could obscure the reality underlying their lawsuits as much as the legal process. [source] THE PRICE OF METAPHORHISTORY AND THEORY, Issue 1 2005JOSEPH FRACCHIA ABSTRACT In his critical response to our skeptical inquiry, "Does Culture Evolve?" (History and Theory, Theme Issue 38 [December 1999], 52,78), W. G. Runciman affirms that "Culture Does Evolve." However, we find nothing in his essay that convinces us to alter our initial position. And we must confess that in composing an answer to Runciman, our first temptation was simply to urge those interested to read our original article,both as a basis for evaluating Runciman's attempted refutation of it and as a framework for reading this essay, which addresses in greater detail issues we have already raised. Runciman views the "selectionist paradigm" as a "scientific""puzzle-solving device" now validated by an "expanding literature" that has successfully modeled social and cultural change as "evolutionary." All paradigms, however, including scientific ones, give rise to self-validating "normal science." The real issue, accordingly, is not whether explanations can be successfully manufactured on the basis of paradigmatic assumptions, but whether the paradigmatic assumptions are appropriate to the object of analysis. The selectionist paradigm requires the reduction of society and culture to inheritance systems that consist of randomly varying, individual units, some of which are selected, and some not; and with society and culture thus reduced to inheritance systems, history can be reduced to "evolution." But these reductions, which are required by the selectionist paradigm, exclude much that is essential to a satisfactory historical explanation,particularly the systemic properties of society and culture and the combination of systemic logic and contingency. Now as before, therefore, we conclude that while historical phenomena can always be modeled selectionistically, selectionist explanations do no work, nor do they contribute anything new except a misleading vocabulary that anesthetizes history. [source] ,I found myself to be a down to earth Dutch girl': a qualitative study into learning outcomes from international traineeshipsMEDICAL EDUCATION, Issue 7 2004Susan Niemantsverdriet Objective, To explore learning outcomes from international traineeships for undergraduate medical students. Methods, In-depth interviews were conducted with 24 undergraduate medical students at Maastricht University Medical School, the Netherlands. The 24 subjects were selected by purposeful sampling. Results, Students reported meaningful learning outcomes in 6 domains: medical knowledge; skills; international health care organisation; international medical education; society and culture, and personal growth. Discussion, International traineeships appear to provide good opportunities for students to meet the requirements of globalisation as well as some of the generic objectives of undergraduate medical education. The tentative findings of this study need to be confirmed by further studies. [source] To revitalise counterurbanisation research?POPULATION, SPACE AND PLACE (PREVIOUSLY:-INT JOURNAL OF POPULATION GEOGRAPHY), Issue 6 2008Recognising an international, fuller picture Abstract This paper seeks to (re)invigorate those engaged with or thinking of engaging with counterurbanisation research in the light of a feeling that the topic has become somewhat academically stagnant, and consequently too easily recuperated by strong popular culture stereotypes, not least that of the sophisticated middle-class urbanite moving themselves and their family to start a ,new life' in what is perceived to be an idyllic rural setting. The paper argues, firstly, that even if we accept temporarily some understanding of counterurbanisation that is close to such portrayals, there is still much to find out and appreciate concerning the significance of the moves, both for those involved and for society and culture more generally. Secondly, though, and especially when acknowledging more fully an international migration dimension to counterurbanisation, the paper exposes this understanding as being far too narrow and easily stereotyped. In response to this perceived partiality, the paper proposes a general model, with counterurbanisation as a flexible three-dimensional category, capable of embracing a broader range of people and experiences than is typically the case. Copyright © 2008 John Wiley & Sons, Ltd. [source] To open up new spaces of thought: anthropology BSC (beyond society and culture)THE JOURNAL OF THE ROYAL ANTHROPOLOGICAL INSTITUTE, Issue 1 2010Tobias Rees First page of article [source] FOOD INSECURITY IN BUHAYA: THE CYCLE OF WOMEN'S MARGINALIZATION AND THE SPREAD OF POVERTY, HUNGER, AND DISEASEANNALS OF ANTHROPOLOGICAL PRACTICE, Issue 1 2009Valerie Githinji This chapter focuses on how the marginalization of Bahaya women increases poverty, thus exacerbating issues of hunger and related disease in a region characterized by a history of environmental degradation, agricultural change and decline, rural poverty and disease. In the past several decades, diminishing sizes of banana farms, an overall decline in cattle, decreasing soil fertility, and an increase in food crop pathogens have posed challenges to achieving adequate agricultural yields in Buhaya of northwestern Tanzania. This situation has resulted in an increase in poverty, food insecurity, nutrition insecurity, and related disease. Culturally, women are the primary agriculturalists and producers and providers of food in Buhaya. However, Bahaya cultural practices hinder women from achieving equal representation in society, thus blocking their access to self advancement and resources such as money, land, education, and agricultural inputs. These constraints marginalize and hinder women from fulfilling their social role as primary farmers and provisioners of food, nutrition, and care. As patriarchal practices and ecological challenges work to constrain women's roles, poverty, food scarcity, and disease increase, affecting and weakening the foundation of Bahaya society and culture. [source] | ||||||||||