Suchergebnisse

The authors, two sociologists, discover, follow-up, examine, and make sense of the cross-roads where the social and life sciences meet, surprised by the emergent story which they simultaneously witness and document. Together, they focus on Lea Hagoel's professional path as a medical sociologist fitting in with bio-medical scientific work patterns of a multi-disciplinary team of physicians, nurses, bio-statisticians, IT personnel, molecular biologists, and managerial-administrative team members. Lea shared her experiences with Devorah, and what developed into this book consists of the story itself—the unfolding of events as observed and described by Lea who tells what it was like for a sociologist. Her story unfolds in the context of the ongoing dialogue which lasted more than two decades and turned into an autoethnography à deux. Finally, the ethnographers offer insights into the world of biology and medicine, into women's lives, into being a native in a disciplinary culture, and into transdisciplinarity. In three parts, the book describes and theorizes the quest of a medical sociologist for transdisciplinarity. Part I explores the theoretical background, Part II presents the story of different stages in Lea's experiences tracing the trajectory of her growing professional repertoire and discovering the practical meaning of how cross-disciplinary knowledge affects her performance as a researcher in the organization with which she is affiliated. Part III draws conclusions about what moving between disciplines can mean for a researcher

Preliminary Material -- The Israeli-Haredi Community: A Unique Construction -- Constructing Womanhood - Haredi Particularisms -- Constructing Womanhood - Universalisms -- Education for Ultra-Orthodox Women -- The Theoretical Approach: Constraints on and Opportunities in an Everyday World that Bridges two Types of Communities -- Research and Reflection -- Self and Community -- Why do They Work Outside the Home? -- Work, Household and Family -- Establishing Priorities - Extracting Satisfaction -- Critique of the Haredi World: Seeking Change? -- Motherhood as the Mainstay of Family Life -- Trends in Women's Work -- Theoretical Implications -- Postword -- References.

In recent decades, there has been growing pressure to prepare students for citizenship with an orientation to equality and participation. To engage students' interest, it is generally recommended that teachers provide experiences of simulations, games and themed projects. There are, however, philosophical, legal, empirical and pedagogical justifications for basing citizenship education on experiential learning in which students actually perform as citizens, giving voice to their own concerns and taking appropriate action. A qualitative study introduced students in an Israeli elementary school to experiential learning of active citizenship – complete rounds of observing, thinking, doing and feeling – with the help of the model for Practising Participatory Citizenship (PPC). Students were encouraged to make suggestions for improving everyday life at school. With the guidance of PPC, small groups voiced their views, decided what needs were most urgent, planned changes and carried out their plans. Data show that the structure of PPC enabled students in groups with members of diverse ages to communicate respectfully, present reasoned arguments, take collaborative action and reflect on their accomplishments. Students acting as participating citizens were enthusiastic about the process and acquired sensitivity to the diversity of group members' needs. There are indications that practising participation and voice throughout the years of schooling can ensure the internalization of a habitus that augers well for good citizenship in adulthood. Their teachers, however, found it difficult to stick to the role of facilitators. To enable potential facilitators to make the necessary adaptive change in their perspective, future implementations of PPC with school children could be preceded by facilitators' intensive practice of participation and voice.

"Écrire la fin d'une pièce de théâtre, c'est montrer ce vers quoi conduisent les événements qui ont précédé" Goffman.-"Cadre-Analyse" p. 559
Goffman a développé notre capacité à comprendre une grande étendue de relations humaines en situation, en explorant le caractère prédominant des jeux, des rituels et du théâtre, dans des types de données variées. Les termes qu'il a choisis promettaient d'être des instruments qui pouvaient mener à une distinction claire entre les ensembles de propriétés qui caractérisent les occasions et qui serviraient à explorer et à expliquer les liens empiriques avec les processus plus généraux. Cependant, par ses derniers écrits, dans lesquels, de manière ironique, le sujet central de Goffman a été "la validité de la terminologie" (Jameson. 1976), la spécificité de ces concepts a été brouillée et leur pouvoir explicatif a été annulé. J'en conclus que, lorsque Goffman a choisi de placer les rencontres face à face dans le cadre disciplinaire de la sémiotique, il renonçait à faire de la sociologie pour traiter, de façon tout à fait charmante, de faits isolés.
La "fin de la pièce" montre que l'ensemble du message chez Goffman amoindrit la validité de ce qui a commencé comme un projet sociologique.

Le but de cet article est de donner une base théorique qui puisse favoriser la désaliénation par l'éducation. Dans ce cadre, l'aliénation et la désaliénation seront décrites comme deux aspects d'un phénomène synthétique : processus, produit et structure. Ce cadre a été établi à partir d'une confrontation de l'aliénation en tant que relations objectives (Marx), état ressenti subjectivement (Seeman) et thème de socialisation (Erikson, Heller).
Les conclusions tirées d'une étude sur les enseignants du secondaire illustreront quelques implications du modèle. Je développerai l'idée que la base d'un programme pratique d'éducation pour faciliter la désaliénation dépend de notre compréhension de l'évolution de la conscience humaine aussi bien que d'une investigation des entraves institutionnelles à la libération de la conscience qui se sont développées dans l'histoire.

Cet article examine l'identité nationale en tant que produit du conflit entre les différents groupes politiques en Israël. Pour cela, trois mouvements sociaux seront étudiés : Shalom Ahchav (le Mouvement pour une Paix immédiate), Gush Emunim (le Bloc des Loyautés) et Sons of the Village (les Fils du Village) à partir des catégories analytiques élaborées par Gerth and Mills (1951) et Boutinet (1980). En dépit de leurs positions qui rejettent "l'Establishment" et bien que se rejetant mutuellement, ces mouvements contribuent à créer un courant institutionnel de façon relativement similaire. Nous verrons, en conclusion, comment ces mouvements sociaux marginaux qui se sont développés en Israël sont à l'origine d'une identité nationale intégrative. Et ceci parce que chaque mouvement, en contradiction avec ses buts déclarés, sert à la progression d'autres mouvements qui peuvent prétendre légitimement faire partie de l'Establishment.

This critical volume explores the meaning of sociology and sociological knowledge in light of the recent growth and institutionalization of the discipline. A stellar group of international authors powerfully identify, question, and transform key assumptions in sociology

This handbook presents and tracks the transformation of the societies and social relations that characterize the 21st century. It is organized around a conceptualization of three processes that are fundamental to the analyses of micro, meso and macro social relations - conflict, competition, and cooperation.