Suchergebnisse

Hancock reviews Roma in an Expanding Europe: Breaking the Poverty Cycle by Dena Ringold, Mitchell A. Orenstein, and Erika Wilkens.

The last decade of the Soviet Union witnessed unprecedented sociological and political change following the advent of Mikhail Gorbechev's policies of glasnost and perestroika. Shifting tectonic plates of political opportunities provided the space for social movements to emerge that were critical of the status quo for the first time. The birth of political toleration allowed public acknowledgement that Soviet industrialisation had led to widespread environmental degradation and catastrophe – and an environmental movement emerged which opposed it.

In advanced capitalism, science & technology are at the forefront of production. Nevertheless, traditional forms of reasoning (eg, fuzzy logic), or what Marx called 'general intellect,' far from being simply subordinated, are being fundamentally reconstituted in line with post-Fordist thinking. The departure from Marx's view of science is due to the synergy between traditional scientific reasoning on the one hand, &, on the other hand, forms of knowledge production which are diffuse, social, commercial & co-operative. This latter form of knowledge production sustains the circulation of goods in the market. We need to point out that this is not uniformly 'high tech'; it is more like a heterogenous, neo- or post-Fordist mixture of applied, commercialized science, on the one hand, & insecure conditions of employment on the other. Barcelona's 'City of Knowledge' ('ciutat de coneixment') project, which is supposed to involve, & be supported by, 'citizens,' claims to embody these conceptions through a number of initiatives (22@, Parc de Reserca Biomedica, Campus Mediterrani de Castelldefels....). Nevertheless, megalomaniac enthusiasm aside, the upshot of this messy project has been a city & metropolitan area configured as a 'living factory', a banana state with more or less complex technology, & a profusion of salaried executives.

Der vorliegende Beitrag kritisiert eine Studie über die Religiosität der Jugend in der Bundesrepublik Deutschland (Barz H. 1992, Religion ohne Institution?) und kommt zu folgendem Ergebnis: Während die neueren Arbeiten zur Jugendreligion den Zusammenhang zu Werten kaum mehr erkennen lassen und während sich die Untersuchungen zum Wertewandel damit begnügen, der Religion bestenfalls einen kleinen Abschnitt einzuräumen, weist Barz entschieden auf den Zusammenhang zwischen religiösem Wandel und Wertewandel hin. Diesen die Vorstellungen eines religiösen Systems sprengenden Zusammenhang kann nur im Auge behalten, wer Religionssoziologie nicht auf Kirchensoziologie beschränkt und wer Werte nicht bloß als ankerlose Dämonen am Sinnhorizont menschlichen Handelns ansieht. Heiner Barz nun hat nicht nur erstaunliche empirische Beobachtungen gemacht; er hat eine wenig bekannte Form der Religiosität beschrieben, die das Handeln (nicht nur) von Jugendlichen leitet. (ICD2)