on the civil society side to benefit from systematic study’ ( Hall and Tandon 2017: 372 ). Building on Hall and Tandon's concern, I use this article to think through the conjunction of participatory action research (PAR) with anthropology and the
Rethinking Ethnographic Training and Practice in Action Anthropology
Mark K. Watson
Sartre's Practical Phenomenology
Blake D. Scott
perception. By focusing on Sartre's notion of the project, I argue instead that the problem posed by the example is better understood at the level of action. In support of this interpretation, I conclude with a brief comparison to the early work of Paul
In the course of sociological research about the Internet, an accompanying range of new methodological approaches have been developed to investigate usage, communication, processes of appropriation, and the virtuality of the Internet. However, the exploration of the Internet as a technological and material object as well as the question of how it is involved in human practices are seen more rarely. This paper presents a methodology of software-based recording and an analysis of the interactions between humans and the Internet, which are visible on the screen. Adding methods of usability and market research to sociological Internet research, this enables us to “move closer” to the technology and to get a detailed view of human practices and Internet “actions” on the interface; therewith, it will be possible to investigate how social practices proceed when Internet technologies are involved, how users handle the Internet and to what extent it enables, facilitates, limits, or hinders practices.
A Commentary on Jeff Jackson
William R. Caspary
inequality—as the central element of participatory democracy. Jackson sees Dewey as a progenitor and continuing resource for participatory democracy, and as an advocate of direct action, such as “marches, protests, strikes” (64). He highlights his position by
Screening Narratives of Girl Killers
The term girl heroine is an ambiguous signifier in discourses surrounding action-adventure cinema. Film scholars occasionally refer to adult action heroines as girls, while adolescent warriors remain largely overlooked in the literature. Research on women warriors focuses primarily on “musculinity” films of the 1980s or on more recent “action babe” movies featuring adult women. However, movies like Kick-Ass, Hanna, Violet & Daisy, Hard Candy, True Grit, and The Hunger Games demonstrate that films with adolescent action heroines are increasingly popular. This article argues that contemporary depictions of girl warriors emerge as a result of recent shifts in cultural attitudes towards girlhood sexuality and girlhood aggression. It also argues that the rise of the adolescent action heroine points to anxieties about changes in nuclear family structures, and that contemporary action films imply that young girls should be responsible for maintaining moral order. Ultimately, such films thus contain regressive as well as progressive messages.
currently oppose humanitarian mine action (HMA), which entails risk education, clearance, victim assistance, advocacy, and stockpile destruction, on the grounds that doing so now presents a serious threat to the peace process. During 2013 and 2014, I
Contemporary U.S. Girls’ Organizations and the Public Sphere
Jessica K. Taft
This article addresses the growing concern with youth civic engagement by asking how contemporary U.S. girls' organizations envision girls' civic identities. Recent years have seen the growth of girls' organizations that aim to involve girls in their communities. Based on extensive document research and two ethnographic case studies, my analysis distinguishes between this emergent transformative approach and a more widespread, normative model. Transformative organizations engage girls in a sociological analysis of the conditions of their lives, believe that girls should have public authority, and encourage girls' involvement in social change projects. Normative organizations rely upon a psychological understanding of girls' problems, imagine the public as a space of threat and as being full of barriers girls that must learn to overcome, and emphasize service over political action. By comparing these two approaches, this article suggests that scholars and practitioners should carefully consider the implications of organizations for girls' relationship to the public sphere.
In the footsteps of Hermann Cohen, 'the idea of humanity in the correlation of the unity of God', Leo Baeck rises out of the experience of the First World War beyond being the Nebenmensch to become the Mitmensch, who lives forever with the Divine Mitleid, compassion. God must love the poor man, since man ought to love his poor Mitmensch, fellow man (p. 15 in Leo Baeck, Teacher of Theresienstadt). In 1922, Leo Baeck expressed this new awareness of correlation in his unique language, the 'twofoldness', in his extraordinary, beautiful essay 'Mystery and Commandment': 'There are two experiences of the human soul in which the meaning of his life takes on for a man a vital significance: the experience of commandment; or as we may also put it, the knowledge of what is real and the knowledge of what is to be realised …' This twofold experience could also be called humility and reverence. Humility is the feeling for that deep and mysterious sphere in which man is rooted, and reverence is man's feeling that something higher confronts him, and whatever is higher is ethically superior and therefore makes demands and directs, speaks to man and requires his reply, his decision. The true expression of this twofoldness is faith and social action, as Leo Baeck expresses at the end of This People Israel: 'What was confused becomes definite; clearly pre-empts what had been confused,' and 'The man of this earth works for something to come into being which this earth itself does not give.' And the great hope, that this is achievable, that tikkun olam is never an illusion beyond our grasp, is given ever again in the birth of a child.
Creativity and Black Girlhood
Crystal Leigh Endsley
space she created and called “Saving Our Lives, Hear Our Truths” (SOLHOT). The work should be read not only as a case study or even as a record or documentation of events but as a call to action. Explicitly stating her goal to “influence stakeholders in