perpetuated by overproduction, is the root driver of global climate change? Exploring these questions illustrates the importance of ideology. While ideology is often used in the generic or neutral sense of being related to ideas, beliefs, and worldviews, we
Implications for Addressing Global Climate Change
Diana Stuart, Ryan Gunderson, and Brian Petersen
Staging The Merchant of Venice at the Hungarian National Theatre in 1940 and 1986
dominant ideology of these entirely different regimes influenced the interpretation of Shakespeare’s play and its staging. Horthy Hungary (1920–1944) and antisemitism in the 1940s Having lost in World War I, the Horthy regime was basically defined
Frank Decker and Lazaros Miliopoulos
Right-wing extremist and populist parties operate in a rather difficult social and political environment in Germany, rendering notable electoral success fairly improbable, especially when compared to other European countries. The main reason for this is the continuing legacy of the Nazi past. Nevertheless the neo-Nazi National Democratic Party of Germany (NPD) managed to gain substantial votes in recent Land elections and became the leading force in the right-wing extremist political camp. Its success is attributable to rightwing extremist attitudes in some parts of the electorate in connection with a widespread feeling of political discontent. Nevertheless, it is questionable whether the NPD will be able to transform these attitudes into a viable ideological basis for two main reasons. On the one hand, maintaining a neo-Nazi ideology makes the NPD unattractive to many potential voters. On the other hand, given its internal power struggles and severe financial problems, the party may be unable to meet its challenges in organizational terms.
David Bordwell (2002) has described contemporary mainstream cinema as a cinema of intensified continuity. When we combine Bordwell's analysis with that of recent cognitive work on attention, especially with work on edit blindness, we discover some intriguing results. For example, the increased rate of cutting in contemporary cinema serves to keep our attention continually aroused, but, at the same time, that which arouses our attention—the increased number of cuts—becomes decreasingly visible. That is, the greater the number of cuts made in the services of continuity editing, the less we are able to spot them. If, while watching contemporary mainstream cinema, the attention of viewers is aroused but viewers are decreasingly capable of spotting the reasons why this is so (i.e., the cuts themselves), then does this also serve to make contemporary mainstream cinema “post-ideological,” because it concerns itself only with “intensified” experiences? Or, as this article argues, does the sheer speed of contemporary mainstream cinema renew the need for the ideological critique of films?
degradation increases amid the growth of environmental attention and concern.” The purpose of this project is to revisit an old concept (ideology) and method (ideology critique) that are fruitful for explaining why society continues to degrade the environment
Economies of Yupik Language Maintenance and Loss
Daria Morgounova Schwalbe
Using an ethnography of speaking approach, this article discusses the ideological aspects of language practices, as they are played out in a traditional Yupik (Eskimo) village in Chukotka, in the Far East of the Russian Federation. The article shows how local linguistic practices and language choices of individual speakers intersect with purist language ideologies, which frame certain beliefs about languages and ways of speaking, making them appear more normal and appropriate than others. Placing the “work of speaking” within the context of cross-cultural dynamics and purist language economies, this article challenges the basic assumption of linguistic purism about language and identity being intertwined.
A Pedagogic and Ideological Typology
Daniel Schiffman and Yoel Finkelman
In Israel, the contemporary Haredi kollel (institute for advanced Torah study for adult men) is caught between two institutional visions: one sees the kollel as a selective, temporary framework to train future educators, rabbis, and leaders, while the other views the kollel as a non-selective phenomenon of indefinite study for people who have few career options. This tension has resulted in several types of contemporary kollels and a number of religious ideologies that promote full-time study for adult men. The article examines three different models of Haredi kollels and analyzes how they manage the friction between temporary and permanent kollel study. It articulates an abstract typology of ideological justifications that are advanced to support long-term kollel study.
How do we take indigenous animism seriously in the sense proposed by Viveiros de Castro? In this article, I pose this challenge to all the major theories of animism, stretching from Tylor and Durkheim, over Lévi-Strauss to Ingold. I then go on to draw a comparison between Žižek's depiction of the cynical milieu of advanced capitalism in which ideology as “false consciousness” has lost force and the Siberian Yukaghirs for whom ridiculing the spirits is integral to their game of hunting. Both know that, in their activity, they are following an illusion, but still they go along with it; both are ironically self-conscious about not taking the ruling ethos at face value. This makes me suggest an alternative: perhaps it is time for anthropology not to take indigenous animism too seriously.
As Paul Ricœur notes in L’Idéologie et l’utopie, the ascription of the characteristic of being ‘ideological’ to a set of ideas has traditionally had pejorative implications. One’s own ideas are not ideological, only those of one’s adversaries.1 The philosophical and critical writings of the early Sartre do not offer an explicit discussion of the concept of ideology. Even in Cahiers pour une morale, notable for the evidence they provide of Sartre’s increasing rapprochement with Marxism, ideology per se is never Sartre’s centre of interest.
Yael S. Aronoff
I analyze the actions of Israeli prime ministers in the long-standing conflict between Israel and the Palestinians, comparing one prime minister who remained hard-line and one who evolved into a peace maker. By examining their belief systems and individual characteristics, I hypothesize the types of hawks that are more likely to change their views of an opponent and convert into peace-makers. Although a change in both the opponent and the environment is necessary for a leader to change his image of an enemy, three additional elements make change more probable: (1) a weak ideological commitment, or a commitment to an ideology that does not have its components articulated as obstacles; (2) a present or future individual time orientation; (3) either a flexible cognitive system or exposure and openness to a significant advisor who has a different view of the opponent.