Research into the religious beliefs and behaviors of children, young people, adults, and elderly people prompts questions about the way “generation” is understood in the social scientific study of religion. What seem to the researcher at first to be shared values and beliefs on broad moral issues appear, at least to older people, to be lacking amongst the young. Such a difference in perception could be an example of a “generation” gap where generation is perceived by theorists such as Mannheim to be a shared identity of people who have a social history in common. Extensive literature in both anthropology and sociology is explored to find how such concepts are understood and operationalized. Detailed ethnography amongst elderly Anglican women begins to problematize how such notions as boundaries of “generation” blur with gender.
The Interdiscursive Qualities of Political Romanticism in the Weimar Republic
Christian E. Roques
explains at the same time that he has no economic concerns, as the book will be “popular” and “sellable.” 55 Finally, the interdiscursive quality of political romanticism has probably found it most solid theorization in Karl Mannheim’s essay on
Tali Tadmor-Shimony and Nirit Raichel
This article discusses the role of teachers in the formation of Israeli society, from the First Aliyah until the 1968 integration reform. The period studied is comprised of four sub-periods, during each of which teachers filled different roles. These roles included a contribution to reviving and spreading the language, creating educational and establishment tools, ideological training, and integration of the new immigrants into Israeli society. The study is based on Mannheim's generation theory, and seeks to use it to demonstrate the formation of the group of teachers in the Land of Israel and their influence on the creation of an imagined community, while also making comparisons with the activities of teachers in other societies.
Outcomes of the European Scientific Network
Laurent J.G. van der Maesen and Alan C. Walker
In October 2001, the Network Indicators of Social Quality started the process of creating social quality indicators. This project of the European Foundation on Social Quality was supported by the European Commission (DG Research) under Framework Programme 5 (van der Maesen et al. 2000). The Network consisted of representatives of universities from 14 partner countries and two European NGOs. Over its forty-two-month life the Network held four meetings. Three plenary meetings were organised with all assistants thanks to the financial support by the Dutch Scientific Foundation (NWO). Also through the creation of unique national reference groups on social quality, the Network has engaged more than a hundred scientists and policy makers in its work. The project was completed in April 2005. The intriguing question was how to theoretically legitimise the choice of social quality indicators compared to the indicators constructed in the context of 'quality of life' approaches, as developed for example by ZUMA of the University of Mannheim (Noll 2000; Berger-Schmit et al. 2000) and the European Foundation on the Improvement of Working and Living Conditions in Dublin (Fahey et al. 2002).
23 November 1921–27 October 2016
leaving the military in 1961 he began a distinguished career as one of the few ‘liberal’ rabbis in Germany, serving as a community rabbi in Mannheim, and from 1964 as Landesrabbiner of Baden. He served as Chairman of the German Rabbinic Conference and had
Constanza Parra and Casey Walsh
fascist prison Antonio Gramsci (1971) pessimistically rejected “voluntarism” as a viable strategy, but nevertheless recognized the vital importance of optimism in building a radically different society. In the same historical moment Karl Mannheim offered
Temporal Topology in the Post-Ottoman World
black hole, to remain consistent with the galactic imagery. Each phase is co-present, embedded into the others, giving a multi-temporal emotional resonance to the present moment. Uncanny History As Karl Mannheim ( 1952: 85–86) put it
, but above all, realistic about what is possible and what is not possible. As Karl Mannheim observed, ‘the representatives of a given order will label as utopian all conceptions of existence which from their point of view can in principle never be
Who Were These Men and Why Did They Not Crush Mass Protest in 1989?
Uwe Krähnke, Anja Zschirpe, Philipp Reimann, and Scott Stock Gissendanner
focus on “family” similarities we build on Mannheim’s argument that people of similar age create and comprise “generational location” (Generationslagerung). 3 Those who were born in the same years were confronted with the same social events in their
Intergenerational Remembrance in Post-communist Romania
Codruta Alina Pohrib
discourses earn individuals “widely accepted currency for situating themselves in the social fabric.” 20 Karl Mannheim’s definition of generational units as “groups within the same actual generation which work up the material of their common experiences in