scope and content, bounded and directed by the social identities (i.e., collective self-definition), ideologies, and values held by its participants. In this sense, collective violence is no less about public claim-making than is nonviolent action
A Social-Psychological Response to “Violence, Social Movements, and Black Freedom Struggles: Ten Theses Toward a Research Agenda for Scholars of Contention Today”
Andrew G. Livingstone
Book Reading as a Signifier of Boundaries among Co-Cultures in Israeli Society
Hanna Adoni and Hillel Nossek
This article investigates the function of book reading in a society consisting of a multiplicity of ethno-cultural communities, asking whether book reading functions as a unifying factor within each ethno-cultural community or as a dividing factor and as a signifier of boundaries between them. It is based on multiyear survey data among representative samples of Israeli urban adults (1970, 1990, 2001-2002, 2007, and 2011), focus groups, and analysis of bestseller lists (2001, 2002). The article demonstrates that book reading functions as a signifier of boundaries within Israeli society, namely between ethno-cultural co-cultures of veteran Jewish Israelis, Jewish immigrants from the former Soviet Union, and Israeli Arabs. This supports Morley and Robins's claim that cultural consumption may be a divisive factor between the co-cultures within nation-states.
appeals to features of the bodies and lives of those categorized as men and women. Butler, then, sees sexed categories as working in much the way that Sartre sees the working of racialized social identities. The categories rest on imaginaries projected
PEGIDA, AfD, and Memory Culture in Dresden
reunification. 12 Even 30 years later, eastern German AfD voters define their social identity in comparison to western Germans. They feel disadvantaged and as if they are viewed as “second-class citizens.” 13 Politically, they judge the traditional party
The word 'identity' actually means 'absolute sameness'. Here, one speaks of 'self identity' or 'social identity'. Sharon Macdonald describes social identity as 'allegiance to people, group and often, place and past'. With regard to this topic we would rather say that identity is the process of assimilating to a norm regarded as given and static.
—are generally considered to have very different social roles, there is evidence that conceptual confluence exists in practice. This can best be illustrated by examining the social identity of a specific type of jewelry that was popular for more than 100 years
as hedges and fence lines are repositories for social identities and cultural meanings, and are sites for the negotiations and struggles that comprise them. Symbolic Boundaries The topic of symbolic domains, and how social action crosses them, has
Identity, Law, and Gender in the Anthropology of Contemporary Buddhism
. “ Specificities: Official Narratives, Rumour, and the Social Production of Hate .” Social Identities: Journal for the Study of Race, Nation and Culture 4 ( 1 ): 109 – 130 . 10.1080/13504639851915 Ei Ei Toe Lwin . 2014 . “ Hluttaw Stays Silent on Conflicts
Historical anthropology perspectives
Ildikó Bellér-Hann and Chris Hann, Turkish region: State, market, and social identities on the East Black Sea Coast. Oxford/Santa Fe: James Currey/School of American Research Center, 2001, 244 pp., ISBN 0-85255-279-3 (paperback).
Micheal E. Meeker, A nation of empire: The Ottoman legacy of Turkish modernity. Berkeley: University of California Press, 2002, 420 pp., ISBN 0-520-22526-0 (paperback).
A Study in Social Cohesion
This article examines willingness to join China's emerging green movement through an analysis of data from the China General Social Survey of 2006. A question asked about environmental NGO membership shows that while only 1 percent of respondents claim to be members of an environmental NGO, more than three-fifths say they would like to join one in future if there is an opportunity, slightly less than one-fifth reject the idea and the remainder are “don't knows.” The article tests explanations of willingness to join based on instrumentality, ideology, social identity and social capital networks. It finds that instrumental considerations dominate, although ideology, identity and networks contribute incrementally. The conclusion considers the usefulness of willingness to join as an indicator of social cohesion within the framework of a wider effort to evaluate social quality.