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EN
In this study, we contribute to scholarly work on European Union (EU) legitimacy with regard to migration and asylum policy. We do so through an in-depth exploration of the relationship between attitudes towards the EU and migration among the Czech public. Even though there is a body of literature focusing on this topic, there is a gap when it comes to understanding its complexities, especially concerning 'pro-immigrant' and 'pro-European' positions. We bring a cultural-sociological perspective on meaning-making processes into conversation with theories on the legitimacy of the EU, an analytical move that helps us reveal the nuances in attitudes towards the EU and migration. Our results unpack the narratives surrounding the EU and migration and highlight the apparent cleavage between the 'pro-immigrant' and 'anti-immigrant' discourses that underpin migration attitudes among the Czech public. We find that notwithstanding some divisiveness, there exists considerable convergence along the three dimensions of legitimacy: input, output and throughput. Indeed, both camps challenge EU legitimacy, but they do so for different reasons and focus on different dimensions. The output aspect of EU legitimacy is the most problematic and criticised within both types of discourse. The input dimension is problematic only within the 'anti-immigrant' discourse, and the throughput dimension of EU legitimacy is rather neglected within both discourses. In empirical terms, these findings imply that, in the eyes of the Czech public, the EU-even for those who accept it as a legitimate actor with regard to asylum and migration policy-fails to deliver satisfactory results.
EN
When refl ecting on the relationship between urban space and collective memory, sociological discourses are challenged by cultural material objects like statues and memorials that, instead of consensus and unity, create conflict and a plurality of arguments. In this article the author examines the process of the formation of hidden cultural meanings and their influence on the action of carrier groups and the practices of remembering. He interprets the relationship between collective memory and urban space not as a constant one but as a dynamic process. A space is defined by the carrier group that uses it and the group is formed by a collective memory that is influenced by strong meanings. The case of the attack on Liberty Square and on the Memorial of Soviet heroes in Budapest is analysed by defining hidden meanings narrated by different carrier groups. The square is a space filled with strong and iconic meanings that are hidden beneath different layers of the past. The power of extraordinary events brings these meanings to the surface and creates conflict between different carrier groups.
EN
A central and long-standing theoretical problem in sociology concerns how differentiated social units are integrated. This problem, however, has been peripheralised since the decline of functionalism, while legitimation and regulation/power-differentials have moved to the forefront. This article argues that by reconceptualising the concept, generalised symbolic media, a robust theory of integration can be posited that does not sacrifice the importance of regulation (control) or legitimation (meaning). This paper extends both the Simmelian and functionalist versions of media by: (1) precisely defining the concept; (2) examining its two forms—a specialised institutional language and as an external referent of value; (3) elucidating the three modes of orientation various media impose; and (4) extending the function of media beyond (social) exchange to include other institutional processes such as communicative action, performance, and ritualised interaction. Ultimately, a reconceptualised theory of generalised symbolic media offers sociology a mechanism that simultaneously highlights the diversity found across institutional spheres, as well as the limits humans have in dealing with the problems posed by differentiation.
EN
The paper focuses on reflection of the First World War in presidential speeches in years 1990–2013. This period delimits mandates of former Czech presidents Václav Havel and Václav Klaus. Ways in which both presidents referred to the historical event and in which they utilized its interpretation for legitimization of their political goals are compared. As its theoretical framework, the study utilizes an approach that has been developed by Jeffrey Alexander and Philip Smith as part of their program in cultural sociology. The study aims to identify the most significant cultural codes and narrative strategies of the analyzed speeches and to relate them to (supra)nationalistic metanarratives that they help to maintain. The study also points to the fact that presidential speeches represent an important case of utilization of past for the purposes of legitimization of state policy while also being a practice with which states are established.
PL
Sentencja, lub „reguła” Andrzeja Kapiszewskiego, o budowaniu mostów ponad kulturowymi barierami jest niezwykle interesującą propozycją w świecie globalnego zasiegu procesów kulturowych, które powodują wiele podziałów, konfl iktów, ale stwarzają też wiele możliwości współpracy i wzajemnego ubogacenia. „Bridging cultural boundaries”, to formuła, która łączyć może wiele nauk, w tym także pedagogikę relacji międzykulturowych, która nastawiona jest na kształtowanie postaw, kompetencji międzykulturowych, stymulowania na perspektywę poznawczej otwartości, tolerancji i przekraczania barier jakie niosą stereotypy kulturowe. Postulat „budowania mostów” nawiązywać może do starej perspektywy wartości jagiellońskich, uwrażliwiania na kulturową różnorodność, choć w poszukiwaniu fundamentalnych cech wspólnoty, tolerancji i współpracy. Trzy typy wartości wydają się być podstawą na jakiej opierać się mogą działania integracyjne, jest nim człowieczeństwo, dialog i rozwój, które ujęte całościowo wyznaczać mogą aksjologiczną bazę formuły Andrzeja Kapiszewskiego.
EN
The sentence, or “rule” created by Andrzej Kapiszewski, about building bridges over cultural barriers is an unusually interesting proposition in the world of global scope of cultural processes that cause many divisions, confl icts, but also create many opportunities for cooperation and mutual enrichment. “Bridging cultural boundaries” is a formula that can combine many sciences, including pedagogy of intercultural relations, which is focused on shaping attitudes, intercultural competences, stimulating perspective of cognitive openness, tolerance and crossing the barriers posed by cultural stereotypes. The postulate of “building bridges” may refer to the old perspective of Jagiellonian values, sensitizing towards cultural diversity, although in search of common and fundamental features of community, tolerance and cooperation. Three types of values seem to be the basis on which integration activities can be based, it is humanity, dialogue and development, which, taken as a whole, generate the axiological basis of Andrzej Kapiszewski’s formula.
PL
Dzisiejsze spojrzenie na dzieło Antoniny Kłoskowskiej prowadzi do podjęcia dwóch kwestii ogólnych. Pierwsza z nich dotyczy istoty kultury, a także jej historii oraz obecnego stanu. Druga odnosi się do statusu socjologii kultury jako jednej z dziedzin wiedzy o kulturze. Obydwa te zagadnienia rozpatrywane są na dwóch poziomach: rzeczowym (czym jest kultura? czym jest socjologia kultury?) i dyskursowym (jak kształtowały się dzieje pojęcia kultury i pojęcia socjologii kultury?). W tych ramach omawiam następujące problemy: kultura w tzw. węższym rozumieniu a kultura duchowa; socjologia kultury a socjologia kulturowa; autoteliczność a autonomia kultury; homogenizacja a hybrydowość kultury; oraz dystancjacja a dedystantacjacja. W tych kontekstach nawiązuję w szczególności do koncepcji Alfreda Webera, Jeffreya Alexandera, Theodora Adorno i Karla Mannheima.
EN
A contemporary look at the oeuvre of Antonina Kłoskowska leads to consideration of two general issues. The first of these concerns the essence of culture as well as its history and current state of affairs. The second question involves the status of the sociology of culture as one of the domains of knowledge regarding culture itself. Each of these issues is discussed on two separate levels: culture as substance (what is culture? what is the sociology of culture?), and culture as discourse (how have the notions of culture and of the sociology of culture been formed?). It is within this framework that the following problems are addressed: culture in a narrower sense of the term vs. intellectual culture (Geisteskultur); the sociology of culture vs. cultural sociology; the autotelicity vs. autonomy of culture; the homogenization vs. hybridity of culture; and, finally, distantiation vs. de-distantiation. In these contexts I refer in particular to the concepts of Alfred Weber, Jeffrey Alexander, Theodor Adorno, and Karl Mannheim.A contemporary look at the oeuvre of Antonina Kłoskowska leads to consideration of two general issues. The first of these concerns the essence of culture as well as its history and current state of affairs. The second question involves the status of the sociology of culture as one of the domains of knowledge regarding culture itself. Each of these issues is discussed on two separate levels: culture as substance (what is culture? what is the sociology of culture?), and culture as discourse (how have the notions of culture and of the sociology of culture been formed?). It is within this framework that the following problems are addressed: culture in a narrower sense of the term vs. intellectual culture (Geisteskultur); the sociology of culture vs. cultural sociology; the autotelicity vs. autonomy of culture; the homogenization vs. hybridity of culture; and, finally, distantiation vs. de-distantiation. In these contexts I refer in particular to the concepts of Alfred Weber, Jeffrey Alexander, Theodor Adorno, and Karl Mannheim.
EN
Jeffrey C. Alexander, the founder of the strong program of cultural sociology, has described cultural meanings connected with the computer. Using the concepts of this prominent theoretician, this article relates his theories to the Internet. Perceiving the Net through a lens of cultural meanings, one must consider code and narrations. At the code level, the Internet falls within the sacral (sacred) sphere because it is believed to completely change social life. There are two narrations related to the Net, the positive and the negative one. In the case of the negative narration, many various motives may be identified. They are linked with the necessity to control both the very technology and its users. Although regulation of technology is primarily concerned with watching over the operations of large Internet firms, users must also develop appropriate habits in using the Net. The article is aimed at characterizing this regulation through qualitative analysis of publications by selected writers. The author argues that today the negative narration is connected with highlighting the misfortunes which are supposed to result from the lack of Internet regulations.
PL
Jeffrey C. Alexander, twórca tak zwanego mocnego programu w socjologii kulturowej, opisał znaczenia kulturowe związane z komputerem. Bazując na pomyśle prominentnego teoretyka, artykuł przedstawia znaczenia związane z internetem. W wypadku sieci pojmowanej jako tekst kulturowy wyróżnić możemy kod oraz narracje. Na poziomie kodu internet przynależy do sfery sacrum, bowiem kojarzony jest z narzędziem całkowicie zmieniającym życie społeczne. Jeśli chodzi o narracje, można wyróżnić dwie, odnoszące się do regulowania sieci – pozytywną oraz negatywną. W wypadku drugiej wyróżnić można wiele motywów, przy czym podkreślają one konieczność kontroli zarówno samej technologii, jak i jej użytkowników. Regulowanie technologii utożsamia się przede wszystkim z czuwaniem nad działalnością wielkich internetowych firm; użytkownicy mają natomiast wykształcać odpowiednie nawyki związane z korzystaniem z sieci. Celem artykułu jest scharakteryzowanie narracji regulowania, co czyni się przez jakościową analizę książek wybranych badaczy. Autor pokazuje, że dzisiaj narracja negatywna oznacza przede wszystkim podkreślanie nieszczęść, jakie mają wynikać z braku regulacji internetu.
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