bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Sacred in Social Life: The Senufo Example
Authors: Holas B. 
Published: March 2007

The rapid rhythm of material and psychic evolution that the non-industrialized (or insufficiently industrialized) societies of the African continent follow in this day and age inevitably outdates the writings of ethnologists at a similar tempo.Nevertheless, the correctives that can be brought to bear on a vertical section often appear less considerable than the spectacular surface changes would have us presume. This is due, quite simply, to the remarkable resistance of the deep layers of the soul which conceal the obscure dynamic forces that model mentality or, if one prefers the expression, the ethnic personality.
Art and Language
Authors: Weidlé Wladimir 
Published: March 2007

What is art? —That which is common to all the arts. —But what do they have in common? —This (or especially this): their products invariably lend themselves to value judgements which stem from Aesthetics.This reply, usually tacit but invariably understood, cannot, however, repress a further question, this time a rhetorical or an ironic one: and what does not lend itself to such judgements? The consensus omnium, acquired during the last two hundred years, can do no more than at best to mark an initial approach to the desired definition.
Ritual Clowns and Symbolical Behaviour
Authors: Makarius Laura 
Published: March 2007

The first Satan presented a visage of dubious sex... Round his purple tunic, a serpent wound its iridescent body in the manner of a belt... From this live girdle hung shining knives and surgical instruments, alternating with phials filled with sinister fluids. His right hand clasped another phial—its contents glowing red, and carrying for label the odd words: “Drink; this is my blood, a perfect cordial...”BaudelaireChosen by English-speaking anthropologists to designate the ritual buffoons discovered among the North American Indians, in Africa and in Oceania, the word “clown” is no misnomer. Our circus clowns are the descendants of these puzzling ceremonial figures,’ and it is perhaps thanks to their filiation to them (confirmed, as we shall see, by etymology) that our spleenish makers of laughter owe their fascination and their capacity to survive the vicissitudes of the stage. But we shall also see that in tribal society a clown becomes a clown only in a subsidiary way, the origins of this figure going back to a complex of causes having little to do with the jocularity assumed to be his unique purpose to arouse, but which overlays and conceals the true nature of his original role.Translated by Raoul Makarius.
Genoa: an Example of Mediterranean Towns in the Middle Ages
Authors: Heers Jacques 
Published: March 2007

The great imperial or royal cities of the medieval Mediterranean world were, by their nature, active centres of commerce; in them all the different cultures of the maritime countries, and, often, of those from the ultramontane regions, or of countries beyond the deserts, met face to face. Thus, for example, flourished Cordova, Constantinople, and Palermo.In Genoa, the consequences of the meetings of the different cultures were not dependent on political power, nor on the extent of empire, nor on the personality or vagaries of any particular sovereign. The town was not a great administrative centre, nor was it a centre of intellectual or religious activity. Although a beautiful town, well built in solid stone, and endowed with imposing palaces, Genoa was not even the centre of a particularly active artistic life. The cultures met because of the very nature of the city, its essential functions. Genoa is a merchants' city, open to distant cultures uniquely by virtue of trade.
Modernity and Evil: Some Sociological Reflections On the Problem of Meaning
Authors: Smith Anthony D. 
Published: March 2007

It is often said that religious disaffection is largely the result, not so much of intellectual doubts, as of the experiential sense of the world's suffering and injustice. Much of the Enlightenment polemic revolved around the problem of the theodicy and, according to a survey of the attitudes of German proletarians in 1906, the majority's religious disbelief appeared to stem from the failure of religious systems to cope adequately with the “‘injustice’ of the order of the world.”In the same essay, however, Weber distinguishes three radical attempts to answer the problems posed by the world's imperfections. These, he claimed, “...give rationally satisfying answers for the basis of the incongruity between destiny and merit, the Indian doctrine of Kharma, Zoroastrian dualism, the predestination decree of the deus absconditus. These solutions are rationally closed; in pure form, they are found only as exceptions.”
The Role and Place of Music in an Industrial Society
Authors: Friedmann Georges 
Published: March 2007

Before entering the vast subject that I have determined upon, I must at least make a rapid sketch of the contemporary environment in which we are to place the role and position of music.The title of the article mentions “industrial society,” an expression often used to designate and compare societies which have evolved economically. But it is necessary to go further and deeper: for the phenomena which are typical of the world today, such as mass-production and consumption, mass communications (or mass media), and mass culture, all these phenomena with which music in our time is confronted, are characteristic of a technical civilisation whose chief traits are found in all industrial societies, not only the Western European and North American, but also the Eastern collective ones.
Considerations on the Present State of Literary Criticism
Authors: Starobinski Jean 
Published: March 2007

Let us begin by taking a look at the semantic background: the word criticism designated an action implying judgment and discrimination based on standardized poetics or on preferred taste. By virtue of implicit or explicit criteria, the principal task of criticism—of things either beautiful or otherwise—was to make a distinction, to disapprove or to praise. If one refers to French dictionaries (from the 17th century onwards), one can see that the first and stable meaning of the noun criticism is:“The art of judging a work of the mind” (Academy, 1694). To this first acceptation of the meaning of the word was added, in 1740, the idea of enlightenment and explanation. It has now come to designate “literary science,” independently of any judgment of value. This new acceptation, although confirmed by use, did not appear sufficiently clear to the compilers of the 8th Dictionary of the Academy (1932). The definition proposed at this date hardly differs from that of 1694:
Criticism (noun): The art of judging works of the mind, literary production, a work of art. etc.Critical (adjective): Pertaining to the distinction in a work of the mind, a literary production, a work of art, etc., that which does not correspond to the accepted ideas of beauty, or what one considers to be the truth.
Myths and the Convulsions of History
Authors: de Heuscb Luc 
Published: March 2007

Some original forms of state emerge from the clan structures in central Africa in the 16th and 17th centuries, beyond the reach of any European influence. The oral epic traditions which echo these events draw from the founts of Bantu mythic thought. The Luba national epic recounts the dramatic origin of its sacred royalty and describes the passage from a primitive culture to a refined civilization, from an uneventful history to one full of movement; but above all it abandons itself to a singular meditation on the ritual usage of fire, on family and death, on time and space, on the rainbow and lightning. If we take the fantastic seriously, symbolic patterns appear which filter the historical tradition and transform it into metaphysics. The reeling King Woot seems to play in reverse the Luba role, on the royal scene of Kuba mythology, where almost Biblical figures could be recognized: the tower of Babel throws its shadow on the adventures of an African Noah who first abandons himself to drunkenness, then to incest, delivering society to the diversity of languages and plunging the universe into primordial chaos. A transition between the myth and the tale, the founding epic of the Lunda state is bathed three times in blood: the blood of the warriors, of the women, and of the beasts who fall prey to a marvelously seductive hunter. Looking closely, we see that this Prince-stranger, initiator of a line of anointed royalty, carries on his shoulders, as does his Luba counterpart, a part of the universe. The cosmogony is veiled in the myth but transparent in the ritual, in the actions and mysterious words of the initiates into mungonge religious society: men with eyes of light are the counterpart of animals with eyes of darkness, as the star of day is opposed to the sinister hyena-moon. The founding epic of the Bemba state tells, like the Kuba myth, of the fascination of the principle of pleasure among a migrating aristocracy, somewhat decadent in comparison with the rude warrior or hunter heroes in the Luba and Lunda epics. But all these narratives, in the final analysis, form one sole myth, which develops its autonomous structures under the turbulence of an historical adventure each time different. More than unfolding the particular story of each kingdom, these legendary chronicles of Zaïre, Zambia and Angola reveal that the powerful political organisations set up by the Bantu to the south of the great forest are not isolated from eacb other: they administrate in common an intellectual patrimony which breaks loose from the ideological role that the kings, whether drunk on palm wine or on military ambition, try to make them play for their own glory: myths and rites obey their own codes, recognize no master but one, which they give themselves in their own kingdom: the Imaginary.The text which follows here is concerned in particular with the epic of the Bemba people, whose dominating aristocracy imposed an anointed royalty on some 100,000 people formerly grouped in matrilinear clans.
Recent Transformations in the Roles of Writers
Authors: Siciński Andrzej 
Published: March 2007

The social role, and consequently the social status, of writers has been recently undergoing interesting transformations. They are not yet always taken into account in the sociology of literature, even though that role (or, strictly speaking, roles) in the second half of the 20th century in many respects differs markedly from that in the first half of this century, or, to adopt a conventional demarcation line, before World War II. These transformations have not yet fully crystallized, but it is legitimate to think that we are witnessing processes whose consequences will be better seen in the next century. On the other hand, prior to World WarII the role of writers did not in fact differ so much from that which they performed in the 19th century, if we disregard certain specifically Polish aspects of the problem, which are not to be discussed here in greater detail. Let it be mentioned only that those specific aspects were fairly numerous: the traditions of the old-style intelligentsia as a social stratum; the role of writers as “the conscience of the nation” in the period when Poland was partitioned by the three great powers; the economic and technological backwardness of Poland in the 19th and in the first half of the 20th century; still now restricted development of mass media and mass culture.
The Idea of the Promised Land
Authors: Roshwald Mordecai 
Published: March 2007

It is common knowledge that the Jews have shown an unusually persistent emotional attachment to their fatherland, notably when they were exiled and dispersed. The sentiment has found many expressions throughout Jewish history and is too well known to require repeated documentation, but a few examples may remind us of its ardent nature.“By the rivers of Babylon, there we sat down, yes, we wept, when we remembered Zion,” opens a well-known Psalm (137). And the weeping does not meander into a passive nostalgia, but leads to an active determination expressed in the oath: “If I forget thee, O Jerusalem, let my right hand forget her cunning.” When the moment of return from Babylon arrives, the experience transcends the confines of reality: “When the Lord turned again the captivity of Zion, we were like them that dream.” (Psalm 126).
The Nature of Myths
Authors: Smith Pierre 
Published: March 2007

Among the many subjects that come within the range of social anthropology, the one dealt with in this article may at first glance seem the remotest from the border area between biology and social anthropology, the least apt “to reveal a basic problem of bio-anthropology.” Is not the realm of myth that of those incorporeal beings called gods? A realm where the laws of matter and of life are abolished? The one in which thought takes seemingly unrestricted flight and shows itself capable of begetting worlds, monsters, stories without visible root in reality?But the same might be said about dreams; and the detour via dreams may bring us a glimpse of an unexpected shortcut. It is now known that sleep devoid of dreams is not restorative; if one is waked at the outset of the phase in which dreaming occurs, intolerance in both animals and humans is very rapid, and experiments upon animals have shown that this deprivation, if prolonged, can be a cause of death. Hence from the standpoint of survival, dreaming is quite as necessary as sleeping. Now, certain characteristics of myths, characteristics through which they are related to dreams, lead us to wonder whether they are not indispensable to the smooth functioning of waking thought as are dreams with respect to sleep.
Opacity and Light The Anecdote in Accounts of the Concentration Camps
Authors: Huglo Marie-Pascale 
Published: March 2007

Writing about testimonies from the concentration camps poses a fundamental problem to those who undertake this task, for one cannot lightly broach the still-living history of the Nazi camps. Auschwitz “is not a subject for a colloquium” or, at least, not a subject like others. For the deportees themselves, speaking up is not easy. In whose name can they speak, in the name of what can they remember, how can they say it and to whom? Such are the first questions which arise like so many obstacles to communication. How to express the inexpressible? Such is the problem lying at the heart of all the testimonies, inasmuch as their credibility but also their possibility of existing depend on it. As Yves Reuter points out, the question of form appears in its most crucial aspect here:
Neither history nor textual theory can overlook the concentration camp testimonies, extreme discourses of an extreme experience. To be concerned with form is not at all secondary. The obsessive “how to say it” of the accounts in this case seems of capital importance to me.
The Eternal Return of the Everybody-for-himself Shaman A Fable
Authors: Hamayon Roberte N. 
Published: March 2007

Comment défendre le griffon, disaient les uns, si cette animal n'existe pas? — Il faut bien qu'il existe, disaient les autres, puisque Zoroastre ne veut pas qu'on en mange.” Zadig voulut les accorder, en leur disant: “S'il y a des griffons, n'en mangeont point; s'il n'y en a point, nous en mangerons encore moins, et par là nous obéirons tous à Zoroastre.VoltaireAt the end of the millenium in our Occident with its ambiguous triumphs, the most crippled stranger, suddenly lost, is not necessarily the Siberian hunter.
Celestial Horses and Dragon Spittle
Authors: Boulnois Lucette 
Published: March 2007

To mention what is called the “Silk Routes” today is to evoke more than two thousand years of history on two continents, Europe and Asia. Naturally, over such a long period and such vast territories, hundreds of products were transported, exchanged, stolen, conquered, transferred, in short, from one country to another. For some of these products, the very source of the raw materials and the techniques of production themselves were transferred.Everyone knows that the Chinese invented paper, printing, gunpowder and the compass—great technological advances; as for the last three, their transmission throughout the world goes back only to the Crusades, which is quite recent. Here we are interested in transfers that are less known and more ancient, the most ancient for which precise records exist, starting from the time of the “opening” of the silk routes, which, according to Chinese classical history, was during the second century B.C. We shall stop around the eleventh century A.D., at the time of the Sung dynasty. This period includes the two most interesting epochs, in our opinion, in the history of the exchanges on these routes: the Han dynasty (from 206 B.C. to 220 A.D.) and the Tang dynasty (618-907), epochs whose time frames encompass the Western Roman empire, the Eastern Roman empire, the kou-chau empire, Sassanid Persia, and the first centuries of Islam.
The Social Function of History
Authors: Florescano Enrique 
Published: March 2007

“There is not, then, more than one science of man in time (history), and that science has the task of uniting the study of the dead with the study of the living.”— Marc BlochUnlike the scientist, who in the nineteenth century was anointed with the aura of the solitary genius, the historian has, since ancient times, been thought of as a creator conditioned by his social group. The historian knows his profession thanks to routine apprenticeship under his professors. He trains in the discipline by reading the models inherited from his predecessors. He discovers the secrets of the art by analyzing the work of his colleagues. His richest sources of inspiration are the masterpieces of all times from the most diverse cultures.
Passions in the Self-Object Transference of an AIDS Group Psychotherapy
Authors: Rosiello Florence 
Published: March 2007

This paper highlights the engagement phase of a self-psychological analysis of an AIDS group of gay men, where the therapeutic stance and self-object transference provide a function that mirrors the group members' need to remain (self-)cohesive through the expression of passionate rage as a maintained narcissistic posture. This differs from the traditional group psychoanalytic process of advancement of life through interpretation and regression since that can lead to fragmentation and loss of a sense of self. Clinical treatment of AIDS group psychotherapies often results in premature terminations as patients are unable to face narcissistic injuries of loss of emotional and physical self or an inability for group members to express aggression from having been infected with the AIDS virus.
Acoustic Emission Behavior of Flawed Unidirectional Carbon Fiber-Epoxy Composites
Authors: Ono Kanji 
Published: March 2007

This paper reports an experimental investigation on mechanical and acoustic emission behavior of specially designed and manufactured carbon fiber epoxy composites. Uni directional composite laminates with various flaw configurations were tested in tension and their mechanical and acoustic emission responses were determined. Fiber fracture, delamination, splitting (or cracking along fibers) and friction of delaminated faces contrib uted to characteristic acoustic emission behavior. These can be discrimination on the basis of peak amplitude and event duration of observed acoustic emission signals. The short duration ( < 100 μs), lower amplitude signals ( < 50 dB) signify carbon fiber fracture, while the medium amplitude signals (50 ∼ 70 dB) with an average event dura tion of —120 μs indicate the initiation and slow growth of delamination. High amplitude events ( > 70 dB) have long ( > 200 μs) event durations and are caused by rapid advances of delamination. Splitting or cracking along the fibers produces low to medium amplitude events with a long event duration ( > 100 μs). This type of acoustic emission signals has overlapping characteristics with those of delamination and needs further delineation of distinguishing parameters. Delaminated samples also emit acoustic emission signals with amplitudes in the range of 40 ∼ 50 dB and event duration of < 150 μs. These appear to arise from the friction of delaminated faces.
Police Administrators' Ambivalence towards Professionalism
Authors: Price Barbara R. 
Published: March 2007

The reasons for the traditional ambivalence of police administrators towards the development of police professionalism are explored. The analysis takes account of variables along several dimensions: formal organization, the characteristics of the professional, and the distinction between the rhetoric of professionalism and professional action. Several concerns, intrinsic to the administrative role of assuring continuity and integrity of the organization over time, are cited to explain ambivalence toward professionalism. Reluctance to utilize the rhetoric of professionalism is largely based on the administrator's recognition that the credibility of the rhetoric ultimately depends on the presence of professional activities. Activitating professionalism, rather than utilizing professionalism rhetoric, emerges as the real issue. Several factors associated with professional action create concern for police administrators. These include automony, performance accountability, role taking by the individual, organizational loyalty and traditional secrecy of police operations. In summary, professionalism is feared by police administrators because utilizing the rhetoric of professionalism eventually leads to the necessity of acting like a a professional, which raises problems and risks intrinsic to established operations in the police organization. Finally, it is argued that the professionalism orientation has much to offer to the administrator in spite of risks. The positive effects noted include development of highly skilled personnel, opportunity for organizational self-evaluation and internal control of innovation, increased productivity through worker satisfaction and more effective interaction with other components of criminal justice systems.
The Necessity of Bail Reform
Authors: Sigler Robert T. , Formby William A. 
Published: March 2007

The administration of bail in the United States is a process which has a tendency to be misunderstood and often misused by the general public and practitioners of the criminal justice system. It is generally thought that the bail process prevents those accused from fleeing frotn justice. Additionally, it is presumed that bail may be usedfor the purpose of preventive detention, that is, to protect the community from the release of dangerous persons. Though the original purpose of bail was to insure the accused's appearance in court, this being the only legitimate use of bail today; we contend that it does not satisfy this purpose. The primary result of the bail process is the incarceration of indigent and inexperienced offenders. Not only does this process fail to insure a released offender's appearance in court, it is actually an impediment to justice. The use of bailfor the purpose of preventive detention, in essence, constitutes a misuse of the bail process since the purpose of bail is simply to insure that the accused will appearfor trial. In fact, in many cases wefind the majority of those not able to make bail are the poor while serious offenders are released on bail. Both of these aspects should be viewed in light of their apparentfailure to achieve their goals, from the reformist's standpoint. If a process is not meeting its goals, then changes are in order.