bluuebunny/crossref_metadata_2025_split huggingface dataset:
Religion, war and the institutional dilemma A sociological interpretation
Authors: Fuse Toyomasa 
Published: March 2007

En dépit du précepte universellement admis d'amour et de fraternité et malgré l'interdiction de tuer, la religion institutionnelle (c'est-à-dire l'Eglise) a toujours réussi à rationaliser et à soutenir la guerre auprès de sa communauté nationale. Cette disparité entre les normes religieuses et la pratique a toujours constitué une source de tension pour les idéalistes et suscité l'intérêt de ceux qui étudient la religion. En analysant les attitudes religieuses vis-à-vis de la guerre on découvre le lien qui existe entre la religion et le système socio-politique. En effet l'attitude de l'Eglise face à ce problème constitue une des preuves les plus évidentes qui puisse être apportée à la thèse selon laquelle l'Eglise en tant qu'institution sociale fait partie intégrante de la société et n'est pas en dehors d'elle. Pour ce motif, nous voudrions examiner ici les problèmes suivants: 1. quelles sont les bases théoriques sur lesquelles s'appuient l'attitude et le comportement non-pacifiste des églises institutionnalisées; 2. quelles sont les données susceptibles d'étayer l'hypothèse principale de ce document, à savoir que l'Eglise en tant qu'institution sociale réfléchit et en même temps soutient les valeurs et la praxis de la société, ce qui fait qu'elle fonctionne davantage comme agent con servateur que comme agent de changement social. Ces postulats trouvent de solides appuis dans quatre études empiriques qui ont été faites indépendamment les unes des autres. et dont la réalisation s'étage sur un laps de quinze années. La première fournit des données qui confirment pleinement l'assertion selon laquelle l'opposition à la guerre est plus f orte dans les sectes que dans les églises. La seconde étude soutient la thèse selon laquelle l'Eglise en nommant des aumôniers mili taires resoud ce conflit de valeurs en faveur de la société, en soutenant les valeurs et les objectifs du système socio-politique de la guerre. La troisième étude donne une base empirique au postulat selon lequel l'Eglise est accommodante en ce domaine, sa position sur les questions sociales dépendant davantage de l'attitude et des valeurs de ses membres que de ses propres valeurs religieuses. La dernière étude enfin met en lumière la thèse selon laquelle l'Eglise est essentiellement une force conservatrice qui cantonne son radicalisme dans son ministère auprès des étudiants. En définitive l'Eglise est davantage un agent conservateur qu'un agent de changement social.
La recherche appliquée: le cas du « Katholiek Sociaal Kerkelijk Instituut (KASKI) » aux Pays-Bas
Authors: Holl Adolf , Crépin Hyacinthe 
Published: March 2007

Following Vatican II changes are rapidly taking place within Dutch Catholicism — the bishops no longer make decisions in an authoritarian way: religious practice is de clining ; priests and religious are decreasing in numbers and many religious and pastoral experiments have come into being. KASKI has the responsibility of keeping pace with the Church during this process of change. In order to do this it makes use of several modes of work — the production of statistics relating to the position of religion in Society, the planning of religious and pastoral institutions and the study of new forms of the religious life in orders and congregations. For the first task it has used the same instruments for twenty- five years and the censuses thus produced yield valuable infor mation. As far as pastoral planning is concerned, it works in the field, playing the role of catalyst for those who have to make decisions and the people who have to carry out these decisions. This was the case, for instance, in the pastoral planning of the town of Eindhoven. Finally, when dealing with the new forms of communal religious life it adopts the method of studying through participation so that two of its researchers working in this sector are themselves members of religious groups. Applied research poses important problems, both from the methodological and from the political points of view. Amongst them may be noted the difficulty of determining precisely what constitutes rapid change in religious life, and the political choice of the persons for whom the research is being con ducted; the latter inevitably imposes a certain degree of conformity upon the perspectives of the work. (For example, the choice of the Dutch hierarchy which was to follow the general lines given by a large majority of Catholic opinion when it was tested particularly on questions like the liturgical and parochial changes). The fact, also, that the director of KASKI himself has a personal commitment to what may be described as the « right of centre » position in Dutch Catho licism poses problems for the work of the Institute. Political and religious radicalism is not a strong characteristic of the more senior research workers. KASKI is a rare example of a centre which brings socio logists together and uses their professional competence to accompany change in religious institutions.
The Goddess Pattini and the Lord Buddha
Authors: Obeyesekere Gananath 
Published: March 2007

Dans de nombreuses mythologies les dieux naissent de ma nière miraculeuse sans l'intervention de la sexualité. Cependant les choix concernant le procédé de la naissance sont divers selon les cultures. Ainsi les deux mythes de la naissance de Pattini et celle du Bouddha sont différents dans la tradition bouddhiste singhalaise. Dans un cas la déesse nait d'une man gue et, dans l'autre, le Bouddha nait du sein de sa mère, mais de conception virginale. Dans les deux cas le processus de la naissance est influencé par un facteur culturel important : la préoccupation du pur et de l'impur, tout à fait central dans les cultures indienne et singhalaise. Le symbolisme du fruit d'or du manguier d'où nait la déesse suite à la pénétration d'une flèche dans le fruit allie à la fois un expression du processus naturel de la conception et sa né gation. Il y a ensuite naissance symbolique, l'enfant étant dé couvert dans un panier. Pour le Bouddha au contraire, la nais sance est naturelle, mais la conception de l'est point. Il en est de même pour la descendance du Bouddha qui lui est connue avant qu'il ait achevé l'illumination. L'impureté est évitée, ce qui est la condition pour une possibilité de divinisation.
Liberal and Conservative Catholic Pentecostals
Authors: Fichter Joseph H. 
Published: March 2007

Les membres des mouvements pentécostaux protestants traditionnels sont typiquement dc la classe socio-économique inférieure. Ils sont plutôt de tendance conservatrice. Les membres des mouvements pentécostaux catholiques contemporains sont typiquement des classes moyennes ou même moyennes-supérieures. Ils adoptent plutôt des attitudes sociales libérales. Toutefois, l'étude approfondie des réponses à une enquête effectuée parmi des catholiques charismatiques permet d'établir des distinctions plus fine au sein de ce groupe. Les différences observées entre catholiques charismatiques plutôt conservateurs ou plutôt libéraux s'expliquent non pas à partir de principes, de choix idéologiques ou des pratiques du pentecôtisme catholique, mais bien par le type de scolarisation qu'ont connu les membres de ce groupe. Les charismatiques libéraux ont généralement connu une scolarisation plus longue que les charismatiques conservateurs. De plus, les charismatiques libéraux ont plus souvent fréquenté des écoles et collèges catholiques que les charismatiques conservateurs qui ont, quant à eux, reçu plus souvent leur éducation dans des institutions séculières publiques.
Charismatics and the Political Presence of Catholics
Authors: Pace Enzo 
Published: March 2007

Cet article analyse la signification politique de la présence de groupes charismatiques dans une région d'Italie où tant l'institution ecclésiale catholique que la Démocratie Chrétienne (le parti politique des catholiques) sont très fortement im plantés et influants. Après une brève description du mouvement charismatique lui-même, l'Auteur s'interroge sur les rapports qu'il entretient avec la structure socio-économique et différentes instances du pouvoir régional. La stricte séparation que le mouvement préconise entre «vie personnelle» et «vie politique» s'inscrit dans la tradition catholique italienne et représente une bonne clef d'interpré tation pour comprendre la fonction de continuité idéologique et politique que le mouvement charismatique remplit en vue de préserver l'assise de pouvoir battie par le bloc catholique.
Theory and Data on the Religious Behaviour of Migrants
Authors: Mol Hans 
Published: March 2007

L'auteur de cet article opère un bilan des recherches qu'il mène en sociologie de la religion des migrants depuis plus de 20 ans. Après avoir successivement considéré la religion comme variable dépendante, indépendante ou externe, il en vient à penser que le concept d'identité est le plus pertinent pour une appréhension compréhensive du phénomène en question. Ce concept a une application très étendue et permet de : 1) cen trer l'attention sur les problèmes de la culture ethnique dans les contextes anomiques modernes, 2) percevoir le rôle « d'amortisseur» des Eglises ethniques. Dans tous les cas observables, la religion sert à delimiter et à fortifier l'identité des groupes sociaux mis en crise dans des environnements culturels étrangers.
La religiosité de l'émigré italien. Enquête en Allemagne, Suisse et Grande-Bretagne
Authors: Favero Luigi , Tassello Graziano 
Published: March 2007

This article presents a few elements concerning the religio sity of the Italian immigrant. It is a result of a synthesis of the research carried out by the Centro Studi Emigrazione- Roma between 1970 and 1976 in Germany, Switzerland and Great-Britain. After a general description of the sample of the population amongst which the survey has taken place, and after a re flection concerning the elements which, in a given situation, can influence the religious behaviour, the authors take into consideration four dimensions of the religiosity of Italian im migrants, as they emerge from the investigation : — the acquaintance with the religious institution and the frequenting thereof ; — doctrinal conformity and the expression of the faith ; — consistency in ethical practice ; — religious practice. In their conclusion, the authors show how the question of the specificity of the migrants' religiosity still remains an unexplored field of research. They insist moreover on how there has to be at least a passive discordance between the aspirations and the goals as they are expressed in the religiosity of the migrants, and the goals and means brought into play by the institutional Catholic Church. They finally point out the fundamental question concerning the existence of an ethnic church. Does this ethnic church meet a group's particular needs, is it an answer coming from individuals living with the nostalgia of the church in their country of departure, or does it aim at standardizing the migrant's needs in order to allow the ecclesial institution to survive ?
The Non-Brahmin Movement and Desacralization
Authors: Pillai Mary 
Published: March 2007

L'Auteur de cet article étudie l'intéressant phénomène social du mouvement anti-brahamanique au Tamil-Nadu (Inde). Son approche est réalisée à l'aide des concepts d'hégémonie idéologi que et de désacralisation dans le contexte des castes et des classes de la société tamoul. En tant que s'opposant à l'idéologie dominante, ce mouve ment diffuse une idéologie anti-caste au travers d'une transaction culturelle dont l'objectif est de rendre les masses capables d'être critique vis-à-vis des personnes et des systèmes. L'article montre, en outre, comment le mouvement s'est opposé aux relations de domination existant à différents niveaux de la société par la médiation des mass-media et du jeu politique.
Cultural Sources of Support for Contemporary Occultism
Authors: Campbell Colin , McIver Shirley 
Published: March 2007

Certaines conceptions de l'occultisme le réduisent à n'être qu'une expression déviante et séparée du consensus culturel con ventionnel. Cette perception des choses a l'inconvénient de rendre particulièrement difficile la compréhension de la raison pour laquelle certaines personnes en viennent à adopter une vision occultiste du réel. Elle encourage aussi les sociologues à ne consi dérer ces personnes que comme des cas marginaux, expressifs d'un handicap socio-culturel. Pour rectifier cette conception, il est indispensable de com mencer par reconnaitre que ni la culture instituée ni l'occultisme ne constituent des systèmes culturels unitaires et que des zones d'interpénétration existent entre eux. En identifiant ce fait et en percevant que, par de multiples aspects, tant la culture populaire que la culture des élites opèrent des emprunts d l'occultisme, il peut être entrevu comment l'occultisme perdure et comment les individus peuvent entrer en contact avec ses enseignements.
Légitimation et régulation étatique de la religion dans les systèmes de type soviétique: L'exemple du catholicisme en Pologne, Tchécoslovaquie et Hongrie
Authors: MICHEL Patrick 
Published: March 2007

For the legitimation of the “soviet project” the suppression of religion was necessary. But the project has had to undergo a number of revisions as it has been unable to eliminate religion, and the authorities who have been attempting to make use of it have entered into a complex relationship with the Churches. Some of the Churches have compromised themselves; others have gained prestige from the collaboration, thus contributing to a triple process of de-alienation, de-totalization and de-sovietization. Those in authority have been unable to control the consequences of their manipulative efforts; the religious sphere has lost its autonomy by becoming diluted in the political field where it is contributing to the task of restructuring. By establishing itself as a privileged institution religion has gained the chance of challenging the system. By doing so, the soviettype system has created a new way of “recharging” the religious through the political. However, the institutionalization of the Churches, legally recognized and politically encouraged by the authorities, is unable to conceal the capacity of religiosity to escape the confines of officialdom, where the state can exercise control. Instead, the religiosity emerges elsewhere, articulating itself in social and political spheres. It attempts, moreover, independently to create these spheres by reconstituting the social fabric and redefining the political scene.
Improved Light and Weather Resistance of Cotton Resulting from Mercerization
Authors: Goldthwait Charles F. , Robinson Helen M. 
Published: March 2007

Comparative exposures of mercerized and unmercerized cotton to light and to weath ering brought out anomalous effects in the breakdown of cotton cellulose. There was less deterioration of the mercerized cotton, as measured by the ability of the fabric to resist rupture by tension (measured by breaking strength), but at the same time, more degradation (as determined by fluidity measurements), indicating a reduction in average degree of polymerization of the cellulose. These observations are consistent with reports in the literature that mercerized cotton is somewhat more susceptible to oxidation and to hydrolysis than comparable un mercerized cotton. The behavior in exposure to light evidently is part of a general phenomenon, because higher fluidities have been ohserved for the chemically reactive mercerized cottons under conditions where the strength losses for mercerized and un mercerized cottons were equal. The higher retention of strength by the mercerized cotton may represent a significant advantage, because it promises a longer service life of mercerized goods when deteriora tion occurs mainly from exposure to sunlight. When ordinary unmercerized cotton has lost half strength, corresponding mercerized cotton can be expected to last for 14 to 13 longer before reaching that level.
Part I: Drying Behavior
Authors: Steele Richard 
Published: March 2007

When apparel fabrics made of various natural and manmade fibers are dried under "drip-dry" conditions, the usual constant rate and falling rate periods of drying can be observed. The former is normally the longer, and its length is determined largely by the amount of water which is initially picked up by the fabric and must be evaporated. This depends primarily on the fiber content and the thickness of the fabric. With rayon and cotton fabrics it can be controlled to some extent by treatment with aminoplast resins. The critical moisture content, which is the water concentration at the end of the constant rate period, has been found in some cases to depend on the sample size and fabric construction when determined on vertically suspended samples. In these cases, it is not related in a simple way to the regain of the fibers in saturated air, as is sometimes proposed. For hydrophilic fabrics, the whole falling rate period may be characterized by a dry ing coefficient based on the assumption that the area of free surface evaporation is the rate controlling factor and that this is proportional to the water content. With hydro phobic fabrics, the latter half of the falling rate period is not consistent with this assump tion, and the rate becomes somewhat more rapid.
Ambedkar Buddhism in Maharashtra
Authors: Fitzgerald Timothy 
Published: March 2007

My purpose in this paper is to present an ethnography of a specific untouchable conversion movement in such a way that it clarifies theoretical issues relevant to understanding this kind of phenomenon more widely. It is therefore a contribution, however small, both to research on Buddhism in Maharashtra and also to the wider issues of untouchability and politics in India. There are many cases of untouchable castes converting to Islam or Christianity, and the Mahar conversion to Buddhism may in some respects belong to that wider group. What makes it of special interest, however, is firstly that it was Buddhism that was chosen to express the social, political and soteriological aspirations of this group; and secondly that it was Dr. B.R. Ambedkar himself who directly led this movement. Throughout his political career from the 1920s up to his death in 1956 he offered the scheduled castes the most incisive alternative to Gandhian high-caste paternalism, and his social and political thinking has been inherited most directly by the Buddhists, and by the Dalit movement with which the Buddhists have had a strong association. My ethnography suggests that egalitarian rhetoric involves a reconceptualisation of the relation between ritual status and power. It may well have been true that untouchables have traditionally internalised, conformed to, and even reproduced, the value of hierarchical ritual status defined by relative purity, but increasingly status is seen by untouchables as itself an idiom of power which can be challenged politically. In this sense the Buddhists, and Ambedkar himself as their articulate spokesman, provide important insights into the changed relationship between status and power in India.
II. The Order of Others
Authors: Hooke Alexander E. 
Published: March 2007

In a city high school recently a male student completed a one day suspension for fighting with a female student. It was the only day of school he missed and the only time he got into trouble. When he returned to sit in his usual place, which was next to the female student, the teacher soon noticed and suggested the male student move to another seat. The student said this was his usual seat, he was comfortable there, and wanted to know why he had to move. The teacher insisted, the student resisted, until the teacher called in the principal and security guard. After trying to persuade the student, they said, “We'll have to arrest you”; and he replied, “So?” The student was arrested. The teacher did not attempt to discuss the suggestions with the student nor ask other faculty for assistance. By being arrested and too poor to post bond, the student had to spend two nights in the city jail. Unsurprisingly, this notorious building induced greater fear in the student, whose cellmate was a convicted murderer, than any nagging public school teacher could; still, the student forced himself to stay awake for two consecutive nights. Sending a student to jail for not switching seats strikes one as insane. Even though this incident may not be typical, one should be cautioned about drawing the conclusion that it was only a freak occurrence. The insanity followed a rational routine: Teacher makes request to student; student says no, hence disobeys; teacher gives warning, calls in authorities; authorities give warning, arrest student; student goes to jail. Indeed, the final action follows a sequence in which no outlandish violation of the rules appeared. A combination of regulations, circumstances, and individuals invested with power make this insanity readily possible. And yet, as one observer put it, it could have been avoided, “All they had to do was treat him as a human being.”1
“How is it, Then, That We Still Remain Barbarians?”
Authors: BENNETT JANE 
Published: March 2007

The wholesale aestheticization of society had found its grotesque apotheosis for a brief moment in fascism, with its panoply of myths, symbols, and orgiastic spectacles.... But in the post-war years a different form of aestheticization was also to saturate the entire culture of late capitalism, with its fetishism of style and surface, its culture of hedonism and technique, its reifying of the signifier and displacement of discursive meaning with random intensities. Terry Eagleton, The Ideology of the Aesthetic
Uncertainty, Confifict, and Labor Relations in the Modern Firm II: The War on Labor
Authors: Goldman Paul , Van Houten Donald R. 
Published: March 2007

In Part I of this article, it was suggested that American business faces a new and difficult set of organizational uncertainties. Among these are an escalating cost of energy, increased governmental regulation, and an international economy posing new dilemmas. Employers have pointed to the so-called productivity crisis as an additional source of concern. This is, in part, a rhetorical issue: although the annual rate of productivity growth has fallen, productivity itself has not declined. However, there is growing evidence that managers are worried, perhaps because questions of productivity and of labor itself are ones about which management feels it ought to exercise some control. According to business trade journals (the major source of data for this research), employers currently choose between two strategies in dealing with their workers. First is 'capitalism with a human face'. In ascending order of complexity, its specific tactics include (1) traditional human relations techniques; (2) revamped incentive programs; (3) job enrichment; and (4) workplace democratization. Each one represents a newer model of techniques used over the past three generations. While all four have shown themselves to be effective in some cases, even successes appear to raise new uncertainties and contradictions. For these, and other reasons, many employers have chosen to pursue a second strategy, the war on labor.
Reporting on Deaths: The Perspective Coverage of Accident News in a German Tabloid
Authors: Burdach Konrad J. 
Published: March 2007

Prescientific experience shows that the news value of a calamitous event happening to one or more persons (e.g. a disease or an accident) depends on two main factors: firstly, on the grade of seriousness or fatality of the event and secondly, on the psychological distance between the persons affected (victims) and those who get the news (recipients). This phenomenon can be observed in interpersonal as well as in mass communication contexts. In the present study the correlation between the geographic distance and the number of victims, on the one hand, and the space allocated to accident news, on the other hand, was analysed in a Munich newspaper. The results show that there was a nearly log-linear relationship between the distance of the fatal event and the average space per death of the accident report.