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Studies in Historical Sociology
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Studies in Historical Sociology
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Social Capital and Civic Association or Class Struggle?
Raju J. Das, Aram Eisenschitz and Jamie Gough provide a Marxist critique of new social democracy as the dominant contemporary strategy for local economic and social development. In the global North and South, new social democracy seeks to develop social capital, strengthen civil society, build not-for-profit enterprises, encourage self-help, and foster community ties. It seeks participatory forms of local politics to achieve a local class consensus. It promises to improve people’s economic and social conditions in the face of neoliberal capitalism, and to empower them. The authors argue that this strategy is severely limited, and inflected, by its capitalist environment. But they show that social capital and social enterprise can be developed in socialist ways, and contribute to a local politics based in class struggle.
Social Capital and Civic Association or Class Struggle?
Raju J. Das, Aram Eisenschitz and Jamie Gough provide a Marxist critique of new social democracy as the dominant contemporary strategy for local economic and social development. In the global North and South, new social democracy seeks to develop social capital, strengthen civil society, build not-for-profit enterprises, encourage self-help, and foster community ties. It seeks participatory forms of local politics to achieve a local class consensus. It promises to improve people’s economic and social conditions in the face of neoliberal capitalism, and to empower them. The authors argue that this strategy is severely limited, and inflected, by its capitalist environment. But they show that social capital and social enterprise can be developed in socialist ways, and contribute to a local politics based in class struggle.
An Examination of Its Cultural Relation and Heteroglossia
This book attempts to investigate two strands in a single work: ‘apocalyptic Paul’ and ‘intertextuality’. First, what does ‘apocalyptic Paul’ mean? Is it synonymous to eschatology as a theological notion, or the end-time mystery? Many seminal works have delved into the intriguing yet unorganized notion of the ‘apocalyptic’. Instead of attempting to provide a universal definition of the ‘apocalyptic’, the author presents his understanding of the phenomenon, particularly in the cultural realm. The author contends that ‘apocalyptic’ is neither all about the end-time event nor merely a literary genre, but an interpretive lens to understand the world and social phenomena—one that is shaped and developed through culture and society. Accordingly, the term ‘apocalyptic Paul’ implies how Paul views and understands the world, history, and supernatural phenomena through interaction with his cultural texts and context. Second, the author also suggests that ‘intertextuality’ is not only about comparative literature study. Rather, intertextuality refers to cultural semiotics: a sign system to deliver the meaning of text. Based on this notion of intertextuality, the author interprets how Paul envisages multiple phenomena (heavenly ascent, resurrection, afterlife, the origins of sin, and two ages) within his cultural context.
An Examination of Its Cultural Relation and Heteroglossia
This book attempts to investigate two strands in a single work: ‘apocalyptic Paul’ and ‘intertextuality’. First, what does ‘apocalyptic Paul’ mean? Is it synonymous to eschatology as a theological notion, or the end-time mystery? Many seminal works have delved into the intriguing yet unorganized notion of the ‘apocalyptic’. Instead of attempting to provide a universal definition of the ‘apocalyptic’, the author presents his understanding of the phenomenon, particularly in the cultural realm. The author contends that ‘apocalyptic’ is neither all about the end-time event nor merely a literary genre, but an interpretive lens to understand the world and social phenomena—one that is shaped and developed through culture and society. Accordingly, the term ‘apocalyptic Paul’ implies how Paul views and understands the world, history, and supernatural phenomena through interaction with his cultural texts and context. Second, the author also suggests that ‘intertextuality’ is not only about comparative literature study. Rather, intertextuality refers to cultural semiotics: a sign system to deliver the meaning of text. Based on this notion of intertextuality, the author interprets how Paul envisages multiple phenomena (heavenly ascent, resurrection, afterlife, the origins of sin, and two ages) within his cultural context.
Translator:
Just pronounce the word “manga” and conflicted representations of media reception emerge: either passive teenagers immersed in Japanese fictional worlds, or hyperactive fans. To understand what drives a variety of teenagers to read manga, we conducted empirical research among French readers enrolled in secondary schools. Manga is part of a whole constellation of interests, including music and digital technology. It is also the object of analytical, ethical or concrete appropriations. Reading then becomes a way to deal with past experiences and to connect with others, to learn how to express emotions and to assert (or contest) age and gender norms.
Just pronounce the word “manga” and conflicted representations of media reception emerge: either passive teenagers immersed in Japanese fictional worlds, or hyperactive fans. To understand what drives a variety of teenagers to read manga, we conducted empirical research among French readers enrolled in secondary schools. Manga is part of a whole constellation of interests, including music and digital technology. It is also the object of analytical, ethical or concrete appropriations. Reading then becomes a way to deal with past experiences and to connect with others, to learn how to express emotions and to assert (or contest) age and gender norms.
Translator:
This critical edition and translation of the Relaçam do Equebar, Rey dos Mogores (1582) and the Commentarius Mongolicae Legationis (1591), the first detailed European accounts on Mughal India written by Antoni de Montserrat, offers an updated and renewed reappraisal of the first Jesuit mission to the Mughal court (1580-1583). It also includes a reassessment of Montserrat’s career, highlighting his role both as a missionary and a diplomatic agent at the Mughal court
Series:
Jesuit Studies, Volume: 38
This critical edition and translation of the Relaçam do Equebar, Rey dos Mogores (1582) and the Commentarius Mongolicae Legationis (1591), the first detailed European accounts on Mughal India written by Antoni de Montserrat, offers an updated and renewed reappraisal of the first Jesuit mission to the Mughal court (1580-1583). It also includes a reassessment of Montserrat’s career, highlighting his role both as a missionary and a diplomatic agent at the Mughal court