Socio Cultural Quotes

It is naively assumed that the fact that the majority of people share certain ideas and feelings proves the validity of these ideas and feelings. Nothing could be further from the truth. Consensual validation as such has no bearing on reason or mental health.

I don't understand this at all. I don't understand any of this. Why does a story have to be socio-anything? Politics... culture... history... aren't those natural ingredients in any story, if it's told well? I mean...' He looks around, sees hostile eyes, and realizes dimly that they see this as some sort of attack. Maybe it even is. They are thinking, he realizes, that maybe there is a sexist death merchant in their midst. 'I mean... can't you guys just let a story be a story?

The human has not one but two births – first, when a person is born from the mother’s womb, and second, when that person rises from the socio-culturally imposed cocoon of prejudices and ignorance.

[O]nce we give up on the idea that only heterosexuality is normal and that all human bodies are clearly either male or female, more and more kinds of bodies and desires will come into view. Perhaps also, one body may, in one lifetime, move through many identities and desires. The use of,queer’ then, is a deliberate political move, which underscores the fluidity (potential and actual) of sexual identity and sexual desire. The term suggests that all kinds of sexual desire and identifications are possible, and all these have socio-cultural and historical co-ordinates.

An important ethical function of identity politics, in this context, is to highlight that obstacles to the self-development of individuals, and to the formation and exercise of their agency, emerge in complex cultural and psychic forms, as well as through more familiar kinds of socio-economic inequality.

Two ideas are opposed — not concepts or abstractions, but Ideas which were in the blood of men before they were formulated by the minds of men. The Resurgence of Authority stands opposed to the Rule of Money; Order to Social Chaos, Hierarchy to Equality, socio-economico-political Stability to constant Flux; glad assumption of Duties to whining for Rights; Socialism to Capitalism, ethically, economically, politically; the Rebirth of Religion to Materialism; Fertility to Sterility; the spirit of Heroism to the spirit of Trade; the principle of Responsibility to Parliamentarism; the idea of Polarity of Man and Woman to Feminism; the idea of the individual task to the ideal of ‘happiness’; Discipline to Propaganda-compulsion; the higher unities of family, society, State to social atomism; Marriage to the Communistic ideal of free love; economic self-sufficiency to senseless trade as an end in itself; the inner imperative to Rationalism.

I don't understand this at all. I don't understand any of this. Why does a story have to be socio-anything? Politics... culture... history... aren't those natural ingredients in any story, if it's told well? I mean... Can't you guys just let a story be a story?

I don’t understand this at all. I don’t understand any of this. Why does a story have to be socio-anything? Politics . . . culture . . . history . . . aren’t those natural ingredients in any story, if it’s told well? I mean . . .” He looks around, sees hostile eyes, and realizes dimly that they see this as some sort of attack. Maybe it even is. They are thinking, he realizes, that maybe there is a sexist death merchant in their midst. “I mean . . . can’t you guys just let a story be a story?

If racism is the product of historical and socio-economic conditions, to the extent that these conditions can be changed, racism can eventually be abolished.

The lot of princes anywhere in the world is difficult and pitiable. Surrounded by hypocrites and sycophants, they are all destined to be waste-products of the process of socio-cultural evolution.

The world needs a janitor, to clean its stains of barbarianism - the world needs a mechanic, to fix its broken conscience in the fog of socio-cultural conditioning - the world needs a plumber, to fix its internal plumbing that carries courage, compassion and acceptance. And mark you, it doesn't matter whatsoever, of what color your collar is, what matters above everything else, is that - are you responsible, and then, are you committed and courageous enough to act on that responsibility!

As glitch feminists, this is our politic: we refuse to be hewn to the hegemonic line of a binary body. This calculated failure prompts the violent socio-cultural machine to hiccup, sigh, shudder, buffer. We want a new framework and for this framework, we want new skin. The digital world provides a potential space where this can play out. Through the digital, we make new worlds and dare to modify our own. Through the digital, the body 'in glitch' finds its genesis. Embracing the glitch is therefore a participatory action that challenges the status quo. It creates a homeland for those traversing the complex channels of gender's diaspora. The glitch is for those selves joyfully immersed in the in-between, those who have traveled away from their assigned site of gendered origin. The ongoing presence of the glitch generates a welcome and protected space in which to innovate and experiment. Glitch feminism demands an occupation of the digital as a means of world-building. It allows us to seize the opportunity to generate new ideas and resources for the ongoing (r)evolution of bodies that can inevitably move and shift faster than AFK mores or the societies that produce them under which we are forced to operate offline.

Based on the balancing act of the golden mean, bourgeois marriage mixed moderate but continuing sexual attraction, a mutual social and economic interest in living together, respect for the wife, a will to create a lineage, significant socio-cultural similarity, hypocrisy for dissimulating and managing adulterous liaisons (hence the importance of legal prostitution), and the building up of a patrimony to be transmitted. When the couple gets old, this leads to a habitual tenderness much stronger than the passionate and ephemeral simulation of today’s young couples.

Speaking carefully, not stuttering (he has not stuttered in better than five years), he says: “I don’t understand this at all. I don’t understand any of this. Why does a story have to be socio-anything? Politics . . . culture . . . history . . . aren’t those natural ingredients in any story, if it’s told well? I mean . . .” He looks around, sees hostile eyes, and realizes dimly that they see this as some sort of attack. Maybe it even is. They are thinking, he realizes, that maybe there is a sexist death merchant in their midst. “I mean . . . can’t you guys just let a story be a story?

Your kids will not be stepping from or into a vacuum of culture when they enter your tinkering space. As Rogoff writes, learning often happens by means of “transformative participation in shared socio-cultural endeavors.” That means you’ll see kids change and grow as they participate in your little community of tinkerers. Linda Polin similarly maintains that your kids will learn “through a process of en-culturation into a slowly but constantly evolving practice.” Your tinkerers will learn stuff as they become familiar with the norms of your tinkering environment, which is also constantly updating, if you will, in response to them.

Personally, I’ve never met a person who was evil in the classic Hollywood mode, who throws down happily on the side of evil while cackling, the sworn enemy of all that is good because of some early disillusionment. Most of the evil I’ve seen in the world—most of the nastiness I’ve been on the receiving end of (and, for that matter, the nastiness I, myself, have inflicted on others)—was done by people who intended good, who thought they were doing good, by reasonable people, staying polite, making accommodations, laboring under slight misperceptions, who haven’t had the inclination or taken the time to think things through, who’ve been sheltered from or were blind to the negative consequences of the belief system of which they were part, bowing to expedience and/or “commonsense” notions that have come to them via their culture and that they have failed to interrogate. In other words, they’re like the people in Gogol. (I’m leaving aside here the big offenders, the monstrous egos, the grandiose-idea-possessors, those cut off from reality by too much wealth, fame, or success, the hyperarrogant, the power-hungry-from-birth, the socio- and/or psychopathic.) But on the mundane side of things, if we want to understand evil (nastiness, oppression, neglect) we should recognize that the people who commit these sins don’t always cackle while committing them; often they smile, because they’re feeling so useful and virtuous.

Harari clearly has no knowledge at all of cross-cultural developmental psychology, and of how modes of thought develop in relation to the natural and socio-cultural environments. The people who carved the Stadel lion-man around 30,000 years ago and the Piraha had the same ability to learn as we do, which is why Piraha children can learn to count, but these cognitive skills have to be learnt: we are not born with them all ready to go. Cross-cultural developmental psychology has shown that the development of the cognitive skills of modern humans actually requires literacy and schooling, large-scale bureaucratic societies and complex urban life, the experience of cultural differences, and familiarity with modern technology, to name some of the more important requirements

Bisabuelos, abuelos y padres se funden en nosotros tanto para lo mejor como para lo peor. Las fuerzas de repetición y de creación en su dinámica sin fin nos impulsan a la vez hacia la repetición de lo mismo y a acceder a lo que somos auténticamente. Los individuos, al mismo tiempo, pueden tener de sus bisabuelos, abuelos y padres una visión positiva y otra negativa, convirtiéndose de este modo cada familiar en una entidad doble: una luminosa y otra oscura. Dos campos de energía que a pesar de oponerse son complementarios. En el tiempo presente, el espíritu que se materializa colinda con la materia que se espiritualiza, el supraconsciente con el inconsciente, el intento de realizar el futuro con el intento de repetir el pasado, el ser esencial con el ser socio-cultural, el deseo de crear con el deseo de imitar. Al estudio del árbol genealógico bajo sus aspectos simultáneos y complementarios, tesoro y trampa, lo he llamado «Metagenealogía».

In Indian social-cultural-political discourse there is a general tendency to ignore deeper, intellectual thought, and the sensationalist mass media has actually contributed to a great dumbing down of even the educated masses. In this climate where any and all intellectuality has been mostly confined to a few ivory towers of academy, it is difficult to get even the educated and socio-economically privileged section of the society interested in the idea of exploring any deeper intellectual thought. It seems as if the trinity of pop-sociology, pop-psychology and pop-culture has taken over the general mentality of the society leaving little room for any serious, intellectually rigorous discourse on social-cultural phenomena. If at all, there is any serious attempt to think through and understand the observed phenomena, it is almost always done using the intellectual theories and frameworks developed in the Western academic circles. But this habit of non-thinking or thinking only in terms of borrowed categories must change if we want India to awaken to her innate intellectual potential.

don’t understand this at all. I don’t understand any of this. Why does a story have to be socio-anything? Politics . . . culture . . . history . . . aren’t those natural ingredients in any story, if it’s told well? I mean . . .” He looks around, sees hostile eyes, and realizes dimly that they see this as some sort of attack. Maybe it even is. They are thinking, he realizes, that maybe there is a sexist death merchant in their midst. “I mean . . . can’t you guys just let a story be a story?” No one replies. Silence spins out. He stands there looking from one cool set of eyes to the next. The sallow girl chuffs out smoke and snubs her cigarette in an ashtray she has brought along in her backpack. Finally the instructor says softly, as if to a child having an inexplicable tantrum, “Do you believe William Faulkner was just telling stories? Do you believe Shakespeare was just interested in making a buck? Come now, Bill. Tell us what you think.” “I think that’s pretty close to the truth,” Bill says after a long moment in which he honestly considers the question, and in their eyes he reads a kind of damnation.

Overtaken by demographic transformation and two generations of socio-geographic mobility, France’s once-seamless history seemed set to disappear from national memory altogether. The anxiety of loss had two effects. One was an increase in the range of the official patrimoine, the publicly espoused body of monuments and artifacts stamped ‘heritage’ by the authority of the state. In 1988, at the behest of Mitterrand’s Culture Minister Jack Lang, the list of officially protected items in the patrimoine culturel of “France—previously restricted to UNESCO-style heirlooms such as the Pont du Gard near Nîmes, or Philip the Bold’s ramparts at Aigues-Mortes—was dramatically enlarged. It is revealing of the approach taken by Lang and his successors that among France’s new ‘heritage sites’ was the crumbling façade of the Hôtel du Nord on Paris’s Quai de Jemappes: an avowedly nostalgic homage to Marcel Carné’s 1938 film classic of that name. But Carné shot that movie entirely in a studio. So the preservation of a building (or the façade of a building) which never even appeared in the film could be seen—according to taste—either as a subtle French exercise in post-modern irony, or else as symptomatic of the unavoidably bogus nature of any memory when subjected thus to official taxidermy.

Age of Extremes" delivers its fundamental argument in the form of a periodisation. The ‘short 20th century’ between 1914 and 1991 can be divided into three phases. The first, ‘The Age of Catastrophe’, extends from the slaughter of the First World War, through the Great Depression and the rise of Fascism, to the cataclysm of the Second World War and its immediate consequences, including the end of European empires. The second, ‘The Golden Age’, stretching approximately from 1950 to 1973, saw historically unprecedented rates of growth and a new popular prosperity in the advanced capitalist world, with the spread of mixed economies and social security systems; accompanied by rising living standards in the Soviet bloc and the ‘end of the Middle Ages’ in the Third World, as the peasantry streamed off the land into modern cities in post-colonial states. The third phase, ‘Landslide’, starting with the oil crisis and onset of recession in 1973, and continuing into the present, has witnessed economic stagnation and political atrophy in the West, the collapse of the USSR in the East, socio-cultural anomie across the whole of the North, and the spread of vicious ethnic conflicts in the South. The signs of these times are: less growth, less order, less security. The barometer of human welfare is falling.

If the symbolic father is often lurking behind the boss--which is why one speaks of 'paternalism' in various kinds of enterprises--there also often is, in a most concrete fashion, a boss or hierarchic superior behind the real father. In the unconscious, paternal functions are inseparable from the socio-professional and cultural involvements which sustain them. Behind the mother, whether real or symbolic, a certain type of feminine condition exists, in a socially defined imaginary context. Must I point out that children do not grow up cut off from the world, even within the family womb? The family is permeable to environmental forces and exterior influences. Collective infrastructures, like the media and advertising, never cease to interfere with the most intimate levels of subjective life. The unconscious is not something that exists by itself to be gotten hold of through intimate discourse. In fact, it is only a rhizome of machinic interactions, a link to power systems and power relations that surround us. As such, unconscious processes cannot be analyzed in terms of specific content or structural syntax, but rather in terms of enunciation, of collective enunciative arrangements, which, by definition, correspond neither to biological individuals nor to structural paradigms... The customary psychoanalytical family-based reductions of the unconscious are not 'errors.' They correspond to a particular kind of collective enunciative arrangement. In relation to unconscious formation, they proceed from the particular micropolitics of capitalistic societal organization. An overly diversified, overly creative machinic unconscious would exceed the limits of 'good behavior' within the relations of production founded upon social exploitation and segregation. This is why our societies grant a special position to those who specialize in recentering the unconscious onto the individuated subject, onto partially reified objects, where methods of containment prevent its expansion beyond dominant realities and significations. The impact of the scientific aspirations of techniques like psychoanalysis and family therapy should be considered as a gigantic industry for the normalization, adaption and organized division of the socius. The workings of the social division of labor, the assignment of individuals to particular productive tasks, no longer depend solely on means of direct coercion, or capitalistic systems of semiotization (the monetary remuneration based on profit, etc.). They depend just as fundamentally on techniques modeling the unconscious through social infrastructures, the mass media, and different psychological and behavioral devices...Even the outcome of the class struggle of the oppressed--the fact that they constantly risk being sucked into relations of domination--appears to be linked to such a perspective.

To be an original human, you must die to all labels. This death brings the real vitality in life. Now one may ask, how can one achieve it? And there is the problem of the so-called modern humans. They all want somebody to tell them, how to achieve something. Here is a fact, calculus can be taught, quantum physics can be taught, molecular biology can be taught, but not freedom of mind. And why do you need a path in the first place? If there is a bottle labeled poison, on the shelf, you don't just bring it down and drink the poison to know whether it will kill you. Likewise, once you really see the poisonous implications of the socio-culturally passed on labels, you simply tear them apart - throw them away as far as possible. Does one need to deceive oneself, to understand self-deception! If not, then why do you deceive yourself, by conforming to the social labels, be it a religious label, a non-religious label, a nationalist label, an intellectual label, or a gender label. You are a human - that's it.

There are seemingly parallel origins of Nature’s God in America and China’s Mandate of Heaven. These twin concepts created socio-political forces for public good and orderly governance, and a unique cultural ethos (related to the Creator of the Universe in America and the Son of Heaven in China) is deeply rooted in both societies. Each concept is physically yet stealthily manifested in the architectural designs of the two capital cities, Beijing and Washington.

The separation of mind and body that informs medical practice is also the dominant ideology in our culture. We do not often think of socio-economic structures and practices as determinants of illness or well-being. They are not usually “part of the equation.” Yet the scientific data is beyond dispute: socio-economic relationships have a profound influence on health. For example, although the media and the medical profession — inspired by pharmaceutical research — tirelessly promote the idea that next to hypertension and smoking, high cholesterol poses the greatest risk for heart disease, the evidence is that job strain is more important than all the other risk factors combined. Further, stress in general and job strain in particular are significant contributors both to high blood pressure and to elevated cholesterol levels. Economic relationships influence health because, most obviously, people with higher incomes are better able to afford healthier diets, living and working conditions and stress-reducing pursuits. Dennis Raphael, associate professor at the School of Health Policy and Management at York University in Toronto has recently published a study of the societal influences on heart disease in Canada and elsewhere. His conclusion: “One of the most important life conditions that determine whether individuals stay healthy or become ill is their income. In addition, the overall health of North American society may be more determined by the distribution of income among its members rather than the overall wealth of the society…. Many studies find that socioeconomic circumstances, rather than medical and lifestyle risk factors, are the main causes of cardiovascular disease, and that conditions during early life are especially important.” The element of control is the less obvious but equally important aspect of social and job status as a health factor. Since stress escalates as the sense of control diminishes, people who exercise greater control over their work and lives enjoy better health. This principle was demonstrated in the British Whitehall study showing that second-tier civil servants were at greater risk for heart disease than their superiors, despite nearly comparable incomes. Recognizing the multigenerational template for behaviour and for illness, and recognizing, too, the social influences that shape families and human lives, we dispense with the unhelpful and unscientific attitude of blame. Discarding blame leaves us free to move toward the necessary adoption of responsibility, a matter to be taken up when we come in the final chapters to consider healing.

Page 32: The phenomenal commercial success of the Chinese in Thailand, and indeed throughout Southeast Asia, has no single or simple explanation. Certainly this success is partly attributable to such personal qualities as perseverance, capacity for hard work, and business acumen, but one of the most important factors has been the tight social and economic organization developed by overseas Chinese communities. Such communities in Southeast Asia appear remarkable self-sufficient and to many observers seem to form alien societies within the host society. They have proved unusually effective, on the one hand, for encouraging mutual aid and co-operation among heterogeneous linguistic and socio-economic groups and, on the other, for providing protection from hostile or competitive individuals and governments. Better than most people the Chinese have learned the dictum that ‘in unity there is strength’. Their organizational cohesion furnishes much of the answer not only to the economic well-being of the Chinese as a group but also to the persistence of their cultural patterns and values in an alien and sometimes unfriendly social environment. This is a community of interest as well, for the wealth accumulated by the successful business man is used in part to support a multiplicity of ethnic organizations: trade guilds, a powerful Chinese Chamber of Commerce, dialect associations, benevolent and charitable organizations, surname associations, religious groups for both men and women, sports associations and social clubs.

The concept ‘Brahmin’ in my diction does not mean knowledge. It means consumption of the socio-economic resources of the nation without investing any amount of labour power in it. It means consumption and destruction of national resources without any understanding and effort for rebuilding such resources. The concept ‘Sudra’ does not mean a particular people who are stupid with an un-cultured existence. It means the construction of the knowledge of production, of innovation of agrarian and artisan technology. The concept ‘Chandala’ does not mean unworthy of being a human being and leading an impure life in a spiritual sense. It means making the villages, the towns and the nation pollution free. The Chandalas are the builders of a culture that kept the living environment clean. It implies the transforming of skin into leather, into commodities. The notion ‘Brahmin’ in essence, on the other hand, represents unclean ugliness. The concept ‘Dalitbahujan’ now in essence means constructing the science of leather technology, building up the scientific use of manure, constructing the tools of production which not only improved our production but also kept our environment green and clean. Brahminism is the opposite of all this. It is the other name for consumption of natural resources without regenerating them. While Dalitism is positive, Brahminism is negative. India as a nation, thus, needs to undergo a revolution of reformulating knowledge and language.

For those who have been denied the right to write a text, writing a text of their own history and that of the Other is also a process of their socio-political movement. Though the movement of writing has its own limitations, it breaks the shackles of those who were denied writing. Writing becomes a weapon of the weak. In a casteist society, the brahminic forces who prevented this writing by the Dalitbahujans had made the physical struggles of millions of Dalitbahujans invisible. When a historical struggle becomes invisible, it does not kindle the fire of liberation. The process of writing in the face of bitter opposition is a torturous course. Yet this process has to go on without end.

We understand fashion as both material culture and as symbolic system (Kawamura, 2005). It is a commercial industry producing and selling material commodities; a socio-cultural force bound up with the dynamics of modernity and post-modernity; and

Both the client and therapist are not primarily seen as human persons in relation to each other and the socio-cultural world around them. Instead, they are viewed as defined by their intersecting group identities and, importantly, the differences and inequalities these identities create. Dynamics of oppression are at the heart of the CSJ-driven therapy relationship.

unwillingness

The definitional attributes of the far-right relate to enduring political and ideological qualities as well as those social layers produced by capitalist development most drawn to the far-right style of politics. The key appeal is to ‘the people’, understood as a racially-defined demos, premised on a gendered social hierarchy and obscuring the class cleavages associated with capitalist development. This is significant as it reflects an acceptance, indeed, an embrace of the possibilities of mass-democracy and particularly through the way in which this political form enables a censoring of elites, whether traditional, liberal-cosmopolitan or otherwise. 4 Further, in appealing to a people through language and symbols that both reify and fetishize particular qualities and attributes associated with the cultural identity of ‘the people’, the far-right not only articulates those values and institutions that it sees as key to the identity of a people (e.g. race/ethnicity, culture rooted in fixed narratives and symbols, history, masculinity, etc.), but also seeks to erase and obscure those other qualities – notably the socio-economic – that are, arguably, central to the material and lived reality of concrete individuals within capitalist societies.

The social-personality approach to studying creativity focuses on personality and motivational variables as well as the socio-cultural environment as sources of creativity. Sternberg (2000) states that numerous studies conducted at the societal level indicate that “eminent levels of creativity over large spans of time are statistically linked to variables such as cultural diversity, war, availability of role models, availability of financial support, and competitors in a domain” (p. 9).

The liberal constitutional experiment that the Egyptian political scene had witnessed in the 1930s and 1940s remained the province of Cairo's and Alexandria's elite and upper middle class. The liberal cultural fashions of the same period were detached from the crushing living standards of the peasants in the Delta and Al-Saeed, as well as the poor in the country's urban areas. It was no surprise then that the vast majority of people on the Egyptian street cheered Nasser's repudiation of the ‘bygone era'(which conveniently lumped together the monarchy, the aristocrats, the landed gentry and the different political parties – from the liberal and secular to the conservative and religious). Nasser's political and socio-economic plans emerged as the country's sole and compelling project with a substantial, expansive mandate.

At that time, a grand Arabic project emanating from Cairo had credibility. That is not true today. The relative standing of Egyptians (the country, the people and the culture) in the Arabic milieu has significantly declined. The major socio-economic challenges that ordinary Egyptians have struggled with for thirty-five years have exacted their price on the country's living standards, income levels, educational quality, as well as on the people's skills, aptitudes, behaviours and attitudes. Such deterioration was taking place while many Arab countries, especially in the Gulf (but also in the Levant), were improving their indices in all these areas.

Here's the thing: public school is a completely unnatural environment. At no other point in your life will you spend 90 percent of your time with people your exact age, socio-economic status, and zip code. It is neither natural nor healthy for children to spend almost all of their time with other children, and this is what has brought out the culture we see of fads, teen pregnancy, drug use by younger and younger kids, and marketing to toddlers. Kids are looking to other children for guidance rather than adults.

Statistically, to embrace this level of socio-cultural change will invariably lead to the enforcement of Sharia Law on the major towns and cities in Europe and Britain, (such as London, Birmingham, Manchester, Liverpool, Lincolnshire etc.) Any area, in which Sharia Law is already borderline enforced near no-go zones.

One can say that liberation theology adopts no particular methodology. But starting from its own socio-cultural and political point of view, it practices a reading of the Bible which is oriented to the needs of the people, who seek in the Scriptures nourishment for their faith and their life.

Join me on a writing journey that expands through, beyond, and toward powerful creative expressions with rich perspectives centered on inspiring work. I delve into the socio-political dynamics at the intersection of culture, pop culture, news and media, social issues, politics, faith, and everything in between.

En una conferencia con ocasión de los veinte años del Vaticano II, el padre Yves Congar sostiene que el Concilio se esforzó por responder a estas primeras manifestaciones de una crisis que se expandió en los años que lo siguieron. Habla de un «cambio socio-cultural cuya amplitud, radicalidad, rapidez y carácter cósmico no tienen equivalente en ningún otro período de la Historia»[7]

I do believe in the existence of something which may roughly be named "national character." It must not, however, be misunderstood in a naturalistic sense. It belongs to the socio-cultural, not to the biological sphere. National character may be identified with the specific "way of life," with the complex of cultural values, patterns of behaviour, and system of institutions which are peculiar to each country. The national character is formed historically, and it is possible to determine the factors that have entered into its make-up. Once crystallized, it is likely to show considerable stability and an ability to reject, or assimilate, disruptive influences. Of great importance is the fact that a national character, or cultural type, is not something unique and original, but rather an individual combination of traits which are widespread through the world, and common to a number of peoples.

La buhardilla de Yoshie terminó convirtiéndose en una especie de centro cultural en miniatura. Un club secreto con dos socios. Allí discutíamos sobre cada película que habíamos visto. Leíamos los mismos libros, comprados o prestados o robados. Y consumíamos litros de un brebaje barato que, por identificarlo de algún modo, voy a llamar café.

…American men actually engage most in hunting and fishing. The desire of men in wealthy societies to re-create the food-gathering conditions of very primitive people appears to be an appropriate comment on the power of the hunting drives discussed earlier. Not only is hunting expensive in many places – think of the European on safari in Africa – but it is also time-consuming, potentially dangerous, and frequently involves considerable personal discomfort. Men do it because it is ‘fun’. So they say, and so one must conclude from their persistent rendition of the old pattern. What is relevant from our point of view is that hunting, and frequently fishing, are group activities. A man will choose his co-hunters very carefully. Not only does the relative intimacy of the hunt demand some congeniality, but there is also danger in hunting with inept or irresponsible persons. It is a serious matter, and even class barriers which normally operate quite rigidly may be happily breached for the period of the hunt. Some research on hunters in British Columbia suggests the near-piety which accompanies the hunt; hunting is a singular and important activity. One particular group of males takes along bottles of costly Crown Royal whisky for the hunt; they drink only superior whisky on this poignant re-creation of an ancient manly skill. But when their wives join them for New Year's celebrations, they drink an ordinary whisky: the purely formal and social occasion does not, it seems, merit the symbolic tribute of outstanding whisky. Gambling is another behaviour which, like hunting and sport, provides an opportunity in countless cultures for the weaving of and participation in the web of male affiliation. Not the gambling of the London casino, where glamorous women serve drinks, or the complex hope, greed, fate-tempting ritual, and action of the shiny American palaces in Nevada, and not the hidden gambling run by racketeers. Rather, the card games in homes or small clubs, where men gather to play for manageable stakes on a friendly basis; perhaps – like Jiggs and his Maggie – to avoid their women, perhaps to seek some money, perhaps to buy the pleasant passage of time. But also to be with their friends and talk, and define, by the game, the confines of their intimate male society. Obviously females play too, both on their own and in mixed company. But there are differences which warrant investigation, in the same way that the drinking of men in groups appears to differ from heterosexual or all-female drinking; the separation of all-male bars and mixed ones is still maintained in many places despite the powerful cultural pressures against such flagrant sexual apartheid. Even in the Bowery, where disaffiliated outcast males live in ways only now becoming understood, it has been noted that, ‘There are strong indications that the heavy drinkers are more integrated and more sociable than the light. The analytical problem lies in determining whether socialization causes drinking or drinking results in sociability when there is no disapproval.’ In the gentleman's club in London, the informally segregated working man's pub in Yorkshire, the all-male taverns of Montreal, the palm-wine huts of west Africa, perhaps can be observed the enactment of a way of establishing maleness and maintaining bonds which is given an excuse and possibly facilitated by alcohol. Certainly, for what they are worth in revealing the nature of popular conception of the social role of drinking, advertisements stress the manly appeal of alcohol – particularly whisky – though it is also clear that there are ongoing changes in the socio-sexual implications of drinking. But perhaps it is hasty to regard the process of change as a process of female emancipation which will culminate in similarity of behaviour, status, and ideals of males and females. The changes are still too recent to warrant this. Also, they have been achieved under sufficiently self-conscious pressure...

The problem with tastefulness is that it is often posited as definitive and absolute, when in reality it is little more than a proxy for wider socio-economic dynamics.

If you look at the rates of overt trauma such as childhood sexual abuse, emotional neglect and stress in families that traumatize children, trauma is widespread. Very few people really grow up fully untraumatized in this culture. And especially with the increasing stresses on people, the burgeoning of loneliness of people (so there's less support now, so when they do suffer, they are alone with their suffering, there's nothing to mitigate it) this is a highly stressed and traumatizing society and you can't separate that from socio-economic factors. With neo-liberalism and loss of people's livelihood and loss of meaningful employment, loss of secure employment, austerity, loss of communion and communities.. not only are people more stressed and traumatized, they are also less resilient. Because resilience requires connection and communal support.

In sum, then, my socio-literary approach to Mark's healing and exorcism stories takes into account both the social and cultural dimension. It attends to the discursive function of the episode in the narrative strategy of the author: as symbolic action addressing a symbolic system that oppresses. This opens up and maintains access to the text for all. It also explains why Mark's Jesus is such a threat to the stewards of the status quo.

... the function of giving enjoyment and pleasure leads any sensate art at is decadent stage to degrade one of its own socio-cultural values to a mere means of sensual enjoyment on the level of 'wine, women and song'. Second, in its endeavour to portay reality as it appears to our senses, it becomes the art of pregressively thinner and more illusory surfaces instead of reflecting the essence of sensory phenomena. Thus it is destined to become ever more superficial, puerile, empty and misleading. Third, in its quest for sensory and sensational 'hits', for stimulation and excitement as the necessary conditions for sensory enjoyment, it is increasingly and fatally deflected from positive to negative phenomena — from ordinary types and events to those which are pathological, from the fresh air of normal socio-cultural reality to the social sewers, until it becomes a museum of pathology and of negative aspects of sensory reality. Fourth, its charming diversity impels it to seek ever-greater variety, until all harmony, unity and balance are submerged in an ocean of incoherency and chaos. Fifth, this diversity, together with the effort to give pleasure, and to stimulate, leads to an increasing complication of technical means; and this, in turn, tends to make of these instrumentalities an end in themselves — one which is pursued to the detriment of the inner value and quality of fine arts. Sixth, sensate art, as we have seen, is the art of the professional artists creating for the public. Such specialization, while in itself a distintic advantage, results, in the later phases of sensate culture, in the separation of artists from the community — a factor from whichboth parties suffer, as well as the fine arts themselves.

When the old Ptolemaic model had accumulated so many epicycles that the movement of the stars became complicated and unreadable, a change became necessary. The center of the system was moved toward the sun, and everything became clear again. The written code of Hammurabi no doubt put an end to the socio-juridical difficulties that had arisen in oral law. Our own complexities come from a crisis of writing.

The result may be a realignment of our socio-political landscape by the advent of a fifth power—the power of data—which is independent of the four other powers: legislative, executive, and judicial powers, and the media.

I was one of those unfortunates adopted by upper middle-class professionals and nurtured in an environment of learning, art and a socio-religious culture steeped in more than 2000 years of Talmudic tradition. Not everyone is lucky enough to have been raised in a whiskey tango trailer park by a bow-legged female whose sole qualification for motherhood is a womb that happened to catch a sperm of a passing truck driver.

The fact that the self is socio-culturally constituted, that it is alienated rather than self-identical, does not mean that it does not long to live its life meaningfully. No matter how sophisticated our critical insights into the ideological seductions, exclusions, and manipulations through which we come to inhabit particular subject positions, no matter how refined our understanding of the systems of signification and power that rob us of self-determination, and no matter how elaborate our efforts at cultural demystification, it is virtually impossible to exorcise, on the level of concrete lived experience, the appeal of a life well lived. Who among us does not strive to live life to the fullest?

disrupts socio-technological balance, all scientific advancement due to intelligence overcoming compensating for limitations, can't carry a load so invent wheel, can't catch food so invents spear, limitations. no limitations no advancement no advancement, culture stagnates. works other way too, advancement before culture is ready. disasterous

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To the Western academic, the subjectivity and activism of transfeminized Third-Worlders is a distant concern next to their rhetorical utility as a ‘venerated’, vaunted “Third-Sex”, casting “primitive yet Enlightened” non-Western cultures as curious gender-practitioners from whom the West has so much to learn. All the while, the ways in which Third-Sexed populations like hijra identify with womanhood and organize for legal recognition as women are utterly elided; as Serano grimly notes of Nanda’s Gender Diversity in Whipping Girl, the “gender-diversity” of the Orientalized non-Western culture is a sacred cow for many academics who concern themselves with queerness and (supposedly) feminism, a crucial cudgel with which to beat and berate the “medicalized”, “Western” transsexual. Transition healthcare that is socio-economically out of reach for many Third World trans women is derided as “imperialism” while the transmisogynistic model of “Third-Sexing”, first imposed by our own cultures and then legitimized by Western academics, is simply considered scholarship. Many Westerners, it seems, would happily let my sisters languish without means or care just to reinforce their own worldviews.

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