Anti-modernization (also known as anti-modernisation or retraditionalisation), [1] is "a societal and cultural reaction to the unsolved 'reality problems' in the modernization model". [2] This mostly refers to an abstract concept or mode of thought characterized by supposedly "non-western," or "less privileged" nations and/or people in those nations antipathy or opposition to movements that attempt to have those nations become more "western." This could include disfavor of movements attempting to spread democracy, capitalism, or certain themes of social life present in more "western" nations or cultures. [3]
Boris Rumer wrote in his book Central Asia at the End of the Transition (2005) that "anti-modernization is appearing in all spheres of culture and economics. The retraditionalization of social life, deprofessionalization of entire strata of the population, the anti-intellectualism emanating from above, the exodus of skilled personnel from the country –these are all clear signs of the anti-modernization that characterizes the reality in post-Soviet Uzbekistan". [1] This constitutes an example of how some people in certain places view movements of modernization. People(s) involved with the anti-modernization movement sometimes perceive that western societies live in a culture that leads its people to be dominated by the people above them either economically or politically. This can be seen as severely negative and as representative of oppression. [4]
There was an apparent anti-modernization movement in Iran in the 1960s and 1970s was said to be "an attempt to reconcile...modernity with the Islamic and Iranian contexts". [4]
There was an anticientificismo trend starting in Argentina c. 1962 that seemed to object to how their science was developing. [5]
Fascism is a far-right, authoritarian, ultranationalist political ideology and movement, characterized by a dictatorial leader, centralized autocracy, militarism, forcible suppression of opposition, belief in a natural social hierarchy, subordination of individual interests for the perceived good of the nation or race, and strong regimentation of society and the economy. Opposed to anarchism, democracy, pluralism, egalitarianism, liberalism, socialism, and Marxism, fascism is placed on the far-right wing within the traditional left–right spectrum.
A nation is a large type of social organization where a collective identity, a national identity, has emerged from a combination of shared features across a given population, such as language, history, ethnicity, culture, territory or society. Some nations are constructed around ethnicity while others are bound by political constitutions.
Postmodernism is a term used to refer to a variety of artistic, cultural, and philosophical movements that claim to mark a break with modernism. What they have in common is the conviction that it is no longer possible to rely upon previous ways of representing reality. Still, there is disagreement among experts about its more precise meaning even within narrow contexts.
The May Fourth Movement was a Chinese cultural and anti-imperialist political movement which grew out of student protests in Beijing on May 4, 1919. Students gathered in front of Tiananmen to protest the Chinese government's weak response to the Treaty of Versailles decision to allow the Empire of Japan to retain territories in Shandong that had been surrendered by the German Empire after the Siege of Tsingtao in 1914. The demonstrations sparked nation-wide protests and spurred an upsurge in Chinese nationalism, a shift towards political mobilization away from cultural activities, and a move towards a populist base, away from traditional intellectual and political elites.
Scientism is the view that science and the scientific method are the best or only way to render truth about the world and reality.
Modernity, a topic in the humanities and social sciences, is both a historical period and the ensemble of particular socio-cultural norms, attitudes and practices that arose in the wake of the Renaissance—in the Age of Reason of 17th-century thought and the 18th-century Enlightenment. Commentators variously consider the era of modernity to have ended by 1930, with World War II in 1945, or as late as the period falling between the 1980s and 1990s; the following era is often referred to as "postmodernity". The term "contemporary history" is also used to refer to the post-1945 timeframe, without assigning it to either the modern or postmodern era.
Postmodernity is the economic or cultural state or condition of society which is said to exist after modernity. Some schools of thought hold that modernity ended in the late 20th century – in the 1980s or early 1990s – and that it was replaced by postmodernity, and still others would extend modernity to cover the developments denoted by postmodernity. The idea of the postmodern condition is sometimes characterized as a culture stripped of its capacity to function in any linear or autonomous state like regressive isolationism, as opposed to the progressive mind state of modernism.
The New Culture Movement was a progressive sociopolitical movement in China during the 1910s and 1920s. Participants criticized many aspects of traditional Chinese society, in favor of new formulations of Chinese culture informed by modern ideals of mass political participation. Arising out of disillusionment with traditional Chinese culture following the failure of the Republic of China to address China's problems, it featured scholars such as Chen Duxiu, Cai Yuanpei, Chen Hengzhe, Li Dazhao, Lu Xun, Zhou Zuoren, He Dong, Qian Xuantong, Liu Bannong, Bing Xin, and Hu Shih, many classically educated, who led a revolt against Confucianism. The movement was launched by the writers of New Youth magazine, where these intellectuals promoted a new society based on unconstrained individuals rather than the traditional Confucian system. In 1917, Mr. Hu Shih put forward the famous “Eight Principle”, that is, abandon the ancient traditional writing method and use vernacular.
Westernization, also Europeanisation or occidentalization, is a process whereby societies come under or adopt what is considered to be Western culture, in areas such as industry, technology, science, education, politics, economics, lifestyle, law, norms, mores, customs, traditions, values, mentality, perceptions, diet, clothing, language, writing system, religion, and philosophy. During colonialism it often involved the spread of Christianity.
Modernization theory holds that as societies become more economically modernized, wealthier and more educated, their political institutions become increasingly liberal democratic. The "classical" theories of modernization of the 1950s and 1960s, most influentially articulated by Seymour Lipset, drew on sociological analyses of Karl Marx, Emile Durkheim, Max Weber, and Talcott Parsons. Modernization theory was a dominant paradigm in the social sciences in the 1950s and 1960s, and saw a resurgence after 1991, when Francis Fukuyama wrote about the end of the Cold War as confirmation on modernization theory.
High modernism is a form of modernity, characterized by an unfaltering confidence in science and technology as means to reorder the social and natural world. The high modernist movement was particularly prevalent during the Cold War, especially in the late 1950s and 1960s.
Intellectual movements in Iran involve the Iranian experience of modernity and its associated art, science, literature, poetry, and political structures that have been changing since the 19th century.
The Merton thesis is an argument about the nature of early experimental science proposed by Robert K. Merton. Similar to Max Weber's famous claim on the link between Protestant work ethic and the capitalist economy, Merton argued for a similar positive correlation between the rise of Protestant Pietism and early experimental science. The Merton thesis has resulted in continuous debates.
What constitutes a definition of fascism and fascist governments has been a complicated and highly disputed subject concerning the exact nature of fascism and its core tenets debated amongst historians, political scientists, and other scholars ever since Benito Mussolini first used the term in 1915. Historian Ian Kershaw once wrote that "trying to define 'fascism' is like trying to nail jelly to the wall".
Jamshid Behnam was an Iranian sociologist, writer, and translator. He is known for his work in the development of sociology and modernization in 20th century–Iran. He was a published author of books on Demographics, Sociology of Iran, Family Structure, and Modernity.
Islam and modernity is a topic of discussion in contemporary sociology of religion. The history of Islam chronicles different interpretations and approaches. Modernity is a complex and multidimensional phenomenon rather than a unified and coherent one. It has historically had different schools of thought moving in many directions.
Gharbzadegi is a pejorative Persian term translated among other ways as 'Westernized', 'West-struck-ness', 'Westoxification'. The term implies both that Iran is "intoxicated" (zadegi) with the West, but also a victim of the West's "toxins" or disease. The "intoxication or infatuation ... impairs rational judgment" so that Iran is prevented from perceiving the danger of the object of its infatuation -- the toxins of the West -- "moral laxity, social injustice, secularism, devaluation of religion, and obsession with money, all of which are fueled by capitalism" and result in "cultural alienation." The term is used to refer to the loss of Iranian cultural identity through the adoption and imitation of Western models and Western criteria in education, the arts, and culture; through the transformation of Iran into a passive market for Western goods and a pawn in Western geopolitics.
The Philosophical Discourse of Modernity: Twelve Lectures is a 1985 book by the philosopher Jürgen Habermas, in which the author reconstructs and deals in depth with a number of philosophical approaches to the critique of modern reason and the Enlightenment "project" since Georg Wilhelm Friedrich Hegel and Friedrich Nietzsche, including the work of 20th century philosophers Max Horkheimer, Theodor Adorno, Martin Heidegger, Michel Foucault, Jacques Derrida, Cornelius Castoriadis and Niklas Luhmann. The work is regarded as an important contribution to Frankfurt School critical theory. It has been characterized as a critical evaluation of the concept of world disclosure in modern philosophy.
Postcolonial international relations is a branch of scholarship that approaches the study of international relations (IR) using the critical lens of postcolonialism. This critique of IR theory suggests that mainstream IR scholarship does not adequately address the impacts of colonialism and imperialism on current day world politics. Despite using the language of post-, scholars of postcolonial IR argue that the legacies of colonialism are ongoing, and that critiquing international relations with this lens allows scholars to contextualize global events. By bridging postcolonialism and international relations, scholars point to the process of globalization as a crucial point in both fields, due to the increases in global interactions and integration. Postcolonial IR focuses on the re-narrativization of global politics to create a balanced transnational understanding of colonial histories, and attempts to tie non-Western sources of thought into political praxis.
The anti-cosmopolitan campaign was an anti-Western campaign in the Soviet Union which began in late 1948 and has been widely described as a thinly disguised antisemitic purge. A large number of Jews were persecuted as Zionists or rootless cosmopolitans.
 | This sociology-related article is a stub. You can help Wikipedia by expanding it. |
