Maximilian Karl Emil Weber was a German sociologist, historian, jurist, and political economist who was one of the central figures in the development of sociology and the social sciences more generally. His ideas continue to influence social theory and research.
Post-structuralism is a philosophical movement that questions the objectivity or stability of the various interpretive structures that are posited by structuralism and considers them to be constituted by broader systems of power. Although post-structuralists all present different critiques of structuralism, common themes among them include the rejection of the self-sufficiency of structuralism, as well as an interrogation of the binary oppositions that constitute its structures. Accordingly, post-structuralism discards the idea of interpreting media within pre-established, socially constructed structures.
Sir Edward Evan Evans-Pritchard FBA FRAI was an English anthropologist who was instrumental in the development of social anthropology. He was Professor of Social Anthropology at the University of Oxford from 1946 to 1970.
A Veblen good is a type of luxury good, named after American economist Thorstein Veblen, for which the demand increases as the price increases, in apparent contradiction of the law of demand, resulting in an upward-sloping demand curve. The higher prices of Veblen goods may make them desirable as a status symbol in the practices of conspicuous consumption and conspicuous leisure. A product may be a Veblen good because it is a positional good, something few others can own.
Robert Arthur Peel was a Christian Science historian and writer on religious and ecumenical topics. A Christian Scientist for over 70 years, Peel wrote editorials for the Christian Science Monitor, a publication owned by the Church of Christ, Scientist. He was also a counsellor for the church's Committee on Publication, set up by Mary Baker Eddy (1821–1910), the religion's founder, to protect her own and the church's reputation.
Tawûsî Melek is one of the central figures of the Yazidi religion. In Yazidi creation stories, before the creation of this world, God created seven Divine Beings, of whom Tawûsî Melek was appointed as the leader. God assigned all of the world's affairs to these seven Divine Beings, also often referred to as the Seven Angels or heft sirr.
Dame Mary Douglas, was a British anthropologist, known for her writings on human culture, symbolism and risk, whose area of speciality was social anthropology. Douglas was considered a follower of Émile Durkheim and a proponent of structuralist analysis, with a strong interest in comparative religion.
In critical theory, abjection is the state of being cast off and separated from norms and rules, especially on the scale of society and morality. The term has been explored in post-structuralism as that which inherently disturbs conventional identity and cultural concepts. Julia Kristeva explored an influential and formative overview of the concept in her 1980 work Powers of Horror: An Essay on Abjection, where she describes subjective horror (abjection) as the feeling when an individual experiences or is confronted by the sheer experience of what Kristeva calls one's typically repressed "corporeal reality", or an intrusion of the Real in the Symbolic Order.
Yazidism, also known as Sharfadin, is a monotheistic ethnic religion that originated in Kurdistan and has roots in a western Iranic pre-Zoroastrian religion directly derived from the Indo-Iranian tradition. It is followed by the mainly Kurdish-speaking Yazidis and is based on belief in one God who created the world and entrusted it into the care of seven Holy Beings, known as Angels. Preeminent among these Angels is Tawûsî Melek, who is the leader of the Angels and who has authority over the world.
Postmodern feminism is a mix of post-structuralism, postmodernism, and French feminism that rejects a universal female subject. The goal of postmodern feminism is to destabilize the patriarchal norms entrenched in society that have led to gender inequality. Postmodern feminists seek to accomplish this goal through opposing essentialism, philosophy, and universal truths in favor of embracing the differences that exist amongst women to demonstrate that not all women are the same. These ideologies are rejected by postmodern feminists because they believe if a universal truth is applied to all women of society, it minimizes individual experience, hence they warn women to be aware of ideas displayed as the norm in society since it may stem from masculine notions of how women should be portrayed.
Richard Alan Lanham is an American literary scholar. He has written on writing style and rhetoric.
Sacred contagion is the belief that spiritual properties within an object, place, or person may be passed to another object, place, or person, usually by direct contact or physical proximity. While the concept of sacred contagion has existed in numerous cultures since before recorded history, the term "sacred contagion" originated with French sociologist Émile Durkheim, who introduced it in his book, The Elementary Forms of Religious Life. For example, the Book of Leviticus, in Chapters 11 through 15, specifies which animals are considered spiritually clean and unclean, and defines women during menstruation and men after a nocturnal emission as unclean.
Conceptualised by 20th century German director and theatre practitioner Bertolt Brecht (1898–1956), "The Modern Theatre Is the Epic Theatre" is a theoretical framework implemented by Brecht in the 1930s, which challenged and stretched dramaturgical norms in a postmodern style. This framework, written as a set of notes to accompany Brecht's satirical opera, ‘Rise and Fall of the City of Mahagonny’, explores the notion of "refunctioning" and the concept of the Separation of the Elements. This framework was most proficiently characterised by Brecht's nihilistic anti-bourgeois attitudes that “mirrored the profound societal and political turmoil of the Nazi uprising and post WW1 struggles”. Brecht's presentation of this theatrical structure adopts a style that is austere, utilitarian and remains instructional rather than systematically categorising itself as a form that is built towards a more entertaining and aesthetic lens. ‘The Modern Theatre Is the Epic Theatre’ incorporates early formulations of Brechtian conventions and techniques such as Gestus and the V-Effect. It employs an episodic arrangement rather than a traditional linear composition and encourages an audience to see the world as it is regardless of the context. The purpose of this new avant-garde outlook on theatrical performance aimed to “exhort the viewer to greater political vigilance, bringing the Marxist objective of a classless utopia closer to realisation”.
Franz Baermann Steiner was an ethnologist, polymath, essayist, aphorist, and poet. He was familiar, apart from German, Yiddish, Czech, Greek and Latin, with both classical and modern Arabic, Hebrew, Turkish, Armenian, Persian, Malay, English, French, Spanish, Italian, Russian, six other Slavic languages, Scandinavian languages and Dutch.
Taboo is a monograph based on a series of lectures by Franz Steiner, now considered to be a classic in the field of social anthropology. The volume was published posthumously, edited by Steiner's student Laura Bohannan, and the first edition, brought out in 1956, contained a preface by his mentor E. E. Evans-Pritchard. The lectures analyze one of the great problematic terms of modern ethnography, that of taboo, derived from the Polynesian word tapu, adopted by Western scholars to refer to a generic set of ritual inhibitions governing what was thought to be primitive society or the ‘savage mind’.
Neo-Marxism is a collection of Marxist schools of thought originating from 20th-century approaches to amend or extend Marxism and Marxist theory, typically by incorporating elements from other intellectual traditions such as critical theory, psychoanalysis, or existentialism. Neo-Marxism comes under the broader framework of the New Left. In a sociological sense, neo-Marxism adds Max Weber's broader understanding of social inequality, such as status and power, to Marxist philosophy.
Impurity after childbirth is the concept in many cultures and religions that a new mother is in a state of uncleanliness for a period of time after childbirth, requiring ritual purification. Practices vary, but typically there are limits around what she can touch, who she can interact with, where she can go, and what tasks she can do. Some practices related to impurity after childbirth, such as seclusion, overlap with the more general practice of postpartum confinement.
Gabriel Said Reynolds is an American academic and historian of religion, who serves as Jerome J. Crowley and Rosaleen G. Crowley Professor of Theology and assistant professor of Islamic Studies and Theology at the University of Notre Dame. His scholarship focuses on World Religions and World Church, History of Christianity, Qur'anic Studies, Origins of Islam, and Muslim-Christian relations.
The dynamic-maturational model of attachment and adaptation (DMM) is a biopsychosocial model describing the effect attachment relationships can have on human development and functioning. It is especially focused on the effects of relationships between children and parents and between reproductive couples. It developed initially from attachment theory as developed by John Bowlby and Mary Ainsworth, and incorporated many other theories into a comprehensive model of adaptation to life's many dangers. The DMM was initially created by developmental psychologist Patricia McKinsey Crittenden and her colleagues including David DiLalla, Angelika Claussen, Andrea Landini, Steve Farnfield, and Susan Spieker.
This is a select annotated bibliography of scholarly English language books and journal articles about the subject of genocide studies; for bibliographies of genocidal acts or events, please see the See also section for individual articles. A brief selection of English translations of primary sources is included for items related to the development of genocide studies. Book entries may have references to journal articles and reviews as annotations. Additional bibliographies can be found in many of the book-length works listed below; see Further Reading for several book and chapter-length bibliographies. The External links section contains entries for publicly available materials on the development of genocide studies.
