Codification and Normativity: Catalan “Exception” and European “Norm”

2002 ◽  
Vol 20 (2) ◽  
pp. 385-392 ◽  
Author(s):  
Kenneth F. Ledford

At the crossroads of sociology and history, scholars trained in different disciplines write legal history while engaged in a protracted guerilla war that focuses upon notions of normativity. Law and legal development as objects of investigation evoke in the sociology of law the very essence of normativity: what is law if not codified norms, and thus itself subject, perhaps, to norms of development or at least rationality? Conversely, legal historians trained in history departments, who subscribe to the particularizing norms cherished by that discipline, consciously pride themselves on their power to resist the temptations of normativity and, perversely in the view of some, insist upon examining, even celebrating, the deviant, the limiting case, the “exception to the rule.” At different times, one approach or the other has dominated the scholarly literature. Notoriously, the Parsonianism of the 1950s and early 1960s elevated a neo-Weberian normativity to hegemony in legal history as well as in social theory; now the chastened decades at the end of the twentieth and beginning of the twenty-first centuries have tipped the balance within legal history to social history's focus on people, ideas, and experience on the margin, a focus so full of potential to erode general schemes of normative development.

Author(s):  
Cathy Curtis

In 1942, at age twenty, after a vision-impaired and rebellious childhood in Richmond, Virginia, Nell Blaine decamped for New York. Operations had corrected her eyesight, and she was newly aware of modern art, so different from the literal style of her youthful drawings. In Manhattan, she met rising young artists and poets. Her life was hectic, with raucous parties in her loft, lovers of both sexes, and freelance design jobs, including a stint at the Village Voice. Initially drawn to the rigorous formalism of Piet Mondrian, she received critical praise for her jazzy abstractions. During the 1950s, she began to paint interiors and landscapes. By 1959, when the Whitney Museum purchased one of her paintings, her career was firmly established. That year, she contracted a severe form of polio on a trip to Greece; suddenly, she was a paraplegic. Undaunted, she taught herself to paint in oil with her left hand, reserving her right hand for watercolors. In her postpolio work, she achieved a freer style, expressive of the joy she found in flowers and landscapes. Living half the year in Gloucester, Massachusetts, and the other half in New York, she took special delight in painting the views from her windows and from her country garden. Critics found her new style irresistible, and she had a loyal circle of collectors; still, she struggled to earn enough money to pay the aides who made her life possible. At her side for her final twenty-nine years was her lover, painter Carolyn Harris.


Matatu ◽  
2006 ◽  
Vol 33 (1) ◽  
pp. 115-134 ◽  
Author(s):  
Chantal Zabus

The essay shows how Ezenwa–Ohaeto's poetry in pidgin, particularly in his collection (1988), emblematizes a linguistic interface between, on the one hand, the pseudo-pidgin of Onitsha Market pamphleteers of the 1950s and 1960s (including in its gendered guise as in Cyprian Ekwensi) and, on the other, its quasicreolized form in contemporary news and television and radio dramas as well as a potential first language. While locating Nigerian Pidgin or EnPi in the wider context of the emergence of pidgins on the West African Coast, the essay also draws on examples from Joyce Cary, Frank Aig–Imoukhuede, Ogali A. Ogali, Ola Rotimi, Wole Soyinka, and Tunde Fatunde among others. It is not by default but out of choice and with their 'informed consent' that EnPi writers such as Ezenwa–Ohaeto contributed to the unfinished plot of the pidgin–creole continuum.


2018 ◽  
Vol 6 (4) ◽  
pp. 401-428
Author(s):  
Miriam R. Lowi

Studies of identity and belonging in Gulf monarchies tend to privilege tribal or religious affiliation, if not the protective role of the ruler as paterfamilias. I focus instead on the ubiquitous foreigner and explore ways in which s/he contributes to the definition of national community in contemporary gcc states. Building upon and moving beyond the scholarly literature on imported labor in the Gulf, I suggest that the different ‘categories’ of foreigners impact identity and the consolidation of a community of privilege, in keeping with the national project of ruling families. Furthermore, I argue that the ‘European,’ the non-gcc Arab, and the predominantly Asian (and increasingly African) laborer play similar, but also distinct roles in the delineation of national community: while they are differentially incorporated in ways that protect the ‘nation’ and appease the citizen-subject, varying degrees of marginality reflect Gulf society’s perceptions or aspirations of the difference between itself and ‘the other(s).’


Quest ◽  
1979 ◽  
Vol 31 (1) ◽  
pp. 114-122 ◽  
Author(s):  
Patricia A. Eisenman ◽  
C. Robert Barnett
Keyword(s):  

Aschkenas ◽  
2021 ◽  
Vol 31 (1) ◽  
pp. 187-200
Author(s):  
Hans-Harald Müller

Abstract Arnold Zweig and Walter A. Berendsohn, who were in correspondence with each other between 1909 and 1968, continuously sought to convert the other to their beliefs. Around 1910 Zweig wanted to convert Berendsohn to Zionism as coined by Buber, while his views changed after his exile in Palestine, when he tried to win Berendsohn over to communism. Berendsohn, for his part, wanted to convince Zweig of social democracy around 1910, but after traveling Palestine in the 1950s tried to convince Zweig of Zionism. Viewed retrospectively, both appear as idealistic German intellectuals whose eagerness to reform society in 1910 led them in very different directions due to their individual experiences especially in and after the Second World War.


2020 ◽  
Vol 6 (1-2) ◽  
pp. 55-78
Author(s):  
Simon Morley

I look at the impact of Zen Buddhism on western painters during the 1950s and 1960s, focusing on the monochrome in particular, in order to create a historical context for the consideration of transcultural dialogue in relation to contemporary painting. I argue that a consideration of Zen can offer a ‘middle way’ between conceptions of the monochrome (and art in general) often hobbled by models of interpretation that function within a binary opposition between ‘literalist/sensory’ on the one hand, and ‘intellectual/non-sensory’ readings on the other.


2014 ◽  
Vol 758 ◽  
Author(s):  
S. Karimpour Ghannadi ◽  
Vincent H. Chu

AbstractNumerical simulations of the transverse dam-break waves (TDWs) produced by the sudden removal of a gate on the side of a waterway are conducted based on the shallow-water equations to find solutions to a family of water-diversion problems. The Froude numbers in the main flow identify the members of the family. The depth and discharge profiles are analysed in terms of Ritter’s similarity variable. For subcritical main flow, the waves are comprised of a supercritical flow expansion followed by a subcritical outflow. For supercritical main flow, on the other hand, the waves are analogous to the Prandtl–Meyer expansion in gas dynamics. The diversion flow rate of two-dimensional TDWs on a flat bed is 55 % greater than the one-dimensional flow rate of Ritter in the limiting case of zero main flow, and approaches the rate of Ritter in the other limit when the value of the Froude number in the main flow approaches infinity. The diversion flow rate over a weir is generally higher than the rate over a flat bed depending on the Froude number of the main flow. These numerical simulation results are consistent with laboratory observations.


2013 ◽  
Vol 24 (2) ◽  
pp. 174-192
Author(s):  
Dejan Petrovic

Key contemporary sociological theorists, such as Foucault or Habermas rarely explicitly discussed gender in their studies. This fact has not caused a lack of interest in the critical examination of the theoretical systems of these authors within a feminist perspective. During the 1990?s feminists? attention was drawn to Pierre Bourdieu?s social theory. French sociologist?s study Masculine Domination deals with issues of gender dynamics and its reproduction. In this study the persistence of the asymmetric distribution of social power between women and men is explained by concepts of habitus and symbolic violence. As this article will show, social change cannot be explained by Bourdieu?s concept of habitus, as a key link between social structure and action, due to its reduction of actors to socialized bodies, which are practically deprived of any true action potential. On the other hand, with regard to social activism as a permanent feature of feminist theory, this paper seeks to examine whether critical examination of Bourdieu?s conceptual apparatus achieves to provide the means to overcome the aforementioned shortcomings of the theoretical system of French sociologist. In other words, this article seeks to answer the question whether such a modification of habitus is possible, which will allow for actors whose action is truly structured and structuring, and lead to possible change of existing power relations.


2019 ◽  
Vol 2 (1) ◽  
pp. 167-171
Author(s):  
Mohammad Sabiq ◽  
Akhmad Jayadi ◽  
Imam Nawawi ◽  
Mohammad Wasil

Materialism and sich are the driving spirit of the community in achieving economic and financial security that saves a holistic and socially just welfare. This can be seen from the lives of people in materialistic developed countries, where the level of social stress is higher, economic inequality widens, horizontal conflict is rife. This research uses Pierre Felix Bourdieu's social theory in seeing people trust the expenditure of material with other values, such as spiritual and cultural values ​​that are no less urgent as elements of social welfare development. This study found that materialism on the one hand has a positive effect, where people are encouraged to use material standards in measuring the level of welfare they expect. On the other hand, materialism closes the presence of values ​​such as spirituality, local wisdom and agriculture in completing more holistic welfare standards.


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