Cultural Sociology

Ever since jazz appeared in Hungary in the 1920s, it has entered an interaction with Gypsymusic of the coffee houses, which has been practised by the Romani minority as an urban, folkloristic, popular style of music. Instances when the Romani came across jazz, viewed from a historical angle, provide excellent examples of the complex ways Gypsy musicians related to the urban culture of different times. As in French and German-speaking countries, Roma and Sinti entertainment musicians in Hungary embraced jazz and transmitted it to their audience alongside the local repertoire. We believe that it is necessary to look into issues of history, society, (popular) culture, aesthetics, musicology, etc. in order to provide valid answers by Romani studies and jazz studies. From the viewpoint of interdisciplinary jazz studies, Gypsy musicians appear in a number of crucially important contexts, so that studies examining the social situation of the Roma and cultural science-based jazz studies may complement each other ideally and together they may be able to produce fruitful knowledge for both fields. The conference is aiming at this kind of synthesis by expecting talks exploringthe relation of the Gypsy/Roma to music and to jazz in the sphere of their own disciplines. There has been a certain ambivalence concerning the social acceptance of Gypsy music ever since the days of Ferenc Liszt whose book on the subject was based on false assumptions while his compositions truly elevated this music. Since then, a lot of scholarly and amateur works have been published, but there are some unanswered questions left. We are convinced that through the opportunities provided by the conference Hungarian researchers could play an inspiring role in the international scientific work to come on these subjects.
The conference will be held in Hungarian and English. Applicants are expected to send in a 200-250 word abstract in Hungarian and/or English with a bio of max. 100 words, including their affiliation. The same parameters are expected to be followed by applicants for the following events at the conference: roundtable, symposium (a couple of shorter contributions to the same subject) or workshop (held interactively about one topic) to the following e-mail address: jatakucs@gmail.comDeadline: August 31, 2020.The proceedings are planned to be published in Hungarian (Gondolat Publishers, Budapest)and in English
(L’ Harmattan, Paris)
, in separate volumes.

Conference Committee: Eszter
György
(ELTE BTK Atelier)
Tamás
H
ajnáczky (
KRE)
Ádám
Havas (Milestone Inst.)Lynn M. Hooker (Purdue University)
Ernő Kállai
(SZTE)
Kornél
Zipernovszky (Jatakucs)

The dislocated, deterritorialized discourse produced by repatriates from formerly European colonies has remained overlooked in academic scholarship. One such group is the Eurasian “Indo” community that has its roots in the former Dutch East Indies, today’s Indonesia. This article focuses on Tjalie Robinson, the intellectual leader of this community from the 1950s to the mid-1970s. The son of a Dutch father and a British-Javanese mother, Robinson became the leading voice of the diasporic Indo community in the Netherlands and later also in the United States. His engagement resulted in the foundation of the Indo magazine Tong Tong and the annual Pasar Malam Besar, what was to become the world’s biggest Eurasian festival. Robinson played an essential role in the cultural awareness and self-pride of the eventually global Indo community through his elaboration of a hybrid and transnational identity concept. By placing his focus “tussen twee werelden” (in-between two worlds) and identifying “mixties-schap” (mestizaje) as the essential characteristic of Indo identity, Robinson anticipated debates on hybridity, transnationalism, and creolism that only much later would draw attention from scholars in the field of postcolonial studies. This article highlights Robinson’s pioneering role in framing a deterritorialized hybrid alternative to nationalist essentialism in the postcolonial era.

The twenty-first century workplace compels Americans to be more flexible. To embrace change, work with unpredictable schedules, be available 24/7, and take charge of one's own career. What are the wider implications of these pressures for workers' lives? How do they conceive of good work and a good life amid such incessant change?

In The Disrupted Workplace, Benjamin Snyder examines how three groups of American workers—financial professionals, truck drivers, and unemployed job seekers—construct moral order in a capitalist system that demands flexibility. Based on seventy in-depth interviews and three years of participant observation, he argues that the flexible economy transforms how workers experience time. New scheduling techniques, employment strategies, and technologies disrupt the flow and trajectory of working life, which makes the workplace a site of perplexing moral dilemmas. Work can feel both liberating and terrorizing, engrossing in the short term but unsustainable in the long term.

Through a vivid portrait of real workers' struggles to adapt their lives to constant disruption, Benjamin Snyder mounts a compelling critique of the costs of the flexible economy.

There are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric data that divides the smallest aspects of our bodies to the aerial drones that patrol the immense expanse of our domestic and international airspace, we are defined by borders. They can no longer simply be understood as the geographical divisions between nation-states. Today, their form and function has become too complex, too hybrid. What we need now is a theory of the border that can make sense of this hybridity across multiple domains of social life.

Rather than viewing borders as the result or outcome of pre-established social entities like states, Thomas Nail reinterprets social history from the perspective of the continual and constitutive movement of the borders that organize and divide society in the first place. Societies and states are the products of bordering, Nail argues, not the other way around. Applying his original movement-oriented theoretical framework "kinopolitics" to several major historical border regimes (fences, walls, cells, and checkpoints), Theory of the Border pioneers a new methodology of "critical limology," that provides fresh tools for the analysis of contemporary border politics.

“Power is war, the continuation of war by other means”: Foucault’s reversal of Clausewitz’s formula has become a staple of critical theory — but it remains highly problematic on a conceptual level. Elaborated during Foucault’s 1976 lectures (“Society Must Be Defended”), this work-hypothesis theorises “basic warfare” [la guerre fondamentale] as the teleological horizon of socio-political relations. Following Boulainvilliers, Foucault champions this polemological approach, conceived as a purely descriptive discourse on “real” politics and war, against the philosophico-juridical conceptuality attached to liberal society (Hobbes’s Leviathan being here the prime example).
However, in doing so, Foucault did not interrogate the conceptual validity of notions such as power and war, therefore interlinking them without questioning their ontological status. This problematic conflation was partly rectified in 1982, as Foucault proposed a more dynamic definition of power relations: “actions over potential actions”.
I argue, somewhat polemically, that Foucault’s hermeneutics of power still involves a teleological violence, dependent on a polemological representation of human relations as essentially instrumental: this resembles what Derrida names, in “Heidegger’s Ear”, an “anthropolemology”. However, I show that all conceptualisation of power implies its self-deconstruction. This self-deconstructive (or autoimmune) structure supposes an archi-originary unpower prior to power: power presupposes an excess within power, an excessive force, another violence making it both possible and impossible. There is something within power located “beyond the power principle” (Derrida). This (self-)excess signifies a limitless resistantiality co-extensive with power-relationality. It also allows the reversal of pólemos into its opposite, as unpower opens politics and warfare to the messianic call of a pre-political, pre-ontological disruption: the archi-originary force of différance. This force, unconditional, challenges Foucault’s conceptualisations of power, suggesting an originary performativity located before or beyond hermeneutics of power-knowledge, disrupting theoreticity as well as empiricity by pointing to their ontological complicity.
The bulk of this essay is dedicated to sketching the theoretical implications of this deconstructive reading of Foucault with respect to the methodology and conceptuality of political science and social theory.

This article analyzes how mass-market cruise lines mobilize food, laborers, and built environments to offer passengers cosmopolitanism with the purpose of maintaining a unique business model. It is argued that while companies target a growing demand for culturally immersive dining experiences, they do not seek to offer complete immersion in any one culture but cosmopolitanism through a combination of multiple themed establishments on a mobile platform. Culinary themes are installed using labor and built environments, for instance through the placement of visual and material culture in eateries. While some onboard dining experiences are themed around the cultures of nations on the ship’s itinerary, many evoke international cultures. In studying how mass-market cruise lines as mobile spaces of containment combine both international and localized dining experiences to offer the “world on a ship,” scholars of tourism can better understand how touristic companies produce cosmopolitanism at destinations.

La cultura si intreccia con tutti i nostri gesti e le nostre azioni quotidiane; ci costringe e ci condiziona; ma si fa anche plasmare dalla nostra creatività. Siamo immersi nella cultura e la generiamo continuamente. È il nostro orizzonte. Per questo motivo nel lavoro teorico e nell'analisi empirica è stato difficile fissarne il profilo e intercettarne il senso. In questa nuova edizione del volume, riveduta e aggiornata, gli sviluppi della sociologia della cultura e delle discipline che l’hanno influenzata si accompagnano alle analisi dei processi culturali tipici della società contemporanea.
Alle intuizioni di autori classici – Marx, Durkheim, Simmel, Weber, Parsons – dalle quali lo studio della cultura ha preso slancio, conservando la sua natura ubiqua, onnipresente, trasversale, si affiancano le ricerche di Lévi-Strauss, Geertz, Bourdieu, Melotti, Eco, che hanno toccato i nodi nevralgici del linguaggio, della comunicazione, della famiglia, della parentela, della religione, del potere, delle differenze fra i gusti e le pratiche, introducendo parole nuove e offrendo spunti alla nostra intelligenza con interpretazioni spesso provocatorie e stimolanti.

Globalism, Nationalism, Tribalism establishes a new basis for understanding the changing nature of polity and community and offers unprecedented attention to these dominant trends. The book charts the contradictions and tensions we all encounter in an era of increasing globalization, from genocide and terrorism to television and finance capital.

Globalism is treated as an uneven and layered process of spatial expansion, not simply one of disorder, fragmentation or rupture. Nor is it simply a force of homogenization.

Nationalism is taken seriously as a continuing and important formation of contemporary identity and politics. The book rewrites the modernism theories of the nation-state without devolving into the postmodernist assertion that all is invention or surface gloss.

Tribalism is given the attention it has long warranted and is analyzed as a continuing and changing formation of social life, from the villages of Rwanda to the cities of the West.

Theoretically adept and powerfully argued, this is the first comprehensive analysis that brings these crucial themes of contemporary life together.

Contents
PART ONE: RETURNING TO A THEORY OF SOCIAL FORMATION / Social Relations in Tension
/ Contending Approaches in Outline / Theory in the Shadow of Terror / PART TWO: RETHINKING
FORMATIONS OF PRACTICE AND BEING / Constituting Customary Community / Communication
and Exchange, Money and Writing / Time and Space, Calendars and Maps / Bodies and Symbols, Blood
and Milk / PART THREE: REWRITING THE HISTORY OF THE PRESENT / State Formation:
From Kingdoms and Empires to Nation-States / Nation Formation: From the Medieval to the
Postmodern / Global Formation: From the Oecumene to Planet Exploitation / Conclusion: Principles for
a Postnational World

April 2006 · 392 pages
Cloth (0-7619-5513-5)
Paper (0-7619-5514-3)
""

The concept of the gentleman amateur was, and remains, an important aspect of upper and middle-class Victorian and Edwardian male identity. Although he remains a significant literary presence, the form and length of time the gentleman amateur remained a cultural influence in society is contested.                                                     

This article examines one realm of this social constructs influence - sport - in terms of the social and philosophical origins of these titles, what they meant in practice and the repercussions their use had on class cultures, British (English) sporting values and success. It proposes that the gentleman amateur - despite the long-term damage inflicted by such men - remains a major philosophical, ideological and physical influence upon British sport today.

As the digital revolution continues apace, emergent technologies and means of communication have presented new challenges and opportunities for football studies. In turn, researchers active across the social sciences and beyond have responded and are beginning to carve out a new field of study - digital football studies. However, despite the growing number of empirical and theoretical papers that consider football and its relationship with digital culture, we are still very much in the early stages of understanding the digitalisation of our late modern moment. In this paper, using football as the context to explore the effects of digitalisation, we argue, what we call, hyper-digitalisation has resulted in the emergence of four recognisable trends: (1) Cultural resistance to the Murdochization of football spectatorship and news; (2) The integration of the ‘internet of things’ (IoT) at every level of the football industry; (3) The naturalisation of digital communication across the football industry; and (4) A deep and wide-reaching penetration of deterritorialisation processes. We conclude by arguing that we are witnessing clear changes in the way audiences and workforces engage with sport, entertainment, and leisure. To this end, we argue that leisure and football studies must develop empirically, methodologically and theoretically to better capture the nature of hyper-digitalised societies and the ways audiences are playing with and shifting the boundaries and possibilities for leisure.

Given the prominence of Muslim veils—in particular the hijab and full-face veil—in public discourse concerning the place of Muslims in Western society, we examined their impact on non-Muslims’ responses at both explicit and implicit levels. Results revealed that responses were more negative toward any veil compared with no veil, and more negative toward the full-face veil relative to the hijab: for emotions felt toward veiled women (Study 1), for non-affective attitudinal responses (Study 2), and for implicit negative attitudes revealed through response latency measures (Studies 3a and 3b). Finally, we manipulated the perceived reasons for wearing a veil, finding that exposure to positive reasons for wearing a veil led to better predicted and imagined contact (Study 4). Practical and theoretical implications are discussed.

This dissertation analyzes the postfeminist tendencies and biopolitics in contemporary media practices by considering the pop culture exemplar, the Kardashian-Jenner family.

This dissertation received First Class Honors from Trinity College Dublin.
Vanessa graduated with Distinction in B.A. English Literature and Media Studies.

Az utóbbi évtizedben megváltozott a női testszőrzet jelentése és legitimitása. Az empirikus kutatások manapság egyértelműen normának tekintik a szőrtelenítést, melynek következtében a nők döntő többsége több vagy kevesebb meggyőződéssel, de megválik nemcsak hónalj- és láb-, de szeméremszőrzetétől is. Ez az írás arra igyekszik válaszokat keresni, vajon miért alakult át ebben az egyetlen vonatkozásban oly módon a női testkép (s részben a férfi is), hogy egyesek az igen erős jelen-tésű „tabu” kifejezést alkalmazzák a szeméremszőrzettel kapcsolatban. Annyiban „tabu”, amennyiben a testet érintő kritikai vizsgálatok ugyan nagy hangsúlyt fektetnek a testsúly, az étkezési rendellenességek összefüggésére és a populáris tabloid média által szuggerált testkép továbbá a növekvő önértékelési zavarokra, ám a test szőrtelenítésével kapcsolatos kérdésfeltevések vagy túl triviálisnak, vagy túl komolytalannak hatottak mindezidáig. A kulturális szociológia, a szociálantropológia, kultúratörténet, a feminista kritika és a gender kutatások vonatkozó irodalma alapján ez az írás erre keresi a választ.

People abused by angry discipline as children, may tend to abuse or overly punish other people or themselves for perceived wrongs in their adult life. In some individuals, aggressive personality traits may be genetically inherited. The aggressive personality may feel weakened by having guidelines or boundaries for anger. Anger is a normal human emotion, and these guidelines can help express anger in a healthy way.

Cultural examinations focusing on the spheres
of the Fine Arts and popular media forms –
within sociology, gender studies and cultural
studies – have primarily focused on how gender
roles affect the ability to fully participate in all
aspects of culture, or how media representations
have promoted essentialist and heteronormative
narratives and visual imagery. Much of the scholarship
thus far has looked at culture and gender
from a traditional binary perspective (high/low,
male/female, production/reception). However,
the recent emergence of the interdisciplinary
field of queer studies (within the last decade)
and the study of post-internet participatory media
culture(s) offer new conceptual and empirical
terrain to explore gender and sexuality. Radical
feminist and queer media forms challenge us to
reconsider the creation, distribution and reception
of culture, and present opportunities to resist, and
in some cases pervert, dominant narratives, policies
and ways of seeing.

Cities have become creative spaces of total consumption, which constantly refuel the theoretical and practical bases of our consumer society. It is a further stage of the “fantasy city” (Hannigan): McDonaldization (Ritzer) and Disneyization (Bryman) have been largely metabolized and so-called “non-lieux” (Augé) have often become the most significant spaces and have helped to build new glocal identities. In such a context, theming – and particularly historical theming – has become a powerful and effective tool, since it gives a robust structure to the multiple and dynamic processes of mingling that characterize our liquid society (Bauman, 2000). Theming merges past and present, culture and leisure, originals and copies, as well as tourism and shopping, and gives an effective framework to this mingling, which is, at the same time, material and immaterial, visual and emotional, sensorial and experiential.
The relationship with the past is particularly interesting. The central archaeological area of Rome has become a sort of theme park, owing to the huge flows of tourists that it receives and the process of Disneyization that it has undergone, though – unlike many other Italian heritage towns, such as Venice and Florence – Rome still preserves a significant local identity and an urban life that goes far beyond tourism. The theming is present in its urban context owing partly to tourism and partly to the usual culturalization of consumption (hotels with Roman names, restaurants with Roman menus, resin souvenirs of the Colosseum, T-shirts with gladiators and legionaries etc.). We can single out the theming even in some of its most iconic places. The area of the Colosseum and forums, together with Via dei Fori Imperiali, which crosses and unites them, appears as an invisible and diffused theme park: a specialized district for leisure and cultural consumption where archaeological heritage acts as an attraction. It is not a leisure space themed to archaeology, but an archaeological space used as a theme park. Legionaries and gladiators for pictures and re-enactors act as living attractions.
Other spaces contribute to this process. Cinecittà, the dream machine of a boundless park, has helped to build the image of Rome and to theme the city. Its studios host film sets, which are at the same time a themed environment, an unusual archaeological site and a place where the myth of Rome is continually reshaped. Though distant from the main archaeological area, these studios are tied to it by an invisible thread, since they play an important role in the definition of its image. Outside the city, but inside its territory, there is also a small themed district formed by a Roman-themed outlet, “Castel Romano,” and an amusement park, “Cinecittà World”, themed to the studios that nurtured the golden age of Italian cinema.
Similarly, north of Rome, near Civitavecchia, where giant cruise ships bring huge tourist flows, a group of businessmen is trying to create “Roma Vetus”, a pharaonic theme park with reconstructions of many Roman monuments. In line with the current trends of experiential and sensory tourism, visitors would be allowed to relax in Roman baths, mint coins and grind grain. Groups of re-enactors would give life to the park, but visitors themselves would be enabled to rent costumes of gladiators, centurions and senators. We are clearly in the world of entertainment, far away from the open-air archaeological museums with their reconstructions and living-history activities. Its creators maintain that “Roma Vetus” will be used at the same time as theme park and a set for films and TV series. This park is probably destined to remain the dream of a minor group of daring speculators, but it clearly represents the dynamics at work in our liquid world.

Artists and art communities are essential to the cultural life of cities. In New York City, artists have created networks of artist-run galleries in unlikely spaces that are outside the corporate gallery system. Sociologist Mary Kosut explores how artists generate alternative urban art economies within the contemporary New York art world.

Even if certain actuations of these gods-that-be were already malicious and inimical to public interest, so many Filipinos still persist in believing that the decisions and actions of their “superstars” were right, and anyone who oppose to it should be branded as enemy of the state.  Ideally, leaders in society, by nature of their official function, must always meet our demands as it is, without regard to political affiliation or social influence.  Their decisions and actions should not be derailed by petty justifications such as “studying further the matter . . .” as it only delays something that has no reason not to be done right away.

This paper discusses the growth and various iterations of the mental health movements (MHM) in the United States. An analysis of the portrayal of mental illness in popular culture, government institutions, and collective movements elucidates how modern discussions of mental health came to be and what progress may be seen in the future.

How does cohort affect discourse about same-sex marriage? Existing
research shows that both cohort replacement and intra-cohort attitude change are
causing public opinion to liberalize, but it has not explained how and why members of
different cohorts develop distinct attitudes or how these phenomena vary within
cohorts. This article shows how the cultural analysis of social generational change
complements demographic studies of cohort replacement to create a more comprehensive
solution to Mannheim’s ‘problem of generations’. Qualitative analysis of interviews
with two cohorts of Midwestern Americans shows, first, how discourses emerge
based on the interaction of cohort and ideology in an informant’s cultural repertoire.
Further analysis shows that cohort shapes attitudes about homosexuality because of
the mainstream cultural construction of it that informants encountered when they
came of age. Finally, in an analysis of exceptional cases, I show that counter-cultural
immersion can insulate cohort subgroups from cultural change and that period effects
are challenging older liberals to change their pre-existing worldviews. I argue that the
analysis of social generational processes, which distinguish the ‘generation as an actuality’
from the cohort, is an essential complement to demographic analysis in generational
theory.

RESUMEN
La relación interna entre filosofía, literatura y arte permite examinar con propiedad qué significan la pluralidad y complejidad en los usos de la razón. Posibilita la aproximación a esos usos y figuras desde un ángulo privilegiado. El interés por lo literario y artístico no tendría por qué significar un apresurado abandono del modelo discursivo y analítico -que es característico de la filosofía-, sino más bien el acceso a un punto de vista más completo, un nuevo método reflexivo, otro límite crítico. Esta perspectiva facilita la puesta al día de las tesis modernas sobre la filosofía como emancipación, esto es, como su salida de la minoría de edad.
Espacios ficcionales, campos de proyección de la experiencia, métodos y perspectivas trasdisciplinarias constituyen los distintos niveles a través de los cuales se trata de definir un nexo complejo entre discursos. La ficción como conocimiento, subjetividad y texto, así como la relación entre mundo y lenguaje pretenden acotar algunas dimensiones de esa relación.
A través de la literatura llegamos a estar familiarizados con situaciones, sentimientos, formas de vida, obteniendo así una mirada desde dentro -epistemológicamente empática-. Cada nueva visión del mundo constituye un nuevo tipo de conocimiento, un conocimiento que puede incluir aspectos cognitivos y emotivos y que demandará, probablemente, algún tipo de lógica paraconsistente. De modo que a la par que por nuestras narrativas creamos o descubrimos mundos (dependiendo del estatuto ontológico otorgado a la ficción) también establecemos o desentrañamos la legislación lógica, según la cual tal curso de sucesos o tal tipo de entidades son o no admisibles al interior de este particular mundo posible.
Precisamente, es en la constante re-creación de sus objetos, práctica que surge en una comunidad de problemas -un espacio de representación colectiva- el espacio en que se da la ciencia. Es, precisamente, en una particular forma de hablar y de referirse a objetos, creándolos con el habla, el que funda a la medicina -por ejemplo- como cuerpo autónomo de conocimientos, vale decir como ciencia de primer orden. Las disciplinas, pues, en tanto discursos, están, literalmente, constituidas por él. Por ello es necesario estudiar el discurso científico en tanto que discurso, hay que reflexionar sobre sus orígenes y modo de constitución, hay que aceptar que no es sólo un producto sino una fuerza productiva. La realidad es una narrativa exitosa. Es aquello que se hace hablando. Las comunidades científicas son comunidades de problemas y, sobre todo, de retóricas, reconstrucciones de objetos que sólo existen en tanto se habla de ellos de una determinada manera,
Hasta los mundos narrativos más imposibles tienen como fondo lo que es posible en el mundo que concebimos como real. Las entidades y situaciones que no son explícitamente nombradas y descritas como diferentes del mundo real son entendidas a partir de las leyes que aplicamos a la comprensión del mundo real.
Así, pues, la narración de ficción construye un modelo análogo del universo real, una proyección...lo que permite conocer la estructura y los procesos internos de la realidad y manipularla cognitivamente. Se otorga así un valor cognoscitivo a la ficción, de modo tal que todas las posibles connotaciones, no expresadas directamente por el texto, sino -más bien- mostradas implícitamente o implicadas contextualmente en lo allí dicho, iluminan aspectos de la realidad que sin estas extrapolaciones ficcionales permanecerían en penumbras.
La perspectiva crítica -propia de la filosofía- puede hallarse así implícita en escritos de ficción, de la misma manera como las teorías filosóficas pueden aceptar como suyos a los argumentos procedentes del discurso literario. La reflexión filosófica se articula, pues, desde distintos ámbitos y modalidades discursivas.
Dr. Adolfo Vásquez Rocca

Poster presentation based on the Ph.D. study "Folkelige og distingverte fellesskap: Gentrifisering av countrykultur i Norge – en festivalstudie" [Popular and distinguished communities: Gentrification of country music culture in Norway – a festival study] (Vestby, 2017).

Participant observation is employed in any academic discipline or professional field requiring in-depth studies of everyday life. The article describes the key processes of undertaking participant observation involving joining members of a social group, learning how to participate, and undertake fieldwork. Methodological issues such as validity, generalisation and representations are discussed in relation to the collection and analysis of data. Participant observation whether open or covert is seen to involve a continuous reflection on ethical issues and contributes to the inclusion of the voices of those who are marginalised or rendered invisible in public debates.

گزارش حاضر براساس تحليل ثانويه يافته های موج دوم طرح پيمايش ملي ارزش ها و نگرش هاي ايرانيان در سال 1382 تهیه شده است. گسترش فراگير رسانه هاي جمعي و تأثير عميق آنها بر زندگي افراد باعث تبديل شدن رسانه‌هاي جمعي به يكي از پديده هاي مهم اجتماعي گرديده است. رسانه هاي جمعي از نقشها و كاركردهاي مختلفي برخوردار مي باشند كه يكي از مهمترين آنها تغذيه خبري مردم مي باشد. لازمه موفقيت رسانه هاي جمعي در كاركرد خبري شان كسب اعتماد مردم است. در پيمايش ملي ارزش ها و نگرش هاي ايرانيان در سال 1382 ميزان استفاده و اعتماد به مهمترين رسانه هاي جمعي شامل راديو و تلويزيون ، روزنامه و مطبوعات ، اينترنت و ماهواره مورد توجه قرار گرفته كه در اين گزارش يافته هاي آن ارائه مي گردد. عوامل موثر براعتماد به رسانه هاي جمعي موضوع ديگري است كه بدان پرداخته شده است.

Si l’école est le lieu de la culture écrite, la capacité d’expression orale est encore relativement peu documentée. Or, elle est un facteur déterminant d’insertion  ou d’exclusion dans la vie sociale et professionnelle. Cette recherche montre que la prise de parole est fortement imbriquée avec le positionnement identitaire. Or, ce positionnement est réinterrogé, voire reconstruit au cours de chaque échange. C’est ce mécanisme dynamique qui est documenté. Cette approche vise à dégager les processus : la façon dont les habitudes de parole se sont mises en place, les grilles de lecture identitaires que la personne élabore lorsqu’elle prend la parole, la manière dont le sens se construit grâce à ces indices et enfin, les processus de changements.

... a typical naive set of assumptions about "group oriented" cultures it that the participants within them are basically altruistic, self-effacing, self-sacrificing and sociable. A society of such individuals should exhibit the very best of human civilization working in equitable, democratic communities. By contrast, those from individualistic cultures should be cold, grasping, selfish, egotistical and almost incapable of the cooperation demanded by a civil society. Indeed, a society of individualists, by this stereotype would be a dog eat dog affair, dedicated to conflict, riven with disloyalty and betrayal, forever failing to build a stable and humanistic community.