Showing 1 through 14 of 14 records.
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1. Sansoucy, Lisa. "Europe???s ???Cult of the Offensive??? vs. Asia???s ???Cult of the Defensive???: Explaining Military Doctrinal Preference in Asia" Paper presented at the annual meeting of the American Political Science Association, Marriott, Loews Philadelphia, and the Pennsylvania Convention Center, Philadelphia, PA, . 2010-04-16 <http://www.allacademic.com/meta/p151576_index.html>Publication Type: Proceeding |
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2. Sansoucy, Lisa. "Europe???s ???Cult of the Offensive??? vs. Asia???s ???Cult of the Defensive???: Explaining the Sources of Military Doctrine in Northeast Asia" Paper presented at the annual meeting of the American Political Science Association, Marriott, Loews Philadelphia, and the Pennsylvania Convention Center, Philadelphia, PA, . 2010-04-16 <http://www.allacademic.com/meta/p153264_index.html>Publication Type: Proceeding |
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| | Pages: 19 pages | || | Words: 9405 words | || | |
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3. Terrien, Elizabeth. "The Corporate Cult: How Corporations Gain Commitment at the Expense of American Families" Paper presented at the annual meeting of the American Sociological Association, Marriott Hotel, Loews Philadelphia Hotel, Philadelphia, PA, Aug 12, 2005 Online <PDF>. 2010-04-16<http://www.allacademic.com/meta/p21169_index.html>Publication Type: Conference Paper/Unpublished Manuscript
Abstract: A social milieu specific to US history has produced a situation ripe for the rise of the corporate cult. As traditional sources of social cohesion – the family, the church, civic societies – lose their centrality in life, the corporation becomes the central source for daily social interaction. Specific features of corporate involvement reform workers’ commitments and priorities to the point where, despite their best intentions, they are driven to commit more to the corporation than to any other extra-occupational social tie. Time controls, power differentials, behavior conformity procedures, tight systems of logic, and deployable agent programs are 5 indicators of a corporate cult environment. When they act cohesively, the stronger these elements are in a corporate culture, the greater a worker’s emotional involvement and time commitment to work will be. This greater commitment to work negatively affects the availability of time and emotional commitment to their family. It is a zero-sum game for a person’s time and emotional involvement, which are not infinite during a 24-hour day. The social consequences of a corporate cult are akin the negative affects of traditional clinical examples of cultic involvement: families suffer the most. |
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4. Adams, Matthew. "Conservation of King Khasekhemwy’s Funerary Cult Enclosure at Abydos" Paper presented at the annual meeting of the The 59th Annual Meeting of the American Research Center in Egypt, Grand Hyatt Seattle, Seattle, WA, Apr 25, 2008 . 2010-04-16 <http://www.allacademic.com/meta/p237688_index.html>Publication Type: Abstract Proposal
Abstract: The Shunet el-Zebib, the funerary cult enclosure of king Khasekhemwy of Dynasty 2 at Abydos, represents one of Egypt’s oldest standing royal monuments, and is, in addition, one of the oldest preserved mudbrick structures in the world. Built on a low desert terrace overlooking the ancient town and temple area of the site, it comprised one part of the king’s two-part funerary complex, the other being the royal tomb, which was situated in a more remote location some 1.5 km farther into the desert. Monumental in scale and visually dominant in the landscape, the enclosure probably represented the primary statement of royal presence and power at the site. It was the last and largest of a series of such enclosures at Abydos that begin at the start of Dynasty 1.
After nearly 5000 years, it is remarkable that the walls of this mudbrick structure still stand in most places to near their original heights of approximately 11m, and that it continues to dominate the landscape of north Abydos as it has since it was built. Despite this, it is a monument at great risk. Major sections of its walls have collapsed, and others are in danger of collapsing. Some areas have been heavily undermined by animal burrows and by the results of old excavations. The walls are riddled with nest holes created by excavating hornets. Large cavities were dug into the walls in late antiquity to serve as living spaces. Many parts of the walls are affected by serious structural cracks. Undermined areas, holes, cavities, and cracks of a range of scales all represent areas of significant structural instability, threatening the loss of major parts of the original fabric of the monument, and, ultimately, its survival.
The Institute of Fine Arts, New York University, with support from ARCE’s Egyptian Antiquities Project, has undertaken an innovative and large-scale program of comprehensive architectural conservation at the monument. The aim is to address the many serious condition problems, which are primarily structural in nature, in order to re-establish structural stability where it is currently lacking, thereby mitigating the risk of further major losses. The materials used are primarily the same as those used in the original construction, namely mudbricks and mud mortar, and the major stabilization method is the replacement of missing sections of the walls with new masonry where significant structural weakness is present. The project is not restoring the monument to an approximation of its original condition; rather, it seeks to preserve it while maintaining its existing character, the result of its nearly 5000 years of history. Particular consideration is given to the treatment of the features of the late antique occupation of the monument, as well as of its original gateways. |
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| | Pages: 18 pages | || | Words: 5108 words | || | |
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5. Van Hoey, Katie. "The Personal Side of Apocalyptic Cults: A Sociological Analysis of Branch Davidians and Heaven's Gate" Paper presented at the annual meeting of the American Sociological Association, Atlanta Hilton Hotel, Atlanta, GA, Aug 16, 2003 Online <.PDF>. 2010-04-16 <http://www.allacademic.com/meta/p107820_index.html>Publication Type: Conference Paper/Unpublished Manuscript
Review Method: Peer Reviewed
Abstract: Cults, like the Branch Davidians and Heaven’s Gate, have typically been viewed as the creation of a deviant and egotistical individual. Using brainwashing and reprogramming techniques, this individual fashions a mindless collective willing to follow him or her even to the point of death. However, careful analysis of the social and personal factors surrounding the creation of cults, apocalyptic cults in particular, reveals a drastically different picture. These cults are the product of normal human fascination with the end of time molded into extreme apocalyptic groupings and tendencies. With the right blend of lifestyles, worldviews, and human gullibility, these initially harmless religious groups were transformed into the fanatical cults America witnessed at the Waco standoff and in the mass suicide under the passing of the Haley Bopp comet. In essence, these individuals, both leaders and followers, are more the victims of time’s and society’s cruel arrangements, then the whims of an apocalyptic madman. |
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| | Pages: 25 pages | || | Words: 8834 words | || | |
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6. Lauer, Josh. "Cult of the Signers: Autographmania and the Popular Imagination in Nineteenth-Century America" Paper presented at the annual meeting of the International Communication Association, Dresden International Congress Centre, Dresden, Germany, Online <PDF>. 2010-04-16<http://www.allacademic.com/meta/p90816_index.html>Publication Type: Conference Paper/Unpublished Manuscript
Abstract: During the early nineteenth century a curious passion for autograph collecting swept through the United States. American antiquarians of all stripes sought out the signatures of noted figures, from literary celebrities to generals and clergymen. However, autographs belonging to the “signers” of the Declaration of Independence—and collections bringing together the signatures of all fifty-six—soon emerged as the most rarified in the pantheon of American collecting. This “autographmania,” and the importance of the Signers in particular, raises interesting questions about the nature of the autograph as a material artifact and social mnemonic in the popular imagination. What is the special significance of the handwritten signature? How do autographs embody and evoke the presence of the past? Or, drawing upon a concept introduced by Pierre Nora, how do autographs exist as “sites of memory”? The intersection of autograph collecting and the Declaration of Independence provides fertile terrain for exploring the memorial dimension of the signature and its role in the construction of popular memory. The Declaration is perhaps the most conspicuous display of signatory power in American history and the “cult of the Signers,” as it emerged during the 1820s, reflected mounting popular interest in documenting and preserving the nation’s originary past in its most “real” and authentic state. |
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7. Padgham, Joan. "The re-interpretation of the 'unguent' cone as a symbol of cult offerings" Paper presented at the annual meeting of the The 58th Annual Meeting of the American Research Center in Egypt, Wyndham Toledo Hotel, Toledo, Ohio, Apr 20, 2007 . 2010-04-16<http://www.allacademic.com/meta/p175807_index.html>Publication Type: Abstract Proposal
Abstract: Interpretations of the significance of the ‘unguent cone’ have been mainly based on the depiction of the cone on Ancient Egyptian women. They usually propose an association with the application of fragrant unguent or the symbolic use of perfume. The tomb and the scenes depicted in it were for the benefit of the tomb owner and to understand the meaning of the cone it is important to study the use of this symbol on the head of the deceased male. This paper examines the pattern of cone appearance on the owner, from over one thousand tomb scenes in more than one hundred New Kingdom tombs. The cone is present in more than 90% of the Opening of the Mouth scenes, it sometimes appears in the offering scenes but is rarely shown when the deceased is before a deity or pursing ‘daily life’ activities. The marked difference in frequency infers that the significance of the cone is associated with the meaning of the scenes in which it was shown. I will focus on the Opening of the Mouth scenes and show how the cone appeared almost exclusively in one type of ceremony; the Opening of the Mouth in front of the tomb. The depiction of this ceremony was created in the late Eighteenth Dynasty and many tombs have this type of ritual in addition to other Opening of the Mouth scenes. This suggests that the rituals performed in front of the tomb had a specific meaning that was not apparent in the other types of ceremony. I discuss the ritual actions and the texts that accompany the scene and show that the ceremony emphasises the cult offerings made to the deceased before burial. The hieroglyph shaped like a cone, M35 in Gardiner’s sign list, was used as a determinative for ‘heaps’, ‘wealth of offerings’, and ‘overflowing.’ This lends further support to my theory that the cone symbolised abundant cult offerings in this period of the New Kingdom and therefore had specific relevance for this scene. |
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8. Pirro, Robert. "Between Folk Cult and Polis Religion: Reason and Ritual in Plato's Republic" Paper presented at the annual meeting of the The Midwest Political Science Association, Palmer House Hilton, Chicago, Illinois, Apr 07, 2005 . 2010-04-16 <http://www.allacademic.com/meta/p85643_index.html>Publication Type: Conference Paper/Unpublished Manuscript
Review Method: Peer Reviewed
Abstract: A consideration of the ritual elements of philosophical life as recounted by Plato's Socrates |
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9. Astrada, Marvin. "Geopolitics & Cult of Personality" Paper presented at the annual meeting of the Midwest Political Science Association 67th Annual National Conference, The Palmer House Hilton, Chicago, IL, .2010-04-16 <http://www.allacademic.com/meta/p360761_index.html>Publication Type: Conference Paper/Unpublished Manuscript
Abstract: When analyzing US global security policy from a geopolitics perspective, it is interesting to note that some “rogue states†function, in part, via an institutionalized cult of personality (COP) to resist US power. This paper will explore COP in North Korea, Cuba, and Libya to illuminate the relationships between sovereignty, culture, history, ideology, and politics. Considerable, unsolicited intervention, a hallmark of US security policy, is not in line with a geopolitics traditionally based on a states system that allocates a modicum of sovereignty to its constituent parts, (individual states). A polity forms attachments to COP via socialization processes that disseminate particular modalities of being based on protection from external aggression and threat. By binding experience, memory, celebration and glorification of a great leader to the weal of the state and the people, a distinct form of governance emerges. By producing constructed points of reference, passed off as organic and in line with the integrity of COP, leaders are able to wield and perpetuate power. COP reflects political being, producing a distinct geopolitical configuration and modality of sociopolitical power. |
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10. Katchen, Martin. "The Anti-Cult Roots of False Memory Syndrome; A study in Reciprocal Moral Panics" Paper presented at the annual meeting of the International Society of Political Psychology, Classical Chinese Garden, Portland, Oregon USA, . 2010-04-16 <http://www.allacademic.com/meta/p204769_index.html>Publication Type: Conference Paper/Unpublished Manuscript
Abstract: When moral panic theory is invoked by sociologists, the purpose is generally to trivialize or debunk the problem being discussed. But moral panic is an accurate description of the activation of the sympathetic nervous system and as such is the way that people mobilize to cope with a perceived social problem or issue. Thus, moral panics usually generate reciprocal moral panics or backlashes in the group being mobilized against. Cult brainwashing has been accurately described as a moral panic, which as such generated a counter-moral panic amongst groups targeted as cults and the social scientists who study them. This paper describes how the successful marginalization of the anti-cult moral panic led many people in leadership positions within the anti-cult movement to apply the cult brainwashing paradigm to therapists who treat abuse survivors and shows how false memory syndrome is an ideological outgrowth of the cult brainwashing paradigm. |
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| | Pages: 30 pages | || | Words: 8420 words | || | |
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11. Lee, Kwang-Suk. "From Underground Cult to Public Policy for Citizens: Democratizing an Open Source Artifact at a Policy Level" Paper presented at the annual meeting of the International Communication Association, Sheraton New York, New York City, NY, Online <PDF>. 2010-04-16<http://www.allacademic.com/meta/p12321_index.html>Publication Type: Conference Paper/Unpublished Manuscript
Abstract: This study explores the reasonable use of free and open source software (FOSS) at a policy level in South Korea. Recently, reacting to the fear of being locked in to buying from and associated with only one technology company, South Korean policy-makers have explored FOSS as a kind of a political metaphor: At an international level, FOSS offers a rare opportunity to free the country from its technological dependence on transnational software vendors. At a national level, it is an engine for technological innovation and for market competition. However, the market or business paradigm has dominated most discussions of FOSS in Korea. The economic paradigm of FOSS has been vulnerable and could easily surrender to the proprietary logic of the capitalist market. The present study argues that, within the public sector, government should develop an IT infrastructure encouraging greater freedom of choice, and that it should establish an electronic environment — such as community-based use of software technology — for citizens to use easily and freely. Basically, Korea’s FOSS policies should focus on the free and open philosophy of software rather than on the market-driven or “closed” idea of software. To accomplish this goal, the Korean government must maximize the societal benefits of FOSS within the public sector, based on democratic criteria for technologies such as transparency, interoperability, and reliability. |
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| | Pages: 27 pages | || | Words: 7731 words | || | |
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12. Dworkin, Shari. and Wachs, Faye. "“Getting Your Body Back:” Fitness, Pregnancy, and the New Cult of True Womanhood" Paper presented at the annual meeting of the American Sociological Association, Atlanta Hilton Hotel, Atlanta, GA, Aug 16, 2003 Online <.PDF>. 2010-04-16 <http://www.allacademic.com/meta/p108209_index.html>Publication Type: Conference Paper/Unpublished Manuscript
Review Method: Peer Reviewed
Abstract: Through textual analysis of a new fitness magazine for pregnant women and new mothers, we analyze how fitness discourse and practices constitute a contemporary consumptive, corporeal cult of “true” womanhood. We analyze all available issues of Shape Fit Pregnancy from its inception in 1997 through 2002. First, we highlight how fitness discourse defines a necessary third shift of fitness for pregnant women and new mothers termed “getting your body back.” Meeting the rigors of motherhood now requires a disciplining, normalizing, and consumptive third shift of fitness. Second, findings uncover how the second shift of household labor and child care within the private realm is reinforced as women’s work and is structured as necessarily intertwined with a new “third shift” of bodily management. Third, we analyze the specific way in which fitness discourse simultaneously merges the second shift of household labor and child care with the third shift of consumption and fitness, reifying a postmodern merger of time and space. The paper closes on a discussion of how, within such a merger, consumption, family values, traditional gender politics, and bodily surveillance are seamlessly woven together to constitute the politics of a fit, “liberatory” contemporary cult of true womanhood that masks global and domestic racialized, classed, sexualized, gendered inequities. |
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13. Vaillancourt, Jean-Guy. and Campos, Elizabeth. "Violence, New Religious Movements and Religious Cults" Paper presented at the annual meeting of the International Studies Association, Le Centre Sheraton Hotel, Montreal, Quebec, Canada, Mar 17, 2004 . 2010-04-16<http://www.allacademic.com/meta/p72330_index.html>Publication Type: Conference Paper/Unpublished Manuscript
Review Method: Peer Reviewed
Abstract: The theme of violence in new religious movements and in religious cults has emerged in recent years following a series of tragedies and violent actions: collective suicides, acts of terrorism, murders and various other acts of violence. The coming of the third millennium has also ushered in the perception of a “new threat” and has provoked the publication of various reports emanating from governmental agencies (Project Meggido, FBI, 1999; Mouvements Religieux Eschatologiques, Canadian Security Intelligence Service, 1999). These events have raised a number of questions on the dangers, real or supposed, of these groups, for individuals as well as for society. Opinions diverge however on these actions and numerous hypotheses have been put forward to explain them. If certain authors explain them by dysfunctions inherent to such groups, others prefer to say that we are dealing here with the social construction of a marginal problem. This paper examines the theoretical propositions put forward, and builds a critical evaluation of the present controversies in the light of the most recent data available on the topic. |
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14. Jones, Jeannette. "“Against the Votaries of Race Cults”: Robert Lowie’s Critique of Cultural Evolutionism and Eugenics" Paper presented at the annual meeting of the American Studies Association, . 2010-04-16 <http://www.allacademic.com/meta/p113584_index.html>Publication Type: Conference Paper/Unpublished Manuscript
Abstract: This paper focuses on anthropologist Robert Lowie’s literary output in the field of ethnology/cultural anthropology as it engaged broader discourses on race, culture, and progress in the first half of the twentieth century. It contextualizes Lowie in the cultural and intellectual history of that period, but looks back to the late nineteenth century, when the writings of Charles Darwin and Sir Francis Galton influenced notions of Manifest Destiny, the White Man’s Burden, and American exceptionality. These ideologies, carried into the twentieth century and embraced by many scientists, underwrote many racist and sexist movements that Lowie deplored. Accordingly, this paper examines the rhetoric of cultural anthropology employed by Lowie in his literary fencing with scientists who used Darwinian evolution to justify their “philosophy of culture” and understandings of human progress. The paper reveals that Lowie’s antievolution stance in explaining the “determinants of culture” did not prevent him from racializing the world in much the same way as his adversaries.
The paper divides Lowie’s thoughts on human progress into two major sections—(1) his views on the immigrant and “Negro” problems in the early twentieth century and (2) his refashioning of the “primitive.” Of particular focus is Lowie’s book *Are We Civilized?*, wherein he presents the chimpanzee as foil to humanity. In this text, Lowie questioned the basic assumptions of scientific racism by discrediting the belief that a direct cultural evolutionary line could be drawn from “chimp” to “Negro” and other “primitives.”
I argue that even as Lowie challenged the “propaganda” of the “votaries of race cults,” and the “new faith” of eugenics and other racist movements, he himself was caught in the tangled language of Culture, Race, and Progress. Although he disavowed any adherence to theories of racial superiority, his own acceptance of the paradigmatic shift to cultural relativism in anthropology did not preclude a belief in cultural backwardness, savagery, and primitivism. His defense of the “lower races” upheld a tradition of dividing the world into tribes and nations, primitive and civilized, Other and white/European. Although Lowie challenged the conclusions and findings of scientific racists, he did not overthrow the cultural categories from which they operated. Even as he encouraged his readers to think critically about what denoted primitivism or civilization, his acceptance of a “progressive” anthropological model of cultural stages perpetuated notions of the superiority of Western “civilization.” In this sense, Lowie reified evolutionary anthropology’s trope of “the dark-skinned savage.” |
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