Gender and Etnicity (Anthropology of Friendship)

The Ifugaos seem to be the only people in the world who have developed peacemaking ideology in a typically aggressive genre of oral literature. The rich literature on epic traditions worldwide portrays a highly male-centered genre of song glorifying heroic values and warlike acts. Ifugao male epics represents aggressive ideology, which it shares with all the corresponding genres from India to Iceland. But what is specific of the Ifugao epic lore is that it contains two trends. The /hudhud/, female epic tradition of the Ifugaos, is a unique specimen of peacemaking, even pacifist ideology in epic form. This ideology has developed in the peak of headhunting period, i.e. it is genuine, not imposed by the influence of other cultures as, for instance, the motives of regret that appeared in Kalinga Ullalim under the influence of Christianization and American "order".

The volume "New Directions in Spiritual Kinship: Sacred Ties Across the Abrahamic Religions," edited by Todne Thomas, Asiya Malik and Rose Wellman, undertakes a comparative analysis of "spiritual kinship" (such as God-parenthood) in Christianity, Judaism and Islam. My chapter, "Kinship as Ethical Relation," starts by questioning the usefulness of spiritual kinship as a category for the understanding of Judaism and expands that critique into an alternate model that might be more useful for comparative purposes. I argue that the idea of "Spiritual Kinship" emerges precisely from an a set of Christian taxonomies that are often implicitly or explicitly anti-Jewish (kinship of the flesh vs. kinship of the spirit, the letter and the spirit of the law, etc.) which makes it unsuitable as an "Abrahamic" category. Moreover, the specific ways in which it is unsuitable for comparative purposes actually demonstrate the importance of this category for understanding of Christianity and of the anthropological kinship categories (affinal, consanguineal and fictive)  that were in large measure adapted from European Christian sources. Viewing kinship as a set of ethical relations, by contrast, does indeed allow for useful comparison across these religious divides and makes better sense of the ethnographic and textual data. Examples are brought from both modern and medieval Jewish life.

What is the relationship between friendship and human flourishing? This is a central topic in Aristotle’s Nicomachean Ethics and one to which Maimonides also returned throughout his career. Despite the relative neglect of this topic in recent scholarship, I argue that friendship (philia) was an important link between moral and intellectual perfection for Maimonides. He identified Aristotle’s virtue friendship with the love between students and teachers and also interpreted many of the divine commandments as efforts to promote both family and virtue friendship among the Jewish people. Friendship was aligned thematically in Maimonides’ writings with topics like kinship and sexuality, circumcision, and the ethics of speech, all of which point in different ways to the unresolved tension between rational and sensual aspects of our human condition. This article therefore contributes to the investigation of the relationship between Maimonides’ legal and philosophical writing on social themes. While Aristotle clearly influenced his reading of biblical and rabbinic texts for example, I will also argue that Maimonides’ religious and communal commitments helped to push his reading of Aristotle in a broadly inclusive direction— both with respect to the range of different goods that are appropriate to an ideal human life as well as the potential accessibility of those goods to different classes of persons. I offer this article as a corrective to the exaggerated focus on seclusion and solitary contemplation that has characterized academic scholarship on Maimonides.

En esta tesis se analiza el papel fundamental que actualmente juegan las mujeres en el campo público de la música istmeña y la manera en que han transformado el sistema musical istmeño dominado por hombres durante décadas. Asimismo se presenta el estudio de caso de tres intérpretes binnizá que comenzaron este movimiento: Martha Toledo, Natalia Cruz y Mary Medina.

Apstrakt: Rad je nastao na osnovu analize transkripta odabranih delova intervjua koji se odnose na religiju, mitologiju, kultove, verovanja i magijsko-religijske obrede u Kačaničkoj klisuri na Kosovu i Metohiji. Većinu analiziranih pojava praktikuju i primenjuju žene, što potvrđuje tezu da su žene na prostorima Srbije nosioci tradicijske, ali i religijske kulture. Analizirani su običaji, verovanja i obredna praksa sa istorijskog aspekta (kraj XIX i početak XX veka) korišćenjem literature i zapisa prvih srpskih etnologa, ali i iz ugla savremenih etnološko-socioloških teorija.

Ključne reči: Kosovo, rodne uloge, religija, mitovi, magija, kultovi, demonologija, verovanja, običaji, folklor, praznici, etnologija, društvene pojave

While Humanities and Social Science scholars have a long history of trying to understand how people from different backgrounds get along, typically this work misses much of the work carried out in sociolinguistics and related areas. In taking up on this issue, this paper synthesizes some work on common ground and small talk to examine a group of Indonesians who were living in Japan go about doing conviviality. I identify how repetition is used to build common ground and how this relates to the use of small talk, especially non-minimal responses, and other forms of repetition and pursuits of sameness. In doing so, I also show how the establishment of common ground is also intimately tied with the social identification of participants as members of a particular ethnolinguistic community.

Las últimas décadas trajeron consigo la necesidad de revisar aquella noción de sujeto de derecho que posee una carga fuertemente individualista y se presenta como “ciega a las diferencias”. Pues gracias a la acción de minorías étnicas y religiosas, grupos de mujeres, gays, lesbianas y trans, entre otros, hemos ingresado al siglo XXI con una agenda novedosa y grandes cambios categoriales visibles tanto en el ámbito social, cultural como institucional. Pero muchas veces estas reivindicaciones, denunciando el etnocentrismo y la metafísica del individuo liberal ahistórico, se sustentan en un igualmente controvertido esencialismo colectivista que presenta a la comunidad como un todo orgánico y homogéneo. En este panorama, este trabajo intenta salir del dilema de los esencialismos a partir de una tarea deconstructiva que ni siquiera tenga como límite la materialidad del cuerpo. Sin embargo, entendiendo que disolver las identidades “posmodernamente” puede ir en detrimento de muchas de las conquistas conseguidas, asumiendo el carácter performativo y ficcional del lenguaje, se indagará en las posibilidades que un esencialismo estratégico puede brindar como herramienta de protección y emancipación de las minorías.

Özet
İstanbul’un Şişli ilçesinde yer alan Kuştepe Mahallesi farklı geç-peripatetik gruplara ev sahipliği yapan bir yerleşim
bölgesidir. Bu çalışmada Kuştepe Mahallesi’nde yaşayan peripatetik kökenli grupların birbirleri ve çevreleriyle
olan ilişkileri ile kapitalist ilişkilerin gelişiminin farklı aşamalarında ortaya çıkan mekânsal dönüşümlerin tek
tek grupların geçim ve yaşam stratejilerine etkileri tartışma konusu yapılmaktadır.
Abstract
Various peripatetic groups live in Kuştepe Neighborhood which is located in Şişli district of İstanbul. In this paper,
the relations between peripatetics and the others in Kuştepe and the impacts of spatial transformations which
emerge during the different phases of capitalistic development, on each group’s subsistence and life strategies are
discussed.

La representación de la amistad en el cine de animación. Tratamiento y desarrollo en Bambi (1942) y Toy Story (1995) La manifestación de la amistad en dos obras de cine de animación, presentes en diferentes épocas históricas, mediante la representación adaptada a cada período.

Abstract: This article deals with an interesting social phenomenon, namely the mixed marriages between Serbian men and Albanian women from Albania. The article is based on fieldwork in the reagion of Sandžak. However, the examination od this phenomenon transcend both geographical and theoretical, and treis to offer a new approach to the study of links between patriarchy and nationalizm.
Key words: patriarchy, nationalizm, mixed mariages, Sandžak

During my anthropological field research in Ghimeş region (Romania) between 2005 and 2016 I observed some remarkable inconsistencies in the relationship between the local wedding culture and the ethnic identities of the Hungarian and Romanian inhabitants of the region. I found that local Romanians and Hungarians share a similar, almost identical wedding culture but on the level of interpretation and identification members of the two ethnic groups see two polarized “cultures.” More
accurately, there is a difference between the politicized public and the personal discourses related to culture. While the local Romanian and Hungarian elite try to ethnicize and monopolize these local weddings, and thus set up ethnic and religious borders within the local society, in the context of everyday life the process of interpreting weddings is not so automatic. Local people emphasize either the cultural and ethnic differences or the similarities. My paper will answer the question how and why (if at all) local people speak about the ethnic aspects of their common wedding culture. Why do they designate and identify this culture as Romanian or Hungarian, or as a local and common one? I argue that friendship, or, rather, certain types of friendships play an important role in the outcome of these identifying processes. In the case of Ghimeş friendships play an important role in both ordinary and festive occasions in reinforcing ethnic integration or differentiation as well as in shaping ethnic identity. I regard friendship in this context as a sometimes centrifugal, sometimes centripetal force with the help of which/due to which individuals may move away from their original identities in the direction of new identities, or, conversely, reinforce their existing identities.

The article discusses the construction of social representations on the Panoan indigenous peoples of Bolivian Amazonia during the rubber boom (late 19th Century and early 20th Century). It is argued that this imagery was neither homogenous nor stable, and that the Pacaguara, Chacobo and Caripuna were portrayed in multiple ways by their observers.

This is a novel investigation of whether, and how, a single close supportive friendship may facilitate psychological resilience in socio-economically vulnerable British adolescents. A total of 409 adolescents (160 boys, 245 girls, four unknown), aged between 11 and 19 years, completed self-report measures of close friendship quality, psychological resilience, social support, and other resources. Findings revealed a significant positive
association between perceived friendship quality and resilience. This relationship was facilitated through inter-related mechanisms of developing a constructive coping style (comprised of support-seeking and active coping), effort, a supportive friendship network, and reduced disengaged and externalising coping. While protective processes were encouragingly significantly present across genders, boys were more vulnerable to the deleterious effects of disengaged and externalizing coping than girls. We suggest that individual close friendships are an important potential protective mechanism accessible to most adolescents. We discuss implications of the resulting Adolescent Friendship and Resilience Model for resilience theories and integration into practice.

En la Antigüedad, las representaciones de amazonas fueron numerosas y relativamente variadas, gracias a los diversos mitos que de ellas existían A lo largo de este trabajo intentaré elaborar una relación de los motivos y los paralelismos, tanto temáticos como artísticos, que aparecen en el mundo griego a lo largo de los periodos Arcaico y Clásico. En este sentido, destaca el análisis de las escenas recogidas en numerosos vasos, ya que se trata del soporte mayoritario en que este mito fue utilizado como elemento decorativo; no obstante, su aparición en otro tipo de obras, como esculturas, pinturas o relieves, será igualmente tratada con el fin de intentar establecer pautas y “modas” tanto en los elementos como en las temáticas, buscando desentrañar la finalidad que este tipo de obras suscitó en el ámbito griego y en aquellos pueblos con los que éste tuvo contacto a través del comercio.

“Goebel's book is a carefully crafted examination of how talk mediates social relations in the context of ethnic diversity…. A strength of Goebel's approach is his effort to take into account historical perspectives captured in language ideologies….For those interested in considering broader sociological patterns Goebel's meticulous data are a rich and exciting resource…. Goebel notes in the book's preface that his work is not an easy read …. For those interested in tracing the role of language in on–the–ground processes of ethnic identification in a situation of diversity, however, the book is well worth the effort.” Nancy Smith-Hefner, Boston University. (Anthropological Linguistics, 54/1: 97-100)

This book is of interest to anyone concerned with identity formation, space, and the nation, and sets an important methodological example for how to study the role of language practices in demarcating space.” Sheri Gibbings, WilfrId Laurier University. (Bijdragen tot de Taal-, Land- en Volkenkunde, 167/4: 561-598)

"Goebel presents a richly detailed description of language variation in two wards of Semarang…This multidisciplinary work has implications for many fields.” Ellen Rafferty, University of Wisconsin-Madison. (Asian Studies Review, 35/3: 419-420)

“Goebel has written a very stimulating book that significantly enriches our knowledge of the relationships between national and regional languages in Java.” Edwin Wieringa, University of Cologne. (Anthropos, 107/1: 257)

“The book’s strength is its careful identification of moments of talk during which interlocutors co-create and delimit the linguistic and cultural practices that form a positive neighborhood identity and often simultaneously work to exclude neighbors.” Christina Casey, Old Dominion University. (Anthropology and Humanism, 38/2: 209-211)

June 24, 2015
Young people from low-income areas typically face substantial challenges to good physical health, mental health, academic achievement and employment. A single supportive close friendship can help young people from low-income backgrounds to thrive in challenging circumstances, according to a new study.

En esta clase trabajamos con múltiples definiciones de “raza”, (RAE, Lineo, Todorov, Hall, Wade, Du Bois, Foucault, etc.) La idea es debatir sobre la genealogía de este problemático concepto y sobre sus implicaciones políticas y humanitarias en occidente. Para ello se utiliza una video-conferencia de Stuart Hall, un texto de Todorov y otros materiales adicionales. Si va a utilizar el Power Point, por favor sírvase de citar la fuente: © David M. Solodkow (Universidad de los Andes)

"What are you waiting for?" Stop wasting your time" "You will die alone," "You will miss the train and stay on your own!" These are some of the questions and warnings that single women hear on an everyday basis. Single women are constantly being asked whether they are ''still single,'' or being bid to get married next or soon. Still, soon, ever-after, waste of time, waiting, how long, when, all these form part of the rich language of time.

This book argues that time plays a crucial rule in the discursive formation of female singlehood and that our common understanding of singlehood is dominated by underlying temporal models, premises and concepts. By adopting an interdisciplinary approach and integrating different theoretical realms and perspectives, this book paves way for a new theorization of singlehood and time. Lahad's unique approach gives us the opportunity to explore and theorize singlehood through temporal concepts such as waiting, wasting time, timeout and accelerated aging. Other temporal categories which are examined throughout this book as age, the life course, linearity and commodification of time enable the fresh consideration of our dominant perceptions about collective clocks, schedules, time tables and the temporal organization of social life in general. By proposing this new analytical direction, this book seeks to rework some of our common conceptions of singlehood, and presents a new theoretical arsenal with which the temporal paradigms which devalue and marginalize single women and women's subjectivies in general can be understated. Lahad further argues that singlehood is sociologically important, because it touches upon some of the pressing issues in social life and raises fundamental questions about how people make sense of their lives and organize their lives with others. Drawing on a wide range of cultural resources - including web columns, blogs, advice columns, popular clichés, advertisements and references from television and cinema, the author challenges the meaning-making processes of singlehood and time. In this connection, the book lays the ground for a rich, multilayered politicized analysis of solo living and temporality and intends to be a mile stone in both singlehood and time studies.

Kinneret Lahad is a Senior Lecturer in the NCJW Women and Gender Studies Program of Tel-Aviv University, Israel

Manchester University Press, August 2017 170pp  978-1-5261-1539-3

The book will be available in an Open Access version during September 2017:

Or buy a copy from the MUP website: http://www.manchesteruniversitypress.co.uk/9781526115393/

“‘Mother Latvia’ in Constructing Self and Other: A Case of Latvian Caricature From the Nineteenth Century to 1920” demonstrates how the figure of ‘Mother Latvia’ has become an important part of modern Latvian identity and its role in the process of the unification of Latvia. The paper highlights the origins of the image of “Mother Latvia” in Latvian caricature of the period in which the movement for independence was taking place, acting as a means of unification for Latvians and producing Otherness. The author offers caricature as the perfect tool to draw the symbolic border between how the Self and Other are seen within this “imagined political community.”

Amazonian ethnology has traditionally labelled Pacaguaras, Chacobos, Sinabos or Caripunas as “Southeastern Panoan” groups. However, ethnohistorical analysis reveals that canonical classification hides three important facts. First, that the continuous existence of such categories designating collective ethnic actors through history has not been properly attested –on the contrary, everything suggests that they are contingent constructions which appear, mute or fade according to context. Second, from a comparative standpoint the distinction between “Southeastern Panoans” (Chacobo, Pacaguara, Caripuna) and “Southwestern Panoans” (Yamiaca, Atsahuaca) makes no sense –on the contrary, a diachronic perspective shows that “Southern Panoan” is a more fertile comparative and heuristic concept. Third, that though there certainly are some features that makes the Southern Panoans resemble the “typical Panoans”, their ethnic identity has been forged by a complex set of relationships with societies of different ethnolinguistic affiliation: Araonas, Tacanas, Cayuvavas, Cavineños, Movimas. Therefore, terms such as “Chacobo”, “Pacaguara” or “Caripuna” do not designate stable, close, homogeneous entities –ethnonyms in the classic sense of the term– but generic, relational categories which operate reflecting diverse mediations, connections and contacts between the Southern Panoans and other indigenous groups; jesuit, franciscan and secular missionaries; rubber barons; explorers and militar agents sent by Spain and Portugal during the colonial context and by Bolivia, Brasil and Perú during the period of republican consolidation and frontier dispute between the rising nations.

New findings published in the British Journal of Psychology reveal that friendship is very important for children, particularly those coming from a low-income background. The study results showed that relationships like these can make many of them more resilient.

JULY 10, 2015
We all need a little help from our friends, and that help may be invaluable to youths from low-income backgrounds. According to a new study, a single bestie can help a young person be resilient and thrive in the face of challenging circumstances.

The finding, published recently in the British Journal of Psychology, suggests schools and community centers should support peer-mentoring programs and create safe spaces for informal friendships, rather than fearing the oft-studied negative impacts of youth relationships, such as gang activity and the promotion of substance abuse.

Kitabin Girişi ve Önsöz
https://dipnotkitap.com/Images/UserFiles/Documents/Gallery/tadimlik-cerkez-kitabi-1.pdf
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Makalenin Özeti: 2014 yılında Çerkes ve Ermenilerle yapılan araştırmada Türkiye’deki Çerkeslerin (Abazalar dahil) değerlerinin Abhazya’daki Abhazlar’dan ayrıştığı, Abhazya’da yaşayan Ermenilerin değerlerinin ise Türkiye’deki Ermenilerle benzeştiği belirlenmişti. Yakın zamanda Almanya, Belçika ve Hollanda ile Türkiye’de yapılan ikinci bir araştırma, Avrupa’da yaşayan Çerkeslerin değerlerinin Fransızlar (Belçika), Almanlar ve Hollandalılarla benzediği, Çerkeslerin Hollanda ve Türkiye’deki asimilasyon puanlarının yüksek olduğu ortaya çıktı.
Bu araştırmada, Türkiye’de yaşayan Çerkesler gençlerinin anadil (Anabze-Anedelhubze /Akhadü bızşüa), gelenek, görenek, norm ve kurallar (Xabze /Akabz – Atzas), anavatan (Xeky /Apsadgil) ve gelecek (Kakuenığem / Apeipş) ile ilgili düşünceleri incelenmiştir. Bunun için Xase TV (dernek - halk meclisi: Jlar reizara - Ajlar reizara), Marje (ha Marje - haydi gençler / Marje Nartxer - haydi Nartlar) ve Ğuaze (kılavuz – rehber) programları ile Ankara Çerkes Derneği’nin 2016 yılında gençlerle yaptığı Xase kararları incelenerek söylem analizleri yapılmıştır. Ayrıca Jineps (çiğ damlası, Jıneps: rüzgârın - yaşlıların gözyaşı) gazetesinde yer alan mesleklerinde başarılı sanatçı gençler ile Adigece, Abazaca dil eğitimi veren eğitmen ve bazı katılımcıların mülakatlarında yer alan kimlik, aidiyet, kültür ve gelecekle ilgili söylemler tartışılmıştır.
Gençler anadilin (Anabze-Anedelhubze /Akhadü bızşüa), daha çok diasporada anne, baba veya anneanne, babaanne tarafından konuşulduğunu, kendilerinin dil öğrenmeye istekli olduklarını, anadilin anavatan(lar)da devam edeceğini öngörüyorlar. Gelişen teknolojinin diğer yabancı diller gibi anadilin öğrenilmesine katkı sunacağını ve pratikte kullanılması gerektiğini vurguluyorlar. Kültürün (Xabze / Akabz - Atzas) diasporada yaşadığı ve yaşamaya devam edeceği, dans ve müziğin bu süreçte önemli rol oynayacağını belirtiyorlar. Kültürel pratiklerin evde ve dışarda (çoğunluk- baskın kültür) farklılığı nedeniyle ikilik yaşayabildiklerini, ama bunun küreselleşen dünyada farklı ortam ve ülkelerdeki yaşantıyı kolaylaştırdığını söylüyorlar. Diasporada dilin ve kültürün yaşatılması için önlemler alınması gerektiğini söyleyen gençlerden, Türkiye’deki diğer halklarla taleplerin ortaklaştırılması gerektiğini vurgulayanlar da var. Dil ve kültürün yaşaması için anavatana dönülmesini gerektiğini söyleyenlerin yanı sıra, ekonomik zorlukların farkındalığı ile meslek ve birikim yaparak dönmeyi planlayanlar da var. Anatan(lar)ı kısa süreli ziyaret etmek isteyenlerle birlikte, 1990’lar sonrasında veya yakın zamanlarda anavatan(lar)a dönüp hayat kurabilen, üniversite okumaya giden veya Türkiye’de üniversiteyi bitirip orada mesleklerini sürdüren gençlerin olması, dönüş yapmayı düşünecek genç sayısını olumlu etkileyebilir. Bu durum Çerkeslerin ulus ötesi bir diaspora olarak, Türkiye, Orta Doğu veya Avrupa’da yaşamaya devam ederken, Kafkasya’daki anavatanlarını ziyaret edeceklerini veya orada yaşayabileceklerini işaret ediyor. Diasporadan bireylerin anavatan(lar)da yaşayabilmesi için, orada devlet ve kurumların samimi, gerçekçi plan, program ve bütçelerinin olması ve diasporadaki dernek, vakıf, federasyon gibi kurumlarla işbirliği yapmaları önemli.
Anahtar Sözcükler: Çerkesler, dil- kültür, anavatan, asimilasyon, ulus ötesi diaspora,
gelecek
....
Abstract of the Article:
The research on Circassians and Armenians in 2014 showed that Circassian (and Abkhazians) values in Turkey are different from the Abkhazians in Abkhazia. On the other hand, the values of Armenians living in Abkhazia are similar to the Armenians in Turkey. Recent research in Germany, Belgium, the Netherlands and Turkey revealed that the values of Circassians living in Europe are similar to those of the French (Belgium), Germans and Dutch.
This study examined the thoughts of young Circassians from Turkey about their mother tongue [Anabze-Anedelhubze / Akhadü bızşüa], traditions, customs, norms and rules [Xabze / Akabz – Atzas], homeland [Xeky /Apsadgil] and their foresight about future [Kakuenığem / Apeipş]. For this purpose, the programs on Xase TV [people's council or meeting, Jlar reizara - Ajlar reizara], Marje [ha Marje - come on, young people / Marje Nartxer - come on Narts] and Guaze [guide] and the youth Xase [meeting] coordinated by Ankara Circassian Association in 2016 were analysed. Moreover, the discourse analyses of interviews published at Jineps [dew drop and Jıneps: of the wind - tears of the old] newspaper with Circassian artists and Adyghe - Abaza language instructors on identity, belonging, culture and future were also considered.
Young people state that their mothers, fathers or grandparents speak the mother languages (Adyge-Abkhaz-Abaza languages) in the diaspora, and they want to learn their mother languages. They perceive that these languages will continue to be used in their homeland(s) in the Caucasus.
They emphasize the importance of using developed technologies in language training for their survival in the diaspora. On the other hand, for them the culture (Xabze / Akabz - Atzas) still exists in the diaspora, and dance and music will play an essential role. They state experiencing duality in their cultural practices at home and outside within dominant culture. On the other hand, this duality facilitates their easy adaptation in different environments and countries. Some emphasize demanding cultural and language rights together with different communities in Turkey. Some young people state that measures need to be taken to protect their language and culture in the diaspora. In addition, some say that for the survival of the language and culture, they need to return to their homeland(s). They can return after having a professional education and experience in diaspora due to the awareness of the economic difficulties in their homelands. Moreover, many young people want to visit their homeland(s), and some want to resettle there. Since the 1990s, many Circassians visited their homelands, attended a university, opened their businesses, or lived there. On the other hand, some people returned to the diaspora after resettling in their homelands. This situation shows that the Circassians will continue to live in Turkey, the Middle East, or Europe as a transnational diaspora while visiting their homelands. Moreover, for people living in the diaspora to visit or live in their homeland(s), the states and institutions [in the homelands] need to have open and realistic plans, programs. For this, they need to cooperate with the institutions such as associations, foundations and federations in the diaspora.
Keywords: Circassian, language-culture, homeland, assimilation, transnational diaspora, future foresight.

One of the codes used by individuals to define their identity and convey it to others is clothing. Clothing, which is an instrument that can draw symbolic boundaries between people, must have a strong link between individuals' real social identities and externally perceived hints in order to be read in common by observers. The major problem to be investigated in this research is to analyze the relationships between identity and clothing, which have been going on since ancient times and will continue in the future. In order to understand these relationships, a theoretical framework needs to be established, and a broad, holistic perspective on the social dimensions of clothing should be developed. The main purpose of this article was to draw on the relationship between clothing and major components of identity. Based on the fact that alternative clothing codes transform those who wear certain clothes into effective symbolic subjects in terms of directing them to a certain behavior politically, culturally, and socially, it was analyzed that this subject constitutes the basis of class struggle. ÖZ: Bireylerin kimliklerini tanımlamak ve başkalarına aktarmak için kullandıkları kodlardan biri giyimdir. İnsanlar arasında sembolik sınırlar çizebilen bir araç olan giyimin gözlemciler tarafından ortak olarak okunabilmesi için bireylerin gerçek sosyal kimlikleri ile dışarıdan algılanan ipuçları arasında güçlü bir bağa sahip olması gerekir. Bu araştırmanın temel sorunsalı, eski çağlardan beri devam eden ve gelecekte de devam edecek olan kimlik ve giyim ilişkilerini analiz etmektir. Bu ilişkileri anlamak için kuramsal bir çerçevede ele almak ve giyimin sosyal boyutları hakkında geniş, bütünsel bir bakış açısı geliştirmek amacıyla bu makalede, giyim ile kimliğin temel bileşenleri arasındaki ilişkiye odaklanılmaktadır. Bu çalışmada, bazı grupları sembolik olarak tanımlayan ve diğerlerini dışlayan giyimin politik, sosyal ve kültürel düzeylerde belirleyici bir gösterge olarak kullanıldığı ve belirli sosyal gruplara hitap ettiği sonucuna ulaşılmıştır. Alternatif giyim kodlarının, belli kıyafetleri giyenleri politik, kültürel ve sosyal olarak belirli bir davranışa yönlendirmek açısından da etkili sembolik öznelere dönüştürmesinden hareketle bu öznenin, sınıf mücadelesine temel teşkil etmesi analiz edilmiştir.

La presente investigación cualitativa y etnográfica pretende explicar el valor de la etnicidad en los procesos de identificación y ategorización social entre estudiantes de pregrado de la universidad de Cochabamba y aportar así a la comprensión de las identidades étnicas en contextos urbanos interculturales, particularmente en el proceso de consolidación de Bolivia como Estado plurinacional.
El trabajo de campo nos ha permitido identificar al menos dos criterios compuestos fuertes de estratificación que, ratificando la vigencia de la colonialidad del poder y del saber en Bolivia, articulan los siguientes atributos categoriales: la lectura social de ciertos rasgos del cuerpo, las percepciones sobre el capital económico, las huellas
de los territorios sobre las personas, los factores sociolingüísticos y “la inteligencia”. Hemos visto que los atributos categoriales valorizados a la hora de posicionar socialmente a las personas, no son los mismos para los llamados “jailones” que para los conocidos como “campeches”. Si para los primeros cuentan prioritariamente
el color de la piel clara y la tenencia de dinero, para posicionar a los segundos estos rasgos ya no son válidos y pasan a ser prioritarios el lugar de nacimiento, la
inteligencia” y la forma de hablar el castellano, la higiene y los modales. Además, la representación social de los primeros se hace de manera afirmativa positiva, es decir, “los jailones” son definidos por lo que son, mientras “los campeches” son definidos por lo que no son. Finalmente, al margen de que las adaptaciones personales que todo sujeto social hace en función al contexto en el que se desempeña, su posicionamiento social no depende de la “máscara” que utilice, sino de la capacidad que tenga para hacer valorar en sus interacciones, determinadas dimensiones identitarias (o escalas de sujeto) y no otras. Asumir que en las negociaciones identitarias no se trata de poner en juego “máscaras”, sino de la activación (valoración y reconocimiento) de dimensiones identitarias del mismo sujeto, nos invita a reconocer que los sujetos no se reducen por metonimia a los rasgos por los que son inferiorizados o enaltecidos, sino que tienen el poder o de resignificar esos rasgos o de hacer visibles otros rasgos, para ser “medidos” en función a ellos y no en función a aquellos que los estigmatizan.

A paper published in the British Journal of Psychology has been chosen as one of the six most interesting psychology papers of 2015 by The New Yorker. ‘Best friends and better coping: Facilitating psychological resilience through boys’ and girls’ closest friendships’ by Rebecca Graber, Rhiannon Turner and Anna Madill was published in in June. It reported a study of 409 students aged between 11 and 19 from three schools and two colleges in Yorkshire that served catchment areas with poor socioeconomic status. The students completed psychological assessments of the quality of their closest friendship, their resilience in the face of adverse experiences and how they typically coped with problems. Both boys’ and girls’ best friendships facilitated effective ways of coping (such as planning, reframing an issue in a positive way and using emotional support) that helped them develop resilience in the face of complex challenges. A significant gender difference also emerged. Counter intuitively, girls’ best friendships had a slight tendency to promote risky and ineffective ways of coping with adversity (such as self-blame and substance use), but boys’ best friendships did not.