Найти книгу: "Hierarchy"

Louis Dumont's concept of hierarchy continues to inspire social scientists. Using it as their starting point, the contributors to this volume introduce both fresh empirical material and new theoretical considerations. On the basis of diverse ethnographic contexts in Oceania, Asia, and the Middle East they challenge some current conceptions of hierarchical formations and reassess former debates – of post-colonial and neo-colonial agendas, ideas of «democratization» and «globalization,» and expanding market economies – both with regard to new theoretical issues and the new world situation.

2012 Winner of the Shapiro Award for the Best Book in Israel Studies, presented by the Association for Israel Studies Whose life is worth more? That is the question that states inevitably face during wartime. Which troops are thrown to the first lines of battle and which ones remain relatively intact? How can various categories of civilian populations be protected? And when front and rear are porous, whose life should receive priority, those of soldiers or those of civilians? In Israel’s Death Hierarchy, Yagil Levy uses Israel as a compelling case study to explore the global dynamics and security implications of casualty sensitivity. Israel, Levy argues, originally chose to risk soldiers mobilized from privileged classes, more than civilians and other soldiers. However, with the mounting of casualty sensitivity, the state gradually restructured what Levy calls its “death hierarchy” to favor privileged soldiers over soldiers drawn from lower classes and civilians, and later to place enemy civilians at the bottom of the hierarchy by the use of heavy firepower. The state thus shifted risk from soldiers to civilians. As the Gaza offensive of 2009 demonstrates, this new death hierarchy has opened Israel to global criticism.

Globalization promised to bring about a golden age of liberal individualism, breaking down hierarchies of kinship, caste, and gender around the world and freeing people to express their true, authentic agency. But in some places globalization has spurred the emergence of new forms of hierarchy—or the reemergence of old forms—as people try to reconstitute an imagined past of stable moral order. This is evident from the Islamic revival in the Middle East to visions of the 1950s family among conservatives in the United States. Why does this happen and how do we make sense of this phenomenon? Why do some communities see hierarchy as desireable? In this book, leading anthropologists draw on insightful ethnographic case studies from around the world to address these trends. Together, they develop a theory of hierarchy that treats it both as a relational form and a framework for organizing ideas about the social good.

Social Trinitarians have not been shy about positing community as the chief ontological category for Trinitarian discourse. As beneficial as this is, social Trinitarians have typically been less helpful in advocating the sort of human community for the Trinitarian analogy that most people would probably find desirable. To use the example of a marriage, one has often been forced to choose between a fully egalitarian view, where the spouses supposedly have no differences from each other, and a hierarchical view where a husband exercises a unilateral and oppressive power over his wife. This book advocates a third alternative for the sort of community present in the Trinity. Just as genuine teamwork is generally desirable in various human communities, the divine persons have a mutual hierarchy relationship with each other. Here each divine person has a unique hierarchy over the others, and yet each uses this hierarchy to serve the others in a dignified way. Recognizing this mutual hierarchy of the divine persons fosters a view of the Trinity that is maximally social, in keeping with the name «social Trinitarianism.» In proceeding thus, the book attempts to, in a unique way, show the harmony between systematic theology, exegesis, and practice.