Mannheim's Theory Research Articles

The Tradition of Surah Al-Hashr Recitation As A Student’s Self-Protective Method at Sulaimaniyyah Islamic Boarding School Turkey, Indonesia

<p>This study examines the tradition of reciting verses 22-24 of <em>Surah al-Hashr</em>, a practice commonly performed within the <em>dhikr</em> following the compulsory <em>Mag</em><em>h</em><em>rib </em>and <em>Fajr </em>prayers at the <em>Sulaimani</em><em>y</em><em>yah</em> <em>Tahfiz </em>Islamic Boarding School in Pati. In this Islamic institution, all students are mandated to participate in this tradition, ensuring their habitual engagement in their daily lives. Employing a <em>Living Qur'an</em> study and a phenomenological approach, the research methodology relied on observation, interviews, and documentation within an interpretative study aimed at elaborating various human experiences. Additionally, Karl Mannheim's theory was employed to analyze the issue from <em>objective, expressive</em>, and <em>documentary</em> perspectives. This study provides the following conclusions: <em>First</em>, the tradition of <em>Surah al-Hashr</em> verses 22-24 recitation, performed on a daily basis after the compulsory <em>Magrib </em>and <em>Fajr</em> prayers, serves as a motivational tool to inspire readers and to tap into the numerous benefits it contains. <em>Second</em>, the <em>objective</em> meaning of reciting these verses establishes the long-standing nature of this tradition, with the holistic purpose of nurturing students into virtuous and Qur'anic individuals. Whereas, the <em>expressive </em>meaning may offer a self-protection, serving as a formidable shield against external malevolence, particularly for the students, protecting them from evil forces that seek to beguile and interfere human beings. Furthermore, it facilitates the students in their Quran memorization processes. In terms of <em>documentary</em> meaning, this tradition helps fostering religious devotion among students, both to their relationship with Allah (<em>hablun minallah</em>) and their relationship with fellow human beings (<em>hablun minannas</em>).</p>

The Formation and Consequences of Political Generations in Social Movements: Cases of Feminist Activism in Ecuador and Peru1,2

Anchored in Mannheim's theory, the concept of political generations captures how new movement recruits respond to shifting political contexts and become agents of change within a social movement. A key challenge when using this concept in generational analyses is to link context with agency. In this article, I make this link by focusing on the interactions between political contexts and movement agency. My study among two generations of feminist activism in Ecuador and Peru found that both cohorts interacted with two sociopolitical conditions—prevailing gender relations and notions of political action—when they were initially mobilized. These interactions took different forms for each cohort, thereby shaping their distinct understandings and practices of feminist activism, and continuing to have consequences for movement goals, strategies, and relationships overtime. For the earlier generation, which became active between the late 1970s and early 1990s, consequences meant practicing militancy to achieve goals, deploying vanguardism to execute a comprehensive strategy, and exerting autonomy to manage the actions of the powerful. I theorize the interactions between movement agency and political contexts as a mesostructure, where process and structure meet, thereby providing a more comprehensive account of the mechanism of change bringing about political generations.

Mannheim's "Problem of Generations" Applied"

This paper seeks to analyze Karl Mannheim's generational approach to social history by applying it to the Boomer-led 1960s counterculture movement. This paper examines the extent and limitations of Mannheim's theory that generations can be a study of historical analysis by examining how race plays into generational cultural participation. This paper examines the Boomer's generational break from G.I and Silent Generation life and values in their dress, living conditions, and sexual practices. It also examines how race and the civil rights movement prohibited or dissuaded Black youth from participating in the counterculture movement. This paper analyzes to what extent generational study is useful in historiography when considering important variables such as race in cultural movements and participation.

Bentuk Tradisi Penjagaan Al-Qur’an Lewat Khataman Al-Qur’an Via Whatsapp Oleh Organisasi Tanaszaha Muslimat Cabang Situbondo

This study examines the tradition of khataman al-Qur'an through WhatsApp media by the Tanaszaha Muslimat organization, Situbondo Branch. The focus of this research is to find out the procession of the implementation and meaning of the Khataman al-Qur'an which is carried out every week by members of the WhatsApp group Tanaszaha Muslimat Situbondo Branch. This research is descriptive in nature, namely systematically explaining the practices of living the Qur'an on members of the WhatsApp group Tanaszaha Muslimat Situbondo Branch. Data collection methods used in this research are observation or observations, in-depth interviews or interviews, and documentation. In this study using the sociological theory offered by Karl Mannheim. The results of this study can be concluded that the time and procession of khataman al-Qur'an through the WhatsApp media starts on Friday until it is finished on Thursday afternoon at the latest. This Khataman begins with tawassul in the form of reciting surah al-Fatihah then proceed with reading the Koran. Based on Karl Mannheim's sociological theory, three categories of meaning are found; The meaning of the purpose of khataman al-Qur'an through WhatsApp is a form of ta'dhiman (respect; glorify) to teachers. On the expressive meaning, that the activity of completing the Al-Qur'an is to get a reward from reading the Qur'an, blessings from the teachers, and encouraging to be istiqomah in reciting the Koran. While the meaning of the documentary, khataman al-Qur'an through WhatsApp media is to get rewards and blessings from reading the al-Qur’an.

SOSYAL KUŞAKLAR: KUŞAKLAR SOSYOLOJİSİNDE METODOLOJİK BİR AÇILIM

Kuşaklar sosyolojisi, sosyolojinin görece yeni çalışma alanlarından biri olup, gelişmekte olan bir literatüre sahiptir. Uzunca bir süre farklı disiplinlerin gölgesinde kalmış olan kuşak sorunu, tarih felsefesi, zaman sosyolojisi ve toplumsal değişme gibi makro bağlamlar içinde incelenmiştir. Kuşak sorununa dair en kapsamlı teorik katkı, Alman sosyolog Karl Mannheim tarafından bilgi sosyolojisinin özgün bir inceleme alanı olarak ortaya koyulmuştur. Kuşakları tarihsel süreçte içsel olarak deneyimlenen kolektif bilincin oluşturduğu toplumsal konumlar olarak nitelendiren Mannheim, teorisini yine tarihsel kanıtlarla ortaya koymaya çalışmıştır. Ancak kuşak sorununun ampirik olarak incelenmesi, Mannheim’den sonra kuşaklar sosyolojisine katkı veren diğer yazarların çalışmaları çerçevesinde mümkün olmuştur. Bu yazarlar arasında Jane Pilcher’in çalışması, Mannheim’in tarihsel kuşak okumasına metodolojik tadilatlar gerçekleştirmiştir. Pilcher, Mannheim’in teorisinden hareketle, kuşakları ampirik olarak incelemenin imkanlarını tartışmış, bu bakımdan kuşaklar sosyolojisini ayakları yere basan bir çalışma alanı haline getirmeye yönelik önemli açılımlar getirmiştir. Bu çalışmada Mannheim’in kuşaklar sosyolojisi, Pilcher’in getirdiği yenilikler çerçevesinde ele alınmaktadır. Bu hedefle öncelikle Mannheim’in teorisinin ana hatları ortaya koyulacak, ardından Mannheim’den sonra kuşaklar sosyolojisine katkı sunan yazarların çalışmalarına değinilecektir. Son olarak Pilcher’in kuşaklar sosyolojisine katkıları, metodolojik sosyal kuşak kavramı çerçevesinde tartışılacaktır.

Generational Change in Religion and Religious Practice: A Review Essay

Background Numerous studies have been done of the religious affiliations, beliefs, and practices of the Millennial generation (North Americans born between 1980 and 1995). Many of these studies assume that their findings will be useful to denominations and congregations wishing to attract more young people. But at least one influential social theory would imply the opposite: that religious decline is inevitable as societies modernize and secularize. Purpose The current essay suggests a useful addition to the religious decline theory, the work of Karl Mannheim and his followers on the sociology of generations, and applies it to the major studies of generational change and continuity in religious practice among young adults in present-day North America. Methods In total, 35 academic books, 43 articles in refereed journals, and 22 denominational research reports are included in the analysis. Only works studying the religious beliefs, practices, and affiliations of the Millennial generation in the United States and Canada, and based on data collected through approved social science research methods are included. Results The essay first summarizes the findings of the studies, noting similarities and differences in religious decline across the various social locations of race, gender, and country. Next, it summarizes the causes that the various studies have postulated for this decline, relating them to Mannheim's argument that the “fresh encounter” with one's childhood religious worldview which occurs in young adulthood is a key determinant of whether a person accepts or rejects his/her childhood religious socialization. A final section evaluates the effectiveness of the suggestions that some of the studies make for stemming or reversing religious decline in young adulthood, in the light of Mannheim's theory. Conclusions and Implications A key determinant of religious affiliation, belief, and practice in adulthood is the fresh encounter that young adults have with the culture and worldview transmitted to them in childhood. The lifecycle stage of emerging adulthood poses a challenge to denominations and congregations since it is often the age group that is least connected with organized religion. The essay concludes with suggestions for further research.

Jovens de direita e extrema-direita

O artigo analisa jovens autoidentificados como direita e extrema direita, tendo como base a teoria das gerações de Karl Mannheim e suas análises sobre o conservadorismo como um estilo de pensamento. Os dados originam-se de pesquisa quantitativa realizada em escolas de ensino médio de três municípios do Rio Grande do Sul, com 2.169 respondentes. O desfecho do estudo parte da resposta à autoidentificação política, na escala de 1 (extrema esquerda) a 10 (extrema direita). Identificou-se como estatisticamente significativos para a identificação como direita ou extrema direita o perfil masculino, branco, presente sobretudo em escolas privadas e que professam a religião católica ou evangélica.

INTELEKTUAL MODERNISME DAN INTELEKTUAL SALAFISME: UPAYA MENUJU INSAN YANG MADANI DI ERA DIVERGENSI

Abstrak: This study aims to determine the attitudes or intellectual character of modernism and salafism that exist in pesantren academics who are also university students in responding to some of the problems they have encountered. The results of this study indicate that Mambaus Sholihin students use the intellectual character of modernism and salafism in answering several problems, in this case in the form of a view on professional zakat and an analysis of the verses of Q.S At-Taubah. Then in a review of Karl Mannheim's social theory on social action and the meaning of behavior of students of Santri Mambaus Sholihin which contains 3 object meanings. First, the objective meaning is that students of Mambaus Sholihin students have views on several things related to professional zakat and provide. The two meanings are expressive, that they view intellectual modernism as a type of thought that prioritizes rationality from contemporary and classical references that tend to tectulize from the Al-Qur'an and the Prophet's Hadith. The third documentary meaning is that the intellectual character of modernism and salafism has become something that is very inherent in santri students in answering various problems found from classical or contemporary reference sources.Kata Kunci : Intelektual Modernisme, Intelektual Salafisme.

LIVING QURAN: RESEPSI AL-QUR’AN DI PONDOK PESANTREN AL-HUSNA DESA SIDOREJO PAMOTAN REMBANG

This study aims to analyze the al-Qur'an reception at Al-Husna Islamic Boarding School Sidorejo Pamotan Rembang. This research is a qualitative research using inductive descriptive method. Qualitative research is a research procedure that analyzes descriptive data in the form of speech or written observations. Inductive descriptive method aims to describe and analyze data to obtain a general description or description of the al-Qu'ran reception at Al-Husna Islamic Boarding School. This research confirms that the Qur'an is a holy book that is always in harmony with all situations and conditions (ṣāliḥ li kulli zamān wa makān). The theory used by the researcher here is Karl Mannheim's sociological theory of meaning, which focuses on three typologies of meaning, namely objective, expressive, and documentary meanings. This study yielded at least two findings. First, there were several types of receptions at the Al-Husna Islamic Boarding School. Second, the meanings inherent in the reception include, a) objective meaning, that the variety of reception behavior at Al-Husna Islamic Boarding School is part of a symbol of obedience and disbelief towards the pondok regulations, b) the meaning of expression is manifested in the form of self-internalization with values positive values in the continuous learning process of the Koran, and c) documentary meaning is manifested in the form of local contextualization of a comprehensive cultural system.

Earthquakes in Javanese theological interpretation: The study of Serat Primbon manuscripts from the Yogyakarta Sultanate Palace

This article examined the Javanese view on the earthquakes recorded in the manuscripts. Javanese people were chosen because they have a typical and unique view in interacting with fellow humans, nature and God. While the manuscripts were placed as a database, because it is a historical record, thoughts, attitudes, views in the past. There are three problems examined in this article, namely: how are the understanding and attitudes of the Javanese people towards earthquake events, what are the factors influencing that understanding, and what are the functions in disaster mitigation? By using Karl Mannheim's sociological theory of knowledge, it was found that Javanese people understand earthquakes as a sign system attached to predictive and subjective-imaginative meanings and spiritually responded to by prayer and slametan ceremonies. And the most important thing found in this study is that the Javanese understand the earthquakes actively and positively, in which they always move from one destiny to another to maintain harmony and safety.

A Study on Critical Inquiry into Karl Mannheim's Generation Theory from the Perspective of Adult Education

A Study on Critical Inquiry into Karl Mannheim's Generation Theory from the Perspective of Adult Education

Self-Understanding as a Working-Class Project: Mannheim's “Objectivity” and Judith Butler's “Resistance” by Way of Lukács

Mannheim's theory of self-understanding may be seen as a generative process that assimilates old unconscious assumptions and produces new replacements for them. However, difficulties arise when Mannheim tries to establish that this process leads to a more “objective” viewpoint for individuals. To address this, one can consider Lukács' notion that self-reflection only achieves “objectivity” when it changes the structure of social reality and that this is only possible when it occurs at the class level. Since Lukács explicitly connects “objectivity” with the ability to transform social structures, these insights relate to postmodern discussions of “resistance” to power such as the one found in Judith Butler's The Psychic Life of Power. Here the subversive potential of generating new possibilities remains limited when the “subject” is not conceived of at the class level and Lukács' theory remains helpful for avoiding fatalistic conceptions of the subject–power relation.

Mannheim's Critical Theory?: Reflections on the Relationship between Max Horkheimer and Karl Mannheim

The thinkers of the Frankfurt School, a group centered around the Frankfurt Institute for Social Research, are also best known for their contemporaneous analyses of social phenomena which also emphasized the significance of historical analysis. Perhaps the most acclaimed member of the Frankfurt School is the social philosopher Max Horkheimer, who was appointed its director in 1930 and was responsible for hiring many of its most famous members, including Herbert Marcuse, Theodor Adorno, and Walter Benjamin. Although Horkheimer was one of the advance reviewers of the German edition of Ideology and Utopia and was later known to have had a somewhat stormy relationship with Mannheim, there is a relative poverty of literature on the relationship of Horkheimer’s ‘critical theory’ to Mannheim’s ‘sociology of knowledge.’ In this paper, I will examine both Horkheimer and Mannheim’s methods of sociological study in some detail before going on to explore the theoretical similarities and differences of the two ideas. I will highlight to what degree Mannheim’s schema can be considered a ‘critical theory’ in Horkheimer’s sense of the term, arguing that although the two theories do have remarkable similarities, Mannheim’s falls short of the ‘critical’ mark established by Horkheimer. Despite this, I will conclude that in doing so, Mannheim’s theory actually lights the way for a more constructive and responsible politics than does Horkheimer’s. Mannheim’s willingness to submit his own thought to thorough examination leads him to a political solution that avoids the Marxist mystification that characterizes the critical theory espoused by Horkheimer.

A generational model of political learning

We propose a mathematical framework for modeling opinion change using large-scale longitudinal data sets. Our framework encompasses two varieties of Bayesian learning theory as well as Mannheim's theory of generational responses to political events. The basic assumptions underlying the model are (1) that historical periods are characterized by shocks to existing political opinions, and (2) that individuals of different ages may attach different weights to those political shocks. Political generations emerge endogenously from these basic assumptions: the political views of identifiable birth cohorts differ, and evolve distinctively through time, due to the interaction of age-specific weights with period-specific shocks. We employ this model to examine generational changes in party identification using survey data from the 1952–2008 American National Election Studies.

The Hebrew Teachers as Creators of the Zionist Community in (the Land of) Israel

This article discusses the role of teachers in the formation of Israeli society, from the First Aliyah until the 1968 integration reform. The period studied is comprised of four sub-periods, during each of which teachers filled different roles. These roles included a contribution to reviving and spreading the language, creating educational and establishment tools, ideological training, and integration of the new immigrants into Israeli society. The study is based on Mannheim's generation theory, and seeks to use it to demonstrate the formation of the group of teachers in the Land of Israel and their influence on the creation of an imagined community, while also making comparisons with the activities of teachers in other societies.

K・マンハイムにおける「社会的教育」思想と教育現実把握の独自性

K・マンハイムにおける「社会的教育」思想と教育現実把握の独自性

Changing intergenerational relationship

This article explores the literature on intergenerational relationships within psychological and sociological disciplines. After a brief description of the different meanings of the term ‘generation’, two theoretical perspectives are discussed: Mannheim's theory of generations and Bengston and colleagues' theory of intergenerational solidarity. Particular attention is given to the process of intergenerational transmission. This is followed by a rereading of the concept of generation in light of the relational–intergenerational perspective. This perspective attempts to consider together family and social generations, taken to be interdependent. The application of this perspective to the transition to adulthood is crucial to an understanding of intergenerational dynamics, whether in the family or in the community. It concludes with reflections on the meaning of the intergenerational transmission as seen from the relational-intergenerational perspective and recent research findings.

“Generations and Collective Memory” Revisited: Race, Region, and Memory of Civil Rights

Using the spontaneous memories of a national sample of Americans in 1985, Schuman and Scott (1989) largely confirmed Mannheim's theory of generational identity by demonstrating that respondents' age structured their recall of important national and world events over the past 50 years. But they did not find the predicted age patterns for whites' recollections of civil rights. I argue that their failure was the consequence of ignoring regional differences in the impact of the Civil Rights movement on whites. Because the South was the target of and the battlefield for civil rights, “civil rights memory” should be greater for southern whites who experienced the movement as mature teenagers or young adults than for their equal-aged peers elsewhere or for southern whites in different age groups. I also hypothesize that this cohort of southern whites should attribute more historical importance to civil rights than do others. Both hypotheses are supported by analysis of the 1993 General Social Survey and Schuman's and Scott's original 1985 data. The theoretical import of the study is that where highly charged events happen shapes consciousness and memory, suggesting that Mannheim's idea of the “social location” of generational identity formation is place-specific, as well as age-dependent.

Educational generations and the futures of adult education: a Nordic experience

In this study of the meanings of education and learning in people's lives, educational generations in Finland were investigated. The analysis is based on Karl Mannheim's concept and theory of social generation. This approach resulted in the differentiation of four educational cohorts living in contemporary Finnish society, three of which provided distinct core life experiences and educational experiences for analysis. These are: the war generation with scant education (born before 1935); the generation of structural change with growing educational opportunities (born 1936–55) and the welfare generation with many educational choices (born after 1955). This article, reviews the characteristics of these generations, and analyses the dynamics of their educational courses and experiences. It is concluded that their core experiences of education can be summarized in two basic narratives: the narrative of national culture and that of economic structural change. Finally, it is argued that such generational change reflects the more general rationalization of Western culture and society. Based on this argumentation, the future of adult education based on the application of Weberian social theory and its conceptions of material and formal rationality are considered.

Forerunners of Change in Nontraditional Gender Ideology

American society has witnessed a clear ideological shift to less traditional, more egalitarian gender attitudes. In this paper we draw on Mannheim's theory of social change and examine forerunners of the change: men and women who are much less traditional than their parents' generation and their own generation. Specifically we explore how forerunner parents and children's own contemporary experiences shape the probability that the children will become forerunners and agents of change. Drawing on interview data from a national longitudinal study of parents and their offspring, we find that contemporary experiential factors are more important for forerunner socialization of daughters, whereas parents' forerunner status underlies sons' becoming forerunners. We argue that these sex differences in socialization effects explain in part why men's gender ideology and behaviors lag behind those of women.