Process Of Dehumanization Research Articles

The implicit soul: Factors between the representation of death and dehumanization of patients.

Spiritual approaches in healthcare settings proved effective in reducing the negative outcomes of dehumanization processes impacting health professionals and patients. Although previous literature focused on explicit measures of spirituality, the present research explored the role of implicit components of spirituality and their effects on the humanization of patients in two healthcare contexts. Professionals from hospices and nursing homes completed an implicit task to assess whether the diverse representation of death as physical or spiritual led to perceive patients with more uniquely human traits. Results showed that only for hospice participants, implicit and explicit spirituality predicts more humanness attribution to patients. This article discusses palliative care models and death education as a resource for reducing dehumanization.

Do eclipse ao raiar do para si LGBT na política educacional brasileira

Resumo Este artigo apresenta como objeto de estudo a política nacional de Educação consoante com a emancipação humana da população de Lésbicas, Gays, Bissexuais, Travestis, Transexuais e Transgêneros (LGBT). Ademais, tem-se como objetivo central deslindar os (des)caminhos para uma política nacional de Educação voltada à emancipação humana desse segmento. Para tanto, recorreuse à pesquisa de abordagem qualitativa, tendo como opção metodológica os tipos de pesquisa descritiva e explicativa e exploratória, conduzindo a decomposição desta investigação em três seções cujas discussões circundam o objetivo proposto. Permitiu-se, pois, verificar que o processo de desumanização, enraizado em função da lógica do capital, reflete hodiernamente o não nutrimento de uma perspectiva emancipatória na educação brasileira, posto que os pilares de tal lógica não aquiescem uma transformação da realidade objetiva e concreta.

A Dog or a Wolf – The Role of Connotations in Animalistic Metaphors and the Process of Dehumanisation

Animalistic metaphors have been used since the dawn of times to dehumanise members of outgroups and thereby deny them their rights. The paper examines the causes and symptoms of animalistic dehumanisation through the analysis of connotations of several terms used to conceptualise undesirable individuals and groups across various cultures, focusing on four source domains: rat , cattle , wolf , and dog .

Placing Angola: Racialisation, Anthropocentrism, and Settler Colonialism at the Louisiana State Penitentiary's Angola Rodeo

AbstractThe Louisiana State Penitentiary (Angola) is a site embedded with historical legacies of plantation slavery and settler colonialism; as the largest maximum security penitentiary in the United States, the prison also reflects the racial injustice of contemporary US mass incarceration. Situated on the site of an old plantation, the prison hosts the Angola Rodeo twice a year, an event that crystallises violent multispecies social relations in the merging of the US West and South as two distinct kinds of colonial projects. Whereas much scholarship and activism has worked against the wholesale dehumanisation inherent in chattel slavery, settler colonialism, and mass incarceration, this paper works to interrogate and disrupt the human–animal binary through which processes of dehumanisation are sustained. Drawing together postcolonial studies and animal studies, the paper centres empirical research on the Angola Rodeo to highlight how racialisation and anthropocentrism are intertwined logics of subordination and exclusion that carry forward into the present. Ultimately, the paper suggests the need for a mode of analysis and action that does not maintain the subordination of the animal, and instead, takes a de‐anthropocentric and decolonial approach to injustice.

Mak nyahs and the dismantling of dehumanisation: Framing empowerment strategies of Malaysian male-to-female transsexuals in the 2000s

The unrelenting ill-treatment suffered by mak nyahs, or Malaysian pre-operative and post-operative male-to-female transsexuals, indicates a steady process of dehumanisation that besieges mak nyahs in contemporary Malaysia. Nevertheless, the 2000s have seen a groundswell of strategies by mak nyahs to dismantle forces that seek to dehumanise them, and thus to embrace self-empowerment. By analysing online media resources, information from communication networks and legal cases pertaining to mak nyahs, we aim to explain the ways in which the strategies of mak nyahs and their allies to dismantle dehumanisation and empower themselves are framed and mobilised in Malaysia in the 2000s. To this end, we draw on a two-fold analytical framework that comprises David A Snow’s and Robert D Benford’s notion of collective action frames, and Michael W McCann’s legal mobilisation theory, in order to interpret our analysis. We argue that although mak nyahs have encountered dehumanising forces such as violence, pathologisation and reparative therapy, religious denunciations and moral policing, they have responded with diverse empowerment strategies that include the telling of personal stories, increasing public visibility, eliciting international recognition and support, forming alliances and organising collective action and legal recourse.

Los museos y el sufrimiento humano: se prohibe disfrutar

The subject of the article is the museum as a space of memory and reflection on the processes of dehumanization. The examples chosen are of the so-called memory or Nevermore patrimony. This type of cultural heritage does not have the objective of simply displaying objects, nor is it aimed at valuing aesthetics; above all, it serves as a mirror of ethics, morality, the examination of conscience, the suffering of the Other, civilization and barbarism.

Visual Representations of Black Hair in Relaxer Advertisements: The Extent to Which It Shapes Black Women’s Hair Preferences and Attitudes towards Hair Alteration

This article focuses on how the black body, particularly black women’s hair, is represented in advertisements for hair relaxers published in True Love, a South African magazine directed at black women. Using qualitative visual semiotic analysis, this article focuses on the process of dehumanisation through visual representation by paying attention to hair, a highly politicised subject in South Africa. In addition, using pre-group questionnaires and focus-group interviews, the article examines to what extent the images possibly shape hair styling practices of black female readers, aged between 18 and 45, who live in urban areas in South Africa.

Immaginare l'Altro: il museo come dispositivo interculturale

Racism is the main issue of a process of miseducation and dehumanization in today’s society. This is transferred to a media system that keeps on building a dis-torted vision of the relationship between cultures, strengthening the invisibility of immigrants. The purpose of this paper is to analyze the art as educational tools in the at-tempt to contrast the cultural forces of dehumanization, replacing them with hu-manization options. Culture and education are about what it means to be human and here, museums have a significant part to play, expecially now. Infact, the educational role of museums is changing: museums are democratic educational institutions that contribute to culture, an inclusive culture that dialogue with everyone, being an active resource in society.

The Rise of the Outbreak Genre: 28 Days Later and the Digital Epidemic

The Rise of the Outbreak Genre:28 Days Later and the Digital Epidemic Julia Echeverría-Domingo (bio) The opening of the twenty-first century has witnessed what film scholars have described as a "zombie renaissance" (Bishop, "Dead Man" 16–25; Bishop, American Zombie 16; Dendle, Encyclopedia 172; Hubner, Leaning, and Manning; Kee 12) or a "post–9/11 zombie movie craze" (Roche), in reference to the high number of movies and extra-cinematic cultural artifacts that have plagued popular culture with hordes of living dead creatures. Ever since George A. Romero set the conventions of the genre with his influential living dead trilogy, which dissociated the zombie from its Haitian voodoo origins, these monsters have been commonly understood as metaphors providing insightful commentary on sociopolitical and ideological concerns. Zombies have been read as allegories of such diverse topics as post-colonial fright and forced labour (Dendle, "Barometer" 46; Williams); mass consumerism (Bailey); representations of race (Dyer 157–60), gender (Shaviro 87), sexuality (Moore), and displaced peoples like immigrants and refugees (Stratton); ecological disaster (Pollock); post–9/11 terrorism (Bishop 29); the so-called "risk society" (Luckhurst 11); and concrete historical episodes like the Vietnam War, usually underscored in accounts of Romero's 1968 Night of the Living Dead (Bishop, American Zombie 14), [End Page 49] to name but a few examples that give an idea of the extended literature that has been (and continues to be) written on the subject. The figurative capacity of the zombie, its "polysemic, opportunistic quality" (Boluk and Lenz, "Introduction" 9), allows for these varied interpretations and re-appropriations of the monster to appear, confirming its value as a repository of circumstantial anxieties. This historical and ideological approach has proven to be especially adequate for understanding the rise of the zombie in the rather tumultuous postmillennial context. One of the main novelties of this new cycle is the greater emphasis placed on the notion of contagion, which becomes in many cases the central premise of these narratives. Movies such as 28 Days Later (Danny Boyle 2002) and its sequel, 28 Weeks Later (Juan Carlos Fresnadillo 2007), rely on the idea of a disease spreading through the population rather than on the supernatural premise of dead bodies rising from their graves. This aspect, mostly disregarded by film criticism until very recently (Lauro; Boluk and Lenz), not only provides a touch of scientific verisimilitude to the survival horror genre but, as I argue here, it aptly serves to encapsulate the gist of the current viral, digital era. 28 Days Later is recognized here as a pioneer both of the emerging scientifically inspired virus genre and of the use of digital technology. Boyle's film meaningfully blends these two elements by resorting to the rich rhetorical qualities of the virus. Released right at the opening of the twenty-first century, the film incorporates visual techniques and narrative elements that advance the later "outbreak" both of postapocalyptic tales and of digital cinema. This article offers a generic, aesthetic, and technological analysis of the film that aims to disentangle the interconnections existing between the epidemic genre and a culture of viral flows that render the film relevant nowadays. The zombie and the virus In her renowned article "The Imagination of Disaster," Susan Sontag makes a distinction between two types of dehumanization processes that take place in science-fiction movies. On the one hand, the old vampire-like fantasy by which human cordiality is converted "to monstrous 'animal' blood-lust (a metaphoric exaggeration of sexual desire)" (47), as in the paradigmatic Dracula (Bram Stoker 1897). And, on the other, the opposite process by which human beings become more efficient, "the very model of technocratic man, purged of emotions" (47), as in Invasion of the Body Snatchers (Don Siegel 1956) or Village of the Damned (Wolf Rilla 1960). According to Sontag, science-fiction films of the 1950s and 1960s usually [End Page 50] opted to represent their creatures following that second over-rational self-contained model, characterizing the menacing individuals as emotionless machinery. Sontag understands this historically specific trend as an allegory reflecting the depersonalizing conditions of postwar urban society in a period of deep anxieties surrounding nuclear scientific advances. More...

Historical Disaster and the New Urban Crisis

Conventional studies of urban poverty largely blame African Americans for their impoverished situation and the consequent social difficulties that arise there from. This paper confronts and indicts that perspective. Examining the historic dehumanization process that shaped African America, the present study argues that it served as the framework for how whites justified their racist and violent treatment of slaves and their African American descendants. It was this same racist theory and practice that led to the construction of racialized oppressive urban ghettos that became the economically impoverished domicile for urban black people. Therefore, poor African Americans have been caught in a cauldron of circumstances not of their own making, but with which they have had to cope and struggle.

Żacząt igrzyska niewinne. Tumulty religijne i rytuały przejścia w XVI-wiecznym Krakowie

Głównym celem artykułu jest analiza roli obrzędów przejścia w konfliktach religijnych między katolikami i protestantami we wczesnonowożytnym Krakowie. W artykule znalazło się kilka studiów przypadku tumultów religijnych zorganizowanych przez studentów Uniwersytetu Krakowskiego przeciwko protestanckim procesjom pogrzebowym, ślubom lub po prostu przeciwko zborom. Kluczową tezą artykułu jest to, że zakłócanie rytuałów przejścia było sposobem na pozbawianie protestantów ich tożsamości społecznej i - poprzez proces dehumanizacji - ich człowieczeństwa. Poprzez przerywanie ślubów i przechwytywanie ciał podczas pogrzebów katoliccy sprawcy próbowali pozostawić swoich przeciwników w stanie, używając zwrotu Victora Turnera " between and betwixt", tj. w stanie gdy nie posiadali już swojego poprzedniego statusu, ale gdy nie uzyskali jeszcze nowego. Przeszkadzając najważniejszym protestanckim ceremoniom w tak upokarzający sposób, katolicy starali się wykazać, że ich przeciwnikom brakowało Bożego wsparcia, a ich wiara zasługiwała na to, by być obiektem kpin. Uważamy, że z punktu widzenia sprawców, ich działania były kontynuacją rytualnych działań zapoczątkowanych podczas świąt katolickich - przeniesieniem kosmicznej walki między Chrystusem a szatanem na ulice ówczesnego Krakowa. Uczestnictwo studentów w tych aktach przemocy nie tylko świadczyło o ich przekonaniu do przynależenie do wyznania lepszego od wyznania ich przeciwników, ale także przyczyniało się do tworzenia tożsamości grupowej. Z tej perspektywy przemoc otaczająca rytuały przejścia może być interpretowana jako rytuał przejścia dla samych studentów.

Ценностные трансформации современной студенческой молодежи

<p>В статье рассматриваются ценностные аспекты развития современной молодежи. Показано, что ценности выступают несущими конструкциями любого общества и составляют менталитет входящих в него членов. Обсуждаются социокультурные проблемы и деформации ценностного пространства воспитания, которые связаны с процессами дегуманизации культуры и демонтажем основных общественных институтов.</p><p>На психолого-педагогическом уровне изменения связаны с превращением человека из носителя культурных ценностей в носителя потребностей; на макросоциальном уровне констатируется системный сдвиг социальной структуры в логике перехода от модели «общества социального благосостояния» к модели «общества потребления». Раскрываются психологическая функция и педагогическое значение ценностей как источников личностного достоинства и социального заказа для воспитания. Показано деструктивное влияние общества потребления, современных массмедиа и информационных технологий на сознание молодежи.</p><p>Заключается, что мир ценностей создает систему жизненных координат, в которой молодой человек может найти себя, обрести свою общность с другими, определить свое уникальное место и уверенно двигаться по жизни. Наличие в обществе внятных, устойчивых, согласованных ценностей обеспечивает духовный и социокультурный иммунитет народа. Ценности стоят на страже культуры. Общество, теряющее свои ценности, неизбежно сходит со сцены истории. Ценности задают нормативно-императивный ландшафт для развития и воспитания молодежи. Зная и усваивая этот ландшафт, молодежь располагает четким пониманием и представлением о том, что от нее ожидает общество, как жить, какими быть и к чему стремиться. </p>

TOLERANCE AS AN EXHIBITION OF HUMANISM FOR THE RISING GENERATION

The mankind is going the way of the fast scientific and technological progress, at the same time feeling shortage of respect, kindness, and mutual understanding in this global process. The modern scientific and technical progress is leaving behind the moral or ethical progress stimulating emergence of new forms of spiritual impoverishment, cruelty, violence and hostility. The best humanistic principles, which are based on mutual aid, sympathy are depreciating, blurring the very concept of the moral. The situation gives evidence of the process of dehumanisation of the society, when the person’s value becomes lower than other values.
 
 The relevance of examination of tolerance in the aspect of humanisation is determined by the society’s demand for development of relations of a new type, which would be grounded on humanistic base, where every person is regarded as the highest value, where there is a priority of general human values against ethnic values, where the basic principle of people’s relations are: benevolence, humanity, mercy and respect.

He taru tawhiti: Some effects of colonisation in Maori research

There is a growing interest amongst Maori academics concerning the development of research methodologies for Maori contexts and the influence of an evolving ideology that is loosely referred to as kaupapa Maori. But the paradigm is subject to powerful ideological influences which, if they remain unchecked, may militate against its main objective: to liberate Maori from prescriptive Euro-centric, typically positivistic, frameworks. This dilemma stems from the process of active dehumanisation that kaupapa Maori is attempting to thwart: colonisation. Paradoxically, it has been the hegemonic saturation of Te Ao Maori that has subtlely, but effectively, rendered new expressions of Maori educational emancipation in juxta-position with empathetic paradigms that have been developed in the West. The purpose of this article is not to denigrate the valued and productive efforts of those engaged in the process of reconstructing Maori educational research, but to address some of the tensions in the research.

BASES PSÍQUICAS DE LA EXPLOTACIÓN DE LOS DALITS EN LA INDIA

The term dalit means downtrodden and trampled. In fact the dalits in India, the lowest of the lower castes and the poorest of the poor, are being trampled (socially, politically and economically) by the rich, especially those belonging to the upper castes. Roughly the dalits comprise about 16.6 per cent of India’s population. But their share of ownership of land and property, and access to education and employment and basic social amenities is miserably low. The worst inhuman practice against them is the practice of untouchability. This is associated with various kinds of atrocities perpetrated on them by the rich belonging to the upper castes. All these social exploitation have been associated with economic exploitation and slavery. In general, the root of the malady may be traced back to Manusmriti (M.S.). M.S. ascribed a legal, ethical and religious justification to the existing system of exploitation of the people belonging to the lower castes. M.S. delineated how plethora of new sub-castes was generated through inter-caste marriages and thus the forefathers of the modern dalits emerged. Descendants of the barbarian tribes (Mlechchas) subjugated by the Aryans swelled their ranks. The basic objective of this article is to get down to the depth of human psychosis that gives rise to the exploitative and discriminatory socio-economic practices related to the dalits and other lower castes. In this connection we are going to highlight the primordial psychosis of the intelligent and privileged minority belonging to the upper castes to give birth to and perpetuate discrimination against and inhuman exploitation of the majority belonging to the lower castes. The psychosis is deeply rooted in basic human modes as analyzed and elaborated in the Samkhya Philosophy of ancient India. According to Samkhya Philosophy, human consciousness is a part of material manifestation of Nature, and it is the combination of three modes viz. Sattwa, Rajas and Tamas, endowed by Nature. All these basic modes combine in different degrees to assign different characteristics to different individuals. If isolated in the abstract, unmixed Sattwa pertains to goodness and virtue, Rajas to passion and insatiable desire and Tamas to darkness of mind, obsession and inertia. All our mental and intellectual faculties originate from these three basic modes. Accordingly all individuals may be classified broadly into three major categories, viz. Sattwic, Rajasic and Tamsic. The people in the upper strata of the society are in the Rajasic state and the dalits are forced to be at the lowest echelon of the Tamasic state through poverty, illiteracy, social customs, religious beliefs, and legal measures by the state machinery which is being controlled by the Rajasic minority. This process of de-humanization of the dalits started long ago to fulfill the greed and power mongering of the Rajasic upper strata as is evident from the prescriptions of the Manusmriti. The only way out of this malady is to raise the dalits and the other exploited castes like the Shudras from the state of Tamas to the state of Rajas and later on to Sattwa through rapid industrialization with modern technologies, removal of illiteracy and abject poverty of the exploited majority and spread of scientific education and scientific world outlook to eradicate all Tamasic modes like superstitions, obsessions with religious rites, distinctions of and discrimination against the population on the basis of caste, creed, mother tongue, religious practices etc., and blind devotion of common people to religious gurus and priests, celebrities and political parties and political leaders. To this end it is necessary to inculcate ethics and Sattwic values among the exploiting minority, the politicians and political parties and the mass media.

An Integrated Theory of Lethal Punishment: Social Geometry, Status Relationships, and the Dehumanization Process

Punishment exists universally as a form of social control, spanning a continuum from the physically inconsequential to lethality. What explains observable variations in punishment, or lethal punishment as a form of social control? This paper builds upon Black’s pure sociology framework and Milner’s theory of status relations to argue that lethal punishment occurs mainly under conditions of marginalization, disruptions of the previous social geometries, and social polarization that characterize interpersonal encounters or inter-group relationships. These conditions facilitate the status degradation processes that lead to the dehumanization of the “other.” By the same token, such conditions do not often prevail in familial settings and hence lethal punishments are far less common than the lethality associated with other forms of moralistic violence and state-sanctioned punishments.

Speaking Teen in the Polis. The Tragedy of Michael Brown

The article frames Michael Brown as a tragic teenager and includes literary tragedy in the interpretation of his downfall in order to eschew such determinations of his character as either a thug or a student with a bright future. More specifically the author enlists Sophocles's Antigone (441 BC) in an anachronistic analysis of Brown's tragedy. The injustice in Brown’s and other unarmed teenagers’ deaths are clear. But what makes them tragic? When the black body is cast as a threat to law and order, it might be impossible to appeal to standard notions of innocence, right to protection, and fair trial. The visual modalities in which their deaths are expressed and experienced are part of the justification of them. Police brutality against black people is increasingly being documented as digital images and videos become highly circulated. But, the fact that we now have immediate, visual access to these incidents does not necessarily mean that the truth about them is less a matter of dispute. Therefore, the author argues, the genre of tragedy provides a vocabulary or structure for understanding the processes of dehumanization as well as the articulation of suffering and dissent that are at stake in these spectacles.

Entre a Auto - Identidade e a Identidade Criminal: O Caminho Traçado dos Sentimentos Vividos Até o Cárcere

O presente artigo tem por objeto verificar uma das possíveis causas geradoras da violência, através da abordagem da antropologia das emoções e dos processos identitários, com a análise de um texto da obra “Sentimentos que eu vivo”, produzida por detentos que expressaram através da literatura, os sentimentos vividos no período em que estiveram na Penitenciária da cidade de Rio Grande/RS. A escolha desse tema se justifica pelo processo de desumanização do ser humano que se intensifica nessa relação de crime e castigo, tornando os fatores geradores da violência, crescentes quando se trata de recuperação e cumprimento de pena.

Dismembering the dead: Violence, vulnerability and the body in war

On 15 January 2010, two soldiers killed an unarmed boy in the Afghan village of La Mohammad Kalay before dismembering his body and posing for photographs with his corpse. Although the soldiers were eventually sentenced to prison for their involvement in this attack and two other incidents, very little has been said about the nature of the violence they inflicted on the bodies of their victims. Drawing on the work of the Italian feminist philosopher Adriana Cavarero, this article will explore the violence inflicted by the so-called Afghan Kill Team, focusing particular attention on the ethical questions posed by a violence that ‘overshoots the elementary goal of taking a life and dedicates itself to destroying the living being as a singular body’ (Cavarero, 2011: 12). I will argue that this level of violence is no longer concerned with questions of life and death, but seeks to destroy the body as body, challenging the ways in which we have traditionally conceptualised the pain and suffering caused by war. This argument will refocus our attention on the constitutive vulnerability of the body, as well as the processes of dehumanisation that leave certain bodies more vulnerable than others.

Attributive qualities of personhood in the revolution of technosphere

Th e article presents an overview of the diff erent points of view on human nature, and gives a retrospective analysis of the contradictory role of technology in human life. From the standpoint of anthropological philosophy it is attempted to understand the discussion of the problem of increasing technicalization of society and, therefore, the threat of extinction of the human species. Opposing ideas are challenged, those of both the supporters and opponents of transhumanism. A return to Protagoras’ idea «Man is the measure of all things» and its application to the conditions of the XXI century are discussed. Th e fetish of technique is a dead-end branch of the philosophical understanding of the ongoing processes. Man is a сreator and consumer of technology and technological innovations, so the future of all mankind will depend on his will and reason. Any technology occurs as a vessel of holistic spirituality in diff erent forms and with diff erent character depending on the social system involved in its socialization and the forming of its cultural identity. Technology always accepts a sociocultural framing present in the society. Th e authors come to the conclusion that it is pointless to follow the maintenance and development of the demonizing alarmist image of technology, it is important to examine the socio-cultural changes of consciousness and the processes of dehumanization of mass consciousnesses. Refs 15.