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Summary People, Place and Culture
Summary of the lectures + reading material for the course People, Place and Culture
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Voorbeeld 2 van de 9 pagina's
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Voorbeeld van de inhoud
Lecture 1.Try to avoid ‘single’ stories, acknowledge multiplicity and that all places matter.
There is a tendency to think bad about McDonaldization.
Ritzer refers to as rationalization, he recognizes five dimensions:
1. Efficiency: time and cost efficiency as leading mantra. Examples are assembly lines,
drive-throughs, and same dwellings.
2. Predictability: rationalization is about managing people’s expectations (f.e. Packaged
tours to avoid big surprises).
3. Calculability: quantity rather than quality (Big Mac vs Good Mac). According to Ritzer,
quantity is the most defining characteristic of rationalization.This is realised through
computers (mailing lists) and emphasis on grades and political polls are other examples.
4. Non-Human Technology: technology over people (more predictable). Examples are
scripts/rules for coworkers and mechanical robots.
5. Control: managing uncertainties as much as possible > direct accountability. Examples
are supervisors or limited seating.
Ritzer fears a fully rationalized society to be very bleak and uninteresting. But keep in mind that
meanings always change. Rationalization is also related to time-space compression.
Irrationality of rationality: all negative effects of rationalization They are not reasonable systems
and a fully rationalized world would be uninteresting.
Bauman stated that globalization happens to us all. No one seems to be in control now, there is
an absence of a centre. It is not about what we wish or hope to do, but what is happening to us
all, you should rather speak about glocalization. He claims that for some people there is a loss
of control. He writes about a world-wide restratification. Globalization for some: the happy few
(tourists e.g.) and localization for others (vagabonds), losers of globalization. Bauman is very
critical of these developments. The global and the local trends are mutually reinforcing, but their
respective products are incredibly set apart (two poles). Residents of the first world live in time,
second in space. You also see many local actions such as active citizenship, making better
places. Bauman views them as romantic admirers of Gemeinschaft (great to act local, but does
not change).
You have preserving (reactive) and progressive parties (proactive, bottom-up). In the
Netherlands almost all is regulated top-down, government led.
Massey: Now an era of time-space compression, causing increasing uncertainty about what we
mean by places. There is power geometry of time-space compression, power in relation to flows
and movement. This causes two groups: one of jet-setters (advantaged and in charge) and
those not in charge of the process. Contributors versus imprisoners. The mobility and control of
some groups can actively weaken other people. Place and spatially local are rejected by
progressive people as almost reactionary, a problem is that idea that places have single,
, essential identities. Places are not static, but rather processes. They do not have boundaries in
the sense of division and do not have single identities. None of this denies the uniqueness of a
place. We need: “a global sense of the local”.
Lecture 2.
Culture is originally from the Latin word ‘to cultivate’. Critique from Herder attacked this universal
history: beginning of notion of cultures in plural (f.e. Social groups within nations). Raymond
Williams is creator of cultural materialism where culture as material production and as signifying
systems are related.
Clifford saw culture as a symbolic system: the interpretive turn, not an experienced science, but
culture is dynamic like a spider's web. Culture is an intersubjective map of meaning. Meaning
can only be understood from within a given cultural context, to understand this, you need to live
among them.
Geertz: He takes culture’s analysis to be an interpretive one in search of meaning. To describe
what you have learned is through thick description. So doing ethnography for interpreting
cultures. Interpretation of phenomenon based on contextual use. For example, to know the
difference between wink and twitch you need to know the social meanings that have been
added to it. To interpret culture, comprehend the intersubjective map of meaning that helps
guiding actions. Thin description lacks context but describes something without explaining its
cultural significance.
Methods for ethnography can be participating in activities, interviewing, making photographs
etc. Viewing culture as an acted document, human behavior as symbolic action. Then it is the
action of making the strange familiar, by comprehending the internal logic of a given stranger.
Research is then able to see it as normal. So ethnography is almost fiction, because only a
native one knows best. The purpose however is to understand how different groups deal with
various aspects of life.
Miner: The culture of Nacirema is poorly understood. Days are spent in ritual activity. Focus is
on the human body and that it is ugly and has a natural tendency for debility and disease. With
rituals and shrines they try to avert this. They especially care about the mouth. Some things are
sadistic. The latipso is where patients who are really sick are being treated.
Lecture 3.
Community is a founding concept of understanding society and what it comprises and of
geography. There is an intrinsic association with place. There are multiple definitions to use for
community and you might also have different associations that go with them, different sense of
belonging. You might speak of a bubble, but these become more fictional and we often enter
and exit them.
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