Abstract:The idea of a national sociology may appear strange to U.S. sociologists accustomed to thinking of their sociology as universal, but fromoutside the United States our sociology can look quite provincial, expressing the peculiarities of our exotic society. Indeed, each nation has its own distinctive field of sociology–we can define the features of a French, German, English, Indian, South African, Russian, Brazilian, Portuguese, or Chinese sociology. It isn't surprising that sociologists have produced distinctiv… Show more
“…Despite my familiarity with South Asian history and cultural traditions, when I began planning my courses, I was starkly confronted with my lack of knowledge about and experience of the Central Asian context. Moreover, despite identifying myself as someone working in the burgeoning field of global sociology, my style of teaching sociology now appeared far more “provincial” than I had previously believed (Burawoy 2009). My approach to topics of inequality, in particular, assumed a familiarity with “the peculiarities of our own [US] exotic society” (Burawoy 2009:37).…”
Section: Western-style Universities and Us-trained Sociologistsmentioning
This article addresses a challenge for sociologists who teach at institutions located in unfamiliar cultural contexts through a photo elicitation project to develop students’ sociological imaginations while teaching the instructor about students’ social contexts. In introductory courses, we must present sociology as a field of study that is relevant for students’ lives and teach students to connect their experiences with sociological perspectives. For instructors unfamiliar with the social context shaping their students’ experiences, this is a daunting task since we need an adequate understanding of students’ lives to effectively teach them. Based on my experience teaching an introductory sociology course in Kazakhstan, I suggest a semester-long project that combines photo elicitation with sociological analysis to (1) teach students to apply the sociological imagination to their own lives and (2) enable teachers to learn about students’ social contexts, thus making them better equipped at teaching students how to analyze their lives.
“…Despite my familiarity with South Asian history and cultural traditions, when I began planning my courses, I was starkly confronted with my lack of knowledge about and experience of the Central Asian context. Moreover, despite identifying myself as someone working in the burgeoning field of global sociology, my style of teaching sociology now appeared far more “provincial” than I had previously believed (Burawoy 2009). My approach to topics of inequality, in particular, assumed a familiarity with “the peculiarities of our own [US] exotic society” (Burawoy 2009:37).…”
Section: Western-style Universities and Us-trained Sociologistsmentioning
This article addresses a challenge for sociologists who teach at institutions located in unfamiliar cultural contexts through a photo elicitation project to develop students’ sociological imaginations while teaching the instructor about students’ social contexts. In introductory courses, we must present sociology as a field of study that is relevant for students’ lives and teach students to connect their experiences with sociological perspectives. For instructors unfamiliar with the social context shaping their students’ experiences, this is a daunting task since we need an adequate understanding of students’ lives to effectively teach them. Based on my experience teaching an introductory sociology course in Kazakhstan, I suggest a semester-long project that combines photo elicitation with sociological analysis to (1) teach students to apply the sociological imagination to their own lives and (2) enable teachers to learn about students’ social contexts, thus making them better equipped at teaching students how to analyze their lives.
“…This picture of relations at the university is radically different from the proposal formulated by Michael Burawoy (2009;, according to whom an academic teacher acts as a public sociologist. His audience is made up of students who come to university with a wealth of experience.…”
Section: A Challenge For Teaching Sociologymentioning
The objective of this article is to critically and reflectively describe the idea of education for sustainable development (ESD) in the context of higher education. We tackle the possibilities of implementation some useful skills and competences in the process of students' sociological training. Firstly, the concept of ESD is discussed and its framework is presented focusing on the social aspect of sustainable development. Then we introduce a link between sociological training and ESD, as well as the challenges faced by the academy, academic teachers and students. We evaluate the case of the field research (vocational) sociological training for students and discuss the findings in the context of ESD. We present how aspects of Participatory Action Research (PAR) can be used in teaching social competences useful from the perspective of young people. We focus on competences obtained by students-professional as well as interpersonal or even personal. With such competences students can further deepen their awareness of sustainability and inclusion, policy and decision making processes.
“…When compared to indigenous disciplines like Nigerian Languages and African Studies , sociology is indeed queen and the discipline of choice as enrolments continue to soar and cut-off marks continue to increase. In the order of Burawoy’s (2009) position therefore, the notion of a national and/or continental sociology may be unpopular and strange to many Nigerian/African sociologists and students who are already used to universalistic sociology and who are attracted to the discipline because of its global outlook and marketability especially in Nigeria where disciplinary popularities are intricately linked to marketability. While French, German and Indian sociologies may exist with their own distinctive disciplinary features, the existence of a Nigerian sociology is uncertain/unclear.…”
Section: Asuwada: Dependence and The Challenge Of Acceptancementioning
Professor Akiwowo propounded the Asuwada Theory of Sociation in the 1980s as a contextual episteme to explain African social experience. The theory particularly attempts an indigenous postulation to social interactions among Africans in general and the Yoruba in particular. Its concepts attempt to emphasise contextual values of social beings who would contribute to social survival and community integration and development. This theory postulates that among Africans in general and the Yoruba in particular, the need to associate or co-exist by internalising and rightly exhibiting socially approved values of community survival and development, is integral to local social structure, as failure to co-exist potentially endangers the community. A deviant who defaults in sociating values is deemed a bad person ( omoburuku), while the one who sociates is the good person ( omoluabi). This theoretical postulation contrasts western social science theories (especially sociological Structuralist (macro) and Social Action (micro) theories), which rather emphasise rationality and individualism (at varied levels depending on the theory). Western social science ethnocentrically depicts African communal and kin ways of life as primitive and antithetical to development. Western social science theories have remained dominant and hegemonic over the years while Akiwowo’s theory is largely unpopular even in Nigerian social science curricula in spite of its potential for providing contextual interpretations for indigenous ways of life that are still very much extant despite dominant western modernity. This article examines the Asuwada Theory within the context of globalised social sciences and the complicated and multifaceted glocal challenges confronting the adoption of the Akiwowo’s epistemic intervention.
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