In this paper, the concept of social capital is introduced and illustrated, its forms are described, the social structural conditions under which it arises are examined, and it is used in an analys...

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Social Capital in the Creation of Human Capital

An Introduction to Codes and Coding Chapter Summary Purposes of the Manual What Is a Code? Codifying and Categorizing What Gets Coded? The Mechanics of Coding The Numbers of Codes Manual and CAQDAS Coding Solo and Team Coding Necessary Personal Attributes for Coding On Method Writing Analytic Memos Chapter Summary The Purposes of Analytic Memo-Writing What Is an Analytic Memo? Examples of Analytic Memos Coding and Categorizing Analytic Memos Grounded Theory and Its Coding Canon Analytic Memos on Visual Data First-Cycle Coding Methods Chapter Summary The Coding Cycles Selecting the Appropriate Coding Method(s) Overview of First-Cycle Coding Methods The Coding Methods Profiles Grammatical Methods Elemental Methods Affective Methods Literary and Language Methods Exploratory Methods Forms for Additional First-Cycle Coding Methods Theming the Data Procedural Methods After First-Cycle Coding Chapter Summary Post-Coding Transitions Eclectic Coding Code Mapping and Landscaping Operational Model Diagramming Additional Transition Methods Transitioning to Second-Cycle Coding Methods Second-Cycle Coding Methods Chapter Summary The Goals of Second-Cycle Methods Overview of Second-Cycle Coding Methods Second-Cycle Coding Methods Forms for Additional Second-Cycle Coding Methods After Second-Cycle Coding Chapter Summary Post-Coding and Pre-Writing Transitions Focusing Strategies From Coding to Theorizing Formatting Matters Writing about Coding Ordering and Re-Ordering Assistance from Others Closure Appendix A: A Glossary of Coding Methods Appendix B: A Glossary of Analytic Recommendations Appendix C: Field Note, Interview Transcript and Document Samples for Coding Appendix D: Exercises and Activities for Coding and Qualitative Data Analytic Skill Development References Index

The Coding Manual for Qualitative Researchers

Part One: The Context Of Educational Research Part Two: Planning Educational Research Part Three: Styles Of Educational Research Part Four: Strategies And Instruments For Data Collection And Researching Part Five: Data Analysis

Research Methods in Education

People in different cultures have strikingly different construals of the self, of others, and of the interdependence of the 2. These construals can influence, and in many cases determine, the very nature of individual experience, including cognition, emotion, and motivation. Many Asian cultures have distinct conceptions of individuality that insist on the fundamental relatedness of individuals to each other. The emphasis is on attending to others, fitting in, and harmonious interdependence with them. American culture neither assumes nor values such an overt connectedness among individuals. In contrast, individuals seek to maintain their independence from others by attending to the self and by discovering and expressing their unique inner attributes. As proposed herein, these construals are even more powerful than previously imagined. Theories of the self from both psychology and anthropology are integrated to define in detail the difference between a construal of the self as independent and a construal of the self as interdependent. Each of these divergent construals should have a set of specific consequences for cognition, emotion, and motivation; these consequences are proposed and relevant empirical literature is reviewed. Focusing on differences in self-construals enables apparently inconsistent empirical findings to be reconciled, and raises questions about what have been thought to be culture-free aspects of cognition, emotion, and motivation.

/pdf/culture-and-the-self-implications-for-cognition-emotion-and-2phi5i0grk.pdf

Culture and the self: Implications for cognition, emotion, and motivation.

This article synthesizes the large but diverse literature on organizational legitimacy, highlighting similarities and disparities among the leading strategic and institutional approaches. The analysis identifies three primary forms of legitimacy: pragmatic, based on audience self-interest; moral, based on normative approval: and cognitive, based on comprehensibility and taken-for-grantedness. The article then examines strategies for gaining, maintaining, and repairing legitimacy of each type, suggesting both the promises and the pitfalls of such instrumental manipulations.

https://www.jstor.org/stable/pdf/258788.pdf

Managing Legitimacy: Strategic and Institutional Approaches

The paper is one of the four central texts where Clifford Geertz summarized his ideas. Geertz suggests an understanding of art as a social phenomenon and gives a social anthropological account of aesthetic experience. In opposition to structuralism, which analyzes art as a closed sign system developing according to its inherent logic, and to radical functionalism, which attempts to study art as if its main function was to maintain established institutions of culture, Geertz proposes to view a work of art as a symbolical expression of the significant experience of its creator. In this case the ability of aesthetic perception of the work of art is treated as the ability to recognize the symbols it contains - the ability that results from involvement in the relevant cultural (religious, commercial, ceremonial, etc.) practices. Author illustrates his argument by the examples from the studies of that time: studies of Abelam tribe of New Guinea, Yoruba people of Western Africa, Quattrocento Italia, and modern Morocco.

Art as a Cultural System

'Suppose,' Clifford Geertz suggests, 'having entangled yourself every now and again over four decades or so in the goings-on in two provincial towns, one a Southeast Asian bend in the road, one a North African outpost and passage point, you wished to say something about how those goings-on had changed.' A narrative presents itself, a tour of indices and trends, perhaps a memoir? None, however, will suffice, because in forty years more has changed than those two towns--the anthropologist, for instance, anthropology itself, even the intellectual and moral world in which the discipline exists. And so, in looking back on four decades of anthropology in the field, Geertz has created a work that is characteristically unclassifiable, a personal history that is also a retrospective reflection on developments in the human sciences amid political, social, and cultural changes in the world. An elegant summation of one of the most remarkable careers in anthropology, it is at the same time an eloquent statement of the purposes and possibilities of anthropology's interpretive powers.





To view his two towns in time, Pare in Indonesia and Sefrou in Morocco, Geertz adopts various perspectives on anthropological research and analysis during the post-colonial period, the Cold War, and the emergence of the new states of Asia and Africa. Throughout, he clarifies his own position on a broad series of issues at once empirical, methodological, theoretical, and personal. The result is a truly original book, one that displays a particular way of practicing the human sciences and thus a particular--and particularly efficacious--view of what these sciences are, have been, and should become.

After the Fact

RELIGION is never merely metaphysics. For all peoples the forms, vehicles, and objects of worship are suffused with an aura of deep moral seriousness. The holy bears within it everywhere a sense of intrinsic obligation: it not only encourages devotion, it demands it; it not only induces intellectual assent, it enforces emotional commitment. Whether it be formulated as mana, as Brahma, or as the Holy Trinity, that which is set apart as more than mundane is inevitably considered to have far-reaching implications for the direction of human conduct. Never merely metaphysics, religion is never merely ethics either. The source of its moral vitality is conceived to lie in the fidelity with which it expresses the fundamental nature of reality. The powerfully coercive "ought" is felt to grow out of a comprehensive factual "is," and in such a way religion grounds the most specific requirements of human action in the most general contexts of human existence. In recent anthropological discussion, the moral (and aesthetic) aspects of a given culture, the evaluative elements, have commonly been summed up in the term "ethos," while the cognitive, existential aspects have been designated by the term "world-view." A people's ethos is the tone, character, and quality of their life, its moral and aesthetic style and mood; it is the underlying attitude toward themselves and their world that life reflects. Their world-view is their picture of the way things, in sheer actuality are, their concept of nature, of self, of society. It contains their most comprehensive ideas

https://www.jstor.org/stable/10.7723/antiochreview.74.3.0622

Ethos, World-View and the Analysis of Sacred Symbols

The comparative perspective is of central importance to effective analysis in human ecology. The present paper compares “traditional” irrigation systems in two quite disparate settings: east central Morocco and southeastern Bali. Bali, which has a tropical climate and a plentiful water supply, displays a highly collective approach to the organization of irrigation facilities. Morocco, which is essentially an arid country, displays, on the contrary, a much more individual, property-based approach to water regulation. The internal organization of these two regimes is described and their connection with more general cultural and ecological factors is traced, in an attempt to demonstrate that patterns of adaptation are susceptible to the same pattern of analysis as other aspects of social and cultural life. The contrast between the strongly group-oriented Balinese approach to water control and distribution and the highly individualistic Moroccan one is said to extend in an overall way to the two societies as a whole.

Clifford Geertz

Papers

Art as a Cultural System

After the Fact

Ethos, World-View and the Analysis of Sacred Symbols

The wet and the dry: Traditional irrigation in Bali and Morocco

Old Societies and New States: The Quest for Modernity in Asia and Africa.