What makes organizations so similar? We contend that the engine of rationalization and bureaucratization has moved from the competitive marketplace to the state and the professions. Once a set of organizations emerges as a field, a paradox arises: rational actors make their organizations increasingly similar as they try to change them. We describe three isomorphic processes-coercive, mimetic, and normative—leading to this outcome. We then specify hypotheses about the impact of resource centralization and dependency, goal ambiguity and technical uncertainty, and professionalization and structuration on isomorphic change. Finally, we suggest implications for theories of organizations and social change.

The iron cage revisited: Institutional isomorphism and collective rationality in organizational fields (Chinese Translation)

Although the chapters that appear in this book have been previously published separately in different places at different
times, they have been revised by the author for their publication as a book and are all related to the problem of
historical representation. By putting together essays on Droysen, Foucault, Jameson and Ricoeur, Hayden White hasmanaged to give an encompassing account of a problematic issue that has been one of the major concerns of
historical studies as well as of many other areas of the human sciences: that of the importance of narrative representation in the description or explanation of the “object” of study of
the human sciences. Although the authors mentioned deal with this subject in different ways, White finds in them
common characteristics which confirm the point made by him that historical narratives are, from a semiological
perspective, concerned with the production of meanings.

/pdf/the-content-of-the-form-narrative-discourse-and-historical-1l7rc7mxfw.pdf

The content of the Form: narrative discourse and historical representation

1. Introduction 2. Making language safe for science and society: from Francis Bacon to John Lock 3. Antiquaries and philologists: the construction of modernity and its others in seventeenth- and eighteenth-century England 4. The critical foundations of national epic: Hugh Blair, the Ossian controversy, and the rhetoric of authenticity 5. Johann Gottfried Herder: language reform, das Volk, and the patriarchal state in eighteenth-century Germany 6. The Brothers Grimm: scientizing, textual production in the service of romantic nationalism 7. Henry Rowe school craft and the making of an American textual tradition 8. The foundation of all future researches: Franz Boas, George Hunt, Native American texts and the construction of modernity 9. Conclusion.

Voices of Modernity: Language Ideologies and the Politics of Inequality

This article attempts to synthesize the scholarship on translanguaging conducted in different academic disciplines and social domains, and raises critical questions on theory, research and pedagogy to take the orientation forward. The literature review highlights the overly cognitive and individualistic focus on translanguaging competence, the need to explore this communicative practice in domains other than conversation, and the failure to develop teachable strategies of translanguaging. Findings from a classroom ethnography of a writing course are marshaled to develop teaching strategies for the co-construction of meaning and orientations for assessing effective translanguaging practices.

https://www.degruyter.com/downloadpdf/j/alr.2011.2.issue-1/9783110239331.1/9783110239331.1.xml

Translanguaging in the classroom: Emerging issues for research and pedagogy

Critical cosmopolitanism is an emerging direction in social theory and reflects both an object of study and a distinctive methodological approach to the social world. It differs from normative political and moral accounts of cosmopolitanism as world polity or universalistic culture in its conception of cosmopolitanism as socially situated and as part of the self-constituting nature of the social world itself. It is an approach that shifts the emphasis to internal developmental processes within the social world rather than seeing globalization as the primary mechanism. This signals a post-universalistic kind of cosmopolitanism, which is not merely a condition of diversity but is articulated in cultural models of world openness through which societies undergo transformation. The cosmopolitan imagination is articulated in framing processes and cultural models by which the social world is constituted; it is therefore not reducible to concrete identities, but should be understood as a form of cultural contestation in which the logic of translation plays a central role. The cosmopolitan imagination can arise in any kind of society and at any time but it is integral to modernity, in so far as this is a condition of self-problematization, incompleteness and the awareness that certainty can never be established once and for all. As a methodologically grounded approach, critical cosmopolitan sociology has a very specific task: to discern or make sense of social transformation by identifying new or emergent social realities.

/pdf/the-cosmopolitan-imagination-critical-cosmopolitanism-and-35zfjettlh.pdf

The cosmopolitan imagination: critical cosmopolitanism and social theory

List of Maps Preface and Acknowledgments Introduction Culture, Power, (Pre)modernity The Cosmopolitan in Theory and Practice The Vernacular in Theory and Practice Theory, Metatheory, Practice, Metapractice PART 1. THE SANSKRIT COSMOPOLIS Chapter 1. The Language of the Gods Enters the World 1.1 Precosmopolitan Sanskrit: Monopolization and Ritualization 1.2 From Resistance to Appropriation 1.3. Expanding the Prestige Economy of Sanskrit Chapter 2. Literature and the Cosmopolitan Language of Literature 2.1. From Liturgy to Literature 2.2. Literary Language as a Closed Set 2.3. The Final Theory of Literary Language: Bhoja's Poetics Chapter 3. The World Conquest and Regime of the Cosmopolitan Style 3.1. Inscribing Political Will in Sanskrit 3.2. The Semantics of Inscriptional Discourse: The Poetics of Power, Malava, 1141 3.3. The Pragmatics of Inscriptional Discourse: Making History, Kalyana, 1008 Chapter 4. Sanskrit Culture as Courtly Practice 4.1. Grammatical and Political Correctness: The Politics of Grammar 4.2. Grammatical and Political Correctness: Grammar Envy 4.3. Literature and Kingly Virtuosity Chapter 5. The Map of Sanskrit Knowledge and the Discourse on the Ways of Literature 5.1. The Geocultural Matrix of Sanskrit Knowledge 5.2. Poetry Man, Poetics Woman, and the Birth-Space of Literature 5.3. The Ways of Literature: Tradition, Method, and Stylistic Regions Chapter 6. Political Formations and Cultural Ethos 6.1. Production and Reproduction of Epic Space 6.2. Power and Culture in a Cosmos Chapter 7. A European Countercosmopolis 7.1. Latinitas 7.2. Imperium Romanum PART 2. THE VERNACULAR MILLENIUM Chapter 8. Beginnings, Textualization, Superposition 8.1. Literary Newness Enters the World 8.2. From Language to Text 8.3. There Is No Parthenogenesis in Culture Chapter 9. Creating a Regional World: The Case of Kannada 9.1. Vernacularization and Political Inscription 9.2. The Way of the King of Poets and the Places of Poetry 9.3. Localizing the Universal Political: Pampa Bharatam 9.4. A New Philology: From Norm-Bound Practice to Practice-Bound Norm Chapter 10. Vernacular Poetries and Polities in Southern Asia 10.1. The Cosmopolitan Vernacularization of South and Southeast Asia 10.2. Region and Reason 10.3. Vernacular Polities 10.4. Religion and Vernacularization Chapter 11. Europe Vernacularized 11.1. Literacy and Literature 11.2. Vernacular Anxiety 11.3. A New Cultural Politics Chapter 12. Comparative and Connective Vernacularization 12.1. European Particularism and Indian Difference 12.2. A Hard History of the Vernacular Millennium PART 3. THEORY AND PRACTICE OF CULTURE AND POWER Chapter 13. Actually Existing Theory and Its Discontents 13.1. Natural Histories of Culture-Power 13.2. Primordialism, Linguism, Ethnicity, and Other Unwarranted Generalizations 13.3. Legitimation, Ideology, and Related Functionalisms Chapter 14. Indigenism and Other Culture-Power Concepts of Modernity 14.1. Civilizationalism, or Indigenism with Too Little History 14.2. Nationalism, or Indigenism with Too Much History Epilogue. From Cosmopolitan-or-Vernacular to Cosmopolitan-and-Vernacular Appendix A A.1 Bhoja's Theory of Literary Language (from the Srngaraprakasa) A. 2 Bhoja's Theory of Ornamentation (from the Sarasvatikanthabharana) A.3 Sripala's Bilpank Prasasti of King Jayasimha Siddharaja A.4 The Origins of Hemacandra's Grammar (from Prabhacandra's Prabhavakacarita) A.5 The Invention of Kavya (from Rjaekhara's Kavyamimamsa) Appendix B B.1 Approximate Dates of Principal Dynasties B.2 Names of Important Peoples and Places with Their Approximate Modern Equivalents or Locations Publication History Bibliography Index

The Language of the Gods in the World of Men: Sanskrit, Culture, and Power in Premodern India

Few things seem to us as natural as the multiplicity of vernacular languages that different peoples use for making sense of life through texts, that is, for making literature. And few things seem as unnatural as their abandonment and gradual disappearance in the present. In fact, literary-language loss is often viewed as part of a more general reduction of cultural diversity, one considered as dangerous as the reduction of biological diversity to which it is often compared. The homogenization of culture today, of which language loss is one aspect, seems without precedent in human history, at least for the scope, speed, and manner in which changes are taking place.

Cosmopolitan and Vernacular in History

Throughout southern asia at different times Starting around 1000, but in most places by 1500, writers turned to the use of local languages for literary expression in preference to the translocal language that had dominated literary expression for the previous thousand years. This development constitutes at the level of culture the single most significant transformation in the region between the creation of one cosmopolitan order at the beginning of the first millennium and another and far different one—through colonialism and globalization—at the end of the second.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0021911800022671

The Cosmopolitan Vernacular

A grand synthesis of unprecedented scope, "Literary Cultures in History" is the first comprehensive history of the rich literary traditions of South Asia. Together these traditions are unmatched in their combination of antiquity, continuity, and multicultural complexity, and are a unique resource for understanding the development of language and imagination over time. In this unparalleled volume, an international team of renowned scholars considers fifteen South Asian literary traditions - including Hindi, Indian-English, Persian, Sanskrit, Tibetan, and Urdu - in their full historical and cultural variety. The volume is united by a twofold theoretical aim: to understand South Asia by looking at it through the lens of its literary cultures and to rethink the practice of literary history by incorporating non-Western categories and processes. The questions these seventeen essays ask are accordingly broad, ranging from the character of cosmopolitan and vernacular traditions to the impact of colonialism and independence, indigenous literary and aesthetic theory, and modes of performance. A sophisticated assimilation of perspectives from experts in anthropology, political science, history, literary studies, and religion, the book makes a landmark contribution to historical cultural studies and to literary theory in addition to the new perspectives it offers on what literature has meant in South Asia. (Available in South Asia from Oxford University Press - India)

Literary Cultures in History: Reconstructions from South Asia

There are two epigraphs I want to provide by way of preface to my brief account of the fortunes of philology. The first comes from Edmund Husserl (about whom what little I know comes from Hans-Georg Gadamer): “Not always the big bills, gentlemen; small change, small change!”1 I try to be as clear and concrete as possible in this essay because the subject demands it. The second comes from Bertolt Brecht: “Erst kommt das Fressen, dann kommt die Moral” (“chow down first, then talk about moral niceties”).2 The core problem of philology today, as I see it, is whether it will survive at all; and it is philology’s survival that I care about and how this might be secured. In 1872 a now-obscure pamphlet was published by a young—and, for nonclassicists, now equally obscure—philologist. The philologist was Ulrich von Wilamowitz-Mollendorff, and the pamphlet was Zukunftsphilologie! (Future Philology!), an attack on Friedrich Nietzsche’s justpublished The Birth of Tragedy. Philology in Europe was at its zenith, one of the hardest sciences on offer, the centerpiece of education, the sharpest exponent if not the originator of the idea of “critical” thinking, and the paradigm of other sciences such as evolutionary biology.3 The dispute between the two authors was not about the place of the classics in the German

https://www.jstor.org/stable/10.1086/599594

Sheldon Pollock

Papers

The Language of the Gods in the World of Men: Sanskrit, Culture, and Power in Premodern India

Cosmopolitan and Vernacular in History

The Cosmopolitan Vernacular

Literary Cultures in History: Reconstructions from South Asia

Future Philology? The Fate of a Soft Science in a Hard World