Journal Article•
Asociadas en la desigual lucha: mujeres protestantes y su obra social en el Sureste de México
01 Dec 2018-Península (Universidad Nacional Autónoma de México, Centro Peninsular en Humanidades y Ciencias Sociales)-Vol. 13, Iss: 1, pp 15-35
TL;DR: The soci a l, pol itic a l a nd religious circumst a nces th a t led to the incorpor a tion of women's ev a ngelic organizations into Mexic a n religious sp a ce, a result of the Protest a nt churches a nand congreg a tions founded in this country in the l a st deca des of the nineteenth century a nnd the first third of the twentieth century as mentioned in this paper.
About: This article is published in Península.The article was published on 2018-12-01 and is currently open access. It has received 1 citations till now.
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TL;DR: Foucault's Discipline and Punish (1961) as discussed by the authors is a seminal work in the history of knowledge and power, tracing the genealogy of control institutions (asylums, teaching hospitals, prisons) and the human sciences symbiotically linked with them.
Abstract: Contemporary Sociology 7(5) (September 1978):566—68. When the intellectual history of our times comes to be written, that peculiarly Left Bank mixture of Marxism and structuralism now in fashion will be among the most puzzlingofourideastoevaluate.Aliteral “archeology of knowledge” (the title of one of Foucault’s earlier books) will be required to sort out the valuable from the obvious rubbish. I suspect that in this exercise the iconographers of the present (like Barthes) will fare less well than those who have read the past. Of such “historians” (a description which does not really cover his method) Foucault is the most dazzlingly creative. Discipline and Punish (which, shamefully, has taken over two years to be translated into English) follows Madness and Civilization (1961) and The Birth of the Clinic (1971) as the next stage in Foucault’s massive project of tracing the genealogy of control institutions (asylums, teaching hospitals, prisons) and the human sciences symbiotically linked with them (psychiatry, clinical medicine, criminology, penology). His concern throughout is the relationship between power and knowledge, the articulation of each on the other. Here (as he makes explicit in an interview recently published in the English journal, Radical Philosophy) he opposes the humanist position that, once we gain power, we cease to know——it makes us blind—— and that only those who keep their distance from power, who are no way implicated in tyranny, can attain the truth. For Foucault, such forms of knowledge as psychiatry and criminology (with its “garrulous discourses” and “intermidable [sic] repetitions”) are directly related to the exercise of power. Power itself creates new objects of knowledge and accumulates new bodies of information. Thus to “liberate scientific research from the demands of monopoly capitalism” can only be a slogan. Placing such programmatic Big Issues on one side, though, a superficial first reading of the book mightstartatthelevelofitssubtitle, “The Birth of the Prison.” The key historical transition——at the end of the eighteenth century——is from punishment as torture, a public spectacle, to the more economically and politically discreet prison sentence. The body as the major target of penal repression disappears: within a few decades, the grisly spectacles of torture, dismemberment, exposure, amputation, and branding are over. Interest is transferred from the body to the mind; a coercive, solitary, and secret mode of punishment replaces one that was representative, scenic, and collective. Gone is the liturgy of torture and execution, where the triumph of the sovereign was symbolized in the processions, halts at crossroads, public readings of the sentence even after death, where the criminal’s corpse was exhibited or burnt. In its place comes a whole technology of subtle power. When punishment leaves the domain of more or less everyday perception and enters into abstract consciousness, it does not become less effective. But its effectiveness arises from its inevitability not its horrific theatrical intensity. The new power is not to punish less but to In Retrospect: 1978 29
1,537 citations
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TL;DR: Foucault's Discipline and Punish (1961) as discussed by the authors is a seminal work in the history of knowledge and power, tracing the genealogy of control institutions (asylums, teaching hospitals, prisons) and the human sciences symbiotically linked with them.
Abstract: Contemporary Sociology 7(5) (September 1978):566—68. When the intellectual history of our times comes to be written, that peculiarly Left Bank mixture of Marxism and structuralism now in fashion will be among the most puzzlingofourideastoevaluate.Aliteral “archeology of knowledge” (the title of one of Foucault’s earlier books) will be required to sort out the valuable from the obvious rubbish. I suspect that in this exercise the iconographers of the present (like Barthes) will fare less well than those who have read the past. Of such “historians” (a description which does not really cover his method) Foucault is the most dazzlingly creative. Discipline and Punish (which, shamefully, has taken over two years to be translated into English) follows Madness and Civilization (1961) and The Birth of the Clinic (1971) as the next stage in Foucault’s massive project of tracing the genealogy of control institutions (asylums, teaching hospitals, prisons) and the human sciences symbiotically linked with them (psychiatry, clinical medicine, criminology, penology). His concern throughout is the relationship between power and knowledge, the articulation of each on the other. Here (as he makes explicit in an interview recently published in the English journal, Radical Philosophy) he opposes the humanist position that, once we gain power, we cease to know——it makes us blind—— and that only those who keep their distance from power, who are no way implicated in tyranny, can attain the truth. For Foucault, such forms of knowledge as psychiatry and criminology (with its “garrulous discourses” and “intermidable [sic] repetitions”) are directly related to the exercise of power. Power itself creates new objects of knowledge and accumulates new bodies of information. Thus to “liberate scientific research from the demands of monopoly capitalism” can only be a slogan. Placing such programmatic Big Issues on one side, though, a superficial first reading of the book mightstartatthelevelofitssubtitle, “The Birth of the Prison.” The key historical transition——at the end of the eighteenth century——is from punishment as torture, a public spectacle, to the more economically and politically discreet prison sentence. The body as the major target of penal repression disappears: within a few decades, the grisly spectacles of torture, dismemberment, exposure, amputation, and branding are over. Interest is transferred from the body to the mind; a coercive, solitary, and secret mode of punishment replaces one that was representative, scenic, and collective. Gone is the liturgy of torture and execution, where the triumph of the sovereign was symbolized in the processions, halts at crossroads, public readings of the sentence even after death, where the criminal’s corpse was exhibited or burnt. In its place comes a whole technology of subtle power. When punishment leaves the domain of more or less everyday perception and enters into abstract consciousness, it does not become less effective. But its effectiveness arises from its inevitability not its horrific theatrical intensity. The new power is not to punish less but to In Retrospect: 1978 29
1,537 citations
Book•
29 May 2019
188 citations
"Asociadas en la desigual lucha: muj..." refers background in this paper
...…en conexiones y pertenencia grupal, y el capital simbólico, que es la forma que adoptan los diferentes tipos de capital una vez que son percibidos y reconocidos como legítimos” (Bourdieu 2001, 105-106). uno de los contextos particulares en los cuales se establecieron congregaciones y sociedades....
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Journal Article•
TL;DR: The Asociación de Senoritas de la Caridad (ASCAR) was one of the femeninas mas grandes del porfiriato as mentioned in this paper.
Abstract: La Asociacion de Senoras de la Caridad fue una de las organizaciones femeninas mas grandes del porfiriato. Movilizo a miles de voluntarias laicas por todo el pais que ayudaron a cientos de miles de pobres al mismo tiempo que fortalecian su fe y valores catolicos. Ademas de visitar a los necesitados en sus hogares y en los hospitales y carceles publicos, fundaron y administraron sus propias escuelas, hospitales, asilos y otras instituciones de bienestar. De esta forma contribuyeron al sistema de educacion, salud y asistencia mexicana. Las actividades de las voluntarias representan practicas novedosas para las mujeres mexicanas y, sin desafiar las normas sociales de la epoca, expandieron los limites tradicionales de la esfera femenina
12 citations
TL;DR: The metodistas tanto en Estados Unidos como en Mexico destacaron en la lucha contra el alcoholismo; buscando la perfeccion cristiana originaron movimientos sociales a favor de la templanza, marcados por los distintos contextos nacionales, tuvieron diferente impacto en el resto de their sociedades as discussed by the authors.
2 citations