Sociology, Anthropology and Criminal Justice

What do you mean by Habesha? -- A look at the Habesha Identity (p.s./t: It's very Vague, Confusing, & Misunderstood) | @habesha_union

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[Originally published as/on What do you mean by Habesha? — A look at the Habesha Identity (p.s./t: It’s very Vague, Confusing, & Misunderstood) , Habesha Union. “What Do You Mean by Habesha? A Look at the Habesha Identity (Habesha Union: @habesha_union).” Medium, Medium, Academia.edu, 1 Oct. 2018, www.medium.com/@habeshaunion/what-do-you-mean-by-habesha-a-look-at-the-habesha-identity-habesha-union-habesha-union-43f22ab8bc35, http://habeshaunion.blogspot.com/2018/10/what-do-you-mean-by-habesha-look-at.html?m=1, https://www.academia.edu/37510451/Habesha_Union_at_habesha_union -- https://www.academia.edu/37510451/What_do_you_mean_by_Habesha_A_look_at_the_Habesha_Identity_p.s._t_It_s_very_Vague_Confusing_and_Misunderstood_at_habesha_union . -----------

Habesha Union [ሐበሻ] . “What Do You Mean by Habesha? — A Look at the Habesha Identity (P.s./t: It’s Very Vague, Confusing, & Misunderstood) | @habesha_union.” Academia, 1 Oct. 2018.]

Yäafrika, Habesha Gaaffaa-Geeska (Summer/Fall 2018). Habesha Union [ሐበሻ], ed. "What do you mean by Habesha? — A look at the Habesha Identity (p.s./t: It's very Vague, Confusing, & Misunderstood)". Department of Modern Culture. International Journal of Ethiopian Studies: 1–16.
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Dr. Habesha Gaaffaa-Geeska Yäafrika, PhD., Secretary-General of The Habesha Union,
Habesha Union | ሐበሻ:[💚💛❤️💙]
[FOR THE ModernRealLife Pan-Ethnic #Habesha CULTURE+HISTORY+COMEDY] From Around The World [via: @habesha_union][Inspired by:BunaTime @habeshacomedies] -
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Eurocentrism and Ethiopian Historiography: Deconstructing Semitization (A Eurocentric interpretation of Ethiopian History led to the misconception of Horn of Africa people being of supposed 'Semitic origin')]: ------

"A society cannot properly map out and accomplish its future if it mistakes its history for that of another society. Saddled with alien problems such a society is bound to stumble constantly. A case in point is Ethiopia: among the various factors that contributed to the present plight of Ethiopia, a false or borrowed reading of its history figures prominently. Focusing on the alleged Semitic origin of Aksumite civilization, this paper uncovers the manner the allegation structured the disparity between the north and the south to the point of ushering in the colonial interpretation of the southern expansion in addition to misconstruing the causes of Ethiopia’s socioeconomic '~retardation~' " (Messay Kebede) ---------------------

Eurocentrism and Ethiopian Historiography: Deconstructing Semitization
Author(s): Messay Kebede
Source: International Journal of Ethiopian Studies, Vol. 1, No. 1 (Summer/Fall 2003), pp. 1-19

Published by: Tsehai Publishers
Stable URL: https://www.jstor.org/stable/27828817

https://www.academia.edu/15326751/International_Journal_of_Ethiopian_Studies_Eurocentrism_and_Ethiopian_Historiography_Deconstructing_Semitization_Vol._1_No.1_2003_
By: Messay Kebede (of Ethiopian-and/or-Eritrean/HornOfAfrica heritage) at the University of Dayton, Department of Philosophy in Dayton, Ohio (OH), the United States of America (USA).
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Kebede , Messay. “Eurocentrism and Ethiopian Historiography: Deconstructing Semitization.” International Journal of Ethiopian Studies (Published by: Tsehai Publishers), vol. 1, no. 1, 2003, pp. 1–19., www.academia.edu/37670452/Eurocentrism_and_Ethiopian_Historiography_Deconstructing_Semitization_A_Eurocentric_interpretation_of_Ethiopian_History_led_to_the_misconception_of_Horn_of_Africa_people_being_of_supposed_Semitic_origin_by_Messay_Kebede_University_of_Dayton_International_Journal_of_Ethiopian_Studies_.

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[FOR THE ModernRealLife Pan-Ethnic #HabeshaCULTURE+HISTORY+COMEDY] From Around The World [via: @habesha_union][Inspired by:BunaTime @habeshacomedies]
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Since World War II, the world heritage movement generated widespread support for preserving various sites of natural and cultural significance deemed to have outstanding universal value (OUV) for humanity. While the designation and evaluation of OUV were initially ambiguous, this process underwent expansive rationalization over time. Building on world society scholarship, we argue that specialized international nongovernmental organizations (INGOs) played a particularly prominent role in defining OUV, formalizing the process of evaluation, and reinforcing the legitimacy of world heritage by promoting scientific standards and techniques. To support these claims, we systematically examine 811 'advisory body' evaluations produced by associated INGOs from 1980 to 2010 to illustrate (a) the expansive rationalization of evaluative procedures related to world heritage and (b) the increasing reliance on scientific legitimacy to define and validate OUV, particularly for cultural sites. Overall, our findings lend support to institutional theories of globalization.

In 1970, the Golden State Comic-Con was held in San Diego, California, U.S.A. with about 300 people in attendance.  At the time, it was a relatively small convention of writers, artists, and enthusiasts of comic books as well as science fiction and fantasy.  Today, Comic-Con International: San Diego (as it is now called) is attended by over 130,000 people every July and is widely known as “the” premiere convention for fans celebrating the popular arts.  Ironically, comic books are no longer the central focus; Comic-Con is attended by a vast array of fans, vendors, celebrities, and industry professionals representing movies, television shows, video games, novels, and more.  This four-day convention also features a vast array of activities such as costume contests, celebrity panels and autographs, art exhibits, vendor booths, industry awards, and workshops.  Indeed, Comic-Con has become a pop cultural phenomenon, spawning similar events across America as well as in Canada, France, India, Brazil, and the United Arab Emirates.  From the perspective of fans, in particular, Comic-Con and the celebration of popular culture also represent a thriving component of contemporary leisure activity.  This chapter seeks to explore why Comic-Con (CC) has become such a popular event, particularly for fans, and why it has globalized in recent years.  Contending explanations include: cultural imperialism (CC is an example of U.S. hegemony and the exportation of American values and preferences), neo-Marxism (CC is driven by corporate interests and mass consumption), psychological perspectives (CC represents unnatural or harmful fan obsessions, writ large), and mainstream media (CC is mere entertainment and fun escapism).  In addition, I propose a Durkheimian hypothesis: CC is a sacred ritual for devout fans and has globalized because key aspects of this event (e.g., the superhero) represent mythical archetypes that transcend national boundaries.

At present, there are myriad concerns about tourism and sustainability at cultural and natural world heritage sites. Based on an analysis of 811 evaluations written between 1980 and 2010 by two official advisory bodies to the World Heritage Committee, this paper charts the timing and extent to which such concerns have become central to assessing the value of heritage sites. We find that, over time, issues related to tourism and sustainability expanded considerably in quantity and variety, and recommendations for managing and developing sustainable tourism became a routine feature of site evaluations. Despite the growing prevalence of such concerns, the conceptualization of sustainable tourism and related recommendations provided by the advisory experts remain somewhat ambiguous. Furthermore, our findings reveal regional disparities in the degree to which tourism is seen as a threat to the sustainability of heritage sites and in the likelihood that a state is considered a model of sustainable tourism.

Since the late 1970s, the formal designation of world heritage sites has grown exponentially. Today, there are over 900 such designations bestowed upon national treasures from every corner of the globe, which are believed to have ''outstanding universal value'' for humanity. At the heart of this world heritage movement is the belief that certain natural and cultural wonders are the collective property and responsibility of all humanity, despite having vastly different historical and geographical origins. What is more, this movement has helped foster a unique feature of contemporary globalization—the recognition of a common, universal heritage to which all societies contribute. But, how did this notion of a ''world'' heritage come about? Overall, these developments have received little attention from global sociologists. To address this lacuna, we chart the rise of this phenomenon over the past century and a half utilizing a variety of empirical information and explain how key patterns of development reflect fundamental globalization processes— such as the expansion of an interconnected world polity, the diffusion of highly universalistic conceptions of humanity, and the valorization of rationalized techniques as the primary means of human progress. We conclude with suggestions for future research from a global, sociological perspective.

A recurring theme in the sociology of human rights is the vast decoupling that exists between the formal codification of these rights in principle and their implementation in practice, fueling much debate about the effectiveness of international law. Yet, despite this disjuncture, a deeper question remains: given all the barriers that have impeded the realization of human rights, why have they become so widely institutionalized? Revisiting previous work in this journal, I argue that one important component of the expansion of human rights is the rise of the universal, egalitarian individual as the primary entity of social organization in world society. Additionally, I explore how the nature of human rights law itself promotes widespread decoupling that, in turn, fuels ongoing efforts to close the gap between principle and practice. Indeed, while human rights law envisions an ideal world that is practically unrealizable, it inspires a never-ending, global crusade to bring about that vision.

A common critique of world society theory is that it overemphasises processes of institutional expansion and isomorphism, and underemphasises instances of decoupling and local variation. We address this concern head-on through an analysis of the world heritage movement. On the one hand, we detail how this movement has expanded into a global institution with highly standardised procedures for evaluating the 'outstanding universal value' of cultural and natural sites around the world. On the other hand, we detail how these procedures involve rational-scientific assumptions about evaluation that lead to regional inequality, hindering the ability of less developed countries to successfully nominate, inscribe and manage world heritage sites. With a specific focus on African countries, we identify how decoupling occurs in two distinct ways that hamper their participation in the world heritage movement: (1) a lack of scientific and technical expertise and (2) a cultural mismatch between local and global conceptions of universal value.

The pervasiveness of monastic brewing in the Middle Ages is widely acknowledged by beer historians but few have systematically studied the subject.  What is more, no one has specifically addressed why monastic communities were so proficient at making and distributing beer.  This paper outlines a theory of monastic brewing proficiency, drawing on Max Weber’s sociology of religion and current Weberian scholars who have applied aspects of his analysis to monastic communities.  In support of this theory, I discuss the organization of monastic brewing in general, drawing on the famous Plan of St. Gall, and highlight particular innovations from a variety of secondary sources.  This discussion represents a preliminary sketch rather than a systematic analysis but offers a unique perspective than can be tested with further historical analysis.

This article summarizes the results of a recently completed, comprehensive coding of 779 human rights instruments from 1863 to 2003. As such, it offers an extensive portrayal of how, and to what degree, this powerful doctrine has been formally institutionalized over time. Following a brief overview of the data collection process , selected results from this study are presented that highlight how many human rights instruments have been drafted, what kind of violations have been most prominent, the number of rights that have been specified over time, and the ultimate aspirations that are linked to the realization of human rights. Next, potential applications of this dataset are discussed regarding both human rights and peace research scholarship. Specifically, the results shed new light on the historical development of human rights by highlighting key periods of instrument growth in the late 19th century, the interwar years, and the post-World War II period. In addition, the data can effectively augment recent quantitative studies that measure the effect of treaty ratification on internal state violence by helping to generate more extensive ratification information, develop better measures of state compliance, and construct new measures that assess how human rights principles get translated into national practice and potentially mitigate state violence over time.

Diversity and multiculturalism are widely embraced principles, championed by many social movements and promoted through the programs and policies of states, businesses, schools and other organizations throughout the world. Purportedly celebrating and protecting group differences, these principles translate concretely into differences that operate as facades masking the underlying individualization of world society. Fundamental to this process is a dualistic globalization of the individual – both cultural and organizational – that impels the conscious construction of personal identities as both authentic and unique. Individuals therefore activate collective identity elements as sources of personal difference and distinctiveness. The nature of these collective identities is undergoing rapid change, however. The very forces impelling the championing of difference – rising individualism, egalitarianism, identity construction and uniqueness – diminish the degree of difference carried by collective identities, transforming corporate collectivities (once rooted firmly in geographic, ethnic, linguistic or ancestral ties) into categorical groups that provide identity not as a transcendent group property but as a volitional characteristic of categories of individuals. Corporate identities may not disappear, but as they are transformed into categorical identities they become facades behind which the depth of differences among the world’s cultures and subcultures is diminishing rapidly.

Despite ongoing attention to the subject, cultural accounts of the globalization of human rights are surprisingly scarce. Most accounts describe this phenomenon either as a function of evolutionary progress or the rational/strategic action of states and social movement organizations. As a result, they have difficulty explain- ing both the moral impulse to act on behalf of human rights and the tremendous expansion of the ideology itself. Borrowing insights from global cultural analysis, I argue that the increasing concern for, and elaboration of, human rights points to a world-cultural environment where the individual is increasingly regarded as sacred and inviolable. To demonstrate this, I explore how human rights have developed historically as a ‘cult of the individual’ and present new data on their recent world- wide expansion.

This chapter explores how the production of craft beer involves a surprising degree of technical expertise and scientific standardization that has become a hallmark of the industry.  From the creation of brewing science degrees and an ever-expanding number of styles to the use of specialized ingredients, quantitative metrics, and quality-control techniques, craft brewing exhibits what Max Weber would characterize as a high degree of rationalization.  Borrowing Weber’s insights, I argue that the widespread application of brewing science and technique is not merely about selling a commodity and making money, per se, but also reflects an abiding desire to systematically perfect this “craft” and signal to others that one is a legitimate brewer with the necessary expertise.  Finally, building on The Protestant Ethic and the Spirit of Capitalism, I describe how, in small but significant ways, the rationalization of modern brewing can be traced all the way back to the Middle Ages and the religious organization of monastic communities, qualifying medieval monks as the first “revolutionaries” of modern beer brewing.