Ideology: Participation Observation Project
58218: Ideology, Beliefs and Visions
Assessment Task 3: Essay on participation observation project
QUESTION
Althusser claims that ‘there is no ideology except by the subjects and for the subjects’ (Althusser 1977, p.159); that is, ideology is dependent on people. It is through material practices that ideology becomes real and gains the power of influence. French social theorist Pierre Bourdieu had a similar idea in his writings on the social body, he puts it: ‘the body is in the social world but the social world is in the body’ (Bourdieu 2000, p.152). Ideology and the subjects it interpolates have a symbiotic relationship; people construct ideology as they are constructed by it. This is the broad discourse and foundation for my participant …show more content…
The transformation from the ‘public spectacle’ form of punishment, to the modern penal system is an innovative shift for contemporary power (albeit, dressed as humanitarianism). It shifts the location of power public displays to the internal, social body (Foucault 1977, p.171). In times of corporeal, public punishment, the aim of the highly public display was to punish, almost avenge against, the criminal. It was a visual display of power from the monarch to the people. Foucault’s analysis, however, indicates the change over the last three hundred years towards a discipline model of correction rather than retribution. Punishment is now a means to correct and cure the criminal rather than just to punish them; the crime has been framed as a strike against society rather than a sovereign. The power to control now resides with internalised codes and rules; punished by a Big Brother like gaze rather than a public …show more content…
1997, Discipline and Punish: The Birth of the Modern Prison, trans. A. Sheridan, Verso, New York.
Russell, B. 2002a, ‘The essence and effect of religion’, in Louis Greenspan & Stefan Andersson (eds.), Russell on Religion, Taylor & Francis e-Library, New York, pp.70-76.
Russell, B. 2002b, ‘Religion and the churches’, in Louis Greenspan & Stefan Andersson (eds.), Russell on Religion, Taylor & Francis e-Library, New York, pp.153-166.
Russell, B. 2004, Why I Am Not a Christian, 3rd edn, Routledge, Oxon.
Smart, N. 1998, The World’s Religions, 2nd ed., Cambridge University Press, Cambridge, pp.10-28.
Woods, T. E. 2004a, ‘Sociology and the study of man’ in Church Confronts Modernity: Catholic Intellectuals and the Progressive Era, Columbia University Press, West Sussex, p.51-84.
Woods, T. E. 2004b, ‘Assimilation and resistance: Catholics and progressive education’ in Church Confronts Modernity: Catholic Intellectuals and the Progressive Era, Columbia University Press, West Sussex, p.86-118.
Wright, B. & Rawls, A. W. 2006, ‘Speaking in tongues: a dialectic of faith and practice’ in Warren S. Goldstein (ed), Marx, Critical Theory, and Religion: A Critique of Rational Choice, Brill Academic Publishers, Boston,
Assessment Task 3: Essay on participation observation project
QUESTION
Althusser claims that ‘there is no ideology except by the subjects and for the subjects’ (Althusser 1977, p.159); that is, ideology is dependent on people. It is through material practices that ideology becomes real and gains the power of influence. French social theorist Pierre Bourdieu had a similar idea in his writings on the social body, he puts it: ‘the body is in the social world but the social world is in the body’ (Bourdieu 2000, p.152). Ideology and the subjects it interpolates have a symbiotic relationship; people construct ideology as they are constructed by it. This is the broad discourse and foundation for my participant …show more content…
The transformation from the ‘public spectacle’ form of punishment, to the modern penal system is an innovative shift for contemporary power (albeit, dressed as humanitarianism). It shifts the location of power public displays to the internal, social body (Foucault 1977, p.171). In times of corporeal, public punishment, the aim of the highly public display was to punish, almost avenge against, the criminal. It was a visual display of power from the monarch to the people. Foucault’s analysis, however, indicates the change over the last three hundred years towards a discipline model of correction rather than retribution. Punishment is now a means to correct and cure the criminal rather than just to punish them; the crime has been framed as a strike against society rather than a sovereign. The power to control now resides with internalised codes and rules; punished by a Big Brother like gaze rather than a public …show more content…
1997, Discipline and Punish: The Birth of the Modern Prison, trans. A. Sheridan, Verso, New York.
Russell, B. 2002a, ‘The essence and effect of religion’, in Louis Greenspan & Stefan Andersson (eds.), Russell on Religion, Taylor & Francis e-Library, New York, pp.70-76.
Russell, B. 2002b, ‘Religion and the churches’, in Louis Greenspan & Stefan Andersson (eds.), Russell on Religion, Taylor & Francis e-Library, New York, pp.153-166.
Russell, B. 2004, Why I Am Not a Christian, 3rd edn, Routledge, Oxon.
Smart, N. 1998, The World’s Religions, 2nd ed., Cambridge University Press, Cambridge, pp.10-28.
Woods, T. E. 2004a, ‘Sociology and the study of man’ in Church Confronts Modernity: Catholic Intellectuals and the Progressive Era, Columbia University Press, West Sussex, p.51-84.
Woods, T. E. 2004b, ‘Assimilation and resistance: Catholics and progressive education’ in Church Confronts Modernity: Catholic Intellectuals and the Progressive Era, Columbia University Press, West Sussex, p.86-118.
Wright, B. & Rawls, A. W. 2006, ‘Speaking in tongues: a dialectic of faith and practice’ in Warren S. Goldstein (ed), Marx, Critical Theory, and Religion: A Critique of Rational Choice, Brill Academic Publishers, Boston,