Agrarian Structure

This paper presents some preliminary findings dealing with the change of pastoralists’ life in the eastern Tibetan region of Yüshu (yushu). The development of its population and livestock numbers point out that many of the region’s pastoralist inhabitants can no longer depend on animal husbandry. Major official policies imply transformations or even the breakup of Tibetan nomadic systems, yet it is shown that Tibetan pastoralists are both willing and able to develop their own coping strategies. With a number of examples of how the (former) nomad society in Yüshu deals with changes evoked by a globalized economy, we hint at the scope of economic activities and opportunities it is willing to adopt and adjust to.

""The purpose of this inquiry was to investigate the role, experiences and perceptions of popular educators actively involved in civil society, non-governmental organizations, and social movements to bring about social transformation. This research answered questions regarding the causes of the conflict, the learning experiences of popular educators, and their educational strategies.

Conflict perspective guides this research. This study filled the gap in the research by including the voices of popular educators regarding their actions that promote just peace. In this inductive study, the data collection methods include participant observation, interviews and self-report, focus groups, artifacts, and archival document analysis. For its data analysis, this research used open coding from which themes emerged and a grounded theory was generated, which shed new light upon the phenomenon.

Data analysis reveals that there are historical and social problems that lead to conflict, dissent, repression, and armed hostilities. Using a human rights-based social change framework that promotes social justice, popular educators working at the grassroots level promote sustainable peace. Examples of such activities include advocacy, development work, relief work for survivors of human rights violations and armed conflict, welfare, and volunteer community service, such as interfaith sports and dance activities and environmental protection. These activities promote social justice, human rights, inter-ethnic and interfaith understanding, environmental concern, and the cessation of the culture of war.

These findings have implications for policy, research and practitioners. Funding agencies may consider providing more assistance to civil-society projects that promote social justice. As practitioners, popular educators must not focus on abstract concepts. Rather, they must continue to respond to actually existing contexts grounded on the historical, economic, political, and cultural situations and needs. The Ty spiral development model grounded on the data will be useful for policy makers, academicians, and practitioners when they conduct social analysis with a view to engage in concrete actions that promote social transformation. This research argues that ordinary people working at the grassroots level matter, as they are the ones who struggle against injustice to bring about positive social change.""

يتناول هذا المبحث الذي هو مستخلص من كتاب المؤلف: جامع، محمد نبيل، علم الاجتماع المعاصر ووصايا التنمية، الإسكندرية: دار الجامعة الجديدة، 2009  مفهوم المؤسسة الاجتماعية وهي الأسرة والاقتصاد والحكومة والتعليم والدين بالإضافة إلى العلاقة بين هذه المؤسسات الخمس مع دراسة لظاهرة الإحلال الهدفي أو التحولات الهدفية لهذا المؤسسات.

En esta investigación se analiza el riesgo ambiental y su percepción social en una comunidad rural de la sierra totonaca en México. Esta población ha sufrido grandes impactos ecológicos debido al cambio de uso del suelo y la deforestación. Los pobladores han desarrollado dos estrategias para aminorar el riesgo: ampliar su base agropecuaria- productiva y migrar hacia las ciudades. Se analizan las consecuencias de estas acciones y las relaciones dentro de un contexto sociológico y etnográfico.

"ENG - This article to make an attempt to connect thee revolts of peasants of hacienda (colonos), with the rise of population and the reproduction of the same hacienda system. For that reason, we have focus our research on a Peruvian island in the Titicaca Lake (Amantaní), that since the second halfofthe l9th century was in a high social state of ferment.

CAST - El presente artículo es un intento de relacionar los levantamientos de colonos de hacienda con el crecimiento demográfico y la reproducción del propio sistema de hacienda. Para ello, hemos centrado nuestra investigación en una isla peruana del Lago Titicaca, Amantaní, que desde la segunda mitad del siglo XIX se caracterizó por su elevada ebullición social."

"This dissertation examines the logic of exchange and power in Nepali society through an examination of labor exchange.  Researchers have examined the jajmãni system, known throughout South Asia as a ritualized system of reciprocal rights and duties among castes.  Yet many other labor exchange practices exist in Jãjarkoë District, western Nepal.  Therefore, this dissertation asks, “Is jajmãni a self-contained system of productive social relations?”  I conclude that jajmãni is one small part in a larger system of productive social relations.  This dissertation explicates rules of practice for the range of management strategies used in Nepali farming and livestock herding.
This dissertation focuses on work strategies known as khalo, jajmãni, hali, ãdhiyå, baure, parimã, and sahayog.  These translate as "artisanship," "Brãhman priestly services," "plowing services," "sharecropping," "daily labor," "reciprocal exchange," and "labor gifting."  Together, these practices constitute a system of ethnomanagement essential for small-scale production in Nepal.
The method of ethnography used involved both qualitative and quantitative data collection.  Conversational interviews were used to understand the cultural construction of labor relations.  Socio-economic surveys were administered in Jãjarkoë District and two hundred and sixty households were analyzed using Pearson Product Moment correlations.  The data support the hypothesis that combinations of named labor practices enhance elites’ social control over non-elites.  Thus, using all of the labor practices, and not simply jajmãni, elites engage in negotiated labor exchanges which are often structurally unequal. 
Structurally unequal exchange is part of an economic system labeled “paternalism.”  Paternalism is marked by unequal exchange; patron-clientism (e.g., jajmãni); land ownership as a primary marker of social status; prominent barter and labor exchange systems; and workers continuing to control their own means of production. 
In summary, Nepalese indigenous labor relations solidify Nepali social caste and class hierarchies; employ paternalism as a mechanism of unequal exchange; continue as viable strategies despite intrusions of capitalism; and form a network of labor strategies rather than one monolithic jajmãni system.  "