By Mari Korpela, Fred Dervin
Filling a spot within the literature on groups, this leading edge and demanding quantity goals to suggest the idea that of Cocoon group to get a deal with on groups which are hugely major for his or her individuals and but no longer binding. club in those groups can also be voluntary and casual. by way of weaving jointly interdisciplinary views, the across the world stated participants supply theoretical views and study findings on groups of overseas scholars, on-line mourners, farmworkers, expatriates and 'Westerners' in India. the amount attracts on learn from numerous fields to supply substitute conceptual and methodological views at the proposal of group. it is going to be of serious curiosity to students and scholars in anthropology, schooling, social psychology and sociology
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Extra resources for Cocoon communities : togetherness in the 21st century
2010, “Community as ‘Good to think with’: The Productiveness of Strategic Ambiguities”, Anthropologica 52(2), 357-375. Amit, V. and Dyck, N. ) 2006, Claiming Individuality: The Cultural Politics of Distinction, London: Pluto Press. Amit, V. ) 2002, Realizing Community: Concepts, Social Relationships and Sentiments, London, New York: Routledge. Amit, V. and Rapport N. 2002, The Trouble with Community: Anthropological Reflections on Movement, Identity and Collectivity, London: Pluto Press. Anderson, B.
Andrews, H. 2012, “Introduction to Special Issue on Liminal Landscapes”, Journal of Tourism Consumption and Practice 4 (1), 1-4. Anonymous 1996, Tout est Un. Texte Tamil anonyme du XIXe siècle sur l’Advaïta-Vedânta, Pondichery: Nataraj. Baudrillard, J. and Guillaume M. 1992, Figures de l’altérité, Paris: Descartes. Bauman, Z. 2001, Community: Seeking Safety in an Insecure World, Cambridge: Polity Press. —. 2000, Liquid Modernity, Cambridge: Polity Press. Bibeau, G. and Corin E. ) 1995, Beyond Textuality: Asceticism and Violence in Anthropological Interpretation, Berlin, New York: Mouton de Gruyter.
Nevertheless, the gathering of Western spiritual expatriates in Rishikesh was predicated on more than just the sharing of these representations or of the same spiritual referents. Indeed, the modality of sociation that was at stake in the geographically bounded Cocoon Community implied a higher degree of sociation than that provided by a spiritual transnational community that could share these referents. In fact, both the affect-belonging to a place that was perceived as having a supportive spiritual atmosphere (as opposed to the home country) and the daily face-to-face interactions with highly spiritual people were seen as crucial for moving along the path towards enlightenment.