Cocoon communities : togetherness in the 21st century by Mari Korpela, Fred Dervin

By Mari Korpela, Fred Dervin

Filling a niche within the literature on groups, this leading edge and significant 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 contributors and but now not binding. club in those groups is usually voluntary and casual. by means of weaving jointly interdisciplinary views, the the world over said individuals supply theoretical views and study findings on groups of overseas scholars, on-line mourners, farmworkers, expatriates and 'Westerners' in India. the quantity attracts on learn from numerous fields to supply substitute conceptual and methodological views at the idea of neighborhood. it will likely be of serious curiosity to students and scholars in anthropology, schooling, social psychology and sociology

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It is this indeterminacy that makes reflexivity and freedom possible (Weber 1995: 528).  21 On the socioeconomic privileges allowing one to feel “at home” abroad, see also Molz 2008: 339. e. a culture of political contestation, see Weber 1995: 530-532. 32 Chapter One In his subsequent work, Turner introduces the term “liminoid” to refer to the secular component of this social experience, in societies that are not so structured by ritual performances.

This elective Cocoon Community allowed them to adopt a fully encompassing frame of reference based upon spirituality, and thus to achieve self-fulfilment through sociation. To use Day’s judicious wording, we can consequently say that it is the lifestyle grouping that has helped stabilize the self (Day 2006: 220); or to use Feeling at Home in a Liminal Space in India 35 liminal theory, that it is the communitas that has provided a passage towards personal resolution “without too much friction”.

The communitas was thereby created in a quasi-permanent liminality, as Western expatriates were living in a semi-exclusive spiritual social space for years, with no intention, at the time I met with them, of going back and reestablishing themselves in their home country.  23 Thanks to one of the anonymous peer reviewers of this chapter, who underlined the fact that this might be true because of the flexibility of the rules of the ashram allowing Western expatriates to dwell inside without having to make radical choices such as giving up personal property or following a strict ritual discipline if they do not wish to.

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