By Alan Irwin, Brian Wynne
False impression technological know-how? bargains a not easy new standpoint at the public knowing of technology. In so doing, it additionally demanding situations latest principles of the character of technology and its relationships with society. Its research and case presentation are hugely suitable to present issues over the uptake, authority, and effectiveness of technology as expressed, for instance, in components similar to schooling, medical/health perform, danger and the surroundings, technological innovation. in accordance with numerous in-depth case-studies, and trained theoretically by way of the sociology of medical wisdom, the publication exhibits how the general public figuring out of technological know-how questions increases problems with the epistemic commitments and institutional constructions which represent glossy technology. It means that a number of the inadequacies within the social integration and uptake of technological know-how can be triumph over if glossy medical associations have been extra reflexive and open concerning the implicit normative commitments embedded in clinical cultures.
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Additional resources for Misunderstanding Science?: The Public Reconstruction of Science and Technology
In other words, I am interested in how Dogon people make themselves at home in a landscape of scarcity through their body sensory experiences of containers and of their content. The body in Dogon society that is used as a tool to perform daily tasks constitutes a fundamental source of knowing, learning, and thinking about the landscape container. The body is the loci for motor actions and intersensorial perceptions that Berthoz defines as the ‘sense of movement’ that brings into consideration body movement, perceptions, emotions, and cognition as part of a same ‘culture of motricity’ (Berthoz 1997, 9; Berthoz & Petit 2006).
In Giddens’ terms, an ontological security refers to ‘a sense of continuity and order in events, including those not directly within the perceptual environment of the individual’ (Giddens 1991, 243). From this perspective, containment as Dogon ways of living in a landscape container of scarcity consists of a unifying principle that creates a sense of cohesion, unity, and solidarity among Dogon villagers through their shared embodied knowledge, stemming from their taskscapes and the gathering and curation of the resources of the landscape and of the village’s land shrines.
Positioning: Dogon Shared Material Identity, Symbolic Reservoir, and Heritage In the village of Tiréli2 as well as across the Dogon region, where I have been conducting research since 2001, people self-identify as Dogon and Mande while they express their unity in terms of a common heritage called atɛmu. Yet, a sense of ‘Dogonness’ may have originated in the Bandiagara cliffs, seen as the heart of the Dogon region in colonial times, when the area was administrated by the French colonies (1895–1960) and was extensively studied by ethnologists led by Marcel Griaule.
Misunderstanding Science?: The Public Reconstruction of Science and Technology by Alan Irwin, Brian Wynne