This paper suggests that the cultural history of the Western world has been shaped by a patriarchal/matriarchal culture, which since the rise of the modern industrial-capitalist society has led to the ecological crisis we live today. There is an urgent need for ethical reflexion about how we live & relate to each other, and to our ecological environment, which could be introduced to a larger extent in our educational systems, like the family, the school & higher education. However, our educational systems seem to be conservative, & have developed as a response to the industrial- capitalist society. There appears to be blind spots. I argue that there is a potential for sociological education to constitute an adequate space for eth- ical reflexion concerning our ways of living, since it addresses the ques- tions of how we live together in society. In order to avoid some of the blind spots I propose the acceptance of the change of question a from being to doing–as suggested in cultural-biology by Dr. Humberto Maturana Rome- sín & Ximena Dávila Yáñez. This paper explores some of the conse- quences that this change may have for sociological didactics.

This book is about cultural change in a local Miskitu community on the Atlantic Coast of Nicaragua, which began when communal property started to be used for both food gifts and market exchange as a result of increasing commercial exploitation. The author explores a contradiction that developed in the economic system during the 20th century. Between 1860 and 1960 the Atlantic Coast was an economic enclave. Men worked as wage labour at foreign companies, and sent home money and purchased goods to women who worked in subsistence agriculture. Communal property was reserved for consumption and food gifts, and there was a stable coexistence of long-term gift and short-term exchange. But after 1960 a commercial exploitation of communal property began that competed with the custom of food gifts in the 1970s, and led to over-exploitation of lobster and turtle. This development was interrupted during the 1980s - the decade of the Sandinista revolution - , but continued after the 1990s. Population increase, external exploitation and few wage labour opportunities have increased the pressure on communal property, and threaten to intensify the contradiction.

I denna artikel anläggs ett kritiskt perspektiv på klassisk socialisationsteori, som dels utgår från Maturanas teori om strukturell determinism, och dels den hierarkiska modell för lärande som Gregory Bateson utvecklat. Det teoretiska problem som står i fokus är möjligheten att en individ kan lära sig en typ av falsk epistemologi, som utgår från ett antagande om (det som Maturana kallar för) instruktiv interaktion, dvs att det är omgivningen som bestämmer hur en individ kommer att bete sig. I artikeln hävdas att detta kan ske genom en paradox som består i att en person, i en viss social miljö, lär sig att inte lära sig. Genom att analysera boken ”En flyktning korsar sitt spår” av Aksel Sandemose, som mycket bygger på själv-biografiskt material, påvisas denna möjlighet. Det hävdas att den sociala miljön i bysamhället Jante, som i hög grad styrs av den s k Jantelagen, ligger till grund för lärandet av en sådan falsk epistemologi, och att detta lärande i sin tur bidrar till att upprätthålla densamma på ett sätt som reproducerar kulturen. En sociologisk diskussion förs också, som knyter detta problem till socialisationsprocesser i det moderna och post-moderna samhället.

This book is about cultural change in a local Miskitu community on the Atlantic Coast of Nicaragua, which began when communal property started to be used for both food gifts and market exchange as a result of increasing commercial exploitation. The author explores a contradiction that developed in the economic system during the 20th century. Between 1860 and 1960 the Atlantic Coast was an economic enclave. Men worked as wage labour at foreign companies, and sent home money and purchased goods to women who worked in subsistence agriculture. Communal property was reserved for consumption and food gifts, and there was a stable coexistence of long-term gift and short-term exchange. But after 1960 a commercial exploitation of communal property began that competed with the custom of food gifts in the 1970s, and led to over-exploitation of lobster and turtle. This development was interrupted during the 1980s - the decade of the Sandinista revolution - , but continued after the 1990s. Population increase, external exploitation and few wage labour opportunities have increased the pressure on communal property, and threaten to intensify the contradiction.