![]() ![]() A partir de ces constatations, l’article démontre que tant les pratiques habituelles des associations locales de ce circuit transnational que le discours des leaders d’opinion du mouvement du New Age contribuent à la transformation de la culture des Argentins instruits de la classe moyenne, par la désacralisation des relations personnelles durables et significatives. ![]() Simultanément, les relations sociales éphémères et les relations avec le cosmos et la nature sont présentées comme associées à la santé, au bien-être et au développement spirituel. L’article décrit une série de pratiques et de discours du circuit des thérapies alternatives et du mouvement du New Age à Buenos Aires qui découragent et tendent à faire régresser les relations personnelles permanentes en les stigmatisant comme sources des situations malsaines ou déséquilibrées, tant sur le plan personnel que collectif. It concludes that ephemeral contact with ever-changing protagonistes -even across national boundaries- seems to be the key of disembedding within the alternative circuit and the New Age movement, more so than the mediatization of relationships that the development of communication technologies make possible. Based on these findings, it argues that both the habitual practices within the local chapter of this transnational circuit and the discourse of the activists of the New Age movement contribute to the transformation of the culture of educated, middle class Argentines by de-sacralizing lasting and significant personal relationships. Concurrently, ephemeral social relationships, intra-personal relationships and relations with the cosmos and nature are shown to be associated to health, well being and spiritual development. These results demonstrate that alternative visual stimuli can be used successfully to attract sheep to move along races.The article describes a set of practices and discourses of the alternative therapeutic circuit and the New Age movement in Buenos Aires that discourage and de-emphasize permanent personal relationships by framing them as the source of unhealthy or unbalancing personal or collective situations. Movement and posture appeared to be important factors which affected the attractiveness of the model to other sheep. The test sheep responded to the model with fear and movement along the race was severely inhibited, especially when the model was facing towards them. ![]() Images of both stationary and moving sheep were more attractive when facing away or side-on to the test sheep than when facing towards them.Īn attempt to reproduce the attractive effect of a live decoy with a model sheep was unsuccessful. Sheep were hesitant to move past the mirror when faced with a view of the exit and a reflection of approaching sheep.Īn experiment with photographs and films of decoy sheep showed that sheep could recognise and respond to a two-dimensional image as if it was a live sheep. Sheep moved out of a pen faster towards a mirror or open wire mesh than towards a covered race ending, but the overall effect of mirrors was to retard sheep movement through a race. This appeared to be caused by poor positioning of the decoy pens, which were not visible to all waiting sheep. However, decoy sheep did not improve the flow of sheep through a self-feeding race, where sheep move forward to an operator voluntarily. Decoy sheep were an effective means of attracting sheep to move out of a pen and along a race, especially if they were of similar appearance to sheep in the test flock. The effect of live decoy sheep, mirrors, films, photographs and a model sheep on sheep movement along a laneway (race) was evaluated.
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