Collective Consensus Theory Essay Example for Free

Collective Consensus Theory Essay Social norms can be defined as The rules that a group uses for appropriate and inappropriate values, beliefs, attitudes and behaviors. These rules may be explicit or implicit. Failure to stick to the rules can result in severe punishments, the most feared of which is exclusion from the group. A common rule is that the some norms must frequently be displayed; neutrality is seldom an option. Here I include other norms, which are as follows: a. ) Injunctive Norms – These are behaviors, which are perceived as being approved of by other people. b. ) Descriptive Norms – The perceptions of how other people are actually behaving and whether their behavior is accepted or not. c. ) Explicit Norms written or spoken openly. d. ) Implicit Norms not openly stated (but you find out when you trespass them). e. ) Subjective Norms How we will behave with others who valued us. f. ) Personal Norms – Knowing our standards about our own actions. By exploring social norms and inequalities, let me be more specific, about the Americans Inequalities in American society have become so institutionalized that we rarely recognize most of them on a daily basis. Some are glaringly obvious: the privileges of the elite, the boss ability to come and go as he pleases- but these inequalities are sustaining, obvious, and dont hurt as much because we are conditioned to accept them Some inequalities change as certain circumstances change. The type of social stratification I wish to discuss is ever changing, weve all experienced it, but have we all noticed it? We like to think we live in a classless, multicultural society where everyone is treated equally. Frankly we are deluded. Of course there are classes, and not everyone is treated equally. The classes in our world are based on race, ethnicity, education and politics. Of the phenomenons of social stratification is social inequality, which is the distribution of resources dividing society into rank, grades, family, religion and education. These divisions should not occur in our society, but it is the sad truth that it does. Ethnicity is different to race as ethnicity is a distinct cultural definition which people identify with as customs, family patterns and religion. The sociologist, Max Weber, defines ethnic groups as human groups that entertain a subjective belief in their common descent because of physical type or of customs or of both or because of memories of colonialisation or migration. The biggest problem that arises in race and ethnic relations is prejudice, which is born out of pre-judgment and lack of knowledge. The Sociological causes of prejudice are: 1. It draws together people who share it; superiority is important. This is an element of Emile Durkheims Collective Consensus Theory. 2. Competing for resources. It is easier to get things if you can write others off as less deserving. 3. We can project onto others, who we think are lesser than us, those parts of ourselves that we dont like. The prejudices against those we think are different have negative consequences such as limiting our vision of the world. But far worse is its effect on society; it leads to discrimination and the consequence of discrimination is inequality. For Karl Marx, inequality was seen as a dichotomy based on the relations of production and the concept of class is the basic indicator of inequality. Weber saw inequality as three abstracted mechanisms of power; class (economic power), status (social prestige power) and party (political power). Whichever way it is described, inequality is found everywhere, between class, in education, health, occupations and power and within classes with sex, age, ethnicity and religion. However, there is hope in the end, for people can be socially mobile, which is the movement of people between social classes. Societys idea is that if you work hard enough you will move up in society, but this is not always true. People can move downwards in the social scale, or may start on the bottom and stay there because they do not have the same access to education as others may have. These people have less opportunities than others yet they are looked down upon because they are not upwardly mobile. How can people move up socially if they are not on an equal playing field to begin with? As long as people continue acting the way they do, inequality and racism will exist. Education is the key, and while older people may be set in their ways and may not be willing to change their views, we must educate the children, who are are future. Children must be taught that all people are equal and that thinking otherwise is wrong. For it is wrong. We were all created equal. Man made us not so. As per my view, when we live in a society were abiding by social, personal, or subjective norms, which are laid out for social and societal living is of utmost significance; I tend to stick to those norms and also inculcate the same things to people who are not aware of them. Man is a social animal, who needs to be trained to adapt different changes in societal environment. He has to abide by the norms laid out by the society to be accepted socially and morally, or else he/she is treated as a aborigine or uncivilized.

How We Spend New Years Eve in Japan :: Essays Papers

How We Spend New Year's Eve in Japan What do you usually do on New Year's Eve? Does your family have something special to do for the New Year? Maybe you have a party at the bar or your friend's house, or you may spend time with your family. In Japan, the way of spending time on New Year's Eve is pretty different from the American way. In the morning, we Japanese people clean the whole house. This process is called Ousouji in Japan. This doesn't mean that Japanese people clean the house only once a year. There is a special meaning for this cleaning. Its purpose is to welcome the New Year and to wish a better life than the former year. Cleaning the house, which is covered with annual dust, is a really important way to start a new year. After finishing Ousouji, women start cooking Osechi. This is a traditional Japanese dish which is eaten a few days after the New Year. The dish is based on fish, beans, and egg. We eat Osechi because there is an old story saying one shouldn't use a cooking knife within three days from the New Year. This gives a break to the mother who cooks every day. While women are cooking Osechi, men are hanging Shimenawa, which is a kind of decoration made from rice stems. It is hung on the front door. This custom comes from the farmer's wish to have a good harvest next year. Today, we wish for good fortune and a good year. Evening time, after we finish preparing for New Year's, we normally watch a TV program called Singing Battle Between the Red and the White Team. It has been on the air for about 50 years and keeps over 50 percent of the audience's ratings every year. We think about this program as a part of a closing moment of the year. While, or after watching singing battle, we eat Toshikoshi Soba, which means "New Year's Eve Noodle" in English. As you know, the noodle is long, so we wish longer life, including healthy body, by eating Toshikoshi Soba. Finally, the last thing to do for New Year's Eve is to listen to Juya No Kane, which means "the watch-night bell" in English. This bell is like a countdown in America. But we ring it 108 times.

Adoption and Race

Historically, transracial adoption began to be practiced after the Second World War. Children from war-torn countries – Korea, Vietnam, and even Europe — without families were adopted by families in the United States with Caucasian paThrough the years, as more racial ethnic minority children within the United States were without families, domestic adoption agencies began to place African American, Native American, and Hispanic children with Caucasian families who wanted children.However, in 1972 the National Association of Black Social Workers (NABSW) became concerned about the large numbers of African American children who were being placed with Caucasian families. They condemned the practice of transracial adoption of African American children to Caucasian parents.They cited psychological maladjustment, inferior racial identity, the failure to cope with racism and discrimination, and â€Å"cultural genocide† as the likely outcomes of transracial adoptive placem ents.As an offshoot of this, legislation was introduced in the form of the Multiethnic Placement Act (MEPA) of 1994. MEPA, together with the Interethnic Adoption Provisions (IEP), has been signed into law to reduce the practice of race-matching in adoptive placements for children.These two pieces of legislation, commonly referred to as MEPA-IEP, were designed to decrease the amount of time children wait for adoptive placement, to improve and assist in the recruitment and retention of prospective foster and adoptive parents who are able to meet the distinctive needs of the children to be placed, and to eliminate discrimination in the practice of adoptive and foster care placements on the basis of race, color, or national origin.However, the passage of MEPA-IEP has not resolved the controversy over racial matching policies and transracial adoptions. Controversies still hound transracial adoption. Although the law prohibits categorical assumptions about the benefit of same-race placeme nts, child welfare workers still will have to make decisions about the importance of race in the life of an individual child.They are also tasked to identify reasons that may eventually require for the consideration of race. Those who believe that same-race placements are preferable may feel aggrieved that federal policy now contradicts their conviction and routinely calls for them to place children without giving weight to the child’s race.On the other hand, those who place little value on racial matching may have trouble identifying children whohave a specific need for a same-race placement.It is within this light that this study will take shape.   As issues continue to be raised regarding transracial adoption, it is only fitting to go beyond statistics and find out the feelings of those who are personally involved in the process. As this study will attempt to unravel the issues closest to the hearts of those involved, the approach that will be used will be generally qual itative.Statement of the ProblemWhat is the percentage of interracial adoption, and what are the controversies surrounding racial matching and transracial adoption?Objectives1) To define racial matching and transracial adoption;2) To find out the percentage of transracial adoption in America;3) To find out the various issues related to racial matching and transracial adoption;4) To find out the various legislations designed to address racial matching and transracial adoption.MethodologyThis study will use interview – which entails purposive sampling — as a method for gathering data. The interviews will be conducted with the aid of an interview guide which is an informally prepared unstructured questionnaire. Data will also be collected through numerous secondary sources.Materials and documents such as discourses in books, official publications, position papers, letters, newspapers and magazine clippings will also be utilized. The official websites of various organizati ons will also be used as necessary. Implications of the study will be derived from the analysis of the gathered data and issues raised in the interviews and the various secondary sources.Review of Related LiteraturePracticing social workers, leaders of minority group communities, and scholars have expressed concerns on the effects of transracial adoption (Hayes, 1993). In a study conducted by Kim (1995) on international adoption, he noted that â€Å"transracial adoption of black children stirred up many controversies regarding their psychological development, especially with respect to their ethnic identity, or cultural well-being† (p.141-142).In order to determine the effects of transracial adoption on adoptees, several studies were also conducted on the racial identity of transracial adoptees (Bagley, 1993).These studies conceptualized racial identity in terms of racial group preferences, objective racial self-identification, and knowledge or awareness of one’s racia l group membership. Andujo (1988) also studied racial identity by measuring levels of acculturation, and by assessing the degree of pride in one’s ethnic heritage and appearance.Johnson et al. (1987) found that transracially adopted Black children had greater awareness of their race at an earlier age than did intraracially adopted Black children. As they grow older, however, both groups of adopted children expressed analogous levels of awareness and preference.The findings of the study also indicated that transracially adopted children’s awareness and preference stayed constant over time, while that of intraracially adopted Black children’s both increased more swiftly to exceed that of transracially adopted children.In the end, the study concluded that transracially adopted children were developing differently from intraracially adopted children. This developmental difference could be the springboard of the problems in the transracial adoptees’ racial ide ntity.Shireman and Johnson (1986) likewise reported on the psychological adjustment, racial identity, and sexual identity of transracial adoptees as compared to intraracial adoptees and adoptees of single parents.All of the adoptees in the study were Black children and all of the parents were also Black except for the parents in the transracial placements all of whom were White. Parents and adoptees were interviewed separately. The findings of the study suggested that there were no differences in psychological adjustment among the three groups of adoptees as determined by objective ratings of the interviews.In the end, the controversies hounding transracial adoption, no matter how limited they are, still largely affect those who are involved in the process. Only when these issues are addressed and resolved can the matters be put to rest.BibliographyAndujo, E. (1988). Ethnic identity of transethnically adopted Hispanic adolescents. Social Work, 33, 531-535.Bagley, C. (1993a). Chinese adoptees in Britain: A twenty-year follow-up of adjustment and social identity. International Social Work, 36, 143-157.Hayes, P. (1993). Transracial adoption: Politics and ideology. Child Welfare, 72, 301-310.Johnson, P. R., Shireman, J. F., & Watson, K. W. (1987). Transracial adoption and the development of black identity at age eight. Child Welfare, 66, 45-55.Kim, W. J. (1995). International adoption: A case review of Korean children. Child Psychiatry and Human Development, 25, 141-154.National Adoption Information Clearinghouse (2000, August). Adoption: Numbers and trends. Available: http://www.calib.com/naic/pubs/s_number.htmProject 21. (1995, March). African-American leadership group condemns racist adoption practices. (On-line). Available: http://www.nationalcenter.inter.net/TransRacialAdopt.htmlShireman, J. F., & Johnson, P. R. (1986). A longitudinal study of Black adoptions: Single parent, transracial, and traditional. Social Work, 31, 172-176.http://www.transracialadoption .net/inform.htm#Psychological%20adjustment,%20self-esteem,%20and%20racial%20identity

Analysis Of Homer s Odyssey By Homer - 1095 Words

One literary technique that is widely and effectively used in Homer’s Odyssey is the digression. The digression is departure from the main storyline that does not alter the action of the story, but adds a layer of sentimental content to the plot which usually helps underscore themes central to the story. The digressions in the Odyssey are meticulously written with great attention to detail just like the rest of the epic, and they truly help readers grasp the important aspects of the story. The liberal use of digression in the Odyssey helps build a vivid image of the character Odysseus by highlighting his historical feats, providing context to his current situation, and giving allusions to his future and his destiny. One of the more†¦show more content†¦Clearly, this is no ordinary wine. The wine digression accentuates Odysseus’s hospitable and moral character while also providing plentiful information to the immediate course of Odysseus’s journey because it reveals his forthcoming battle against the Cyclops. Another instance of digression is the emotional moment when Odysseus meets his old dog, Argos. When disguised Odysseus and Eumaeus are approaching the palace, Odysseus takes note of the deprived condition of his dog. â€Å"It was Argos, long-enduring Odysseus’ dog he trained as puppy once, but little joy he got since all too soon he shipped to sacred Troy†¦ But now with his masters gone he lay there, castaway, on piles of dung from mules and cattle†¦ Infested with ticks, half-dead from neglect†¦ Odysseus glanced to the side and flicked away a tear† (364). This digression serves as a reflection of Odysseus’s current circumstances and also a former period in his life. Eumaeus tells Odysseus that â€Å"[He’d] be amazed to see such speed, such strength. No quarry he chased in the deepest, darkest woods could ever slip this hound. A champion tracker too! Ah, but he’s run out of luck now, poor fellow† (364). Argos used to be just lik e his caretaker, Odysseus, however in Odysseus’s absence, Argos has withered away. Both Odysseus and Argos are standing in front of their home, but feel a sense of homelessness. Argos faces neglect because he is a stray dog while Odysseus is