scholarly journals Do shared values promote social cohesion? If so, which? Evidence from Denmark

2017 ◽  
Vol 10 (1) ◽  
pp. 97-118 ◽  
Author(s):  
Karen N. Breidahl ◽  
Nils Holtug ◽  
Kristian Kongshøj
Keyword(s):  
Social Cohesion ◽  
Shared Values ◽  
Social Scientists ◽  
Individual Level ◽  
Community Values ◽  
Liberal Nationalism ◽  
National Values ◽  
Liberal Citizenship ◽  
The One ◽  
The Individual

Social scientists and political theorists often claim that shared values are conducive to social cohesion, and trust and solidarity in particular. Furthermore, this idea is at the heart of what has been labeled the ‘national identity argument’, according to which religious and/or cultural diversity is a threat to the shared (national) values underpinning social cohesion and redistributive justice. However, there is no consensus among political theorists about what values we need to share to foster social cohesion and indeed, for example, nationalists, liberals, and multiculturalists provide different answers to this question. On the basis of a survey conducted in Denmark in 2014, this study empirically investigates the relation between, on the one hand, commitments to the community values of respectively conservative nationalism, liberal nationalism, liberal citizenship, and multiculturalism, and on the other, trust and solidarity. First, we investigate in what ways commitments to these four sets of values are correlated to trust and solidarity at the individual level and, then, whether the belief that others share one’s values is correlated to these aspects of social cohesion for individuals committed to these four sets of values. We find that conservative and liberal nationalism are negatively correlated to our different measures of trust and solidarity, whereas liberal citizenship and (in particular) multiculturalism are positively correlated. In broad terms, this picture remains when we control for a number of socio-economic factors and ideology (on a left-right scale). Finally, individuals who believe that others share their values do not, in general, have higher levels of trust and solidarity. Rather, this belief works in different ways when associated with different sets of community values.

Nominations, Ratings, and the Dimensions of Sociometric Status

1997 ◽  
Vol 21 (1) ◽  
pp. 179-199 ◽  
Author(s):  
Gerard H. Maassen ◽  
Jos L. van der Linden ◽  
Wies Akkermans
Keyword(s):  
Rating Scales ◽  
Rating Scale ◽  
Sociometric Status ◽  
Dimensional Model ◽  
One Dimensional ◽  
Individual Level ◽  
Research Designs ◽  
The One ◽  
The Individual ◽  
Group Member

In 1944, U. Bronfenbrenner remarked on the need for a two-dimensional model of sociometric status. The low value of the correlation between the variables liking and disliking-assumed basic dimensions of sociometric status-is often cited as evidence for the correctness of Bronfenbrenner’ssuggestion. Sociometric status is derived from a coalescence of judgements at the individual level. In this article we argue that score attribution at this level (where one group member assesses another) is one-dimensional along the liking-disliking continuum. Two-dimensionality of sociometric status arises at the group level. However, we also show that at this level liking and disliking are not two distinct dimensions, but the poles of just one, the other being visibility (or impact). If the one-dimensional model of liking score attribution on the individual level is accepted, the obvious thing to do is to instruct respondents accordingly. Rating scales are suitable for this. The rating-scale methods we suggested in previous publications (e.g. Maassen, Akkermans, & van der Linden, 1996) are in keeping with this argument. Moreover, these methods may be recommended for their reliability, validity and for the variety of research designs to which they can be applied.

Divinatory failure: the religious and social role of Gisu diviners

Africa ◽  
1991 ◽  
Vol 61 (3) ◽  
pp. 299-317 ◽  
Author(s):  
Suzette Heald
Keyword(s):  
Social Relationships ◽  
Social Role ◽  
Belief Systems ◽  
The Other ◽  
Diagnostic Systems ◽  
Individual Level ◽  
Social Invisibility ◽  
The One ◽  
The Individual

AbstractThe literature has tended to deal with diviners only where they have been seen to play a notable role in the transformation of social relationships. This leads us to overlook their relative social invisibility in many African societies. Yet we may gain insight into the rise of prophets and charismatic healers by looking at the other side of this story in the multitude of very humble practitioners plying their trade. This is the context in which this article explores the role of diviners among the Gisu of Uganda.The privacy of consultation, the search for distant diviners, the way they are approached only at times of crisis and as agents of private counteraction or vengeance, go some way towards explaining why it is difficult for diviners to gain recognition. Added to which are the difficulties of another order which relate to what might here be regarded as divinatory success. For divination may be seen to fail at a number of different levels: in the lack of credibility of a given practitioner, i n a lack of unanimity among those consulted and in the multiplicity of causal agents evoked.An argument put forward here is that scepticism is endemic to the system and, possibly, distinctive to it. We should ask not, as Evans-Pritchard did, how belief i s sustained despite the presence of scepticism but what it is about these beliefs which encourages scepticism. It is not useful to explore this issue in terms of the rationality question or the ‘truth’ of belief systems. If we are to draw a comparison with modern attitudes, of greater significance are the organisation and differentiation of knowledge and its relationship to power. It is suggested that diagnostic systems used by societies such as the Gisu encourage an agnostic attitude in a way i n which those of the modern West do not.In the final part of the article the social role of divination is reconsidered and some of the positive functions proposed for it are questioned. Gisu divination can be seen to have evolved into a very narrow niche whose parameters are bound, on the one hand, by the limits of belief and, on the other, by a system of interpersonal vengeance. We may say that the socially marginal attributes of diviners, exclusively concerned with the negative aspects of social relationships, represent a real social marginality. At best they are agents by which the individual may be reconciled with harshnesses imposed by his own destiny, of ancestral affliction; at worst they are agents of individual vengeance and retribution. This may be taken as more or less disqualifying them from articulating a positive, future-oriented vision on behalf of the community. Clearly it is not impossible but it is a huge jump from these humble practitioners, interpreting the present in terms of the past and trading evil with evil at an individual level, to prophets capable of formulating a positive social vision, a means forward, on behalf of a wider moral or social community.

Writing the Intifada Collective Action in the Occupied Territories

1993 ◽  
Vol 45 (4) ◽  
pp. 560-594 ◽  
Author(s):  
Ian S. Lustick
Keyword(s):  
Soviet Union ◽  
Collective Action ◽  
Former Soviet Union ◽  
Gaza Strip ◽  
Social Scientists ◽  
Occupied Territories ◽  
West Bank And Gaza ◽  
The Media ◽  
The One ◽  
The Individual

The five-year-old Palestinian uprising, the intifada, was the first of many mass mobilizations against nondemocratic rule to appear in the Middle East, Eastern Europe, East Asia, and the former Soviet Union between 1987 and 1991. Although the Palestinian struggle against Israeli occupation of the West Bank and Gaza Strip is seldom included by the media or by social scientists in their treatments of this putative wave of “democratization,” many studies of the uprising are available. Although largely atheoretic in their construction of the intifada and in their explanations for it, the two general questions posed by most of these authors are familiar to students of collective action and revolution. On the one hand, why did it take twenty years for the Palestinians to launch the uprising? On the other hand, how, in light of the individual costs of participation and the negligible impact of any one person's decision to participate, could it have occurred at all? The work under review provides broad support for recent trends in the analysis of revolution and collection action, while illustrating both the opportunities and the constraints associated with using monographic literature as a data base.

Group Belief

2021 ◽  
Vol 58 (1) ◽  
pp. 82-93
Author(s):  
Domingos Faria ◽  
Keyword(s):  
The Other ◽  
Group Level ◽  
Individual Level ◽  
Other Hand ◽  
Group Belief ◽  
Level I ◽  
The One ◽  
The Individual ◽  
Group Acceptance

Beliefs are commonly attributed to groups or collective entities. But what is the nature of group belief? Summativism and nonsummativism are two main rival views regarding the nature of group belief. On the one hand, summativism holds that, necessarily, a group g has a belief B only if at least one individual i is both a member of g and has B. On the other hand, non-summativism holds that it is possible for a group g to have a belief B even if no member of g has B. My aim in this paper is to consider whether divergence arguments for non-summativism and against summativism about group belief are sound. Such divergence arguments aim to show that there can be a divergence between belief at the group level and the corresponding belief at the individual level. I will argue that these divergence arguments do not decisively defeat a minimal version of summativism. In order to accomplish this goal, I have the following plan: In section 2, I will analyze the structure of two important counterexamples against the summativist view, which are based on divergence arguments. Such counterexamples are based on the idea that a group decides to adopt a particular group belief, even if none of its members holds the belief in question. However, in section 3, I will show that these counterexamples fail, because they can be explained without the need to posit group beliefs. More specifically, I argue that in these apparent counterexamples, we have only a ‘group acceptance’ phenomenon and not a ‘group belief’ phenomenon. For this conclusion, I advance two arguments: in subsection 3.1, I formulate an argument from doxastic involuntarism, and in subsection 3.2, I develop an argument from truth connection. Thus, summativism is not defeated by divergence arguments. Lastly, in section 4, I will conclude with some advantages of summativism.

scholarly journals Methodological Issues in Studies of Cultural Legacies in Post-Socialist Russia’s Civil Society

2015 ◽  
Vol 6 (2) ◽  
pp. 145-165
Author(s):  
Anna Leskinen
Keyword(s):  
Civil Society ◽  
Empirical Research ◽  
The State ◽  
Social Scientists ◽  
Policy Makers ◽  
Individual Level ◽  
Theoretical Assumptions ◽  
Key Issues ◽  
Cultural Legacies ◽  
The Individual

AbstractThe state of civil society in post-socialist Russia and other former socialist countries is of great interest to social scientists, policy makers, and development-oriented practitioners. Numerous theoretical assumptions and methodological approaches have been used by researchers to describe, analyze, and assess the state of civil society in Russia, for example. One of the key issues addressed has been the influences on citizens’ civic and social activities and the historical conditions and cultural environments that have generated – and continue to generate – these activities. This critique focuses on the concept of “communist legacies” which has been applied at the individual level to explain people’s preferences, attitudes, and forms of behavior in Russia and other post-socialist countries. The concept is influential, in large part, because it has been supported by empirical research, especially the highly influential empirical research of Marc Howard. This paper takes a critical look at this research, including its theoretical frame and the methodology associated with the frame.

Young and Temporary: Youth Employment Insecurity and Support for Right-Wing Populist Parties in Europe

2019 ◽  
pp. 1-22 ◽  
Author(s):  
Piotr Zagórski ◽  
Jose Rama ◽  
Guillermo Cordero
Keyword(s):  
Job Insecurity ◽  
Right Wing ◽  
Individual Level ◽  
The Great Recession ◽  
Employment Insecurity ◽  
Recent Success ◽  
Youth Labour Market ◽  
The One ◽  
The Individual ◽  
The Impact

AbstractThe recent success of right-wing populist parties (RPPs) in Europe has given rise to different explanations. Economic factors have proven to be significant mainly at the aggregate level. As for the individual level, it has been argued that the so-called ‘losers of globalization’ – the less educated and less skilled, profiles with higher job insecurity – are more likely to support RPPs. Nevertheless, RPPs perform strikingly well in countries less affected by the Great Recession, gathering high levels of support among profiles not considered the losers of globalization. Moreover, the effect of age on support for RPPs is not clear, as, on the one hand, the young are better educated and skilled, but, on the other, they suffered the effects of the economic crisis more. To address this puzzle, we focus on the impact of unemployment and employment insecurity among the youth on voting for RPPs in 17 European countries. We find that youth support for RPPs can be explained by the precariousness of the youth labour market.

scholarly journals Sustainable Social and Individual Implications of Telework: A New Insight into the Romanian Labor Market

2019 ◽  
Vol 11 (13) ◽  
pp. 3506 ◽  
Author(s):  
Alina-Mihaela Dima ◽  
Claudia-Elena Țuclea ◽  
Diana-Maria Vrânceanu ◽  
Gabriela Țigu
Keyword(s):  
Latent Variables ◽  
Structural Equation ◽  
Local Community ◽  
Management Strategies ◽  
Work Force ◽  
Individual Level ◽  
Study Results ◽  
Managerial Implications ◽  
The One ◽  
The Individual

This research aims to evaluate the individual and social implications of telework, along with the foreseeable permanent result that could be generated. Consistent with this objective, a survey has been carried out on a sample of 1180 Romanian employees, on which a model has been developed, based on structural equation modelling. The model includes five latent variables, on the one hand targeting telework features and on the other hand, its possible effects on individuals and society. At an individual level, the study results emphasize that telework could contribute to a better work–life balance and could also help teleworkers to develop specific teleworking abilities. At a social level, telework could generate sustainable effects targeting the long-term management of the work force and providing solutions to potential problems at local community levels. The managerial implications of this study are directed toward the need to implement a series of sustainable human resource management strategies and efficient employee training and development programs. Moreover, organizations need to be more proactive in assuming corporate social responsibilities.

scholarly journals Collective ritual and social support networks in rural South India

2018 ◽  
Vol 285 (1879) ◽  
pp. 20180023 ◽  
Author(s):  
Eleanor A. Power
Keyword(s):  
Social Support ◽  
Social Cohesion ◽  
Local Community ◽  
Structural Level ◽  
Individual Level ◽  
Religious Ritual ◽  
Religious Rituals ◽  
South Indian ◽  
The Individual ◽  
The Temple

The scholarship on religion has long argued that collective worship helps foster social cohesion. Despite the pervasiveness of this contention, rigorous quantitative evaluations of it have been surprisingly limited. Here, I draw on network data representing the ties of social support among Hindu residents of a South Indian village to evaluate the association between collective religious ritual and social cohesion. I find that those who partake in collective religious rituals together have a higher probability of having a supportive relationship than those who do not. At the structural level, this corresponds to denser connections among co-participants. At the individual level, participants are more embedded in the local community of co-religionists, but are not disassociating themselves from members of other religious denominations. These patterns hold most strongly for co-participation in the recurrent, low-arousal monthly worships at the temple, and are suggestive for co-participation in the intense and dysphoric ritual acts carried out as part of an annual festival. Together, these findings provide clear empirical evidence of the lasting relationship between collective religious ritual and social cohesion.

scholarly journals Money for the marginalized: Promoting access to income benefits in Manitoba

2019 ◽  
Author(s):  
Kevin Schachter
Keyword(s):  
Low Income ◽  
Realist Evaluation ◽  
Vital Role ◽  
Evaluation Methodology ◽  
Structural Level ◽  
Community Members ◽  
Social Scientists ◽  
Individual Level ◽  
The Individual ◽  
Dual Objectives

Low-income Manitobans are eligible for a variety of federal and provincial income support benefits that may help them meet their basic needs. However, many face barriers to completing the bureaucratic processes required to access these benefits. In response, nonprofit and public sector agencies have developed free benefit intermediary programs that support low-income community members to claim their benefits. Despite the growth of this field, there is a dearth of scholarly literature on programs that promote access to income benefits. This thesis contributes to filling this gap through a mixed-methods study of benefit intermediary programs operating in Winnipeg, MB. Using a realist evaluation methodology, this study examines contextual conditions that inhibit benefit take-up and the field of social programs that promote access to benefits. The evaluation considers the social-structural context, program goals and activities, and key program mechanisms that may account for the outcomes that ensue. Findings from semi-structured key informant interviews and a literature review demonstrate that benefit intermediary programs have dual objectives that correspond to two of Nancy Fraser’s strategies for achieving social justice. At the individual level, they employ a strategy of affirmative redistribution to assist low-income community members to claim benefits that increase their quality of life. At a structural level, they pursue nonreformist reforms to reduce systemic barriers that inhibit benefit take-up and build cross-sectoral capacity to promote access. However, these programs face constraints that limit the scope of their direct service delivery and the extent to which they can effect structural change. Nevertheless, benefit intermediaries play a vital role in promoting access to income benefits in Manitoba. This research may be useful for practitioners, policymakers, and social scientists who are interested in the problem of benefit non-take-up, or who are engaged in efforts to increase the take-up of money for the marginalized.

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