scholarly journals The Self-perpetuating Cycle of Shame and Self-injury

2020 ◽  
pp. 016059762090447
Author(s):  
Nina Veetnisha Gunnarsson
Keyword(s):  
Social Interaction ◽  
Social Control ◽  
Social Order ◽  
Social Bonds ◽  
Sense Of Self ◽  
The Self ◽  
Emotion Work ◽  
Theoretical Understanding ◽  
Making Sense ◽  
Self Injury

Although previous studies have considered shame to be a significant emotion in making sense of self-injury, the connection is still not fully understood. Drawing on sociological ideas on shame, this communication contributes to a theoretical understanding of actions of self-injury by demonstrating how shame operates and unfolds in social interaction. It argues for how shame and self-injury may reproduce and amplify each other, hence turning into a self-perpetuating cycle of shame and self-injury. It shows how shame is triggered in social interaction, how shame leads to self-injury, and how self-injury may turn into more shame. Self-injury is used to fend off shame by upholding social and cultural commitments and maintaining social bonds with others. However, self-injury may also threaten social order and social bonds and, consequently, trigger more shame. The most important reason that self-injury does not fully work as emotion work, and internalized social control, lies in the interactive cycle of shame, that is, you feel shame and cut, you cut again and are (a)shamed, you are shamed and cut, and so on. It is proposed that people who self-injure do not necessarily lack the ability to self-soothe or regulate emotions or that they suffer from a clinical psychopathology.

scholarly journals Ways to enhance embodied learning in Dalcroze-inspired music education

2020 ◽  
Vol 15 (1) ◽  
pp. 39-59 ◽  
Author(s):  
Marja-Leena Juntunen
Keyword(s):  
Social Interaction ◽  
Music Education ◽  
Social Environment ◽  
Positive Emotions ◽  
Sense Of Self ◽  
Physical Activities ◽  
The Self ◽  
Embodied Learning ◽  
Mental Images ◽  
Social Emotional

Drawing on the phenomenology of embodied learning, this article presents suggestions for ways that embodied learning can be enhanced in Dalcroze-inspired music education. Here, embodied learning refers to learning from interactional experiences of the self with the physical and social environment through senses, perceptions and mind‐body action and reaction. It is suggested that embodied learning can be efficiently facilitated through teaching that promotes multisensory perceptions, images, integration and experiences, while also motivating physical, social, emotional and intellectual participation. Furthermore, promoting social interaction as well as interaction between perceptions, thoughts, emotions and actions could be regarded essential. Embodied learning can be reinforced by pedagogical actions, such as advancing awareness and a sense of self, triggering mental images, integrating different functions, building a balance between mental and physical activities, and fostering positive emotions and experiences in learning situations. By reflecting on experience, embodied learning becomes more explicit and shareable.

scholarly journals Complex data and simple instructions: Social regulation during the Covid-19 pandemic

2022 ◽  
pp. 144078332110669
Author(s):  
Sharyn Roach Anleu ◽  
George Sarantoulias
Keyword(s):  
Social Interaction ◽  
Social Control ◽  
Public Information ◽  
The Self ◽  
Social Regulation ◽  
Complex Data ◽  
Behaviour Management ◽  
Visual Research ◽  
The Way

Responses to the Covid-19 pandemic include the generation of new norms and shifting expectations about everyday, ordinary behaviour, management of the self, and social interaction. Central to the amalgam of new norms is the way information and instructions are communicated, often in the form of simple images and icons in posters and signs that are widespread in public settings. This article combines two sociological concerns – social control and visual research – to investigate the ways social interaction is being recalibrated during the pandemic. It focuses on some of the imagery relied on in public information about the coronavirus and investigates the form and content of various signs, instructions, and notices for their normative underpinnings, their advice and directives which attempt to modify and regulate diverse activities.

scholarly journals Rodzinne uwarunkowania przestępczości nieletnich w świetle kryminologicznych teorii nieformalnej kontroli społecznej

2014 ◽  
Author(s):  
Andrzej Kacprzak
Keyword(s):  
Social Control ◽  
Family Life ◽  
Social Order ◽  
Criminal Behavior ◽  
Social Bonds ◽  
Social Groups ◽  
The Individual ◽  
The Life Course ◽  
Informal Relations ◽  
Criminological Theories

Social control as a set of means used in order to sustain social bonds and therefore to maintain social order, offers to criminology a category of special epistemological value, both in context of etiology of criminal behavior, and in the context of change of criminal behavior in the life course of the individual. Research and analyses indicate that bonds connecting the individual to his/her closest social environment can be – in both of the mentioned contexts – important or even determinant factors. That is why specialists in the criminological field, investigating the phenomenon of change of individual’s criminal behavior through life tend to turn their increasing attention towards informal relations of juvenile, as well as adult offenders and their functioning in small social groups, of which recognized as the most important is family. The aim of this article is to characterize some of the relations between youth criminality and their family life in the light of criminological theories of informal social control.

Bataille and Deleuze's Peculiar Askesis: Techniques of Transgression, Meditation and Dramatisation

2020 ◽  
Vol 14 (2) ◽  
pp. 198-228
Author(s):  
Janae Sholtz
Keyword(s):  
Social Control ◽  
Gilles Deleuze ◽  
Sense Of Self ◽  
Self Regulation ◽  
Georges Bataille ◽  
Careful Consideration ◽  
The Self ◽  
Control Mechanisms ◽  
Ethical Imperative ◽  
Full Participation

This article explores the ethical imperative to dramatise in the work of Georges Bataille and Gilles Deleuze, two of the most radical thinkers in twentieth-century philosophy, as a peculiar kind of askesis. Whereas askesis is often associated with asceticism or self-denial, in the sense of self-regulation and abstention, Bataille and Deleuze advocate training the self towards intensification of the liminal and extreme (disruption rather than composure), which can rather be understood as a denial of self – its dissolution or laceration. Few attempts have been made to compare their work, even though both share a commitment to resisting the closures that bind our desires and inhibit our full participation in and confrontation with the ebbs and flows of an impersonal, immanent life. Through careful consideration and comparison of their work, I argue that both offer important methods for engendering modalities of ecstatic being characterised by sensitivity to immanence, which have important ramifications for our ability to address phenomena of ethical indifference and resist the constrictions of social control mechanisms that decimate our political imaginations and inhibit our resolve to invent a different future. In the final sections, I interrogate the differences in their invocation of affect and art.

The Microinteractive Order of Spirituality

2021 ◽  
pp. 179-193
Author(s):  
Michal Pagis
Keyword(s):  
Social Interaction ◽  
Social Order ◽  
Social Engagement ◽  
The Self ◽  
Embodied Experience ◽  
Interaction Mode ◽  
Close Proximity ◽  
Vipassana Meditation

The discourse of spirituality emphasizes personal, embodied experience. This emphasis can lead to a relatively individualized understanding of spirituality that neglects the fact that spirituality is practiced in groups and is based on the production of intersubjective spaces in which people learn together to look inward and experience transcendence. This chapter tracks the unique social order of vipassana meditation retreats, illustrating that meditation training is not merely psychological—it includes training in a new kind of social interaction mode. The community of practitioners in the meditation center is one of “collective solitude,” as practitioners are in close proximity to one another but avoid direct social engagement, helping one another to transcend the tendency to focus on the self as seen by others. Social spheres such as meditation groups, yoga, pilgrimage, or even mass prayer all resemble the collective solitude described in the context of vipassana meditation.

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