Ideology and the maintenance of group inequality

2017 ◽  
Vol 20 (5) ◽  
pp. 582-592 ◽  
Author(s):  
Brenda Major ◽  
Cheryl R. Kaiser
Keyword(s):  
Group Differences ◽  
High Status ◽  
Status Hierarchy ◽  
The Status ◽  
Group Inequality ◽  
Legitimizing Ideologies

This article discusses the role that ideology plays in justifying and perpetuating group-based inequality. We begin by defining and describing status ideologies and their characteristics. We then review research illustrating how endorsing or rejecting status-legitimizing ideologies influences group stereotyping, group differences in perceived entitlement, and perceptions of discrimination. We next discuss how people respond to threats to their status ideology, affectively, cognitively, physiologically, and behaviorally. We close by considering the role of ideology in how high status groups respond to changes in the status hierarchy.

scholarly journals Post-communist structural and values inequalities: Occupational-class basis for democratic consolidation

Sociologija ◽  
2006 ◽  
Vol 48 (2) ◽  
pp. 113-136
Author(s):  
Nikolai Tilkidjiev
Keyword(s):  
Comparative Analysis ◽  
Social Stratification ◽  
Political Development ◽  
Communist Country ◽  
High Status ◽  
Democratic Values ◽  
Occupational Class ◽  
Status Hierarchy ◽  
The Status ◽  
European Values

The data analysis from "Democratic Values" Project leads to the conclusion that there is a distinct subjective hierarchy among post-communist countries, between respondents from lagging and outpacing countries. Comparative analysis of the numerous data shows clearly how the commitment of respondents in these countries to democratic changes and democratic values is distinctly differentiated according to the degree of economic and political development of their societies and the degree of success achieved in their transition. On the other hand, there is a significant differentiation of opinions of respondents according to the status group or occupational class to which each person belongs. The reduction of social class groups to five basic occupational classes, a reduction based on classical and contemporary studies of social stratification, and the comparative analysis realized on this basis, convincingly support the conclusion that there is a sustained correlation: a clearly shaped status hierarchy with regard to acceptance of democratic values. This status hierarchy is valid within the frameworks of each separate post-communist country, regardless of their different degrees of success in the transition. A number of interesting illustrations are adduced, repeating and reconfirming on various occasions the stable link between status and attitudes with regard to individualism and collectivism, liberalism and statism, egalitarianism, the acceptance of the market economy principles, the acceptance of democracy or of socialism as concepts and practice, the attitude towards totalitarian and dictatorial regimes, the degree of consolidation around European values, etc. To sum it up, the outpacing and lagging countries in the post-communist transition look alike in their high-status groups and differ in their low-status strata.

scholarly journals E-11 Social Peace and Reform, the foremost contemporary need (In perspective of practical role of 1st century Hijri Muslim women)

2020 ◽  
Vol 4 (2) ◽  
pp. 103-111
Author(s):  
Hafiz Nasir Kausar ◽  
Abdul Razzaq Azad ◽  
Syed Abrar Hussain Shah
Keyword(s):  
Care Home ◽  
Muslim Women ◽  
High Status ◽  
Human Beings ◽  
The Past ◽  
Real Model ◽  
The Status ◽  
Women's Role ◽  
Status Of Women

Life cycle is started with a man and a woman. Women bring up the human beings,while children's care, home management and preparation of food have also been remained in their duties. Due to strong arms man can do hard task that a woman thinks beyond her limitations. Therefore, he has given high status but in the past, the status of women was very pitiable. So, man has deprived females for the basic rights, from which every human being must enjoy. Peace is called alternate of security. Thus a developed society comes into existence where there is a clear and harmonious relationship among entire its masses. Reformation is the name of correction. So, it must be in view that where Islam wants collective reform, it does not ignore person's correction but it declares that man's correction is truly a social reform. Hence the feminist part is called a spinal cord of society, if they participate to improve the work of reform, unite each other with the concept of every correction; the destination of our society will be closer. And then, in reality, the society will become a real model of peace. Thus it can be called a peaceful and reformed society. In this article, contemporary needs relating to Muslim women in peace and reform will be highlighted in the light of  Muslim women’s role of 1st century Hijra.

scholarly journals Ideological Boundaries of Status Advantages: Legislative Effectiveness in the United States House of Representatives

2020 ◽  
pp. 017084062090720
Author(s):  
Francois Collet ◽  
Gianluca Carnabuci ◽  
Gokhan Ertug ◽  
Tengjian Zou
Keyword(s):  
United States ◽  
House Of Representatives ◽  
The United States ◽  
High Status ◽  
United States Congress ◽  
Organizational Influence ◽  
The Status ◽  
Using Data ◽  
Legislative Effectiveness

Prior research assumes that high-status actors have greater organizational influence than lower-status ones, that is, it is easier for the former to get their ideas and initiatives adopted by the organization than it is for the latter. Drawing from the literature on ideology, we posit that the status–influence link is contingent on actors’ ideological position. Specifically, status confers organizational influence to the degree that the focal actor is ideologically mainstream. The more an actor’s ideology deviates from the mainstream the less will her status translate into increased organizational influence. We find support for this hypothesis using data on the work of legislators in the House of Representatives in the United States Congress. By illuminating how and under what conditions status leads to increased influence, this study qualifies and extends current understandings of the role of status in organizations.

scholarly journals Moda i hipsterstwo. Hierarchie statusu we współczesnym społeczeństwie konsumpcyjnym

2015 ◽  
Vol 40 ◽  
pp. 177-195
Author(s):  
Łukasz Iwasiński
Keyword(s):  
Pierre Bourdieu ◽  
Cultural Factors ◽  
Class Structure ◽  
Consumer Behaviors ◽  
Status Hierarchy ◽  
Class Background ◽  
The Status

Consumption in sociology is often considered a manifestation of status. According to Pierre Bourdieu, individuals determined by habitus and class dispositions, by consuming certain goods and the style of consumption, consciously or not, demonstrate their status. Bourdieu recognized the uniform hierarchy of status derived from a class structure. Today, this perspective is contested. It is difficult to reconcile it with theories stating class dehierarchization and individualization of society, especially with postmodern concepts. This does not mean that consumer behaviors lost its distinctive function. However, the criteria of distinction (and therefore the source of the status hierarchy) do not necessarily have a class background. In today’s world they are more relativized, more ephemeral and determined by cultural factors. The article examines the source of the status hierarchy in contemporary consumer societies, indicating the role of fashion and the phenomenon of “hip” (“cool”).

scholarly journals Linking individual and group motives for violent conflict

2021 ◽  
Vol 8 (4) ◽  
pp. 205316802110610
Author(s):  
Matthew Nanes
Keyword(s):  
Civil Conflict ◽  
State Violence ◽  
Violent Conflict ◽  
Economic Satisfaction ◽  
The Status ◽  
List Experiment ◽  
Using Data ◽  
The Relationship ◽  
Group Inequality

Research on the role of grievances in civil conflict is surprisingly inconclusive, with well-cited studies disagreeing on the relationship between perceived deprivation and violence. I argue that the role of grievances depends on an interaction between individual and group-level incentives. Individuals who perceive themselves as personally deprived are more likely to support or participate in anti-regime violence, but only if a successful rebellion would enhance their group’s power relative to the status quo. I test this argument in the context of Iraq’s sectarian civil war using data from a 2016 survey of 800 Baghdad residents. Using a list experiment to measure individuals’ willingness to consider violence against a government they feel is ignoring their needs, I find that minority Sunnis who are economically dissatisfied are significantly more willing to consider violence than similarly aggrieved Shias. However, as economic satisfaction increases, Sunnis’ propensity for violence decreases until it becomes indistinguishable from Shias’ propensity. These results clarify the joint impacts of vertical and horizontal grievances. Group inequality and individual deprivation are each necessary but not sufficient to fully explain individuals’ propensities for anti-state violence.

scholarly journals The perception of instability and legitimacy of status differences enhances the infrahumanization bias Among high status groups

2019 ◽  
Vol 15 (2) ◽  
pp. 358-366
Author(s):  
Cristina Mosso ◽  
Silvia Russo
Keyword(s):  
Social Identity ◽  
Intergroup Relations ◽  
High Status ◽  
Behavioural Responses ◽  
The Social ◽  
The Status ◽  
Psychology Courses ◽  
Group Members ◽  
Status Differences

Previous research within the social identity framework has shown that perceptions of legitimacy and stability of status differences interactively determine cognitive, emotional, and behavioural responses to intergroup contexts. Whether such perceptions affect subtle forms of prejudice, namely infrahumanisation, is unknown. We examined if the perceptions regarding high status stability and legitimacy are associated to the infrahumanisation bias. We hypothesized that participants perceiving status differences as unstable and legitimate would report higher levels of infrahumanization than those who perceive status differences as stable and/or illegitimate. Participants (N = 439 Italian students enrolled in psychology courses) completed a structured paper-and-pencil questionnaire. We found that participants tended to attribute more negative secondary emotions to their ingroup (Italians) than to the outgroup (immigrants from Africa), indicating the presence of an infrahumanization bias. The results of a moderated regression aimed at predicting infrahumanization showed that high-status group members who perceived status differences as legitimate and unstable reported higher levels of infrahumanization than their counterparts did. The results attest the important and independent role of the perceptions related to the status for the debate on intergroup relations.

Baksheys: Evolution of the Concept

2021 ◽  
pp. 60
Author(s):  
Andrey V. Belyakov
Keyword(s):  
Foreign Policy ◽  
Good Knowledge ◽  
High Status ◽  
Policy Area ◽  
Russian Territory ◽  
The Past ◽  
Financial Gain ◽  
The Status ◽  
The Given

The given article covers the term “bakshey” as it existed on the territory of Russia. The term was borrowed by Russians from the Golden Horde. However, later its meaning was transformed. The first records of this word on the Russian territory date back to XV century, in most cases as a generic by-name (e.g., bakshey’s son). Still it is supposed to have appeared not earlier then XIV century. Apparently, initially this was a title for Prince’s Chancellery clerks, who spoke the Uyghur language and were responsible for all contacts with the Golden Horde. As a result of the fact that the Grand Princes of Moscow gradually consolidated political power, appanage princes were “driven out” from the foreign policy area. Baksheys took the role of high-status bond slaves for the past appanage princes. They also fulfilled confidential and special duties till the middle of XVI century. Herewith, they represented the upper stratum of servants and were expressly above the armed bond slaves. In the event of death of their master they gained freedom and could join other great feudal lords. At the end of XV century there appeared another category of “baksheys”. They were lead qualification specialists, who spoke several Oriental languages. They may also have had a good knowledge of oriental diplomatic intricacies. They were never delegated together with ambassages and served the Moscovian Prince. Their specific status was emphasized through significant financial gain sums as payments for the service. Baksheys’ annual wages were higher than those of most monarchic court members. Everything changed after the Time of Trouble events at the beginning of XVII century. The category of baksheys as Ambassadorial prikaz employees vanished. It is only as this time, when the conventional distinction between interpreters and translators in the foreign policy office is recorded. However, neither the first, nor the second ones inherited the status of baksheys.  

scholarly journals EQUALITY OF WOMEN IN SIKH IDEOLOGY

2014 ◽  
Vol 6 (2) ◽  
pp. 1000-1003
Author(s):  
Surinder Kaur
Keyword(s):  
Fifteenth Century ◽  
Gender Bias ◽  
Research Paper ◽  
High Status ◽  
Religious Traditions ◽  
Adam And Eve ◽  
The Social ◽  
The Status ◽  
Very High

The status of a woman in a society shows the social, cultural, religious and political scenario of that society. The position of the woman has passed many phases. It becomes evident after studying the fundamental teachings of different spiritual traditions that different religions accorded high status to the woman. Through this research paper, an effort has been made to know the status of the woman in Sikhism. For this purpose, Semitic and Aryan religious traditions have been made the foundation to understand the status of the woman prior to the emergence of Sikhism. Misogynistic interpretation of the myth of Adam and Eve in Judeo-Christian and Islamic traditions and Pursha-Prakriti duality in Hindu Sankh philosophy made it clear that it is male chauvinism and misogynistic bent of mind which undermined the role of the woman in those societies. In the fifteenth century, Guru Nanak, the founder of Sikhism and his successor Sikh Gurus accorded very high status to the woman. Guru Ram Das, fourth Nanak, composed Lavan- the recitation of which became an essential part of the Sikh marriage ceremony. Lawans helped the women to get worthy status with men not only in this world but in spiritual realm also. Women in Sikhism through the institution of marriage regained their lost status. In this research paper, it has been concluded that Eve and Prakriti i.e. women are enabled to play equal and more vibrant role in the socio-religious, political and economic spheres due to the egalitarian and humanistic message of the Sikh Gurus. Sikhism has made it possible to wipe out the gender bias and narrow-mindedness associated with a male dominated society.

scholarly journals Gender in the Land of the Rising Sun (based on the Russian specialists’ researches on Japan). Part 1

2019 ◽  
pp. 124-135
Author(s):  
Oleksandr Meleshchenko
Keyword(s):  
Japanese Society ◽  
High Status ◽  
Ruling Elite ◽  
Indirect Control ◽  
Magic Power ◽  
The Status ◽  
Japanese Studies ◽  
The Government ◽  
The 19Th Century

The gender situation in the cosmogonic myths of the peoples of Japan is considered on the example of mythopoetry of the Ryukyu region, as well as the influence of these myths on the gender balance of the old Ryukyu societies both before Christ era and from its beginning up to the 19th century. The researcher E. Baksheev, based on the achievements of N. Nevsky – the founder of the Russian School of Japanese Studies, as well as his colleague A. Sadokova, reconstructed the role of a woman in the ancient Japanese society on the example of mythopoetry of the Ryukyu region. The chronicles «Records of Omorho Songs» (1532 – 1623), «Records about the path of the Ryukyu gods» (1603 – 1606) by the Japanese monk Taytyu: Rio: teya, «The Mirror of the Generations of Thu: Dzan – the Kingdom of the Ryukyu» (1650), «The Genealogy of Thu: Dzan» (1697 – 1701, 1874), «The Rite of the High Priestess» (1875) were the sources of the research. In the Japanese society, before the Meiji Revolution, at all social levels of its organization, along with a man who had socio-political and economic power – from the head of the house to the head of the rural community and, further, to the regional ruler and the king – there was a priestess (a relative and mainly a sister). Her functions were to rely on the authority of the leader spiritually and ritually, relying on the deities’ «will». The kings of Ryukyu were forced to rely on mediation of the priestesses so that siji (shōjo magic power) would come from the Other (parallel) light to protect the throne and the prosperity of the state in this light. In those old times, the status of such a priestess was even higher than that of a male ruler who ruled on her behalf. The Russian specialists on Japan define such a structure of power as diarchy («dual power»), and the system of government as theocratic. In the terminology of Japanese researchers, the theocratic system of government is called as the policy of «unity of worship and governance». In the XIII – XIV centuries the local and regional rulers were put under the control of the King Ryukyu. The priestesses also lost their independence and had to obey the High Priestess from the royal family. A single secular and religious power was divided into the highest (court) and lower (local) levels. A special feature of the Ryukyu mythology is the late records of the texts with preservation of many archaic motifs and their «applied», frankly social and political biased character. One of the main tasks of such myths was consecration of the status of the ruling elite and the magical assertion of its high status to support the current social hierarchy. «The Records of Omoro songs» (a poetic anthology in 22 volumes, which includes 1,553 old ritual priestly chants), as well as «The Records about the path of the Ryukyu gods» were not completed as in the early 17th century the Kingdom of Ryukyu became the target of aggression from the Japanese clan Satsuma and was under its indirect control. The following chronicles were created under different ideological supervision, which, however, did not change their essence. Also in the period of the 9th – 14th centuries, as an exception, the rare images of a female warrior appeared, and then disappeared in the 16th – 19th centuries before the Meiji Revolution, being replaced massively by the disenfranchised Japanese women – the wives of samurai, peasants, artisans and merchants. After the Meiji revolution in 1879, the government of Japan established the Okinawa prefecture.

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