scholarly journals Paradigm Shift among Scheduled Caste in Jharkhand: A Study of Garhwa District

2021 ◽  
pp. 1-9
Author(s):  
Ambrish Gautam ◽  
Keyword(s):  
Social Structure ◽  
Social Status ◽  
Social Relations ◽  
Local Level ◽  
Exceptional Case ◽  
Personal Attributes ◽  
The People ◽  
The Status ◽  
The Individual ◽  
Socially Excluded

Status is a position provided to the person of the concern society based on societal norms, values and customary practices. It is further being divided into two parts, first one is the Ascribed status, and another is Achieved status. The ascribed status is assigned to a person by the group or society, whereas achieved status is earned by the individual through his/her personal attributes and is taken note of by the people in and around his/her location. It is also evident that in majority of the cases, the ascribed status always determines the nature and extent of the achieved status. The ascribed status of the Dalits contributes or hinders in the formation of their achieved status. It also includes their social interaction and social relations with non-Dalits in the exiting local level social structure. This status is being characterized and specified by the process of Sanskritization, social and religious reforms, and the constitutional provisions in the formation of achieved status of Dalits in their different strata of life. The social status is the convergent form of both the ascribed and achieved statuses of a person in each society or social structure. In every circumstance, one’s higher ascribed status always contributes positively to his or her higher achieved status. Conversely, lower the ascribed status, lower is the achieved status though this may be other way round in the exceptional case. Anyway, the symmetrical or linear relationship between the lower ascribed and achieved statuses gets more crystallized, if the person comes from a group which remains socially excluded forever. But due to the prospects of Independence, Education, Constitutional safeguards and Modernisation several kinds of changes occurred in the status of Dalit’s in the society. Through this paper, I have tried to identify the process of social status formation among Dalits in Jharkhand.

scholarly journals Paradigm Shift among Scheduled Caste in Jharkhand: A Study of Garhwa District

2021 ◽  
pp. 1-9
Author(s):  
Ambrish Gautam ◽  
Keyword(s):  
Social Structure ◽  
Social Status ◽  
Social Relations ◽  
Local Level ◽  
Exceptional Case ◽  
Personal Attributes ◽  
The People ◽  
The Status ◽  
The Individual ◽  
Socially Excluded

Status is a position provided to the person of the concern society based on societal norms, values and customary practices. It is further being divided into two parts, first one is the Ascribed status, and another is Achieved status. The ascribed status is assigned to a person by the group or society, whereas achieved status is earned by the individual through his/her personal attributes and is taken note of by the people in and around his/her location. It is also evident that in majority of the cases, the ascribed status always determines the nature and extent of the achieved status. The ascribed status of the Dalits contributes or hinders in the formation of their achieved status. It also includes their social interaction and social relations with non-Dalits in the exiting local level social structure. This status is being characterized and specified by the process of Sanskritization, social and religious reforms, and the constitutional provisions in the formation of achieved status of Dalits in their different strata of life. The social status is the convergent form of both the ascribed and achieved statuses of a person in each society or social structure. In every circumstance, one’s higher ascribed status always contributes positively to his or her higher achieved status. Conversely, lower the ascribed status, lower is the achieved status though this may be other way round in the exceptional case. Anyway, the symmetrical or linear relationship between the lower ascribed and achieved statuses gets more crystallized, if the person comes from a group which remains socially excluded forever. But due to the prospects of Independence, Education, Constitutional safeguards and Modernisation several kinds of changes occurred in the status of Dalit’s in the society. Through this paper, I have tried to identify the process of social status formation among Dalits in Jharkhand.

scholarly journals The Updating in Satir’s Family Therapy Model

2017 ◽  
Vol 5 (1) ◽  
pp. 425
Author(s):  
Neşide Yıldırım
Keyword(s):  
Family Therapy ◽  
The United States ◽  
Communication Patterns ◽  
Self Confidence ◽  
Perspective Change ◽  
The People ◽  
The Family ◽  
The Status ◽  
History Of ◽  
The Individual

Virginia Satir (1916-1988) is one of the first experts who has worked in the field of family therapy in the United States. In 1951, she was one of the first therapists who has worked all members of the family as a whole in the same session. She has concentrated her studies on issues such as to increase individual's self-esteem and to understand and change other people's perspectives. She has tried to make problematic people compatible in the family and in the society through change. From this perspective, change and adaptation are the two important concepts of her model. This is a state of being and a way to communicate with ourselves and others. High self-confidence and harmony are the first primary indicator of being a more functional human. She starts her studies with identifying the family. She uses two ways to do this; the first one is the chronology of the family that is history of the family, the second one is the communication patterns within the family. With this, she updates the status of the family. Updating is the detection of the current situation. The detection of the situation, in other words updating, constitutes the very essence of the model that she implements. In this study, communication patterns within the family are discussed for the updating, the chronological structure has not been studied. The characteristics of family communication patterns, the model of therapy that is applied by Satir for these patterns and the method which is followed in the model are discussed. According to her detection, the people who face with problems, use one of those four patterns or a combination of them. These communication patterns are Blamer, Sedative/Accepting, distracter/irrelevant and rational. Satir expresses that these four patterns are not solid and unchanging but all of them “can be converted”. For example, if one of the family members is usually using the soothing (sedative/accepting) pattern, in this case, it means that he/she wants to give the message that he/she is not very important in the inner world of the individual itself. However, if such a communication pattern is to be used repeatedly by an individual, he/she must know how to use it. According to Satir, this consciousness may be converted to a conscious gentleness and sensitivity that is automatically followed to please everyone. This study was carried out by using the copy of Satir’s book, which was originally called “The Conjoint Family Therapy” and translated into Turkish by Selim Ali Yeniçeri as “Basic Family Therapy” and published in Istanbul by Beyaz Yayınları in 2016. It is expected that the study will provide support to the education of the students and family therapists.

scholarly journals Ideological Diversity and Birth Control Differentials in Pakistan: A Study of Islamabad

2019 ◽  
Vol 5 (2) ◽  
pp. 413-420
Author(s):  
Sajid Mahmood Awan
Keyword(s):  
Family Planning ◽  
Age Factors ◽  
Capital City ◽  
Personal Attributes ◽  
Final Decision ◽  
Religious Texts ◽  
The People ◽  
Grave Problem ◽  
The Individual ◽  
Determining Factor

Population explosion was not a grave problem in the early days of Islam or in the period of Islamic legislation. Thus, no explicit negation or affirmation of it is available either in the religious texts or in the religious jurisprudence or law. That is why presently the ulema from both the ends  the opponents as well as the proponents of family planning, extract some selective Quranic verses, Ahadith and inferences of jurisprudence in favour of their respective viewpoints. Such diverging views have made the future of family planning programmes doubtful in Pakistan. With this background, the present study shows that in the contemporary situation, it is solely the individual who makes the final decision about approving or disapproving family planning. This decision-making process is influenced by the personal attributes of the practitioners. In order to evaluate these attributes, the researcher has attempted to analyze and highlight the perception of family planning by Muslim residents of Islamabad i.e. the Capital city of Pakistan. The people surveyed are predominantly from different social, geographical and economic backgrounds and from different religious callings, along the sectarian continuum. The researcher’s task has thus been to observe the responses and to point out whether the objective variables i.e. geographical, income and class, occupation and age factors etc. are more significantly associated with knowledge, attitude and practice of family planning or the subjective variables like religion and sect appear to be more important determining factor of family planning practice in a traditional society like that of Pakistan.

Social epistemology

2018 ◽  
Author(s):  
Frederick F. Schmitt
Keyword(s):  
Social Relations ◽  
Common Sense ◽  
Social Epistemology ◽  
Sociology Of Knowledge ◽  
Sociology Of Science ◽  
Epistemic Status ◽  
Normative Study ◽  
The Status ◽  
The Subject ◽  
The Individual

Social epistemology is the conceptual and normative study of the relevance to knowledge of social relations, interests and institutions. It is thus to be distinguished from the sociology of knowledge, which is an empirical study of the contingent social conditions or causes of what is commonly taken to be knowledge. Social epistemology revolves around the question of whether knowledge is to be understood individualistically or socially. Epistemology has traditionally ascribed a secondary status to beliefs indebted to social relations – to testimony, expert authority, consensus, common sense and received wisdom. Such beliefs could attain the status of knowledge, if at all, only by being based on first-hand knowledge – that is, knowledge justified by the experience or reason of the individual knower. Since the work of the common sense Scottish philosopher Thomas Reid in the mid-eighteenth century, epistemologists have from time to time taken seriously the idea that beliefs indebted to social relations have a primary and not merely secondary epistemic status. The bulk of work in social epistemology has, however, been done since Thomas Kuhn depicted scientific revolutions as involving social changes in science. Work on the subject since 1980 has been inspired by the ‘strong programme’ in the sociology of science, by feminist epistemology and by the naturalistic epistemology of W.V. Quine. These influences have inspired epistemologists to rethink the role of social relations – especially testimony – in knowledge. The subject that has emerged may be divided into three branches: the place of social factors in the knowledge possessed by individuals; the organization of individuals’ cognitive labour; and the nature of collective knowledge, including common sense, consensus and common, group, communal and impersonal knowledge.

scholarly journals Social rights on hindu religion and untouchability towards politics and law

2019 ◽  
Vol 3 (1) ◽  
pp. 193-202
Author(s):  
Kanal Guvaherath ◽  
Eveli Mainatikau ◽  
Ell Casanne
Keyword(s):  
Democratic Republic ◽  
Status Quo ◽  
Social Rights ◽  
Hindu Religion ◽  
The People ◽  
Politics And Religion ◽  
The Status ◽  
Political Act ◽  
The Individual ◽  
Politics And Law

Is it right or entrenched? The people of India have to make India a democratic republic and have freedom, power, and opportunity injustice, society, economy, politics, and religion The fraternity is to be fulfilled in order to achieve equality and the dignity of the individual and the integrity of the country and society. Baba Saheb Ambedkar aptly says that No matter how good a political act is a political law will certainly become bad if the rulers are bad. The constitution can be good if it is good for a political act.  The Indian nation has eight thousand castes. How can the fraternity and equality come into existence if a few people have tendency of superiority with the frenzied religion? It is not possible indifference shown in terms of birth, by the birth and the status quo.

Effect of Social Relations on Life Quality in Traditional Texture and New Habitats

2017 ◽  
Vol 4 (11) ◽  
pp. 307-312
Author(s):  
Sevgi Ozturk
Keyword(s):  
Social Structure ◽  
Social Relations ◽  
Social Life ◽  
Life Quality ◽  
The Other ◽  
Negative Opinion ◽  
The Status ◽  
New Habitats

In this study, social life and the status of social relations of individuals living in Hepkebirler District and Inonu District, one that has an extremely traditional texture and the other is one of the new habitat regions in Kastamonu City, respectively, are determined. A 10-question set was asked in the survey with the purpose to investigate the issue. The result of the survey shows that the most positive estimations were ‘has an intensive population’ for Inonu District and ‘being peaceful and tranquil’ for the other. In addition, most negative opinion was that ‘costs of the residence and rents are cheap in the environment where I live’ for both districts. However, this condition is more pressing for Inonu District as a new living location. Keywords: Life quality, social structure, Kastamonu.

scholarly journals Social Status Retention in the Beyond: the Phobia of Man

2021 ◽  
Vol 2 (4) ◽  
pp. 37-45
Author(s):  
Gideon Imoke Emeng
Keyword(s):  
Social Status ◽  
Belief System ◽  
Social Institutions ◽  
Traditional Religion ◽  
Human Beings ◽  
Religious Activities ◽  
Life After Death ◽  
The Status ◽  
The Individual ◽  
The Right

Religions include the participation of a community of people who have a common spiritual belief system. It is possible to connect one's own spiritual views with those of others via different religious activities. As a result of social interaction, personal ideas may be shaped and deepened. Both religious ideas and human transpersonal experiences may convey the core of human existence. Religious ideas about life after death may affect how individuals conduct their lives in the here and now. This paper argues that human beings have the inborn drive for statuses. All religions of the world placed serious priority on them, so much: in the ranking of adherents and in the hereafter. Other social institutions see the necessity in statuses placements to enhance productivity, efficiency, proficiency, and profitability. Man in his imagination and realization of this, concludes that the right place to acquire the status is here on earth as the springboard to that of the beyond. He gets it first and this will be maintained in the beyond. By the beyond here we mean abodes after the earthly life. Christianity calls them paradise and hell, likewise Islam and Buddhism describe it as Nirvana. African Traditional Religion mentioned it as the home of the ancestors and the dead. Hinduism has its own as the several reincarnations where the individual soul strives to unite with the supreme Reality also called Brahman. This paper investigates Social Status in the Beyond.

Rendering the hidden visible: subjected to “work on the self” in a local labour market measure

2020 ◽  
Vol ahead-of-print (ahead-of-print) ◽  
Author(s):  
Jon Sunnerfjell
Keyword(s):  
Labour Market ◽  
Local Level ◽  
Human Mind ◽  
The Self ◽  
Content Type ◽  
Local Labour Market ◽  
Local Labour ◽  
The Individual ◽  
Socially Excluded ◽  
Practical Implications

PurposeThe purpose of this article is to complement the literature understanding present labour market measures as infused by a so-called neoliberal rationality, fostering self-managerial selves by means of self-inspection. It does so by providing a much-needed illustration of how such “work on the self” is achieved in practice.Design/methodology/approachThe analysis draws on ethnographic fieldwork tracing the “active society” at the local level, depicting practices aimed at activating welfare clients in a local labour market measure organised in a rural Swedish municipality. Here, the author was offered to undergo a method aimed at enhancing participants' employability. As a result, data consists of ethnographic as well as auto-ethnographic accounts from this experience.FindingsThis analysis shows how destabilisation of subjectivity was central to the remoulding of individuals into employable and self-reliant selves. Moreover, by dispersing responsibility to the individual, it is shown how the organisation was able to refrain from accountability, hence reducing the levels of uncertainty and ambiguity that is part and parcel of people-processing welfare organisations.Practical implicationsThe article concludes with the warning that, in the wake of “local worlds of activation”, municipalities may sometimes draw on questionable assumptions of the human mind and behaviour, as well as the vulnerability of individuals' self-understanding, as a way of managing the “active society” at the local level.Originality/valueThe literature on activation lacks ethnographic accounts depicting concrete practices of turning the socially excluded into active and employable selves. Here, this article offers an illustrating example of such practices in action.

It’s Not Just What You Have, but Who You Know: Networks, Social Proximity to Elites, and Voting in State and Local Elections

2017 ◽  
Vol 111 (2) ◽  
pp. 360-378 ◽  
Author(s):  
MATTHEW T. PIETRYKA ◽  
DONALD A. DEBATS
Keyword(s):  
Social Relations ◽  
Personal Attributes ◽  
Local Elections ◽  
Social Proximity ◽  
Individual Level ◽  
Explanatory Variables ◽  
The Social ◽  
State And Local ◽  
The Individual ◽  
Municipal Election

Individual-level studies of electoral turnout and vote choice have focused largely on personal attributes as explanatory variables. We argue that scholars should also consider the social network in which individuals are embedded, which may influence voting through variation in individuals’ social proximity to elites. Our analysis rests on newly discovered historical records revealing the individual votes of all electors in the 1859 statewide elections in Alexandria, Virginia and the 1874 municipal elections in Newport, Kentucky, paired with archival work identifying the social relations of the cities’ populations. We also replicate our core findings using survey data from a modern municipal election. We show that individuals more socially proximate to elites turn out at a higher rate and individuals more socially proximate to a given political party’s elites vote disproportionately for that party. These results suggest an overlooked social component of voting and provide a rare nineteenth-century test of modern voting theories.

scholarly journals ОСМИСЛЕННЯ ЯК ЗВ’ЯЗНІСТЬ І ЗВ’ЯЗАНІСТЬ ЛЮДСЬКОГО БУТТЯ: ОНТОЛОГІЧНЕ ПРИЗНАЧЕННЯ СЕНСУ

2018 ◽  
pp. 35-44
Author(s):  
Юлія Юріївна Бродецька
Keyword(s):  
Social Relations ◽  
Human Life ◽  
Real Life ◽  
Human Existence ◽  
Main Task ◽  
Life Meaning ◽  
Surrounding World ◽  
The World ◽  
The Status ◽  
The Individual

The article deals with the ontological aspects of the consolidation of social being. As a fundamental reproduction mechanism, there is a phenomenon of meaning. The meaning produces, transmits the practice of connectivity and the unity of co-existence both at the individual and social levels. It is a connection, involvement that continues in the nature, quality, stability of human relations with the outside world. This connection gives the status of reality, the truth of human existence. In its ontological significance, reality as materiality, conformity, is only in experience. Thereby it is revealed that the social and individual being reality is in the space of experience that a human acquires in social interaction. «Significance of experience» forms a connection with reality, which acts as an ontological basis of meaning and grows out of its metaphysical nature. Thus, it fills the meaning itself, makes a true, real human being. The meaning connects, transforms and gives perspective to social relations. It is noted that the basis of meaning is its ontological characteristic, that is, a phenomenon arising from the real life relationships of an individual with the outside world. The nature of the meaning, which is an integral, consolidating, is determined by its transcendence. The meaning is always in the objective world. In other words, human does not choose and does not invent meaning, on the contrary, by selfrealization, it forms its connection with the world – its life meaning. Therefore, human existence requires direction to someone (something) other than herself. This metaphysical connection of being and meaning ensures the connection of human co-existence. So the true life meaning is always outside the human self, and therefore requires unity with other people. This logic reveals the phenomenon of comprehension as an integral being element, its symbolic component. Because of this, the main task of human is to go beyond the limits of their own selfishness, to feel their connection with the surrounding world. In this perspective, the meaning phenomenon is revealed in the space of sacral transformation, the personality birth. The more human overcomes the power of selfishness in themselves, the more he reveals the uniqueness of the surrounding world, the more he improves, realizes himself, acquires understanding of his own personality. In other words, self-realization itself does not foresee a direction. When in the human creativity field there is no orientation towards another human, when he «creatеs» for himself, a human must be prepared to be disappointed. Such «creativity» is empty, unclaimed, since it is devoid of its main content – love, that is, meaning. In other words, self-realization in itself should not and can not be the goal of human life. It is the result of the life meaning realization that is achieved only in the harmonious human connection with the outside world, only in productive relations with others. Therefore, self-realization is only a side effect of the man’s release beyond his own self. Consequently, meaningful life is not concentrated on its own «I», but is connected internally and externally with the lives of others. Moreover, this life is not only connected but it is also integral, since the nature of human relationship with the surrounding reality is a projection of the attitude towards himself. Thus, the analysis of the consolidation mechanisms of human existence, of its integrity, harmony, must focus in the space of the meaning problem. In other words, it is a matter of gaining a real individual experience of unity with the world. It is precisely this perspective of studying problems of integration of social and individual order that allows you to offer tools and ways to solve the issue.

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