Conflicts of Social Class in Movies

Social conflict happens due to diversities of opinion, culture, and ideology in the certain society. It can be discovered in every stratum of society level, social conflict can occur in the upper, middle and lower class. This study explained social class conflicts which were taken from two movies: Parasite (2019) and Joker (2019). This study uses a comparative literary theory by Sussan Bassnet. Th study also used focused on the social class conflict theory by Lewis Coser and the classification of people by Karl Max. The method used in this research is descriptive in technique of analyzing the data was obtaining by categorizing, describing and interpreting the data, then making conclusion. The result showed that in the Parasite and the Joker movies contained of social class conflict, it occurred inter classes of people in a society. based on analysis, it concluded that both of the movie has differences in the social class conflict and the causes of the conflict itself. However, both movies have the same consequences of the conflict. In the Parasite movie social class conflict occurred inter the lower class. While, in the Joker movie, the social class conflict occurred between the upper and lower class.

Conflict Theory for Macro Practice

Conflict theory encompasses several theories that share underlying assumptions about interlocking systems of oppression and how they are maintained. The relevance of Marx’s theory of class conflict, C. Wright Mills’s power elite, and pluralist interest group theory are all important to understand and address social and economic gaps and informing policy for macro practice. Conflict theory can provide an understanding of health disparities, racial differences in mortality rates, class relationships associated with negative outcomes, poverty, discrimination in criminal justice, as well as numerous factors that are broadly associated with inequality embedded in social structures. Social workers play a significant role in addressing disparities in research, curricula, primary and secondary intervention, and public policy, and conflict theory can provide the framework necessary to enrich this understanding.

Marketing Class Consciousness in A Passage to India: A Marxist Analysis

The present paper is aimed to analyze the novel A Passage to India from the Marxist perspective. For the analysis, the major theoretical insights have been taken from Marxist critics including Luckas (1968) and Antonio Gramci (1988). The analysis is thematic in nature. Generally, we see that Marxist criticism takes in consideration that the capitalist society is divided into haves and haves not. Lucaks (1968) considers that Marxist ideology can be extended from mere class conflicts to the class and caste system, gender, and race also. Therefore, this analysis has been extended from the simple Marxist category of class conflicts to the exploitation of the underdeveloped and developed, colonizer and the colonized, religion as well. Gramscian model Marxist criticism considers ideology as superstructure and state apparatuses as discursive tools of exploitation. In relation to Marxist critique, we see that the relationship of both bourgeoisie and proletariat classes is parallel to the colonizer and colonized in imperialist conditions. At present Marxist criticism also includes slavery as an outcome of socio and economic un-equality. Marxist criticism counts religion as a marker of raising class consciousness. It has been found in the study that the English people and administrative were the men of resources in India. The English had exploited the Indians on account of being without resources. In the conclusion, A Passage to India as a piece of literature represents the ideological and class-based relations based on economic relations. Keywords: Marxist ideology, Class Conflict, Class Consciousness, Religion and Race

Varieties of White working-class identity: Implications for social attitudes and political preferences

The manner in which working-class Whites in the United States exercise their considerable political power is guided by their views on immigration and race. We argue that this group’s political and social attitudes are rooted largely in their perceptions of their own position in the socioeconomic hierarchy. Our analysis reveals that White working-class identity is far from monolithic—and thus predicts immigration and racial attitudes in complex ways. Our previous qualitative work uncovered three types of identity: Working Class Patriots, who valorize responsibility, embrace national identity, and disparage the poor; Class Conflict Aware Whites, who regard social class as a structural phenomenon and attribute elitist attitudes to the middle and upper classes; and Working Class Connected Whites, who embrace working-class identity, sympathize with the poor, and feel disrespected by the middle and upper classes. This article reports a quantitative confirmation of these identity types in a nationally-representative survey of working-class Whites. We also reproduce associations, seen in our previous research, between class identities and attitudes regarding immigration and race, such that Class Conflict Aware and Working Class Connected Whites are considerably more progressive on immigration and race than are Working Class Patriots. Implications for electoral politics and race relations are discussed.

Class Conflict in Siraiki Waseeb Before Islam

The history of class conflict in Siraiki Waseeb is as old as the Indus Valley Civilization. The history of Indus Valley is interpreted as a conflict of invading nations. The Siraiki Waseeb can be called the center of the valley. The class system of the Siraiki Waseeb is influenced by the arrival of various nations. The ancient Australoid tribes, the Dravidians and the Aryans had a profound effect on the civilization here. This division is wrapped not only in economic but also in the social cloak of religion. Along with the division of rich and poor, the system of division between pure and impure, masters and slaves, feudal, landlord and ‘kammi’ has sustained itself parallel to the caste system. The roots of the class system are still embedded in the Waseeb. These class factors have been analyzed in the article under discussion.