Mechanism For Social Cohesion Research Articles

Fatwa As a Mechanism for Social Cohesion in A Pluralistic Society in Malaysia

Fatwa As a Mechanism for Social Cohesion in A Pluralistic Society in Malaysia

Progress in the Field of Sustainable Development as a Result of Implementing the Potential of Social Cohesion: Regional Context

The study examines the role of social cohesion in the context of sustainable development of regional societies. It is proved that progress in the field of sustainable development depends on social cohesion as one of the factors ensuring the achievement of environmental, economic and social changes. A mechanism of social cohesion has been developed, the result of which, along with social stability and justice, strengthening citizens' trust in state and public institutions, social welfare, is a request for sustainable development of regions. The article proves that modern challenges, such as social inequality, migration and ethnic differences, can weaken the potential of social cohesion as a catalyst for sustainable development of regions. To quantify the level of social cohesion, a system of indicators is proposed that integrates economic, demographic, educational and other indicators, and allows for a detailed analysis of the current state of social cohesion in various regions. Taking into account the impact of social cohesion indicators on the progress of sustainable development of regions is realised through the inclusion of indicators that reflect the level of social cohesion potential and, at the same time, are a source of data for assessing the achievement of sustainable development goals. Using the example of the EU countries, the analysis of indicators related to the blocks of trust in institutions and economic indicators in assessing the level of social cohesion was carried out. The estimated indicators are also taken into account when calculating the achievement of the following Sustainable Development Goals (SDGS): SDG 1, SDG 8, SDG 10, SDG 16. The proposed approach makes it possible to take into account the indicators that are most vulnerable in terms of their impact on the progress of regions in the field of sustainable development, as well as to form a list of measures, the implementation of which will ensure capacity building of the social cohesion mechanism (hereinafter referred to as SCM). The main innovative contribution of the study is the development of an economic and mathematical model for optimizing resources and prioritizing measures aimed at strengthening social cohesion. The model takes into account the amount of available resources, the need to use them for the implementation of specific activities and an expert assessment of their priority. This approach provides an objective and systematic solution to the challenges of sustainable development, focusing on social cohesion as a key factor. The study proves that the application of the model requires high-quality data, competence in the process of interpreting modelling results and active interaction with stakeholders. In conclusion, it is emphasized that the integration of social cohesion into strategic planning and the application of the proposed model are the basis for more effective and sustainable development of regional society.

PSYCHOLOGICAL AND SOCIAL FUNCTIONS OF RELIGIOUS RITUALS (THEORETICAL APPROACH

Convergent developments across social scientific disciplines provide evidence that ritual is apsychologically prepared, culturally inherited, behavioral trademark of our species. In this context The aim of this research is to see Psychological and social functions of religious rituals. this research found the following results: - Rituals are useful to the groups who perform them because they function as mechanismsof social cohesion and foster the longevity of social groups. religious rituals lead To demonstrating commitment to in-group values. - are often culturally prescribed remedies for a variety of maladies, and especially those related to Psychological health ; also had provided a solution to the problem of health crises.

POLITICAL CORRECTNESS AS A MECHANISM OF SOCIAL COHESION IN UKRAINIAN SOCIETY

The article emphasizes the processes of growing social role of the individual, humanization and democratization of society, dynamism of socio-economic and socio-cultural processes, their decentralization, integration, globalization, which indicate the importance of forming in civil servants a proper understanding of political correctness as a mechanism of social cohesion in domestic society. Today there is a variety of essential psychological characteristics of correctness as one of the effective mechanisms of social cohesion, which is an effective capacity for tolerance, mercy and characterizes the high level of maturity of the value-semantic sphere of modern man in general and civil servants in particular. In today's environment, the concept and content of political correctness are associated with a certain system of values and the problem of achieving them in society as a whole and in the public sphere in particular. It is emphasized that this process is characterized by the presence of certain contradictions and becomes especially relevant when the elements of different cultural principles begin to interact, first of all, freedom, justice, democracy, equality and humanism. It is established that a modern civil servant must correctly perceive the unity of modern society, the relationship and interdependence of everyone, respect the established rules of law, traditions, views of others, have a certain set of knowledge, find their place in social processes and public service, to work in the civil service without harming oneself, society, the state or another person. Political correctness as a mechanism of social cohesion of modern society determines the stability of human behavior, provides an understanding of the causes and ways of educating modern civil servants who will accept the values of "others", recognize the right of others to be themselves in relationships with others, work on themselves and more. It is proved that the changes taking place today in the public sphere cover all spheres of human life, requiring the appropriate formation of such a person who will have a tolerant, humane worldview, behavior and attitude to reality.

Agricultural Shows in Southern/West Cameroon: A Mechanism for Social Cohesion and Economic Development 1952-1973

Agricultural Shows in Southern/West Cameroon: A Mechanism for Social Cohesion and Economic Development 1952-1973

СОРОДНІСТЬ ДУХУ, ЕПОХИ І ЛЮДИНИ В ІНТЕРСУБ’ЄКТНИХ ОСВІТНІХ ПРАКТИКАХ СЬОГОДЕННОЇ УКРАЇНИ

The article is devoted to the analysis of the effective mechanisms and positive experience of the Bohdan Khmelnіtsky Melitopol State Pedagogical University in increasing the productivity of educational, scientific and cultural support of social processes by means of integration of participants in the educational process, teachers and students in the development of the social movement, popularization of the values of the Ukrainian people, strengthening of the national idea and statehood. The means and mechanisms of social cohesion of the community in the conditions of war are considered. It was established that the concept of social cohesion today represents a complex system of practical actions for stable development, improving the quality of life of all layers of society, preventing risks of social alienation with the aim of creating social well-being, harmonious and stable social relations as a component of socio-economic progress. The need for intersubjective practices in the educational space to create relationships of public trust, trust in social institutions for the education of active citizenship, the basis of which is trust in society and its social institutions, as a relevant link in the development of the European practice of intercultural dialogue in education, is substantiated. It was established that the successful cases and positive experience of the Bohdan Khmelnіtsky Melitopol State Pedagogical University of productive educational, scientific and cultural support of social processes in regional contexts affect the integration of participants in the educational process, teachers and students, the development of the social movement, the popularization of the values of the Ukrainian people, the strengthening of the national idea and statehood . The tenacity of the traditions of the Ukrainian educational and scientific community is substantiated - in the relentless pursuit of professional excellence, cooperation with local communities, educational institutions, public communities, unity and cohesion.

Technology and social cohesion: deploying artificial intelligence in mediating herder-farmer conflicts in Nigeria

This paper argues for the role of technology, such as artificial intelligence, which includes machine learning, in managing conflicts between herders and farmers in Nigeria. Conflicts between itinerant Fulani herders and farmers over the years have resulted in the destruction of lives, properties, and the displacement of many indigenous communities across Nigeria, with devastating social, economic and political consequences. Over time, the conflicts have morphed into ethnic stereotypes, allegations of ethnic cleansing, forceful appropriation and divisive entrenchment of labels that are inimical to national existence. The reality of climate change and increased urbanization suggest that conflicts are likely to exacerbate over shrinking resources in the near future. Finding solutions to the conflicts, therefore requires innovative thinking capable of addressing the limits of past approaches. While mindful of the human and political dimension of the conflicts, I argue using the method of philosophical analysis that technology possesses the capacity for social transformation, and make a case for the modernization of grazing culture and the curbing of crossborder grazing through machine learning (ML) and other forms of artificial intelligence. Machine Learning represents a transformative technology that addresses the security challenges of irregular migration, accommodates the nomadic and subsistent mode of farming associated with the conflicting parties while enabling a gradual but stable transition to full modernization. I conclude that machine learning holds many prospects for minimizing conflicts and attaining social cohesion between herders and farmers when properly complemented by other mechanisms of social cohesion that may be political in nature.

Schools, Communities and the Police ‐ Shared Education as a Mechanism for Social Cohesion and Community Safety.

The relationship between the police and communities can be difficult in ethnically divided societies, especially if membership of the police force is largely drawn from one community. This situation pertained in Northern Ireland, which has separate schools for different religious communities. Despite a major reform of the police after the signing of the Good Friday Agreement (1998), the relationship between the police and the Catholic minority remained difficult and, in particular, the police found it difficult to engage with pupils in some Catholic schools. An education initiative, called Shared Education, was launched in 2006 to support the peace process by encouraging collaborative partnership between Protestant and Catholic schools. This paper examines a school partnership in Northern Ireland in which statutory and non-statutory organisations, including the Police Service in Northern Ireland, were involved. The paper examines how the relationship between the police and the schools was enabled by the collaborative partnership: in particular, it allowed the police to provide information and advice to parents on internet safety and cyber-bullying to parents with whom it would otherwise have been very difficult to engage.

Practicing Social Cohesion in the Dark: Diverse Processes and Missing Indicators in Forced Migration Contexts

Despite the large number of studies on social cohesion, research carried out in non-European, refugee and local contexts remains limited. This article provides a structured, focused comparison of social cohesion practices in new refugee hosting settings based on examples from Turkey, Lebanon, and Jordan. The analysis reveals that social cohesion vision is implemented through peacebuilding, community engagement, and resilience building practices that aim at building safe, shared and empowered spaces respectively. In contrast to national policies with more immediate, tangible and standardized outcomes, local practices involve intercommunal, interactional, and future-oriented processes, which complicates the assessment of social cohesion through an indicator framework. Based on the findings, the article suggests (a) acknowledging context bound manifestations of social cohesion practices, (b) emphasizing social interactions at the local level as a crucial component of social cohesion processes, and (c) advancing research on the causal mechanisms of social cohesion as a long-term policy goal.

Coupled whole-body rhythmic entrainment between two chimpanzees

Dance is an icon of human expression. Despite astounding diversity around the world’s cultures and dazzling abundance of reminiscent animal systems, the evolution of dance in the human clade remains obscure. Dance requires individuals to interactively synchronize their whole-body tempo to their partner’s, with near-perfect precision. This capacity is motorically-heavy, engaging multiple neural circuitries, but also dependent on an acute socio-emotional bond between partners. Hitherto, these factors helped explain why no dance forms were present amongst nonhuman primates. Critically, evidence for conjoined full-body rhythmic entrainment in great apes that could help reconstruct possible proto-stages of human dance is still lacking. Here, we report an endogenously-effected case of ritualized dance-like behaviour between two captive chimpanzees – synchronized bipedalism. We submitted video recordings to rigorous time-series analysis and circular statistics. We found that individual step tempo was within the genus’ range of “solo” bipedalism. Between-individual analyses, however, revealed that synchronisation between individuals was non-random, predictable, phase concordant, maintained with instantaneous centi-second precision and jointly regulated, with individuals also taking turns as “pace-makers”. No function was apparent besides the behaviour’s putative positive social affiliation. Our analyses show a first case of spontaneous whole-body entrainment between two ape peers, thus providing tentative empirical evidence for phylogenies of human dance. Human proto-dance, we argue, may have been rooted in mechanisms of social cohesion among small groups that might have granted stress-releasing benefits via gait-synchrony and mutual-touch. An external sound/musical beat may have been initially uninvolved. We discuss dance evolution as driven by ecologically-, socially- and/or culturally-imposed “captivity”.

Music, identity and national cohesion in Mali: The role of music in the post-colonial era

This article analyses the function music has played in the construction of identities in Mali, arguing that these constructions have directly impacted the process of national cohesion since independence in 1960. The link between this idea and the implications of the 2012 crisis - involving the prohibition of music under Shari'a law - will then be explored. The absence of music, a crucial mechanism for social cohesion, contributed to the complete breakdown of social relations and brought into question the concept of a Malian identity. Therefore, amidst ongoing Islamist activity, music’s ability to reconstruct national cohesion has been impaired.

“Soft Power” as a Tool of Stability of Socio-Political Formation of Modern Russia

This article analyses the possibility of the use of “soft power" in dealing with the problems of the domestic policy of contemporary Russia. “Soft power" is interpreted as a concept demonstrating constructive ideas or system of ideas aimed at the establishment of a model of stable (non-conflict) societal (socio-political) formations. Such a model should prevent the occurrence of social conflicts, coordinate the interests of different strata of civil society, and the State. The effectiveness of the model is due to the relevance of the legal instruments and institutions of “soft power". In the article, the author presupposed that public formation reflects the socio-political genesis of civil society. Secondly, it is characterised by the role strata of society in providing the foundations of the constitutional order. Thirdly, it warrants the legitimate rights and freedoms of a citizen and a person, and, finally, it provides the effectiveness of monitoring of the legal responsibilities of subjects of law, maintains optimal social cohesion mechanism and political (state) regime.

KEPATUHAN PAJAK DALAM PERSPEKTIF NEO ASHABIYAH

The aim of this study is to analyze tax compliance behavior through “neo ashabiyah” perpective. The core of ashabiyah originally were a kind of bond of kinship, tribal ties, ethnic solidarity or social cohesion. Neo ashabiyah is developed since we founded that there were uncompliance behavior in fulfill tax obligation among taxpayers in the world. By neo ashabiyah, this study would explained how social cohesion mechanism take a look at efforts to avoid tax as collective consciousness that unified and tied exceeding their ethnic, interfaith, cultural, and country barriers. The merge of these awareness is twisted in a global consciousness that characterized by no country is free from the problem of tax compliance. These avoiding consciousness is connected as well as communicate at non-rational traffic domain (known as sub conscious in the modern perspectives) that permeate their cultural, ethnic, and country. This means that the voluntary tax compliance can never be achieved by any means because the consciousness occupies in the field of irrational consciousness. Tax compliance, if it is reached is forced compliance and not voluntary compliance

Моральные эмоции в ряду механизмов социального сплочения

Моральные эмоции в ряду механизмов социального сплочения

On the emergence of an ‘intention field’ for socially cohesive agents

We argue that when a social convergence mechanism exists and is strong enough, one should expect the emergence of a well-defined ‘field’, i.e. a slowly evolving, local quantity around which individual attributes fluctuate in a finite range. This condensation phenomenon is well illustrated by the Deffuant–Weisbuch opinion model for which we provide a natural extension to allow for spatial heterogeneities. We show analytically and numerically that the resulting dynamics of the emergent field is a noisy diffusion equation that has a slow dynamics. This random diffusion equation reproduces the long-ranged, logarithmic decrease of the correlation of spatial voting patterns empirically found in Borghesi and Bouchaud (2010 Eur. Phys. J. B 75 395) and Borghesi et al (2012 PLoS One 7 e36289). Interestingly enough, we find that when the social cohesion mechanism becomes too weak, cultural cohesion breaks down completely, in the sense that the distribution of intentions/opinions becomes infinitely broad. No emerging field exists in this case. All these analytical findings are confirmed by numerical simulations of an agent-based model.

Socio-Spatial Inequality and Violence

Since the 70s, neo-liberalism has lead to increased social segregation and the segmentation of land according to a population’s social-economic status and the transformation of the labour market. That is to say, we are experiencing a process of social-spatial segregation which can be defined as the agglomeration of families with the same social condition in separate spaces. Segregation can depend on ethnicity, migration background or socio-economic situation, among other conditions and it impairs the mechanisms of social cohesion as it generates social differentiation which in turn breeds tension and fear. This mechanism is leading to the appearance of new areas such as gated communities, gentrification, hyper-degraded areas etc., which are as much a result of the heavy spatial concentration of the elite as of the agglomeration of the poor. This continues to happen, even with the knowledge that in the long-term, a non-segregated, inclusive space is one of several necessary measures in reducing violence and other dangerous behaviours, in the same way as a developed economy which fosters a stable and balanced job market. This article analyses the mechanisms which produce these processes.

Crania with mutilated facial skeletons: A new ritual treatment in an early Pre‐Pottery Neolithic B cranial cache at Tell Qarassa North (South Syria)

The removal of crania from burials, their ritual use and their disposal, generally in cranial caches, are the most particular characteristics of the funerary ritual in the transition to the Neolithic in the Near East. Despite the importance of this ritual, detailed studies of cranial caches are rare. This funerary ritual has traditionally been interpreted as a form of ancestor-veneration. However, this study of the cranial caches found at the site of Tell Qarassa North, South Syria, dated in the second half of the ninth millennium BC, questions this interpretation. The 12 crania, found in two groups arranged in two circles on the floor of a room, belonged to male individuals, apart from one child and one preadolescent. In 10 of the 11 cases, the facial skeletons were deliberately mutilated. In the context of the Pre-Pottery Neolithic B, when the symbolism of the human face played a vital role in ritual practice, this mutilation of the facial skeleton could be interpreted as an act of hostility. In the absence of indicators of social stratification or signs of violence that might indicate more coercive forms of society, the veneration of ancestors has been explained as a mechanism for social cohesion, which would have been necessary in a context of rapid growth in the population of settlements. However, data on the negative nature of some funerary rites, of punishment or indifference rather than veneration, should make us question an over-idealized view of the first Neolithic societies.

Culture and Causality: Non-Western Systems of Explanation

WILLIAM M. O'BARR [*] I INTRODUCTION Leave it to an anthropologist to claim that the scientific reasoning on which modern Western society depends is just another of the many systems humans have developed to explain the way things work. As a card-carrying anthropologist, I will say it as clearly as possible: Science is but one of many systems of thought, and it would do us well to think of it as satisfying the needs of a particular society and culture. Yes, science provides the basis for putting men on the moon and allowing women to decide whether to be pregnant. Because it works so well as a system of explanation and prediction in our society, we tend to dismiss alternatives outright. For many, the judgment that something is non-scientific is the basis for dismissal, disinterest, and disbelief. I propose that we suspend disbelief for a moment to look into the logic of some other systems of thought, explanation, and prediction to learn what we can about their sociocultural contexts and their functions in other cultures. Let the laboratory of anthropology be a stage on which we watch some dramas about human dilemmas and ask whether the essential themes these stories in other cultures present have any relevance for Western society. It will be immediately apparent that these stories are not about our own lives, but about what truths, if any, they may represent about the human quest to understand causes and effects. II THE FIRST DRAMA: A GRANARY TUMBLES DOWN IN THE SUDAN In his classic ethnography of the Azande people of the Western Sudan in Africa, E.E. Evans-Pritchard describes the misfortune of a man who took shelter from the sun in the shade of a granary. [1] The Azande use the granaries to store the bounty of their grain crops. In this area of unpredictable rainfall and frequent drought, famine is a common problem. When there is a bountiful harvest, it must be preserved for periods when there is none. The granaries are made of sun-dried clay and perched several inches off the ground to protect them from both puddles of rainwater and hungry or adventurous vermin. The perches are made from wood and are usually sturdy enough to support a granary that is heavy with stored grain. Evans-Pritchard tells us the story of a man who sat in the shade of a particular granary, leaned against a supporting perch, and died as it crumbled and the granary fell on top of him. [2] In our system of thought, we might say that the man was negligent not to check the strength of the supporting structure before leaning on it, or that the owner ought to be held responsible for not keeping his granary in good repair. Whichever way we go initially, we may, in the end, label the man's misfortune an accident. But this is not how the Azande approach the matter. They do not call an event like this, or other misfortunes such as a person falling and breaking a limb after tripping on a root, accidents. Rather, they see such things occurring as a result of witchcraft or sorcery. [3] Moreover, the Azande distinguish these causes: witchcraft, caused by human malevolence but unintentional and unknown even to the perpetrator; and sorcery, caused by similar human malevolence but intentional and known to the perpetrator. [4] Either kind can kill. Either kind can be the basis of a death resulting from a tumbling granary or personal injury resulting from a fall. As Freud claimed, in another time and place, so do the Azande: There are no accidents per se. Behind a person's misfortune lies another person who caused it. [5] Evans-Pritchard describes how the process of locating suspects--typically those who act in deviant, antisocial ways, some of the main characteristics of witches and sorcerers--and purging the community of the evil they have caused serve as primary mechanisms of social cohesion. [6] On such occasions, the Azande come together, name the social deviants, and select one or more of them to be punished or ostracized. …

Will They Still Be Dancing? Integration and Ethnic Transformation among Yugoslav Immigrants in Scandinavia.

Indulged with sociological self-centeredness we have reduced vampires to mechanisms of social cohesion. Hence,we have questioned a culture, seeing vampires as what they are, the dead ones haunting ...