Process Of Indoctrination Research Articles

Exploring “bullying” culture in the para‐military organisation

This paper is drawn from a research project into the influences of power and culture on bullying and harassment within the Fire Service, conducted using fire brigades of similar background from the UK, the USA and Eire. It discovered bullying within the Fire Service in two contexts: inappropriate behaviour by managers, such as intimidation, threats and the intimidating use of discipline; and bullying within groups, which is the most influential, and potentially the most damaging to individuals. This occurs within the group that is heavily dependent on the socialisation processes of acceptance, normalisation, indoctrination and preservation of hierarchy. It is also argued that the bullying of individuals because of their sex or race remains an aspect of Fire Service culture and is perpetuated by some to ensure the continuation of the white male culture.

How to be a good woman: the playway method.

This analysis considers the "history of [mothers'] voices" embodied in traditional Bengali "chhada" (nursery rhymes, cradle songs, and lullabies). The analysis is confined to the chhadas whose content socializes female children to accept their gender roles in the patriarchal culture and recognizes that the seemingly innocent nature of the material increases and masks its power. The introduction reinforces the accuracy of the assumption that these chhadas were composed by women for use as maternal texts and applies Pierre Bourdieu's analysis of the process of indoctrination from infancy to the use of chhadas to generate "second nature" attitudes and resulting behaviors in daughters. The next section of the analysis synthesizes common themes and motifs from over 500 popular chhadas that prepare girls to accept the sorrows of separation upon marriage, warn them about the necessity of pleasing mothers-in-law, and acknowledge norms of female beauty (pale skin and sharp features). This section also notes that chhadas used to coax children to eat are overwhelmingly addressed to sons. An attempt to subvert the power structure is found in chhadas that ridicule or insult sons-in-law. The third section of the paper identifies the process by which the chhada has functioned as a patriarchal tool and addresses the paradox arising from the impulse to retain the valuable communicative and bonding aspect of the medium. After referring to Anne Kaplan's insight that motherhood is a patriarchal construct, the analysis call for identification of ways women negotiated the patriarchy and acknowledges that the use of chhadas is diminishing in the age of television.

A Moment with Christ: The Importance of Feelings in the Analysis of Belief

This article considers an uncanny feeling experienced during fieldwork in Malta, and examines indigenous explanations of this and other similar feelings. In Malta, explanations of such strange or uncanny experiences vary, but religious explanations present themselves as particularly convincing. The religious indoctrination process involves the creation of powerful feelings, which are sedimented as memories in the body of the believer and serve as a reference point for subsequent strange experiences. I therefore argue that feelings are both produced by, and give meaning, to religious belief. It has become de rigeur to criticize the 'logocentrism' of anthropology and to favour an anthropology of the body. I suggest that such an approach should also incorporate the anthropology of feelings, but that this need not entail a shift in ethnographic writing.

A Tale of Two Parrots: Walcott, Rhys, and the Uses of Colonial Mimicry

-T _ his essay is about parrots in Caribbean literature-a subject which might easily appear facetious, or frivolous, or both. But far from being silly gimmicks or prosaic decorations, parrots serve a crucial function in several Caribbean texts as metaphors for the process of colonial mimicry. Mimicry, I shall argue, is a strategy by which Caribbean writers of different backgrounds seek to interrogate the European and cultural traditions which not only give shape to their own work, but also continue to exert considerable influence over the hybrid societies of the Caribbean region. The debate on mimicry in the Caribbean context, initially associated with the nineteenth-century phenomenon of literary servility, has been linked more recently with the names of Frantz Fanon and V. S. Naipaul.1 For Fanon, mimicry is the result of a colonial indoctrination process through which Caribbean men and women, denied an autonomous cultural identity, have been coerced into seeking legitimacy through the imitation of Western modelsthrough the strategic adoption of white masks. Fanon urges Caribbean writers to free themselves from mimicry; Naipaul is less sanguine. For Naipaul, Caribbean writers are themselves fictional creations whose secondhand existence, like their surrogate literature, betrays them as mimic men of the New World (Mimic Men 175), pretending to be real in a society where no power [is] real which [does] not come from the outside (246). One of the primary

Boot camps, juvenile offenders, and culture shock

While much has been written in recent years about the use of “Boot Camps” in the rehabilitation of offenders, researchers have paid little attention to precisely how the indoctrination process works: what are its norms; how they are established, reinforced and maintained; and their temporary and long-term effects on offenders. Because boot camps are relatively new, they are still in what is sometimes referred to as the “pre-paradigm” stage. A theoretical model, though sorely needed to understand how the bot camp experience effects offenders, has yet to to be proposed. In this article the authors provide an overview of boot camps in the U. S., describe their experiences at Camp Roulston (a boot camp for juvenile offenders near Cleveland), present an experiential model of the boot camp based on culture shock theory, and discuss the strengths and weaknesses of boot camps and how they can become more effective in the rehabilitation of offenders.

Montage and Its Comedies

Though still chiefly associated with famous auteurs such as John Heartfield and Aleksandr Rodchenko, photomontage is also widely viewed as the clearest instance of a compositional method that typified and even identified the 'left' avant-garde in the era of classical modernism the era roughly from Dada to the reactionary regimes in Russia and Germany of the mid 1930s. For the art historian interested in the wider reaches of twentieth-century culture, this identification marks the beginning of a series of limitations, which begin to define an agenda for the study of montage today. For to ask how much, or how little, the pioneering principle of rupture can be recuperated in presentday cultural work is also to ask how far the montage of the earlier avant-garde depended for its effectiveness upon an 'official' optic of spatially coherent, continuous and legible imagery, propagated by the organs of the masculinist state for processes of normalisation and indoctrination the suggestion is that montage lived within, but could not exceed, that historical framework. Against that historical anchoring, however, is a good deal of effective contemporary art that uses montage for its technical flexibility and for its capacity to skirt around established genres in the male-dominated canon of modernist and postmodernist approaches I am thinking particularly of recent women's art in a variety of media. On the other hand it is clear that montage still appeals to many 'left' agitational-type artists precisely because of its resonances back to the principal (and principled) male auteurs of earlier decades. These connections and separations already imply that the topic of montage is a hot one, and that a sorting out of methods and affiliations is very much part of on-going culture. A second and very potent question arises out of

The Psychological Framing of Cults: Schematic Representations and Cult Evaluations

This research investigates the hypothesis that perceptions of cult indoctrination techniques are based on negative schematic representations as opposed to objective evaluations. It is specifically suggested that individuals who are asked to evaluate cult indoctrination techniques are anchoring their judgments on the group label in contrast to the process being employed. Subjects were asked to read a description of a young man who joins a group and is exposed to its indoctrination process. Depending on the condition, subjects were led to believe that the group was either the Moonies, the Marines, or the Catholic Church. Except for the group label, in all three conditions the description of the indoctrination process was identical. Subjects were then asked to evaluate both the group's indoctrination techniques and the individual who joined the group, and to complete a questionnaire regarding their general knowledge of cults. Results indicate that subject ratings are significantly affected by the group label and that general knowledge regarding cults is based primarily on indirect sources. Implications of these findings are discussed.

Your neighbour's son: A film review with a commentary on psychosocial processes in the making of a torturer

How ordinary young men can become unquestioning torturers is the subject of the film ‘Your neighbour's son’, reviewed here. The indoctrination of selected Greek military recruits during the junta years (1967–1974) was designed to turn them into torturers by subjecting them to sustained brutalization. The process of indoctrination and its post-junta outcome is documented through interviews with several recruits, who offer evidence of how their world views were shaped to accept extreme obedience to authority.

Reflections on the Limits of Science and Technology

SYNOPSIS. Exuberance over insights gained in the infant field of genetics early this centuryled scientists to extrapolate beyond their data to heredity of behavioral traits in people. Oneof the direct consequences was the incarceration of Americans and Canadians of Japanese ancestry during World War II as enemy aliens. Drawing on this personal experience of the misapplication of science, I describe the process of scientific indoctrination and blindness to the limitations of this way of knowing. This led to my attempt to demystify science through the electronic media. Only recently have I come to understand that two assumptions that impelled me to use television in the first place are wrong. The first was that with access to more information about science, the general public would be in a position of making better informed decisions on issues involving science and technology. The problem is that we are overwhelmed with information and most people lack the ability to distinguish meaningful “signal” ( i.e. , credible information) from background “noise” ( i.e. , garbage). We believe in phantoms created by the acceptance of anything because it exists as print or television programs. My second assumption had been that we need a mechanism to do an in-depth “cost/benefit” analysis of new technologies before they are actually made available. But history reveals that the benefits of new technologies are immediate and obvious while the costs are usually hidden and completely unpredictable. But in the rush to exploit new scientific insights we ignore the fact that science must lookat nature in isolated bits and pieces. Knowledge gained in fragments does not yield an understanding of the greater context from which the pieces are taken. With each new discovery, we itch to apply it, forgetting how much we have yet to learn. Our attempts to manipulate nature are often illusions of control created by our ability to overpower nature by brute strength. In the area of genetic engineering, this could be truly disastrous.

Human factors problems and solutions

The human engineer faces both organisational and technical difficulties in making his contribution to system development. Since engineering designers and managers are relatively indifferent to behavioural problems, they are inclined to ignore human engineering inputs. In addition, the available techniques for answering complex behavioural questions arising during development are not adequate. A continuing process of indoctrination may ultimately change engineering attitudes but this process will be very slow. It seems more effective to concentrate on developing the necessary human engineering techniques to answer development questions and thereby demonstrate the worth of Human Factors in system development. This process will also be slow but at least it will be under the control of Human Factors specialists. Eighteen areas of research to develop the necessary techniques are described.

Church, State and Cult

The operation of highly cohesive and authoritarian “cults” in a pluralistic and normatively ambiguous cultural environment raises serious social and legal issues. The problems posed by cults must be understood in terms of the social conditions which facilitate the growth of these movements, and in particular, the decline of traditional “mediating structures” in American society. Cults meet genuine needs, but in doing so they may perpetrate abuses. Many cults are diversified and multifunctional collectivities which provide a range of services to participants; thus they elicit from devotees a diffuse obligation and a strong dependency, which may encourage exploitation. Actively proselytizing multifunctional communal sects inevitably come into conflict with a number of groups and institutions including families, churches and licensed psychotherapists. Conceptualizing cult issues in terms of “brainwashing” obscures the underlying sources of conflict and has implications for an inquisition over consciousness, although such medicalized conceptualization is functional in terms of building a coalition against targeted groups. Primary emphasis on “mind control” in cultist indoctrination processes also obscures the relationship between issues concerning cults and a more general crisis of church and state relations. As the state increasingly regulates “secular” organizations, the exemptions of “churches” take on heightened controversiality.

Theory and Research on Today's "New Religions"

A number ofanalyticalperspectives have been developed to explain the upsurge ofdeviant religious movements and heightened spiritual f erment. These include secularization, crisis of community, value crisis, and the increasing need for holistic self-definition in a differentiated society. Viewing the present religious fermentas rooted in a normative breakdown or value crisis affords the basis of a typology of non-traditional movements in which the types embody different repsonses to increasing moral ambiguity. An alternative typological strategy has been to assimilate 'new religions to Church-sect theory and to specify the residual concept of cult. Much of the literature on new religions has been social psychological and has focused on processes of conversion and indoctrination. The dominant models appear to be Lofland's interactionist approach and coercive persuasion or 'brainwashing theories. The analysis of contemporary religious ferment is vital to an assessment of sociocultural change in advanced societies.

Feeling Superior Without Really Trying

In the first article in this series on learning about Aborignals, Mr. Spalding suggested that racist modes of thought were embedded deeply in Australia#x2019;s settler community – “much of our progess and comfort has been gained at the price of Aboriginal distress …” A second article pointed to inadequacies in references to Aboriginal people in various Social Studies books dating from the beginning of the century to recent times.In this third article attention is focussed upon the processes of indoctrination.

Mathematics Education: The People's Republic of China

The People's Republic of China has attempted to use education as the main avenue for ideological, sociological, and technological advancement. In the educational campaigns that have taken place on mainland China since 1949, two disciplines have always received primary attention: the Chinese language and mathematics. Improved language proficiency was necessary for the processes of indoctrination, while mathematics provided a base for the scientific studies so vital to an industrial competency.

Psychiatric education and society

This experience indicates the potential for developing an educational program within psychiatry that acts as a catalyst for learning rather than an indoctrination process. The initial problems corroborate the concept outline earlier in this paper. Approaching new experiences is an anxiety-provoking activity. Uncertainty is a powerful force. It motivates us to construct elaborate intellectualized defenses. Erecting these defenses is a comfortable method of dealing with uncertainty. To avoid these defenses, one must be constantly aware of himself and his experience. One must act on this awareness by trying new approaches to prevent these defenses. This action will vary with the individual. Each person will manifest his defense differently and must discover his own means to alter it. Once our intellectualization is recognized and uncertainty accepted an equal learning relationship is a liberating experience. Both participants gain new energy to ask fresh questions and experiment with new activities in constructive ways. Furthermore, less experienced colleagues are powerfully motivated to learn. They do not need to be inculcated with the knowledge of psychiatry. Each wants to know and can know. It appears more meaningful for the associate to learn from his own experience in the context of his emerging capacities and interests. Learning according to a regimented procedure seems inefficient and sterile. Beyond the educational process it can be said that a free equalitarian system places a great responsibility on each member of that system. In this experience of creating a working model of a democratic system, each participant exerted pressure on the other to return to an authoritarian system. However, this alerted the participants to the problem. It is urged here that we engage in this kind of endeavor within our own field. Otherwise, we will not be equipped to raise issues of meaningful social change within society. Erich Fromm 23 has described how each individual is responsible for abrogating his own freedom and equality because of his fear of being free and equal and employing authoritarian systems. If we become social activists as two recent articles in the American Journal of Psychiatry 24,25 indicate, we must be aware of the implications of our actions for ourselves and others. Without this we will merely substitute a new authoritarian order for an old one. Even if we do not become social activists in the usual political sense of that word, we must be aware of the issues of hierarchy, power, and authoritarianism. As pointed out here, we might contribute to societal inequality unintentionally since inactivity or misplaced activity is also a political statement.