Source Of Social Integration Research Articles

Ghãtu: Femininity and Indigenous Aesthetics

Ghãtu is a cultural capital that explores the esteem of femininity and Indigenous aesthetics. Despite its aesthetic value, the main theme is sati custom, the over-exploitation of females. This tribal festival does not only belong to Gurung or Magar. Its horizon is up to Tamang, Dura, Darai, Baram and Aryal Kshetri in central and mid-western Nepal. All of them observe with almost similar methods and rituals. Except for Aryal Kshetri, other Indigenous groups claim that it is their hereditical cultural activity. The slow-motion meditative trance dance and melodious verses of songs represent the aesthetic beauty of Nepali folk music and folklore. The study concerns why ethnic groups adopted Ghãtu and the significance of implications of this cultural activity. The ethnic groups adopted it for its zeal for music. The study's implication is to internalize this folk dance as a source of social integration, human relations, teamwork, music and folk literature, and a goldmine of cultural studies research works. Now, Ghãtu is a common cultural capital and a central stone of indigenous aesthetics and cultural studies. This study aims to project how this cultural activity represents a common cultural heritage like the Chhath festival. The findings of the study show that maintaining integral human relations is impossible until or unless society respects femininity and cultural values. So, culture, language, rites and rituals, and dresses are common, if the mass accepts it. Gender discrimination is another focal point, and there has not been research on how Ghãtu has been the archive and cultural heritage. The study employs document analysis and feminist theories.

Social Integration Through Conflict: Mechanisms and Challenges in Pluralist Democracies

Conflicts are not usually associated with social integration, but rather with threats to it. They appear as a cause of social distance, alienation and division. However, the sociology of conflict maintains that conflicts are as much a source of social integration and cohesion as they are of division. Modern democratic societies in particular have developed the ability to enable and maintain social integration by simultaneously promoting and containing conflict. To do so, they make use of three different mechanisms: the dilution and pluralisation of conflicts, their institutional embedding, and the adaptation and appropriation of the social order through conflict. The article introduces these mechanisms, outlines how they materialise in modern democracies and discusses three current developments that threaten the balance between the promotion and containment of conflict: polarisation, radicalisation and depoliticisation.

THE LABOR DIVISION AS THE ARCHETYPAL SOURCE OF SOCIAL INTEGRATION, SOCIAL CONFLICTS AND SOCIAL TENSIONS IN THE EUROPEAN PUBLIC SPACE

The article presents analytical sociological approach that is oriented to the scientific research of the division of labor as the archetypal source of social integration, social conflicts and social tensions the European public space. Devoted that the division of labor archetype is the fundamental transcultural stimulus for the resource development in the contemporary societies and is the important determinative factor for supporting and strengthening integrative foundations of public space in these societies. The specialized conceptions of social and public space, which have been elaborated in the European sociology for explanation the conflict-and the risk manifestations of the division of labor in the individual and collective labor practices were analysed by the author. Argued that in the globalized multicultural public space of the contemporary European societies take place the constant reproduction of the different intercultural conflicts which are the functional manifestations of the of division of labor between individual and collective actors of social life. Substantiated that the social foundation of these intercultural conflicts are the different forms of social tension which reflect the concrete circumstances of social inequality, violence, social exclusion, deprivation, protest behavior in the system of the labor practices and also in the different models of employment of the working population. Proved the necessity of further development of the fundamental and applied scientific researchers of the new intercultural conflicts and the forms of social tensions in the labor activities that are reproduce in the multicultural European public space. Such scientific researchers would be the important stimulus for the development of the theory and methodology of the public management.

Found in Translation: Habermas and Anthropotechnics

In his recent work on postsecular societies Jürgen Habermas has stressed the need for a dialogue between religious and nonreligious citizens aimed at strengthening social integration and rejuvenating the moral bases of modern political and juridical institutions. This dialogue should focus on the translation of religious traditions into rational, secular forms. In his more recent work on the social function of rituals, however, he rejected the Durkheimian view of public secular rituals as mechanisms for fostering social integration. In this article I discuss Habermas’s early reflections on postsecularism and assess his interpretation of public religious rituals as sources of social integration. I then propose an alternative to his translation proviso whereby religious symbolic content would be translated into behavior-regulating technologies aimed at developing the dispositional resources needed for a continuous postsecular dialogue between religious and nonreligious citizens.

Erwerbsarbeit und gesellschaftliche Integration

Abstract In this paper on the integrative function of work the author challenges the popular claim that jobs are the main source of social integration. Rather it is argued that the claim that work entitles to recognition, participation, income and opens the way towards a meaningfullife should be treated as an ideal, established in the period of Enlightenment. >Social integration< is then defined as a normative concept concerning the capability to participate in the social systems and communities. In that view, social integration implies more than the workplace has to offer. While gainful employment based on high standards of social security may further the cause of social integration, precarious jobs combined with harsh workfare regimes do endanger it. Concluding, a policy adhering to the capability approach towards social integration is proposed, measures intended to take pressure offthe welfare system include changes in the system of public education and the establishment of a basic income scheme.

Housing as a Social Integration Factor for People Classified as Mentally Ill

There are four housing models designed for de-institutionalized patients: custodial housing, supportive housing, supported housing and autonomous housing. The first two models can be considered as forms of residential accommodations (forms that provide security yet de-emphasize the importance of individuals' autonomy) because of the familiarity they maintain with hospital-type care. The other two housing models bear a greater resemblance to apartment-type resources (which further individuals' autonomy, but pose a risk of isolation). This study sheds light on the perception of people using mental health services regarding their quality of life and degree of empowerment in relation to these various types of housing. Twenty-one Montrealers were interviewed who were grappling with mental illness and are living in the four types of housing resources. One of the findings of this study is that access to suitable housing is a primary source of social integration. However, new housing models with social support must be developed that further each person's autonomy as well as security.

Is American Nationalism Changing? Implications for Foreign Policy

This article analyzes the degree of popular consensus about a nation's identity, core values, and mission as a source of social integration and a broad constraint on foreign policy-making. It identifies cosmopolitan liberalism, nativism, and multiculturalism as three rival ideologies of American nationalism, comparing their main principles and competing approaches toward integrating a diverse society. The paper presents a synthesis of recent survey evidence to assess the relative degree of support for these competing conceptions of American identity. The relationship of these conceptions to the foreign policy orientations delineated in the Wittkopf-Holsti-Rosenau typology is examined to speculate about how shifts in American nationalism may shape the general direction of foreign policy in the future.

A Durkheimian analysis of youth suicide: Canada, 1971 and 1981.

Durkheim hypothesized that suicide varies inversely with the extent of social integration in family, religious, political, and economic life. In this study I examine the relationship between three of these sources of social integration on young Canadians' (aged 15-29) suicide rate for 1971 and 1981: family integration (as measured by divorce), religious integration (as measured by the percent of the population reporting no religious affiliation), and economic anomie (unemployment). The findings of this research provide confirmation for the hypothesis that religious detachment among the young is associated with increased proneness to commit suicide. The effect of family dissolution was positive and significant for both young men and women in 1981 but not in 1971, giving partial confirmation for the family integration explanation of suicide. These results pertaining to unemployment are not consistent with the American-based literature that calls for a significant and positive impact on the odds of self-destruction.

“That's what it's all about”: Old people's organizations as a context for aging

Old people who join age-segregated organizations have several advantages over their peers. They start with additional personal resources—physical, social, emotional, and material. Through association with peers they are able in addition to confront age-related losses in a supportive setting. The old people's clubs and Christian fellowships that provide a focus for this anthropological study are viewed as sources of social integration; vehicles for the expression of generational consciousness; arenas for the acquisiton of virtue; and contexts for the activities of friendship. Questions are raised finally about the theoretical implications of peer-grouping in old age. The cultivation of generational distinctiveness is seen as both a cause of and response to age segregation.

Good Company: The Sociological Implications of Friendship

Sociologists have paid relatively little attention to friendship, for a variety of reasons. This paper, based on an intensive study of a small group of middle-class, middle-aged English women, describes the basis of their attraction for each other, the activities they pursue together and the norms governing their interaction. Friendship emerges as a source of social integration. Friends are seen to play an important part in the creation and maintenance of social reality. Friendship offers relief from the strains of other role performance and provides a vehicle for the expression of feminine and status attributes. In this connection, attention is drawn to the role of women in the maintenance of the family's social position.

Religion and suicide: A reanalysis

Since Durkheim, religion has been viewed as a source of social integration which decreases the likelihood of suicide. In particular, Catholics have been viewed as less suicidal than Protestants. However, recent changes in the attitudes and beliefs of Catholics in America indicate that the differences between Catholics and Protestants have diminished considerably and from this we would anticipate a decrease in the salience of religious affiliation in explaining variations in suicide rates. The present study investigates the relationship between suicide and Catholicism using data from all the fifty United States in 1970. Whereas a negative zero order correlation was found between Catholicism and suicide incidence, a multiple regression analysis indicates that this difference disappears once we control for the differential incidence of divorce. The results suggest that Catholicism does not significantly affect suicide independent of its negative association with divorce. The Catholic Church's impact on divorce must be taken into account when analyzing the effects of religion on suicide rates. Sociological investigations of the problem of suicide have followed different leads such as social integration, anomie, and industrialization (Durkheim, 1966; Henry and Short, 1954; Porterfield, 1952; Stack, 1978, 1979). A prevailing perspective on suicide has been Durkheim's (1966) social integration paradigm which he viewed as the common denominator to thirty or more specific empirical propositions involving variables such as including the family, religious, and political institutions. Much of Durkheim's well-known analysis centered on the institutions of the family and religion. With respect to the latter institution, Catholics were viewed as less suicidal than Protestants. While much of the data for Durkheim's period and the early to mid-twentieth century support this contention, recent trends in the attitudes and beliefs of Catholics and Protestants show signs of convergence and the associated differential in suicide rates may also be diminishing. The present paper explores the relationship between indicators of Catholicism and the rate of suicide with recent data for the 50 states.

Scientific and Humanistic Study of Religion: A Comment on "Christianity and Symbolic Realism"

Professor Bellah's paper is sensitive and eloquent. 1 An internal criticism picking at slight flaws would be unworthy of it. I will begin by responding to Professor Bellah on the ground he has chosen, that of religion as a system of action. Later I will return to my own ground, that of the study of religion as a system of knowledge. Professor Bellah opens with a dirge for our fragmented culture. The split between theological and social scientific language about Christianity, an expression of the split between religious and scientific man, provides his illustration. It is fashionable to trace some painful social conflicts we now endure to a hiatus between technical and moral culture and then to reason that (1) technical thought and evaluative thought each has its academic guardian and that (2) the broad cultural split is not unrelated to the bureaucratic division of labor in the academy. It is difficult to believe that the world perspectives of contemporary scientists and humanists could be more disjointed than those of huntsmen, pastoralists, and agriculturalists have been throughout history. Further, while we do seem to drive our technology with adolescent morality, the main lines of contemporary social cleavage are not those of that cultural cleavage. The warring groups in our society do not want for communication with or understanding of their opponents. Articulateness about and empathy for the antagonists' philosophy and interests are foreplay to debunking those philosophies and attacking those interests. Mutual understanding between executioners and victims is the tragedian mark of our time. As for the academic division of labor, Durkheim's affirmation of it as a source of social integration rather than as a source of social fragmentation still has a ring of validity.

From Religious Community to Occupational Group: Structural Assimilation Among Professors, Lawyers, and Engineers

Drawing upon samples of lawyers, professors, and engineers in six work settings, this study analyzes the relative strength of occupational, corporate and religious and their relations to one another, tests hypotheses about how minority and majority men, varying in their degree of professional and religious identification, participate in these communities, and explores the implications for the future of religion and work as sources of social integration. Three main conclusions emerge from patterns of participation in the three communities: (1) There is a strong conflict between involvements in the communities of work and religion among minority men in majority settings-in part a product of the selfselection of assimilation-prone men into majority work contexts-and a lesser conflict between work hierarchy and professional collegiality. (2) Professionals in other religiousoccupational contexts are freer to express their religious or professional identities in social life. (3) Religious identification is a more powerful conditioner of structural assimilation than professional identification. Findings reinforce classical theories that modernization fosters secularism. But in work contexts where religious and corporate hierarchies are compatible-especially among conventional organization men whose religious identification is strong and professional identification weak-the process of structural assimilation is slow. These patterns of friendship and affiliation have little to do with ritual observance or the vitality of religious belief.