Consensus and Conflict Theory in Society

Marxism and Functionalism can certainly be defined as classical sociology and both have had a significant impact upon contemporary understanding of culture. Neither perspective is the preserve of a sole theorist. They are multifaceted and extensive in scope. Thus, due to the limits of this study, this essay shall concentrate on but a few of the theoretical points, namely consensus and conflict because, as I hope to prove, these provide and incredibly useful framework for the analysis of contemporary culture

In Leviathan Thomas Hobbes notes that man in the state of nature is inexorably engaged in a war of all against all. Reason dictates that one’s life is, “Solitary, poor, nasty brutish and short,” (Hobbes in Parsons p90) where man’s interests conflict so greatly. How humanity solved this problem of conflict of interest, the creation of society, was the study of Emile Durkheim, the French sociologist who first developed the Functionalist perspective.

“In his (Durkheim’s) criticism of the utilitarian (Hobbes) conception of contractual relations……he insists that a vital part is played by a system of binding rules embodied in the institution of a contract.” (Parsons p376)

The functionalist perspective was further advanced by Talcott Parsons. “The concept of order is located predominantly at the level of the social system itself and the cultural system becomes a mechanism of the functioning of the social system.” (Savage p146) The normative order, for Parsons, is the key ingredient that retains social order in society. Norms, which can be regarded as moral standards, regulate action and interaction. Norms are coercive, to break them invites sanctions from social estrangement to capital correction and punishment. Individuals are forced to cooperate and act in predictable ways, or face the consequences. Norms are external to individuals, laws and the like, but also internalised through socialisation, children’s schooling being a very important normative learning area. The normative order, that produces acquiescence in individuals to the order, Is the staple of Parson’s consensus theory. “Society therefore is a self equilibrating system: order is always maintained without major changes in society. In the end, the system functions.” (Jorgenson p285)

A perfect example of how the system functions is Durkheim’s concept of Anomie in his study of suicide. Anomie is, “precisely the state of disorganisation where the holds of norms over individual conduct has broken down.” (Parsons p377) A possible outcome of this kind of break down is suicide. Norms so permeate society that personal equilibrium, individual’s thoughts and actions, is permeated too, as governed by norms as social interaction and law.

“A persons will is constrained by the application of sanctions.” (Parsons p379) If an individual breaks one of the norms of society, then society will sanction them to discourage other such deviant behaviour through the threat of punishment. In the case of Durkheim’s suicide study, the sanction imposed when an individual commits suicide is the social stigma that then attaches itself to their family accompanied by the threat, in Christian countries for instance, of religious punishment – burning in hell.

In Erving Goffman‘s view of society, “The key factor is the maintenance of a single definition of the situation, this definition having to be expressed, and this expression sustained in the face of a multitude of potential disruption.” (Goffman p246) For Goffman actors meet on the field of interaction under a metaphorical flag of truce, working together to attempt the smoothest possible interaction with the best possible outcome for both sides.

“The maintenance of this surface of agreement, this veneer of consensus, is facilitated by each participant concealing his own wants behind statements which assert values to which everyone present feels obliged to give lip service.” (Goffman p20-21) The definition of a given situation may well only be a veneer, a pretence, lies may be suspected even known but, as long as they are not revealed, then definition of the situation is maintained. Goffman’s language, the use of the word consensus, shows his theoretical links to the Functionalist perspective, in particular Parson’s consensus theory. The reason that lies may not be exposed is because it would be against a societal norm to do so. Thus norms regulate interaction providing a consensus. For Goffman the individual acts in different roles that are governed by norms, suppressing and sacrificing certain drives, needs or wants in order to maintain the definition of the situation, to maintain the consensus. As the definition of the situation allows individual acts of interaction to maintain cohesion and momentum, so the normative order governs those definitions, allowing the juggernaut of society to roll ever on.

This classical thread, from Durkheim to Goffman via Parsons is incredibly important for the understanding of contemporary culture. That there is a normative order and how it regulates human action is critical for any understanding of society. The minitatude of Goffman’s analysis, explaining the exigencies of social interaction, the tiny details, has proved both popular and crucial in contemporary sociology.

The Marxist tradition, starting with Karl Marx and Frederich Engels, has many issues with the functionalist consensus view of society. “The state is by no means a power imposed on society from without; just as little is it ‘the reality of the moral idea,’ ‘the image and the reality of reason.’” (Engels in Hechter p180) The Marxist tradition has many issues with what it considers a utopian explanation of power in social order. The state, the embodiment and, in many cases producer, of societal norms is felt to be the inevitable consequence of a society ripe with irreconcilable antagonisms largely manifesting in class conflict. “A power, apparently standing above society, has become necessary to moderate the conflict and keep it within the bounds of ‘order’.” (Engels in Hechter p180) This power, this normative order of the state is alienating and another tool for the ruling class to maintain its position of dominance over the working classes. As with most Marxist theory, the power that maintains social order is not fostering cooperation but coercion. We have already seen that punitive punishment is meted out to norm breakers. Where Parsons sees this as a tool for society to remain cohesive and function relatively smoothly, Engels sees a repressive state apparatus designed to keep the proletariat in its place through sanctions.

Where Functionalism describes consensus, Marxism defines conflict, class conflict. The normative order is ideology in all the very worst senses of the word. “A dominant power may legitimate itself by promoting beliefs and values congenial to it; naturalising and universalising such beliefs so as to render them self-evident and apparently inevitable.” (Easthope p5-6) Appearing as truth, immovable, certain, ideology controls the class conflict always in favour of the ruling class, the bourgeoisie. The most pertinent criticism of Functionalist theory by Marxism is that it explains the inequalities of the system as functional. That the proletariat are poor is for the good of the system, the society. Marxism refuses to accept this. The system is unfair and unequal because those in charge, through ideology, keep in that way, protecting their interests. “Children also learn the rules of good behaviour, i.e. the attitude that should be observed by every agent in the division of labour, according to the job he is ‘destined for’: rules of morality, civic and professional conscience, which actually means rules of respect for the socio-technical division of labour and ultimately the rules of order established by class domination.” (Althusser p127)

The Marxist tradition, and in particular the concepts of ideology, are hugely important to contemporary Feminist understandings of society. “The univocity of sex, the internal coherence of gender, and the binary framework for both sex and gender are considered throughout as regulatory fictions that consolidate and naturalise convergent power regimes of masculine and heterosexual oppression.” (Butler p44) The pervasive and domineering regimes in Marxism and Feminism are, essentially, controlled by the same – rich and powerful men. The importance of feminist sociology in contemporary society is its understanding of, and explanation for, the universality of female subjugation. It is considered not enough that women are dominated by men because it is functional, for the best of the system. It is illogical to conclude, as the functionalist tradition can be accused, of assuming that it is functional to effectively marginalise the contribution of one half of the population of mankind. Just as it is illogical to assume that it is functional to marginalise the proletariat, who constitute a majority of humanity. The Marxist tradition, and the feminist, emphasise the conflict in society, along gender and class lines, and demand sociological attention be paid. Moreover they identify the place where much of this conflict occurs, the ideological order, the self same normative order that the functionalist tradition regards so highly. No sociological study of contemporary society would be worth attempting without some attempt to explain gender, class and other inequalities beyond the assumption that they are ‘for the best,’ of the system.

In conclusion society continues. Always has and always will till humanity is extinguished. In no way could society continue without some form of consensus, some shared values or norms. To be without such rules we would exist in the state of nature, in anarchy and thus we would not exist for very long. Yet within those rules there is great scope for conflict. Functionalism, in its more ‘pure’ form of Durkheim and Parsons, and in the more unique observations of Goffman, help explain that consensus that is so essential to avoid anarchy. Marxism, the pure of Marx and Engels, the adaptation of Feminism, show how that consensus becomes corrupted and a tool for one section of society to dominate another. Society continues. With conflict and consensus. Contemporary society can not be understood without appreciating why and how conflict and consensus occur. Functionalism and Marxism both illuminate those aspects, both show how society continues.

Bibliography

Althusser, Louis, 1971. For Lenin Western printing services Ltd.

Butler, Judith, 1999. Gender trouble. Routledge

Easthope, Antony, 1991. Literary into cultural studies. Routledge

Goffman, E, 1990. The presentation of the self in everyday life. Penguin

Michael Hechter Theories of social order published by Stanford University press 2003

Nik Jorgenson Sociology an interactive approach Harper Collins 1997

Parsons, Talcott, 1937 The structure of social action. Free press.

Stephen Savage The theories of Talcott parsons pub by Macmillan 1981

Consensus and Conflict Theories of Education

What are the principal differences between ‘consensus’ and ‘conflict’ approaches to the sociological analysis of education?

The sociological study of education focuses upon the effects that social institutions and individual characters have upon the education system. Education is often seen as positive social practice which thrives to identify personal skills and talents, and subsequently build upon them. Consensus social theorists support this approach with structural functionalism claiming education to have many positive functions. Education is essential to maintain the modern workforce. This view, however, is not universal; with Marxists taking a contradictory view that education works to reproduce social inequalities, therefore providing negative functions for society. This conflict approach claims that the education system does not promote equality but instead transmits capitalist norms and values, benefitting the ruling class and leaving the working class at a disadvantage.

One of the main purposes of education, according to the consensus approach of functionalism, is that of socialization. This is described by Bilton (1996: 12) as the process through which individuals ‘learn the ways of thought and behaviour considered appropriate in society’. Primary socialization is administered informally by the family. This process is then continued with the provision of a more formal style of secondary socialization by other institutions within society. According to Durkheim (1925) and Parsons (1959), both key consensus theorists, education plays an essential role in this secondary socialization, albeit in different ways, by performing functions that the family is unable to. This is done through the teaching of specific skills for specialised occupations, but also, possibly more importantly in Durkheim’s eyes, through the socialization of the common norms and values of society. The teaching of religious and historical beliefs helps to create a child with a sense of identity within the community. Fulcher and Scott (2007: 321) feel it was, however, the moral aspect of the secondary socialization provided by the education system that concerned Durkheim the most. Through discipline within school, children are taught morally acceptable behaviour. However, rather than simply being forced to obey, it is essential that they are made to understand and appreciate the moral code of wider society, causing them to go on to choose to behave in a moral way. Hargreaves (1982) commented on the idea that the education system should promote social solidarity, the concept of providing pupils with a sense of community. Aspects of school, such as all wearing the same uniform and participating in group charity or sporting events help to provide pupils with a sense of belonging within the school, but also provide links with the wider community, and society as a whole. The moral significance of education is also recognised by Parsons; however it is the value of individual achievement which he focuses upon. This sense of achievement was the central aspect to a functioning industrial society in mid-twentieth-century America, where Parsons was studying. Although their approaches differed, both Durkheim and Parsons focused upon the positive functions of education for society.

Another key concept in the consensus approach to the sociological study of education is that of meritocracy. That is the idea, endorsed by Parsons, of a social system in which rewards are gained for individual hard work, talent and ability. In such a situation, people would be rewarded for their effort, and not on the basis of other characteristics such as age, gender, ethnicity, class. Thus giving all children within the education system an equal opportunity to succeed. An example of an attempt to create a meritocratic school system is that of the tripartite system put in place by the 1944 Butler Act. By the creation of Grammar, Secondary and Secondary Technical schools the government was recognising the need for equality of opportunities, and therefore attempting to suit the abilities of children to right type of schooling. It also provided free education for all children between the ages of 5 and 15, regardless of their class background, emphasising this attempt to create equal opportunity. This system has been criticised, however, as even though it did mean that the 11+ was open to all, the test itself was said to be written in middle class language, therefore meaning that the working class were still left at a disadvantage. This led to it being said that the system was actually leaning towards Marxism, rather than functionalist ideas, as it appeared to reproduce social class inequalities.

On the other hand, the conflict approach of Marxism opposes the view that we should assume that the education system serves to meet the needs of society as an entirety. Within society there is a significant conflict of interests, and therefore needs, between capital and labour. This demonstrates a capitalist society in which the ruling class owns the means of production, bringing them power over the working class. We should therefore, according to Marxists, not view education as meeting the needs of society as w hole, but instead as meeting the needs of the bourgeoisie. In order to maintain a state of false class consciousness, capitalism requires a workforce that is obedient, passive and motivated who are prepared to work hard at the benefit of the ruling class without question. According to Bowles and Gintis, the education system was the main means used by capitalism to produce such workers. The correspondence principle (1976: 131) claims that what working class students are taught in schools mirrors that of what goes in the workplace. The qualities that the workforce are required to have are taught to students in schools. This is done through the curriculum and the hidden curriculum (Illich, 1973 in Fulcher and Scott, 2007). Aside from the formal curriculum, the subjects which provide students with academic knowledge, vocational skills and qualifications, Illich identified a hidden curriculum. This hidden curriculum teaches pupils patterns of behaviour such as punctuality, meeting deadlines and accepting authority. The working class are unaware of this covert curriculum that is being imposed upon them. Along with the acceptance of hierarchy, the hidden curriculum also leads the working class to believe that they are part of a meritocratic society; in they will gain the rewards for working hard. Therefore meaning that they will conform in the hope of long term gratification, however it is just another way for the ruling class to keep them passive. It is also helps to justify inequality, as the working class are led to believe that everyone is equal, however, in reality; the middle class are receiving more encouragement. Another way in which the correspondence theory works is by connecting levels reached within the education system to that of occupational levels (Fulcher and Scott: 327). When in the lower levels of the education system, obedience is emphasized, as it is in low-level occupations. This pattern continued with intermediate levels in education when more independent work is encouraged. Once a student reaches higher education they are expected to be both self-motivated and self-disciplines, essentially a completely independent worker, just as those in senior levels of occupation. Therefore, the level a student reaches in education determines the occupational level they will stay at. This is another way in which education reproduces social inequalities.

Bowles and Gintis, like the Marxist perspective in general, have however been criticised for being too deterministic. It is too presumptuous to claim that everyone is going to conform to the rules and remain passive. The education system, also, could not produce complete conformity of the working class without the support of the family.

As can be seen there are a number of differences and varying ideas between the consensus and conflict approaches to the sociology of education, however they are all based on the idea that functionalism (a consensus approach) identifies education as providing society with positive functions, however the conflict approach recognises the education system as a negative body which reproduces social inequalities and is detrimental to the masses. Where functionalism sees education as meeting the needs of society as a whole, capitalism instead claims for it to serve the needs of the ruling class and ignore those of the rest of society.

References

Banks, O. 1978. The Sociology of Education. London: Batsford.

Barton, L. And Walker, S. 2007. Sociological perspectives and the study of education. In: Meighan, R. and Harber, C. A Sociology of Educating. (Fifth Edition), London: Continuum. pp. 282-298.

Bilton, T. et al. 1996. Introduction to Sociology. (Third edition), London: Palgrave Macmillan.

Bowles, S. and Gintis, H. 1976. Schooling in Capitalist America: educational reform and the contradictions of economic life. London: Routledge and Kegan Paul.

Fulcher, J. and Scott, J. 2007. Sociology. (Third Edition), New York: Oxford University Press.

Trowler, P. 2003. Education Policy. (Second Edition), London: Routledge.

Conflict Resolution And Transformation

Conflict resolution and transformation are issues which have become very topical in debates and discussions on Zimbabwe. This is not only because Zimbabwe is characterised by many conflicts, but much more so due to the realization that in most cases the conflicts have negative impacts the a nation’s socio-economic and political development. Thus conflict resolution and peace building processes have become very essential in solving the problem of conflicts in the country. This chapter intends to examine the grassroots conflict resolution and peace building processes in Zimbabwe with a focus on Tongogara district as case study. It will also seek to explore the context, in which traditional leaders operate, the processes that link them to the people as well as how other scholars view them in terms of their effectiveness.

Saunders (2000) defined literature review as a search and evaluation of the available literature in a given subject or area. Reviewing related literature helps the researcher gain insight on what other researchers have done and establishes existing gaps which the research seeks to ultimately fill. Punch (1998) considers the review of related literature as a researcher’s roadmap in the quest to convert tentative research problems to a detailed and concise plan of action. Lincoln (2005) augments the same notion by suggesting that it is of importance to be guided by related literature as this will equip the researcher with requisite skills to evaluate various viewpoints basing on the work that other researchers have done.

The literature reviewed in this chapter seeks to analyse the role of traditional leaders in conflict transformation, the concept of conflict transformation, the common conflicts experienced at grassroots level and more importantly the approaches that are used by the traditional authorities in transforming conflicts. It further seeks to examine the theoretical and scholarly perspectives on the effectiveness of community processes that are employed in conflict management and peace building.

2.1 Background to conflict theory

The period from 1970 to the present, has witnessed a remarkable interest in studies in conflict management and transformation. This was motivated by a number of factors which include ideological changes in the international system, the independence of most African states and the rise of many civil wars in Africa and the rise of new actors in conflict resolution paradigm. Interestingly however, most of the literature produced focuses mainly on the documentation of conflicts, their nature, and types of resolution that can be achieved neglecting the area of conflict prevention, resolution, transformation and management; hence the need to research on the practical ways that can help in the achievement of sustainable peace especially at grassroot level. Gaps have also been noticed in terms of the level at which conflict analysis is taking place as many scholars tend to place conflict resolution and transformation at the high level of governance not considering that many causes of conflict are deeply rooted in the grassroots and require the grassroots level actors to act on them to achieve sustainable peace and development.

Sandy (2004) places emphasis on the conditions that are necessary for the transformation of conflicts. He argues that any attempt to articulate the nature of conflict and conflict resolution, must address those conditions, which are favourable for its emergence. He mentioned participation, engagement, freedom, justice and human rights as pre requisites for the achievement of conflict transformation. Sandy (2004) also mentioned the need for Community building and democratization as important strategies in conflict resolution and transformation .However Sandy does not unpack on how the democratization and community building can be used to achieve conflict transformation at the lowest level of governance where there are traditional leaders and councillors as key actors in governance. This therefore leaves out players like the grass root leaders and other influential people in the communities who are also important in peace building. The Online Journal of Peace and Conflict Resolution (2010) focuses on definitions of peace and conflict, bringing the different kinds of peace that are there and the pre-requisites for conflict transformation and peace , the mechanisms of achieving this peace is however often overlooked. This therefore leaves a gap in terms of literature that explores practical ways of resolving conflicts and peace building,

Rumel (2004) looks at alternative concepts of conflict resolution and the principles underlying those concepts. He mentions peace, as being a state of mind, that is, if the mind is at rest, then it follows that there will be peace and vice versa. Rumel (2004) views the human mind, as major contributor to conflict as he points out that, for as long as one has unsatisfied desires he/she won’t be at harmony with the others. He brings out an important aspect in conflict transformation when he states that a human being needs to be satisfied with oneself and the outcome of any resolution exercise that maybe employed.

Harris and Reilly (2005), emphasize the need to build a strong grassroots background as critical in addressing deeply rooted conflicts. They emphasise on the importance of addressing the root causes of conflicts through the involvement of parties involved in the conflicts. Their focus is however more inclined to ethnic conflicts and tribal conflicts, as they believe these conflicts are more a result of identity than anything else. This work is important, as it looks some of the practical ways in conflict resolution that are needed to achieve peace more so at grassroots level as most ethnic and tribal conflict are noticed at lower levels of administration like the districts and the villages.

Most of the literature on conflict turns a blind eye on the role of grassroots actors in conflict transformation as usually their focus is large scale level, this often does not bring sustainability and progressive development, moreover this also leads to the extinction or decline in relevance of the grassroots approaches that are being used in the rural communities in developing countries.

2.2 The concept of Conflict transformation

Conflict transformation is the term that has come into common usage over the years from the early 1980s, as a concept and a process that encompasses various aspects of conflict prevention, peace building, supporting local capacities for peace and transformational development. Conflict transformation arose as an alternative to the dominant paradigms of conflict resolution. As advocated by Lederach (1995), conflict transformation was conceptualized to provide a comprehensive framework for addressing conflict throughout its phases, that is from the initial stages of indirect conflict, to full-scale direct conflict to lastly, its resolution. Conflict transformation seeks to address questions often neglected on conflict resolution; structural violence, culture and cultural identity and the role individuals can play in diminishing conflict intensity and duration (Miall et al 1999). However, conflict transformation has also been articulated as an extension of current practices incorporated in peace-building (Miall et al 1999). This distinction does not however, affect the primary goals and objectives of a transformational approach.

A number of conflicts theorists like Lederach (1998) advocate for the pursuit of conflict transformation as opposed to conflict resolution and conflict management, this according to Lederach (2000) is because conflict transformation reflects a better understanding of the nature of conflict itself. Conflict resolution implies that conflict is bad hence something bad should be ended thus conflict can be “resolved “permanently though mediation and other intervention processes, conflict management on the other hand correctly assumes that conflicts are long term processes that people can be directed or controlled as though they were physical objects (Lederach 2000). Furthermore Conflict transformation as put by Lederach does not suggest that we simply eliminate or control conflicts but rather work with its dialectic nature, this takes into cognisance the fact that conflict is social and naturally created by humans who are involved in relationships, it changes (transforms) these events, people, relationships that created the initial conflict. The cause and effect relationships thus goes both ways from the people and relationships to the conflict and then back to the people and the relationships (Vayrnen 1991), thus in this sense conflict transformation describes a natural occurrence.

Conflict Transformation also involves transforming the way conflicts are expressed, it may be expressed competitively, aggressively or violently or it may be expressed through nonviolent advocacy, coalition or attempted cooperation (Lederach 1998) .The Centre for Conflict Dynamics(CCD 2009) views conflict transformation as a process by which conflicts such as ethnic conflicts are transformed into peaceful outcomes , it is therefore a process of engaging with and transforming the relationship, interests, discourses and if necessary the very constitution of society that support the continuation of violent conflict. In support of this view by CCD (2009), The Search for Common Ground (SFCG 2010) sees conflict transformation as initiatives that are often characterised by long time horizons and interventions at multiple levels, aimed at changing perceptions and improving relationships and addressing the roots of the conflict including inequality and social justice.

Conflict transformation theory recognises the need to transform the conflict at a number of levels. Vayrnen (1991) identifies five transformations that need to occur in order to have a positive shift in the conflict. These are context transformation, structural transformation, actor transformation, issue transformation and individual / group transformation. This approach to conflict transformation acknowledges the multi-dimensional nature of conflict.

2.2.1 Principles of conflict transformation

Burton 1996 identifies several principles to which he argues form the backbone of a conflict transformation process.

Conflict should not be regarded as an isolated event that can be resolved or managed but as an integral part of society’s on-going evolution and development.

Conflicts should not be understood sorely as inherently negative and destructive occurrence but rather as a potentially positive and productive force of change if harnessed constructively.

Conflict transformation goes beyond merely seeking to contain and manage conflict, instead seeking to transform root causes of a particular conflict.

Conflict transformation is a long term gradual and complex process requiring sustained engagement and interaction.

Conflict transformation is not just an approach and set of techniques but a way of thinking about and understanding conflict itself.

Conflict transformation is particularly intended for intractable conflicts, with deep rooted issues.

2.3 Background to Traditional Leadership in Zimbabwe

Ranger (1996) poses that the institution of traditional leadership has been around in Africa from time immemorial, traditional leaders are according to ranger the politicians of the pre-colonial age. At independence in 1980, Chieftainship was retained as a symbol of traditional values but the chiefs themselves were stripped of all their administrative and judicial functions. The chiefs and headman even lost their tax collecting functions as well as some administrative customary functions. District Councils assumed the administrative functions previously performed by traditional rulers whilst community courts took over the judicial functions.

Ncube (2011) posts that the failure by the new government to incorporate and co-opt traditional institutions into formal state institutions in the first decades of independence lies at the heart of the confusion surrounding local administration in the communal areas after independence, this confusion was characterised by lack of clarity on the roles and functions between the Traditional institutions of Chiefs, Headman and Village Heads and the elected leadership of Village Development Committees (VIDCOs) and Ward Development Committees WADCOs in land matters. This precipitated a crisis of communal leadership in the communal areas of Zimbabwe whereby the legitimacy of the traditional institutions began to be questioned .Ncube (2011) further states that the powers of the traditional leaders were becoming defunct in many areas of the country, some chiefs, headman and village heads required some of their defunct authority over land proceeded to clandestinely allocate land, this land allocation has become the common source of conflicts in Zimbabwe’s rural areas, thus the crisis of communal leadership sufficed itself in many land conflicts which occurred throughout the country

The Zimbabwe governance system like in most African countries is characterised by co-existence of hereditary chieftainship and a democratically elected leadership. Traditional leadership is active at all levels of governance in Zimbabwe from the national level to the village level. At the highest level of the institution is the Chief, at the middle of the hierarchy is the office of the Headman and at the lowest tier which is village level is the Village Head , These institutions are established by the Traditional Leaders Act which recognises the role of each office in community development and peace building. The institution of traditional leadership is also recognised by the constitution, unlike local government that is created by statutes of Parliament. There are however conflicting claims to legitimacy and uneasy co-existence between traditional and elected leadership. Traditional leadership and local government officials occasionally trade accusations of abuse of power, non-compliance with laws; customs and traditions, especially regarding allocation and management of resources such as land which forms the prevalent source of most conflicts in communal areas

The Headman has functions similar to those of the Chief on a delegated basis but he is also the chair of Ward Assembly meetings. Since the Village Head chairs both the VIDCO and Village Assembly, the VIDCOs survive on the hard work of the Village Head and in a number of cases the VIDCOs no longer operating with all VIDCO functions being performed by the Village Head whilst in some cases VIDCOs are only seen to be operating when land disputes and resource conflicts emanate (Moyo, 2006)

2.3.2 The rural Governance nucleus

The above diagram gives an explanation on the relationship in rural governance. The people form the core of governance and everything that is done at local level. The Africa Community Publishing and Development Trust (ACPDT 2010) explains that the authority in the rural areas rise with rank from the ordinary citizen or resident of a local area until it reaches the level of the rural district council. Which form the overall leadership in terms of development policies in Zimbabwean rural areas? the powers of the village heads are less than that of the headman as given in the traditional leaders Act cap 29.17(111) section 11, whilst those of the Headman are more than those of the Village heads but less than those of the chief in terms of the same Act (section 6 and 8; Traditional Leaders Act).

Matibenga (2010) Asserts that in conflict resolution, if a village head fails to solve a community conflict issue, they refer it to the headman and if a headman fails again that same issue is referred to the Chief, the Chief is the highest traditional authority in rural areas. Ncube (2011) however argues on the same line but stating differently that these hierarchies in the rural areas are the primary causes of conflicts in rural Zimbabwe, this is because there are conflicts between these traditional leaders themselves in terms of responsibilities as one can easily see that the Chief has no limits over his jurisdiction in the discharge of traditional authority, The chief has the power according to the Traditional Leaders Act and the Customary Law and Local Courts Act to deal with issues even those that can be adjudicated by the lower authority of traditional leadership as such this causes dissatisfaction amongst the headman and village heads, as a result if the lower authority try to adjudicated the same type of conflicts in future, their authority is easily undermined and as such this reduces their relevance in dealing with traditional matters. This duplication of duties has been going on well for quite some time and has thus undermined the co-existence of these traditional leaders and as such reduced the impact of the grassroots approaches to conflict transformation by the traditional authorities.

2.4 Aims of grassroots conflict resolution
2.4.1 Empowering the community

Kubasu (2008) observes that grassroots approaches to conflict resolution by traditional leaders seek to re-empower communities to make vital decisions and address the needs of their people as well as create an environment more conducive to lasting peace. This is because empowering the traditional leader is empowering the community as the community banks on its leadership for progress, opinion and development.

2.4.2 Restoration of Order and Relationships

From a traditional point of view, conflict is perceived as an unwelcome disturbance of the relationships within the community. Hence traditional conflict transformation aims at the restoration of order and harmony of the community. Cooperation between conflict parties in the future has to be guaranteed. Traditional conflict management is thus geared towards the future (Mare. 2004). Consequently, the issue is not punishment of perpetrators for deeds done in the past, but restitution as a basis for reconciliation. Reconciliation is necessary for the restoration of social harmony of the community in general and of social relationships between conflict parties in particular. The aim as put by Kubasu (2008) is “not to punish, an action which would be viewed as harming the group a second time. The ultimate aim of conflict transformation thus is the restoration of relationships

Another immediate objective of such conflict resolution is to mend the broken or damaged relationship, and rectify wrongs, and restore justice (Moyo 2009). This is to ensure the full integration of parties into their societies again (Bob-Manuel: 2006), and to adopt the mood of co-operation for progressive development.

2.4.3 Transforming societies

Other long term aims are based on building harmony in the community. It has been realised that tolerance is not maintained automatically, and should purposefully be aimed at and worked for. The Kpelle people of Liberia of West Africa are known for their ad hoc local meetings called “moots” or “community palavers”, where the conflicting parties arrive at mediated settlements through the use of experienced traditional leader (Bob-Manuel 2006). Bob-Manuel (2006) further tells that among the Ndendeuli of Tanzania, grasroot actors play active roles in conflict solving by suggesting an agreement and get as far as pressurising the parties into accepting it. Pressurising can be done through talking or singing: shaming and ridiculing. This special method can be used in contexts where it is acceptable and in instances where the cause of the dispute is self- evident.

2.5 The importance of Grassroots actors

Grassroots actors are well positioned to address matters of community building, and identity formation. This is so due to a number of reasons as noted by Wilson (2001). Firstly, grassroots actors are positioned within the communities that they are working. These places them in close proximity to each individual which builds trust, respect and confidence between those directly involved in the conflict. Wilson (2001) points out that the Volunteer conflict transformation project in the rural provinces of Rwanda was widely accepted because grassroots actors were integrated into the local planning processes which catered for developmental needs of the community.

Traditional approaches focus on the psycho-social and spiritual dimension of violent conflicts and their transformation. This dimension tends to be underestimated by actors who are brought up and think in the context of western enlightenment (Dore 1995). Conflict transformation and peace-building is not only about negotiations, political solutions and material reconstruction, but also about reconciliation and mental and spiritual healing. Traditional approaches have a lot to offer in this regard. They do not only deal with material issues, reason and talk, but also with the spiritual world, feelings and non-verbal communication. Thus Dore (1995) further highlights that reconciliation as the basis for the restoration of communal harmony and relationships is at the heart of customary conflict resolution.

“When dealing with conflicts based in a Third World or non-Western society, action or interference from external factors, such as International Non-Government Organisations, is often regarded as culturally insensitive or an act of Western imperialism” (Solomon and Mangqibisa 2000). This perception of outside interference affects the prospects of conflict transformation as external actors intervening in the conflict often have established methods of interaction that often disregard traditions of conflict resolution that are evident in conflict-ridden societies (Solomon and Mngqibisa 2000). Grassroots actors are however, often familiar with particularistic traditions of community-building. As these are more likely to be positively received by the people, traditional methods are more conducive to peace promotion and enduring stability and cooperation within the society.

Traditional approaches are holistic, comprising also social, economic, cultural and religious-spiritual dimensions. This is in accordance with the entirety of traditional lifestyles and world views in which the different spheres of societal life are hardly separated. (Kubasu 2008)The conflict parties can directly engage in negotiations on conflict termination and in the search for a solution, or a third party can be invited to mediate; in any case the process is public, and the participation in the process and the approval of results is voluntary. It is carried out by social groups in the interest of social groups (extended families, clans, village communities, tribes, brotherhoods, etc.); individuals are perceived as members of a group, they are accountable to that group, and the group is accountable for (the deeds of) each of its members.

Kubasu (2008) advances that grassroot action provides an invaluable contribution to the process and substance of conflict transformation. Through their position in the socio-political hierarchy, Traditional leaders are well placed to address issues of identity and may often initiate change in an environment generally un-conducive to larger scale attempts at conflict resolution. Whilst the activities engaged by grassroots actors is largely context specific, conflict transformation theorists and practitioners can look to the success of different grassroots initiatives to build upon the current literature.

2.5.1 Comparison between grassroots conflict transformation and Morden conflict resolution
Table 1(Adopted from Kubasu 2008)
Traditional conflict resolution values
Morden

Judgement handed down by the traditional leader whose throne is hereditary and his assessors selected on their merits

Judgement handed down by judges whose

office is conferred on them through formal

qualifications

Peaceful resolution and recourse to justice

Frequent recourse to revenge and violence,

without waiting for justice

Concern to reconcile the parties in

conflict

Judgements are categorical. There is no

concern to bring together the parties to the

conflict, nor for any later outcome

The traditional leaders act out of a spirit

of honesty, impartiality and fairness

They offer their services voluntarily

Bureaucratic and (at times) corrupt mentality

Paid work

Justice by the people involving everyone

(everyone can come to listen and give

an opinion)at the dares or village circles

Justice is the province of a particular group

of people (those with formal qualifications)

Lengthy judicial process

Disputes settled quickly or over a period of time(transformative)

Moral and social sanctions

Physical punishment and material fines

Torture and imprisonment(does not create social harmony)

Divesting individuals of their functions

Being discredited in others’ eyes

Being marginalized

Paying fines

Once the penalty has been paid, no further

reference made to offences committed

2.5.2 Conflict Mapping and Analysis

Processes of conflict resolution in Africa are characterised by three dimensions which include the nature of conflicts, conflict resolution mechanisms and the outcome of such mechanisms. In understanding the nature of conflicts, first there is need to identify types of conflicts (Maruta and Mpofu: 2004). There have been different ways of identifying types of conflicts. One way is in terms of complexity. It has been observed that in Zimbabwe there are simple and complex types of conflicts (Alexander 1995). Most of the conflicts have been and continue to be complex. The second way is in terms of duration. In this context there are short lived and protracted conflicts. Protracted conflicts are the most common in rural Zimbabwe these include conflicts of resources especially land and well as ethnic or tribal issues .In the Midlands and Matabeleland were protracted conflicts and civil wars that came after independence .

The third way is in terms of violence. There are conflicts which are violent and those which are non-violent. Some people have characterised the non-violent conflicts as latent or structured conflicts (Fisher 2007). However, most conflicts which have been studied and which have drawn greater attention are violent conflicts which have involved bloodshed. Although most conflict resolution measures have been taken on violent conflicts, there have also been situations when conflict resolution measures have been made on latent conflicts. For example the latent conflict between traditional leaders and elected councillors in the Zibabgwe district of Kwekwe gave rise to a process of peace negotiations under the auspices of the Centre for Conflict Management and Transformation (Mpangala, 2000). The fourth way of identifying types of conflicts is in terms of the scale of the conflict. In this context conflicts in rural areas have been categorised as either resource or political conflicts, with a few tribal and household conflicts

2.5.3 The effect of political involvement

Sometimes the role of traditional leaders as champions of conflict transformation and good governance is compromised by their involvement in politics, this motivates the people to challenge their legitimacy and the validity of their judgements, and as such this affects their leadership capabilities. The Newsday(2012) reported that the institution of the traditional leadership has come under spotlight following the government’s intention to bestow greater powers on the traditional leaders , the argument here is that the age old concept of traditional leaders remaining mere custodians of cultural values and interceding with the ancestors has been turned head on as a ruling government seeks to enhance their political expediency though influencing traditional leaders, Kubatana(2012) supports this by quoting President Mugabe’s speech when he said chiefs should no longer remain repositories of oral history

“You should be guardians of our national sovereignty and guard against those who delight in associating with our detractors and those who work in cahoots with the powers that seek to mislead our people”(Kubatana :2012)

Mararike (2011) observes that although there is need to improve the role and operations of chiefs , greater caution should be taken to prevent abuse of any authority guaranteed , traditional leaders are unable to operate effectively because of the dualism of using the Roman Dutch Law as the basis of our legal system and the traditional system hence there could be serious problems unless the traditional system of government is clearly separated from the political party system whereby traditional leaders are separated in a non-partisan way

Few traditional leaders have legal remaining to despise Morden forms of justice their judgement and authority can be easily contested and overlooked, the Chief Negomo vs. the Prime minister Tsvangirai issue is one such example of a situation where traditional leaders are oblivion to address community issues but go on to fight the politicians, however they end up with their decisions overlooked and their legitimacy questioned, Mararike (2011) further argues that the current crop of traditional leaders have no capacity , he argues that young ,educated and professional men should be appointed as chiefs otherwise the current crop would need support staff to dispense justice without biases among rural communities.

2.6 The Traditional Conflict Transformation approaches

During the years of traditional leadership in Africa various conflicts caused by different issues attracted various approaches to their resolution. Most conflicts and their resolution methods at that time were predominantly local. Conflicts were between individuals, villages, communities or tribes who lived in the same or adjoining areas. Those who intervened were often local elders and /or tribal leaders. When kingdoms developed about the 17th and 18th century in southern Africa, stronger and wider authority came into power, but the traditional methods of instigating and resolving conflicts had gone through very small changes and are now gradually starting their process of decline.

2.6.1 Mediation

Mediation is defined as an attempt to settle a dispute through an active participation of a third party(Mediator) who works to find points of agreement and make those in conflict agree on a fair result. The Harvard journal of Conflict Studies (Nov 2008) defines mediation as an act of reconciliation that is trying to unite and reach an agreement between conflicting parties.

The chiefs and headman are respected as trustworthy mediators all over Africa, because of their accumulated experience and wisdom as they are usually of an elderly age. Their role as mediators would depend on traditions, circumstances and personalities, accordingly of their society. These roles include: pressurising or manipulating conflicting parties to reach an agreement, making recommendations, giving assessment, conveying suggestions on behalf of a party. Behaviour used is facilitation, through clarifying information, promoting clear communication, interpreting standpoints, summarising discussions, emphasising relevant norms or rules, envisaging the situation if agreement is not reached, or repeating of the agreement already attained. The mediators can also remain passive, as they are there to represent important shared values. There is no predetermined model, so they are entitled to change their roles fr

Conditions And Status Of Rural Women In India Sociology Essay

Gender based development has been a major concern in the recent years. As far as the state of Himachal Pradesh is concerned, this state has gone through a long journey. Himachal Pradesh is ranked third in women empowerment index. Therefore, we can say the state has improved a lot in terms of women’s condition, status and development. The state is yet to improve in some of the key areas. For example, almost half of the women’s population has no say in the economic decision making. Also there are issues related to healthcare. The percentage of anemic women in this state is 40.9% (Central Statistical Organization, Govt. of India), it is lower than the overall percentage of India.

The State Government believes that women’s empowerment is essential for the overall development of the society. Himachal Pradesh happens to be the first state providing 50 percent reservation to the womenfolk to ensure their participation in the development process. Gram Panchayats with highest birth of girl child are being provided fiscal incentives in the form of additional development grant of Rs 5 lakh.

The State has been adjudged the best in women empowerment in a survey conducted by the prestigious weekly and National electronic channel and given the ‘Diamond State’ award. A number of schemes directed at women welfare and empowerment are being implemented in the State. Girls from poor families are being given Rs 11,001 marriage grant under ‘Mukhyamantri Kanyadan Yojna. For the marriage of 1056 such girls, an amount of Rs 1.16 crore was spent in 2008-09.

Financial assistance of Rs 2000 per child to destitute women for support of two children till they attain the age of 14 years under the “Mother Teresa Matri Sambal Yojna” is being provided. In 2008-09 an amount of Rs 1.07 crore was spent for support of 13060 such children. To support the birth of a girl child in BPL families, under the ‘Balika Samridhi Yojna’ an amount of Rs 500 is deposited in a bank or post office until she attains 18 years of age. Scholarships up to matriculation are also being provided to girls and in 2008-09, an amount of Rs 75 lakh amount was spent under this scheme.

Widow Re-Marriage Scheme has helped in getting 86 young widows to script a new beginning of their lives. Under this scheme, a financial grant of Rs 25,000 each during previous financial year was given. Families adopting permanent family planning after birth of one girl child were being awarded Rs 25,000 and with two girl child Rs 20,000 under “Indira Gandhi Balika Suraksha Yojna”. The Kishori Shakti Yojna is aimed at improving nutritional and health status of adolescent girls. In the year 2008-09 as many as 95,944 girls were provided supplementary nutrition. To check female foeticide, the Government has tightened the noose around sex determination centers in the State. Surprise checks on clinics conducting sex determination tests are being done and awareness campaigns at district and village levels are carried out to change the societal outlook towards girl child. Besides, the State Government had also launched the ‘Beti Anmol Hai’ campaign to create awareness amongst the populace about the skewed sex ratio in the State.

The Government has taken a strong stance on the evil of domestic violence. The State Government is exercising zero tolerance towards domestic violence and women atrocities by implementing the Domestic Violence Act, 2005 in the right spirit. The First Women Police Battalion was set up at Naina Devi in district Bilaspur. To save women from domestic violence and atrocities, three women constables have been posted in each of the police stations in the State. In addition to this, the rights of single women have also been ensured.

The State Government believes in empowering women to create a just society. The State has thus enhanced the social security pension of the widows and old aged women to Rs 330 per month benefiting over one lakh women in the State. On coming to power, the Government sanctioned public holiday on Karva Chauth, Bhaiya Dooj and Raksha Bandhan for women besides free travelling facilities for womenfolk to travel in HRTC buses within the State on Bhaiya Dooj and Raksha Bandhan.

By providing pensions to destitute, widows and aged women besides initiating various schemes for their welfare, the government has extended the social security spectra beyond the conventional provisions of women emancipation. With a focus on economic empowerment for helping women achieve financial independence, government schemes have been instrumental in the formation of 24,329 women self help groups. These groups involved in various income generating activities have generated an annual turnover of Rs 77 crores. To protect the rights of working women and check exploitation at workplaces, the government has constituted Female Grievances Committees. A gender budgeting cell has also been established in the social justice and empowerment department.

(Source: http://himachalpr.gov.in)

Data Based Analysis:

The idea behind this is to analyze the improvement of women’s status in the Himachal Pradesh. The data gathered for this was based on the following factors:

2.1 Sex Ratio:

There are 968 females per 1000 males in Himachal Pradesh. It is higher than the overall average for the country (933 females per 1000 males). But there is a slight decline in sex ratio. For 1991 census, it was captured as 976. The major concern is the heavily declined sex ratio among 0-6 age group (from 951 to 897). The NFHS-II points to a strong son preference among women in the state. 88% of women wanted at least one son and 62 % of those who have no daughter wanted no more children. The graphical representation of sex ratio for the last four censuses is given below:

Source: Census of India

2.2 Female Literacy Rate:

According to 2001 census the overall literacy rate of the state is 77.13 %. The female literacy rate is 68.03% though it’s lower than the male literacy rate (86%). The remarkable thing is the growth rate of female literacy. In 1971 it was 20.23 % only. The rate of increase can be found as 3.36% which is better than the overall rate for India (2.91%). The graphical representation of female literacy rate is mentioned below:

Figure 1

Source: Publication Division, Ministry of Information & Broadcasting, Govt. of India

2.3 Healthcare:

Health and health related issues have been a major concern everywhere in India. The conditions are more or less same. There are facilities provided by the Government but there are some areas where improvement is solicited. NFHS-II shows that only 30 % of women in the state have received three recommended ante-natal health care services- the three pre natal check-ups, two doses of tetanus injection and IFA tablets during their pregnancies. This is more than 50% lower than that of Kerala. Also, deliveries conducted in health institutions are 29% and only 21% of them received post natal check-ups. However their involvement in decision making process to take care of their own health is 80.8% which is higher than the socially advanced Kerala (72.6%) and economically developed Punjab (78.5%).

Figure 2

Source: National Family Health Survey-II, India (1998-99)

The report published by WHO shows that there are only 48 % of births assisted by the trained birth attendants. The Adolescent Pregnancy Rate is one of the major factors in case of Himachal Pradesh. The sharpest decline in the Adolescent Pregnancy Rate was observed in this state (W.H.O. report, 2005-06). This factor indicates the no of pregnancy among adolescent girls (girls 10-19 years old). The higher rate of adolescence pregnancy in earlier days (1992-93 & 1998-99) can have the following reasons:

Cultural norms

Socioeconomic deprivation,

Lack of education, no access to sexual health information

Unavailability of contraceptive services and supplies.

The graphical comparison of the Adolescence Pregnancy rate during different periods of time is given below:

Figure 3

Source: World Health Organization Report

2.4 Women Political Participation

The percentage of women elected to state legislative assemblies in Himachal Pradesh has grown from just 5.9% in 1970-75 to 8.8% in 1998-98. With the reservation of seats, a good number of women have been elected to Panchayati Raj Institutions in Himachal Pradesh. 40% of them are chairpersons of zila parishads, 31.94% chairpersons of panchayat samities and 33.20% chairperson of gram panchayat. However it has been observed that in Himachal Pradesh, women are still ostracized by political parties and isolated from mainstream politics. Barring a few examples like Mrs Vidya Strokes of Congress not many influential women politicians are there in Himachal Pradesh.

Figure 4

Source: World Health Organization Report

Table 1

Women’s representation in PRI’s in Himachal Pradesh
TYPE
TOTAL INSTITUTIONS
MALE
FEMALE
ZILA PARISHAD

CHAIRPERSONS

MEMBERS

12

252

60%

66.67%

40%

33.33%

PANCHAYAT SAMITI

CHAIRPERSONS

MEMBERS

72

1661

68.66%

66.40%

31.94%

33.59%

GRAM PANCHAYAT

CHAIRPERSONS

MEMBERS

2922

18264

66.80%

67.04%

33.20%

38.96%

Source: Publication Division, Ministry of Information & Broadcasting, Govt. of India

2.5 Women Security

Himachal Pradesh falls in the category of higher ranking states in crime against women. Kangra, Mandi and Shimla districts have recorded high rates of crime against women. The prevalence of drug abuse among males, female-headed households, migrant population etc. is some of the reasons for this state of affairs. Next to Kerala, Himachal Pradesh has the highest number of female headed households. Out-migration of male members for jobs and widowhood are mostly responsible for the existence of female headed households. The government has to pay special attention towards the social security and welfare of these households in general and widows with no children in particular. Another problem is that of female child labour. The number of girl child labour in Himachal Pradesh is more than eight times higher than in Kerala and Punjab. Engagement of girl children in petty-income earning activities deprives them of school education. This also affects the health of young and adolescent girls.

Table 2

Status of Crime Against Women in 7 Major States Of India
Major States
Persons /Million
Status of Crime

RAJASTHAN

208.16

HIGH

MADHYA PRADESH

206.97

HIGH

MAHARASHTRA

173.81

HIGH

HIMACHAL PRADESH
139.42
HIGH

ANDHRA PRADESH

121.97

HIGH

HARYANA

119.41

HIGH

ORISSA

110.35

UPPER MIDDLE

INDIA
120.67
HIGH

Source: Publication Division, Ministry of Information & Broadcasting, Govt. of India

3. MAJOR PROBLEMS OF THE WOMEN

The facts and figures provided above and our understanding about the status of women in the state of Himachal Pradesh through the various readings we did, familiarized us with two major problems in the state. These are High Rate of Violence against Women and Poor Health of Women.

We will be dealing with them one by one.

3.1 High Rate of Violence against Women:

As already mentioned the state ranks at 4th position in violence against women. This is a disturbing fact owing to the good position women enjoy in this state when compared to other states of the country in various aspects like sex ratio, education etc. on initial investigations we assume that spousal violence should contribute greatly towards this. However when we see the official figures it becomes clear that only 6% of it is by spouses. In fact Himachal Pradesh comes last when spousal violence is taken into account. The 4th position overall thus makes it important to look into the matter further.

Coomarswami(1992) points out that women are vulnerable to various types of violence all pertaining to the gender.

Because of being a female, women are vulnerable to rape, female circumcision, female infanticide, and other gender related crimes.

Because of her relationship to a man, she is prone to domestic violence, dowry murder etc

Being a member of a society, during times of riots, women may be raped or humiliated because she belongs to a particular community, group etc.

In case of Himachal Pradesh, the violence is due to the following major reasons.

Alcoholism: Violence against women has a high relation with alcoholism, as it increases the risk for women. Studies of domestic violence frequently document high rates of alcohol and other drug (AOD) involvement, and AOD use is known to impair judgment, reduce inhibition, and increase aggression. Alcoholism and child abuse, including incest, seem connected also.

Absence of the Male Counterpart: A majority of the male population have migrated out to urban areas leaving behind their families at home. This leaves their wives and children dependent on others, often prone to violence. Violence by family members in such cases is common. Also a majority of the male population in the state is in the armed forces. Therefore a large number of widows are present in the state; the risk to violence is thus aggravated.

The domestic violence act 2005 has provided some relief, however as reported in the state women hardly get FIRs lodged. Also as the law provides no provision of violence done by a woman to another cases or domestic violence between mother-in-law and daughter-in-law is neglected.

Administration tough due to the Terrain: as the state is majorly a hilly one the terrain is tough to be administrated. This makes the police inefficient in acting quickly to any violence reported. Also the woman has to travel over a tough terrain to report any crime against her. When there is no fear of being executed the crimes will rise.

Illiteracy: Illiteracy is high in rural areas leading to violence at household as well as society level.

3.2 Poor Health of Women :

There has been significant development in fields of education, political participation etc. however, the health status of the women here remains a major issue. The MMR of the state is 456 per 1, 00,000 against national figure of 453 and that of Kerala 87. More than one fourth of the women suffer from chronic energy deficiency. The percentage of obese women in the state is also high. The terrain of the state suggest that the fat accumulation in the women should be low however, this is not the case. More than one third females suffer from reproductive health problems.

Low food consumption by women lead to late menarche and early menopause. Also the major cause of high miscarriages and stillbirths. Himachal Pradesh has a high percentage (40.5%) of anemic women, almost double that of Kerala. The awareness abvout health is very limited. There is not much connection with the outer world. Less than 2/3rd ( 61%) women of the state have heard of HIV AIDS.

The various factors can be held responsible for the poor quality of health experienced by the women of the state. They are:

Illiteracy: This is the root cause of the poor health of the rural women of the state. There is no awareness about the various schemes available which they can use. Basic knowledge for leading a nutritious life is also missing in many cases.

Topography: The state being a hilly region makes accessibility to the available infrastructure difficult. To visit a government clinic they have to travel for about 2-3 hours, often leading to negligence on their part.

Poor infrastructure: The poor healthcare infrastructure of the state is a major hurdle in improving health of the women. There are frequent transfers of grassroots level health workers which further aggravates the problem.

Negligence from family: It being a majorly patriarchal society the health and other needs of the women are often neglected by the family. Lack of proper helping hands in the household work, and more importance given to the male counterparts leaves little resources which can be used for the development of the women.

Impact of Rural Entrepreneurship on Women in Kerala

A women with an entrepreneur tag is hard to find in a village setting where there are so many barriers and hurdles to just step out of home for an out of routine task. This paper focuses on the strides that women in rural Kerala regions have made in being self-employed through small start-ups and what were the gender based difficulties that they faced while pursuing or at the start of their ventures.

When it comes to being an entrepreneur, the major ingredients are need for achievement, economic independence and autonomy. Apart from that the willingness to take risks and persistence are the driving forces that can make or break an entrepreneurial venture.

The experience of women in Kerala is being discussed in this paper as Kerala is thought to be a state different in many perspectives when compared with the rest of Indian states. The women have, through the help of the state, opened up many entrepreneurial ventures. The ventures include readymade garment manufacture, food processing, handicrafts, electronics etc. A woman has to face a lot of hurdles in opening up of these ventures in the beginning, the family and societal pressures have direct implications on the business venture. These are present in the choice of her enterprise, location, marketing facilities, growth and diversification of the enterprise. Many of the women have to compromise as they cannot go out for the marketing of their products and thus they are restricted to their households which greatly affect the productivity and pose a hindrance in achieving the full potential. These societal pressures start from confining them to their homes as the family members are not ready to let their daughter in-law go out of home everyday even when they have easily allowed them to make a head start. The husbands in particular have had a major role to play in the opening up as they provided the much needed initial support unlike the other states.

Below given is the data for the sick units as a total of the functioning units by women entrepreneurs in the various districts of the state.

Table 4

District
No. of Units
Functioning
Sick

Trivandrum

827

28

709

Kollam

557


Pathanamthitta

390


Alappuzha

551

35

516

Kottayam

652

62

590

Idukki

304

33

271

Ernakulam

991

50

941

Thrissur

741

57

684

Malappuram

305

22

283

Palakkad

449

63

386

Kozhikode

453

94

359

Wayanad

158

15

143

Kannur

321

46

275

Kasargod

142

44

98

Total
6861
549
6312

Source: World Health Organization Report

The total sick units forms a staggering 92% of the total units and this has been particularly due to the fact that in most of the units the women are acting as mere fronts for the men as women helps them in obtaining concessional credits and subsidies.

Gender sensitization among the male members of the society has an important role to play. Though they have allowed women to diversify their livelihoods but there is some kind of inhibition at the same time. Women are also still dependent on their male counterparts for any decision related either to the day to day functioning of their enterprise or with the initial push required to open up their ventures. The facts from the entrepreneurship development programme in the state show some grim facts that even when the requisite credit is provided the women are still reluctant to give it a shot.

Above facts would definitely seem contrasting given the fact that Kerala as a state provides a sharp contrast with many other parts of the country in having little or no gender bias in many facets of a woman’s life. Women’s literacy is the highest in the country, sex-ratio is the best in the country, the fertility rate is as good as developed countries but still the above gender related hitches are still present in wide numbers. A good start has been made though but a lot needs to be done to ensure that the women come up in large numbers to start, sustain and augment their family incomes for the generations to come.

The findings of the center for development studies in Kerala reveal that a lot of women seemed to give priority to their families rather than to their enterprises. Women focused majorly on micro-enterprises and restricted their areas of operation to a very limited range due to the constraints imposed by the family not to venture out too much and expand their businesses as it demands a lot of time and effort. The women have to coordinate both their ventures as well as take proper care of their household needs such as children care, elders and husbands. This becomes too demanding at times and this is the major cause that many units are still sick and those of the other healthy units are not growing too fast either.

There were many domestic constraints which were prevailing and which can be easily cited as the major reasons for the not so successful micro-units. Common are minor children, bedridden parents, unsupportive husbands etc. These were the major familial constraints and apart from that there were a number of social constraints too such as adherence to traditional role expectations of society, and hence dependence on male support. These societal pressures were common across a gamut of women who were either directly or indirectly involved with any of the ventures within and outside their homes.

4.1 Prerequisites for Entrepreneurial Development

There are various personal and environmental prerequisites for Entrepreneurial Development which can bring a much needed change in the way ventures are started and maintained for long term sustainable development and empowerment of women. These measures become all the more important considering the fact that it is the rural poor women who are the most vulnerable in the society and who are the worst affected by the gender bias prevailing in the society. Since there is a very low level of education standard, there are not much aware of their rights and thus continue to be the oppressed gender in the society.

There are various factors which form the perquisites for promoting entrepreneurial spirit among rural women:

Creating Awareness: The women in rural areas must first be awakening up to the possibility of micro-enterprises which is a formidable task demanding considerable time and effort in the long run. It becomes the duty of the government and the not for profit sector units to create awareness among the most productive age group of rural women i.e. the newlyweds and middle aged women.

Motivating Entrepreneurs: The various economic and social benefits of owing and maintaining the micro-enterprise units should be cited to the women and they must be provided with ample time and support in order to fully establish their enterprises.

Expertise training: More and more vocational women training centers is the need of the hour and women are slowly and steadily awakening up to the possibility of having one in their close vicinity.

Continuous Follow-up: Taking cue from the example of Kerala where despite the good gender indicators the enterprises are still not able to survive in long term. A continuous follow-up strategy should be included as an essential part of the agenda for any organization.

Micro-Credit: The above factors establish a sound base for starting an entrepreneurial venture by a woman, but the major push factor is the easy availability of micro-credit at an affordable interest rate.

4.2 Reasons for self-employment

The women owners of the successfully operating multi product ventures had various reasons for having something of their own. Common were utilizing spare time, Self-learning and economic independence. Others had reasons such as Utilizing their technical know-how, contribution towards augmenting their family incomes and a low percentage citing a very positive new generation reason as that they needed to be their own boss.

4.3 Contrasts

A contrast which can be striking to many people is that woman having high educational qualifications were not the ones who would readily take up a career in being self-employed. Majorly, the women who were self-employed were from extremely backward backgrounds but the most successful in their ventures were the women from higher castes. Mostly the unsuccessful women entrepreneurs were found from the scheduled castes.

4.3 Final Word

Rural women are performing and venturing out into large and varied micro-enterprises which are both home based and out of homes depending upon the local conditions and gender mindset prevailing in a particular region. They have basic indigenous knowledge, skill, potential and resources which can prove helpful to establish and manage enterprises. What they need is awareness, motivation, technical skill and support from family, government and other organizations from both For-Profit and Not For-profit sector. With the right assistance they can strengthen their capacities besides adding to the family income and national productivity.

Concept That Capitalism Causes Alienation Sociology Essay

Marx recognised the growth of industrialism and a massive increase in the productive powers of labour. He stated that the growth of wealth at one end of the stratification system was matched by a growth of poverty at the other end. He saw Labour as the main driving force behind the industrial revolution; while history alters depending on the action of various classes of people the Marxist theory of history was seen as historical materialism. “The history of all hitherto existing society is the history of class struggle” (Marx and Engles 2001 [1848]) Historical Materialism is a theory of the transitions from one mode of production to another. (James Fulcher and John Scott 2011) The least developed forms of society took the form of primitive communism. With the development of technology production expands resulting in a change between property relations. This is how systems with private property and more complex divisions of labour appear. Marx researched feudal societies and found that these were centred on the division of labour between the landowners and the labourers who worked for them. He then stated that Capitalist societies developed only in those societies in which feudalism had already occured.

Marx identified two main areas within a Capitalist society. The first of these areas is the capitalist assets that can be used or invested to make future assets. This goes together with wage labour. Wage labour refers to the group of working class people who do not own the means to their livelihood therefore must find employment provided by owners of capital. Those who owned capital created a ruling class whilst the majority of the population making up the wage workers Marx referred to as the working class. With the spread of industrialisation peasants who’s previous form of work entailed working for themselves on their own land, moved to growing cities and helped to form this aforementioned working class. According to Marx capitalism is inherently a class system. The ruling class who are the owners of capital and the working class who are the wage earners are both to some degree dependant on each other. However, as Marx stated the dependency levels were highly imbalanced causing an exploitive relationship between the classes. Marx’s theory was based on what he called the materialist conception of history. According to this view its not the values humans hold that cause social change but economic influence. However, certain sociologists such as Weber disagree with this statement and say that whilst economic factors are important to some degree the ideas and values of humans have just as much an impact on social change.

According to Marx Capitalism and the division of labour alienates human beings from their work which is where the term “Alienation” first came from. “The object that labour produces, its product, stands opposed to it as something alien, as a power independent of the producer. (Karl Marx , Manuscript, 1844) Alienation refers to feelings of indifference or hostility not only to work but to the overall framework of industrial production within Capitalism. According to Marx it is where peoples work changes their labour from a creative act in which they enjoy doing, to a dehumanized activity where they are purley working to earn a living and no other satisfaction is gained. Alienated people do not enjoy their work and see it as a means to ensure their survival in order to make sure they are able to turn up for work the next week to do exactly the same. Whereas workers used to have an element of control over their work, the introduction of Capitalism meant that workers had none or little control over their jobs. Marx argues that work appears as something alien, a tasks that must be completed to earn a living but that is intrinsically unsatisfying. Durkhiem disagrees with Marx’s statement and had a much more optimistic outlook on the division of labour. He stated that specialised work roles would strengthen social solidarity and that people would become more linked together through a mutual dependency.

Marx believed that the competing nature of Capitalism compelled employers to force up productivity. Mechanization was their main way of doing so leading to a battle between work people and the machine, causing the workers to become alienated. There were four different aspects to alienation that were established. The first of these were product alienation; paid labour in Capitalism is alienating as the products don’t reflect any creative forces of the workers but are simply objects that are produced at the command of the employer. Workers then end up resenting these products and Marx states, in Capitalism the products of labour confront the workers as something alien. The second form of alienation discussed is the act of production itself. As the products are already alienated, so is the act of production. Workers only feel themselves when they are not working causing a feeling of forced labour as they get no form of personal value from their work. Marx says this is known as labour in which man alienated himself. Common purpose is the third form of alienation and is when the workers social actors become alienated from other workers. The portion of life spent working to earn a wage results in relationships with other social actors becoming devalued. The final form of alienation is loss of humanity. Due to all the previously mentioned factors of alienation, workers begin to develop feelings of being estranged from the very essence of human beings. This leads to people becoming alienated from their own inner selves and the worker feels a constant sense of misery. The condition of alienation for the workers themselves is something very negative. The worker gains no sense of personal value or worth from their work as they are exploited by the higher class and purely there to earn a living, not to better themselves. As well as this alien character such work is shown by the fact that when there is no compulsion, it is avoided like the plague. Furthermore, for Marx work is alienating for the worker because at the workplace the worker belongs to another person and alienations of humans from humans is the germ of class division.

Similarly to Marx, Blauner did some research of his own on the concept of Alienation and stated that workers on assembly lines were the most alienated but levels of alienation were somewhat lower at workplaces using automation. Blauner came up with four dimensions of alienation which were, powerlessness, meaninglessness, isolation and self-estrangement. Self estrangement came as a result of the previous three dimension of alienation and like Marx meant that workers had an inability to express themselves through their work therefore were unable to involve themselves in it.

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Blauner agreed with Marx’s theory to a certain extent in the sense that non ownership characterized all workers under Capitalism. However, whereas this was for Marx the main cause of capitalism, Blauner was more interested in the variation of alienation within capitalism. He found that alienation increased with industrialisation reaching its highest level with car assembly plants. Blauner accepted that capitalism causes all workers to experience some form of alienation however he claimed that this could be removed by advanced technology that would make work more satisfying and meaningful again. Harry Braverman 1974 dismissed the idea made by Blauner that automation had reversed the tenancy towards increasing alienation. He argued that it was the development in technology that had de-skilled workers by making tasks more complicated and separating mental and manual jobs. Mechanization had turned work in repetitive tasks that required little training. According to Braverman however, there were some advantages to deskilling as it made the labour cheaper and increased employer control. However, with increased employer control and technology becoming more and more developed, there was little need for as big a work force meaning many workers lost their jobs and the workers left still felt alienated as they still expeirienced little control over their roles and were ultimatley under ruling class orders.

In conclusion, it is clear to see that the concept of Capitalism causing Alienation is one deeply explored by the sociologist Karl Marx. He sees Capitalism and the division of labour as the two main factors resulting in alienation. The idea that the working class are exploited by the ruling class is one Marx sees of great importance. He saw economic activity and a Capitalist society as vital characteristics to social life and that aspects such as work, property and the division of labour form the basis of class division resulting in alienation and exploitation of labour. The way Marx sees it is that Capitalism causes class conflict whereby the ruling class have great power over the working class due to their position in society and their wealth; this then results in alienation. However, Marx theorized the inevitability of a workers revolution which would see the end of the capitalist system and class conflict would no longer exist. He argued that in the society of the future production would be more advanced and efficient than production under capitalism. Still in today’s society we witness a hugely wide gap between the rich and the poor. In developing countries there is a clear exploitation of labour where workers are at the mercy of their employers such as sweat shops and the exploitation of children. In situation like this the worker has little or no say over their job resulting in alienation.

Words: 1892

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Concepts of Social Cohesion and Equality in Education

This essay will look at supported published literature, how it is understood by the leaders of thought in this field, validating and correlating the shared language to describe and defend my own practice in the community of education.

How are we faring against social, economic, cultural and political ideologies? Is it just words? It is my belief, fairness and equality for all has still not been achieved and is an ever evolving work in progress. The differences in society are our connections. Our cultural norms are tacit and white privilege is asking us to challenge them daily and understand what is in “Our Knapsacks”. We as practitioners, do have the power of inertia to intercede between the individual learner and stakeholders to collectively effect real change to ensure a better society for all. “Ireland’s changing demographic over the last 10 years has helped to shape a more socially and culturally diverse society. There is no doubt that Ireland will remain a diverse society and it is important that we celebrate and harness this diversity and ensure that our communities are inclusive”. Speech by Minister Stanton – Equality Then, Now & Future: Creating a more Equal & Inclusive Society

Key concepts and theories will explain real life practices and demonstrate the obligation to promote a critical analysis of social change and inclusion, in the context of the social, cultural and political frameworks. Critical reflection and ethics within daily practice trigger theories of social change, inclusion, quality and diversity in my role as an educator. A learner who is Dyslexic, “Stephanie” (not her real name) is the genesis of the case study and consequently support the growth of this essay. In order to understand other cultures, the lived experience of inequality and inclusion, or lack of will be categorised by three levels of the Micro, Meso and Macro. Taking this into consideration, her lived perspective will evaluate the extent to which Adult and Further Education includes marginalized social groups, what should be contained in an inclusive curriculum and the sense of agency to provide a comfortable supportive environment to enable her to deal with society’s barriers.

Critical factors such as equality form our mind-sets within particular cultures. The particular culture within our families, organisations and government are the markers of difference and operate at different levels in responding to diversity. Possessing an understanding of what is in “my knapsack” as a practitioner, Peggy McIntosh (McIntosh, 2016) enabled me to check my own assumptions and re-evaluate, “Who and what I am” and “Who and what I am not – The Other”.

Micro level considers the teaching and learning viewpoints at individual levels in Adult and Further Education. Long gone are the days of “I Teach, You listen!” approaches, the theory of developing intellect and not listening to the learners voice is non-productive.

The importance of emotions are fundamental in the development to the functioning of an inclusive democratic society. How can I let my learners see that I truly care about their progression, if I cannot demonstrate empathy? Sharing my journey of Lifelong Learning, in a professional and legitimate manner allowing the language of emotions to be present within the classroom, is crucial in the establishment of trust building of respectful relationships. In addition, concurring with Filloux, practitioners should adopt to a discipline of sociology, providing for successful structures and facilitation of learning, in conducive learning environments. “The teacher of the future is thus one who will manage to live out the pedagogical wish of the sociologist..” (Filloux, 1993)

During “Stephanie’s” Wk1 Day 1, Induction Week on a yearlong Level 5 Office Administration Course, through Icebreaker introductions, “Stephanie” disclosed she had not been interviewed or applied for the course herself and was not happy about “having” to attend. As she had not applied for the course her negative attitude could be somewhat understandable. “Stephanie” had received a phone call from the organisation, the day prior to commencement of the course and instructed to arrive for class the following day at 8.30am. This relaxed day enabled Tuckman’s Formation Stage to develop, empowering learners to share experiences, develop relationships and build confidence and self-worth.

On Day 2, following reflection of the previous lesson, further discussions unfolded with “Stephanie” sharing her bad experiences in school to the group. Relationships were emerging, with other learners demonstrating sympathetic responses. Admitting how she struggled with reading, confessing how daily she was publically humiliated by having to read out loud and when she refused to do so, was labelled troublesome. She was regularly called “stupid” or “dumb” by both the teachers and peers and often sent to sit outside the headmistress’s door, when she became argumentative. In her own admission, she said it was easier to start an argument in the classroom rather than feel useless. “Stephanie” felt the only person she developed a relationship with, was the School Secretary. “She took the time to listen to me!” This school secretary had recognised she was different and suggested her best approach to improve her performance in school would be to go to her doctor, and get a psychological assessment conducted. The school would receive government funding to support learners with additional needs and the school would be in better position to support “Stephanie” with her studies. As a result of that conversation, “Stephanie” felt she had personally failed, in addition to the school system failing her, so she dropped out of school, after her Junior Certificate. However, she did go to the doctors who confirmed in a psychological report that “Stephanie” was Dyslexic.

Emile Durkheim suggests Anomie is a lack of moral standards in a society. Unfortunately, it could be argued “Stephanie’s” previous experiences of system failure, in 2nd level education, certainly had an impact on her individual belief systems, behaviours and overall perceptions of Further Education (FE), hence shaping her negative attitude and barriers to motivation of learning.

In addition to delivering subject matter content, practitioners are also expected to ensure learners are familiarised with the Rules and Regulations of the Institution. Following the 2 days lessons, in a 1:1 session, “Stephanie” was made aware of the facility to apply for Learner Support, if she felt she had a specific requirement. She produced her psychological report, stating “I had come to class armed with it on the first day, but wanted to see if I would fit in with everybody first”. To further support her progression through the course, additional support sessions for an hour, twice a week before and / or after class were offered, by myself. Reassurance was given to “Stephanie” that all strategies and learning experiences would be reflected in her own personal learning style. In addition, Learner Support if approved, would permit an extra 25% additional time to complete all assessments, the support services of a Reader / Scribe would be made available and all papers would be photocopied on yellow paper, to assist with reading. Following the meeting an application was submitted to the organisation for Learner Support.

Micro Level is hugely important in the awareness to issues, context and sometimes problems that Adult learners experience, to develop learner’s skills and confidence in their learning with the necessary practices and strategies. Concurrent with Social Justice Ireland, our social role responsibility, as practitioners, leads to the identification of problems and impediments for progression and inclusion, to change and ensure a better, inclusive, nondiscriminatory society for all. “Working to build a just society where human rights are respected, human dignity is protected, human development is facilitated and the environment is respected and protected. “ (Social Justice Ireland, 2009-2016)

Meso Level is the organisations approaches to ameliorate policies and practices to support and promote inclusion, by facilitating the necessary support apparatuses. It could be argued, the solution to constructed failure, at Meso Level in “Stephanie’s” case at 2nd Level, focussed more on medical treatments, psychological assessments and monetary gain, instead of focussing on the educational solutions and the necessary support apparatuses. Thus, identifying the other so called efforts of “supported others” as self-centred.

Concurring with Fiona O’Connor suggestions, there is a severe lack of professional training given to practitioners to manage diversity within classrooms. Furthermore, at Meso Level is it more ubiquitous. Many employees at this level have never experienced the importance of emotions and emotional work within classrooms, as their roles and responsibilities are often administrative. (Number Crunching). In line with current paradigms to social inclusivity there is an institutional racism still in existence. At Macro Level, the lack of an interview for “Stephanie” prior to the course commencement, highlighted the failure to identify the necessary prerequisites, willingness to learn, commitment to complete such a long course or that she had an intellectual disability and cognitive condition such as Dyslexia, further demonstrates their lack of concern – they do not want to be bothered. Practitioner’s organise the necessary applications, follow up paper work and hiring of Reader / Scribe personnel for a learner who has been approved for Learner Support. All of which is additional duties outside of class time.

The organisations approach to addressing fostering and inclusion of inequality and diversity by practices could be questionable. Are they adopting a “bums on seats view”? Should practitioners be pre advised of the physical, mental and intellectual disabilities of learners in advance of course commencement?

Macro Level is the wider structure context of class, gender and race. Legislative and policy frameworks are regularly being reproduced in the roll out of new revised Strategic Plans, underpinning education, equality and promotion of social inclusion in societal change. However, prior to commencement of the course, “Stephanie” contacted The Department of Social Protection (DSP) to clarify why she had a place on a course, as she had not applied for one. The information received, informed her she was from a marginalised group, on a Long Term Unemployed Register, therefore it was compulsory to complete a course. This was further outlined in written format, and stated that her failure to attend the course could result in deductions from her Social Welfare Payment. DSP enforcement, can be argued as having a negative impact on learners’ readiness to learn and a barrier to motivate individuals to partake in learning and progression to Adult and Further Education.

Disability Acts, Equality Acts and legislative Strategic Plans provide opportunities to collaborate together and ensure that all of our citizens are entitled to lifelong learning (LLL) advocating “the central pillar of the European Union (EU) strategy, to create a dynamic and competitive knowledge- based society and economy” (NUI Galway, 2011). Is this at a cost to the individual? Where is the freedom of choice?

The educational systems in place are clearly strongly integrated into the society. However, in my opinion, it is impossible to expect equality in education in short of progression and advancement towards equality in the social, economic, cultural and political systems. With this in mind, changing education is the catalyst to those revolutions in changing cultural values and opinions.

As previously identified, Marxism removed the focus away from struggling individuals and onto group struggling. It is my belief, fairness and equality for all has still not been achieved and is an ever evolving work in progress, ratifying the only way to effect real change is to do so collectively.

References

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Electronic Platform for Adult Learning in Europe, 2016. epale.ie. [Online]
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Hearne, L. et al., 2010. The Adult Learner 2010 – The Irish Journal of Adul and Community Education. Dublin: AONTAS.

McIntosh, P., 2016. White Privilege:Unpacking the Invisible Knapsack. Waterford : s.n.

NUI Galway, 2011. Lifelong Learning: Contemporary Policy and Practice. Galway: National University of Ireland.

O’Carroll, E., 2012. Preparing for Training Delivery. In: Train the Trainer. Dublin: Gill & Macmillan, pp. 50-67.

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[Accessed 23 February 2016].

Concepts on pilgrimage as a social process

To what extent do Turner’s concepts of ‘liminality’ and ‘communitas’ cast light on pilgrimage as a social process? The concepts of “liminality” and “comunitas” is “evanescent, like a wisp of smoke in the wind.” (Shure, 2005) It attempts to achieve some formalization of a social process in a theoretically perspective, though academically this can be achieved; it is very hard to master the full and in-depth concept of the pilgrimage. As all academic essays require the clear and standard definition of the question, Turner’s concepts will subsequently be explained and furthermore the meaning behind both the “pilgrimage” and “social process” will be dealt with in detail. Turner draws on concepts of Van Gennep’s model of rites of passage; liminality is a state of transition argued by Turner, it is “neither here nor there; they are betwixt and between the positions assigned and arrayed by law, custom, convention, and ceremonial. (Turner, 1969, p. 95) The attempt of the essay will show how the liminality identifies itself as period of transition with the social process of a pilgrimage, identify the equality and communitas will attempt to illustrate the process of a pilgrimage, however is structure truly lost during a pilgrimage and what is the concept of a social process and does a pilgrimage really fit into this definition, is a pilgrimage one of equality and individuality or that of a structured formation or a social experience.

“The rite of passage”, focuses on the fact that a member of a group neither belongs to the group she was a part of or the group she will belong to after the luminal stage has been completed. A typical liminal stage can be seen as the child between becoming an adult and staying a child, puberty as a liminal stage in every individual persons own life pilgrimage. (Turner V. E., 1978) Continuing with the notion of liminal periods one can observe that in Mary Douglas’ Purity and Danger, illustrates that the individual is a polluting force on the external groups as liminal individuals are of “no status, insignia…kinship position, nothing to demarcate them structurally” (Turner V. , The forst of symbols: Aspects of Ndembu ritual, 1967, p. 98) Liminality, In the use of Van Gennep’s model of the three, Turner illustrates the phases of the ritual, the ritual is an catalyst and exemplifies the transitional period. The transitional period is identified as the liminal period. (Turner V. , 1967, p. 94) Seclusion from everyday life is a typical consequence to the liminal period which is the attempt to remove the individual from the society, subsequently forcing the individual into an interior pilgrimage of development of self. The application of classification is often used, in doing so this continues the transition and the removal of previous identity, furthermore denoting the status of transition. Turner develops this concept further in the ambiguity that is suggested, the concept of seclusion, and the non identification of the individual of gender or class. Turner continues to suggest the equality of this transitional period however many anthropologist are hesitant to apply this to an overall spectrum as in various societies the formation of structure is still imposed. (Turner V. , 1967)

Turner’s three phase concept is simplistic in concept and difficult in application, phase one being the communication of sacra, where secret symbols are communicated to the ritual subjects in the form of exhibitions of sacred articles, actions, and instructions; the symbols represent the unity and continuity of the community. This then transcends into the liminal period of “ludic deconstruction” (Deflem, 1991, p. 13) and then subsequently the recombination of the individual; Turner develops on this and we move into the phase three, which is the removal of all social structure and what is left is solely the authority of the instructor and aim of the ritual. (Turner V. E., 1978) This phase three fuelled Turner into formalising the concept of Communitas as the identification of one.

Anti-structure and Communitas are blood brothers in the opposition to structure, Turner clearly notes that communitas is present within in a liminal stage when structure is not present (Turner V. , 1969, pp. 94-96) as criticised above Turner clearly identifies this to be present within a period of liminality in a ritual process. The removal of all social elements and the exclusion from this constitutes a community bond, one of human kindness; constituting this ritual communitas of individuals in a separate transition society such as the concept of limbo between heaven and hell, between life and death. Turner further explains communitas in the Ritual Process, explaining that they refer to two further modalities of society. (Turner V. , Pilgrimage and communitas, 1974) A Dialectic process between various communitas, a general view of equality of individuals (later works such as Eade argue against this concept) and that of the structured individuals in a hierarchical system such as in the Hindu religion. The Dialectic has been used throughout time such as in Revolutions and the “maximization of communitas provokes maximization of structure, which in turn produces revolutionary strivings for renewed communitus”. (Turner V. , 1969, p. 129)

Communitas is observed as something that is a phase in a process of a ritual not something that will continue after the process has been completed as the fate of any type of communitas is inevitably a “decline and fall into structure and law” (Turner V. , 1969, p. 132), after which a new form of communitas may rise again. (Turner V. , Pilgrimage and communitas, 1974, p. 282) The concept of a pilgrimage and the community are centred to many scholarly debates, Eade and Sallnow question the role of the pilgrimage in sustaining or negating the social structure. (Sallnow, 1981) In following onto the concept that is discussed, the contrast to Marxist understanding to the pilgrimage as a structural maintenance juxtaposed with Turner’s pilgrimage concept of spontaneous communitas. Therefore in discussion of the experience does it not bind one to the larger concept of a community? (Eade J. a., 1991, p. 5)

The pilgrimage is an area of anthropology that had lacked any in-depth focus within the field till Turner’s “Image and Pilgrimage in Christian Culture” and when formalising concepts on the pilgrimage one is prone to focus on the most powerful rituals performed by religious members and not necessarily the simplistic rituals of everyday life Eade & Coleman suggest that pilgrimage has been neglected due to this assertion of a pilgrimage of a liminal nature, and that of a daily life furthermore suggesting that a pilgrimage is something of extraordinary nature such as the pilgrimage to Mecca, a pilgrimage to a holy shrine Why in this definition has pilgrimage has been removed from everyday life and imposed on that of a religious ritual background, one could suggest that the simplistic notion of going in search of a new pair of shoes or a job is a pilgrimage of the individual. In doing so one is removing themselves from the pre-persona and transition into the new entity and within this liminal stage they are neither. (Eade, 2004) Though Turner states that the individual accounts such as “documents or oral narratives of the personal experiences” allow us to “envisage the social process” of a pilgrimage, subsequently suggesting that even though a pilgrimage maybe an interior one between the divine or one or a social community to Mecca, a pilgrimage none the less is a social process. The pilgrimage as a social process is formed on the symbolic and structural elements, directly important when considering the apparent or lack of “structure,” “anti-structure,” “communitas,” and “liminality”. (Turner V. , 1974) (Turner V. , Pilgrimage and communitas, 1974) Turner observes structure as “a more or less distinctive arrangement of mutually dependent institutions and the institutional organization of social positions and/or actors which they imply”. (Turner V. , 1974, p. 272) Therefore in such pilgrimages as Muktinath in Nepal such social relations as caste cause the formation of “distance and inequality” (Turner V. , 1974, p. 272) (Edwards, 1972)

“That religious pilgrimage serves to highlight social principles which are idiosyncratic to a particular religious system” (Messerschmidt, 1980) Most of Turner’s work was based on the Christianity bases of a pilgrimage as a result “communitas behaviour was expected…inherent principles and idealistic expectations” (Turner V. E., 1978) though juxtaposed with the pilgrimage of Hinduism, it is very much a contradiction as a Hindu society is hierarchical and subsequently even though through transition this structured formation is enforced. In relation to the question being addressed, this example illustrates Turner’s specific concepts of liminality and communitas do not act coherently throughout all religious pilgrimages. Even though structure plays an element in this example of a pilgrimage. Pilgrimage does not inherently maintain or remove the structure, though Starke and Finke suggest that it rather strengthens the bonds between the individual to a symbolic community. Therefore even though Messerchmidt suggests that structure is within the liminal stage and subsequently communitas does not exist, could not suggest that the symbolic bond that is being achieved is subsequently causing a communitus that exists in a greater place. (Stark, 2000) If we look at the Hajj, it is one of the largest and most well known religious pilgrimages to date, that brings pilgrims back into “the time of the Prophets and into the utopian-like society that previously existed”. This pilgrimage is international, members of Islam ascend Mecca to fulfil a once in a life connection to a spiritual community, it is a pilgrimage of the individual however a social process which will forever be linked into history, with the notion of communitus one could further suggest that the linking with a spiritual holy place one is not just linking to a communitus of the present but that of the past and future. If all are equal at this period of time and structure therefore the communitus above time. (McCarter, 2005)

Turner’s concepts of “liminality” and “communitas cast a light on the social process of a pilgrimage in some specific notions. It has been clear that Turner has centred all research majorly on a Christianity stance and subsequently foreshowing other religious pilgrimages that actually do not have the removal of the structure within the liminal stage and therefore the inherent structure is transposed from the pre to post formations of the individual. As the question directly asks to what extent does Turner’s concepts cast light, it can be seen that metaphorically Turner has been the lighthouse to the development of anthropology of the pilgrimage; however inevitably with the development of theories, Turner’s concepts notwithstanding will always foreground others. Though as Modern development requires less need for lighthouses, so do the concepts of Turner no longer stand alone with theories of social process and pilgrimage. Turner illustrates that ritual is a response to a society’s demand but that is actively involved in the human interaction and meaning. His actions and concepts are far from “static”. (Deflem, 1991) Furthermore supported in new research of John Eade, one can see that within Turner’s concepts the expression of a pilgrimage as something that is not a daily process has once again cast a shadow on the mundane concepts of a pilgrimage. One, can see that the direct social understanding of a pilgrimage is that of a religious one; the search for the divine inspiration and “where miracles once happened, still happen, and may happen again” (Turner V. E., 1978, p. 6)

Concepts of Masculine and Feminine Sexuality

The Issue of “The Unspeakable” In The Theoretical and Fictive Representation of Sexuality
Khalil Jetha

The unspeakable in the theoretical and fictive representation of sexuality traditionally refers to the weakening of masculinity and the empowerment of feminine sexuality. From a theoretical standpoint, the “unspeakable” is the bending of gender lines, the empowerment of women and the abatement of male dominance. The unspeakable in the fictive representation of sexuality is the destabilization of masculine sexuality and the introduction of femininity in a male psyche. This includes literary methods such as the metaphorical connection of male psyches with the Oedipal Complex, homosexual inclinations and subservience to female characters. Books such as Michel Foucault’s The History of Sexuality examine the theoretical representation of male and female heterosexuality’s innate connection to homosexuality as the “unspeakable”. The fictive representation of sexuality demonstrates the unspeakable as the switching of traditional gender roles and the application of sexual foils to personalities as present in Nella Larsen’s Quicksand. Aspects of the unspeakable also translate to racial representation as shown in Toni Morrison’s The Bluest Eye; in order to understand the difference in sexuality’s representation in both theoretical and fictive media, one cannot dismiss race as inherently connected to sexuality.

Michel Foucault (1926-1984) widely criticized the traditional, Judeo-Christian perception of sexuality as outdated and inaccurate, widely neglecting several aspects of sexuality. The greatest unspeakable in European society was the notion that sexuality existed outside of a procreative dimension. As society evolved, Foucault argued, it was not the proletariat, lower class traditionally viewed as immoral that wrought the several facets of sexuality on the world. Rather, it was society’s “bourgeois or aristocratic” families who discovered “the sexuality of children and adolescents was first problematized [sic], and feminine sexuality medicalized [sic]” (Foucault 1978, p. 120). The changing perception of sexuality in Europe’s upper echelons revealed an unspeakable aspect; namely, that women and children exuded sexual identities independent of the accepted norm of domestication and procreation. The presence of sexuality in women and children lessened the degree of male dominance, hence the “unspeakable” attribute. The male fear of a loss of influence in society was most pronounced in the upper class, the primary reason high society’s families were “the first to be alerted to the potential pathology of sex, the urgent need to keep it under close watch and to devise a rational technology of correction”; “it was this family that first became a locus for the psychiatrization [sic] of sex” (Foucault 1978, p. 120). Patriarchal society’s destabilization was the reason sexuality’s existence in anyone than adult males was so widely reviled. The bourgeois considered sex to be frail, something that ought to be relegated within their society. The bourgeois fear of sexuality outside the male persona branched out, giving way to every unspeakable; more specifically, the unspeakable aspects of sexuality represented theoretically and fictively were based on any threatening idea that would compromise tradition. In what appeared to be a “struggle against sexuality,” society evolved a strategy to take advantage of the sexualities of “women, children, and men” by gearing them toward the familial unit most accepted. Female sexuality, though disturbing the procreative process, was given a voice that aimed sexuality and desire for men to coincide with the nuclear family unit. Juvenile sexuality was exploited, encouraged to blossom because its final realization would be the familial, patriarchal household unit (Foucault 1978, p. 105).

In History of Sexuality, Foucault asserts that sexuality “must not be thought of as a kind of natural given which power tries to hold in check, or as an obscure domain which knowledge tries gradually to uncover” (Foucault 1978, p. 105). Sexuality develops independent of society, and each individual’s sexuality will evolve differently. Sexuality, Foucault argues, “is the name that can be given to an historical construct: not a furtive reality that is difficult to grasp, but a great surface network in which the stimulation of bodies, the intensification of pleasures, the incitement to discourse, the formation of special knowledge, the strengthening of controls and resistances, are linked to one another, in accordance with a few major strategies of knowledge and power” (Foucault 1978, p. 105-106). From a modern theoretical standpoint such as that of Foucault, sexuality is represented primarily as a revolutionary social entity. The traditions of a Judeo-Christian ethic system would view sexuality as a divisive manifestation, an animal instinct that should be controlled in men and eliminated from women and children. The unspeakable, from a theoretical standpoint, was its mere existence in women and children; any deviance from accepted models resulted in a compromise of male superiority. There were two primary threats: one was the existence of sexuality that deviated from traditional male sexuality, and the second was the existence of empowering sexuality outside of the male contingent of society. Precedence was always given to procreation; sex was meant only to create life, not to be used for pleasure. The threats to male dominance were clear, even in the queering of sexuality. Change is the most prevalent in the realm of the unspeakable, represented in theoretical sexuality as anything deviant from tradition.

Despite the spectre caused by multiple future changes to society, Foucault noted that it was “worth remembering that the first figure to be invested by the deployment of sexuality, one of the first to be ‘sexualized’ was the ‘idle’ woman” (Foucault 1978, p. 121). The “idle woman” was one given precedence and favour over her counterparts. She retained the domestic role of her predecessors, and was the accepted female figure within society. In her foil emerged the “nervous woman,” the woman afflicted with “vapours”; in this figure, the hysterization of woman found its anchorage point (Foucault 1978, p. 121). Theoretically, the unspeakable in female sexuality was that which strayed from the accepted patriarchal model. The “nervous woman” was actually the sexually empowered phenomenon of the alpha female. The problem with a sexually empowered female was the psychological impotence of a man who would fall under her influence. This psychological rendering is roughly equivalent to the metaphoric neutering of man and society.

Contrary to the traditional view previously stated, Foucault agrees that the neutering of the genders is potentially dangerous. However, Foucault recognizes the presence of sex in both genders, and also does not hesitate to divide the two into a gender-based dichotomy. He claims that if society failed to recognize the difference in gendered sexualities, it would create “sexuality without sex,” which effectively amounted to “castration once again” (Foucault 1978, p. 151). He aims to show how “deployments of power are directly connected to the body—to bodies, functions, physiological processes, sensations, and pleasures” (Foucault 1978, p.152). The representation of the unspeakable here is countered by Foucault’s assertion that the unspeakable is a necessary part of society. In response to the historical construct of sexuality detailing the “hysterization [sic]” of women, Foucault defines the unspeakable of sexuality in three ways:

“…as that which belongs, par excellence, to men, and hence is lacking in women”

but “at the same time, as that which by itself constitutes a woman’s body, ordering

it wholly in terms of the functions of reproduction and keeping it in constant

agitation through the effects of that very function” (Foucault 1978, p. 153).

Representations of the unspeakable in fictive sexuality can also be attributed to race and gender, as evidenced by Toni Morrison’s The Bluest Eye as well as Nella Larsen’s Quicksand. The Bluest Eye’s protagonists’ encounter with Maureen Peal, a light-skinned black girl whose birth defects were ignored in favour of her fair complexion, demonstrates the phenomena of social racial aesthetics (Morrison 63). Most evident is Maureen’s denigration of the girls Claudia, Frieda and Pecola; Maureen subconsciously defends her birth defects as beauty because she is “cute [and they are] black and ugly” (Morrison 73). The unspeakable component here is the empowerment of white over black, but upon closer inspection it becomes the sexually empowered girl versus the sexually unwanted others. Maureen’s birth defects would erstwhile render her unwanted by men and therefore a member of the weaker contingent of society. However, the social standard merits fair complexion over dark, empowering Maureen over Claudia, Frieda, and Pecola. Despite the fact that Maureen is technically a black girl, her proximity to the white race earns her the contempt of girls whose deep desires to be wanted by society represent the unspeakable. Maureen, though vilified in The Bluest Eye, is the least sexually threatening and exudes the least unspeakable characteristics. It is Claudia, Frieda, and Pecola, who in their desire to be pale and possess “the bluest eye” aspire to have the power that Maureen flouts in front of them. The white race equates with power and masculinity, while the black race is the powerless neuter in the world Toni Morrison portrays. Similarly, Nella Larsen’s Quicksand presents the unspeakable in sexuality with the racial and sexual dilemma of Helga Crane. A“ despised mulatto” reviled because she could not be confined to a comfortable social norm, Helga embodies the unspeakable ambiguity traditional society feared (Larsen 1994, p. 5). Helga represents the same power standard as the white and black races portrayed by Morrison. If power can be ascribed to sexuality and the standard of male strength over female weakness, then Helga therefore presents to society not just a mulatto, but also a woman on the verge of becoming powerful. Larsen establishes this standard, describing such instances as shocking Helga. Helga, for example, “[shudders] a little as she recalled some of the statements made by that holy white man of God to the black folk sitting [respectfully] before him” (Larsen 1994, p. 2).

Helga’s description in Quicksand is sexually favourable, suggesting the duality of a black woman becoming sexually desirable, crossing the borders established by society. Helga’s attractiveness is described in several colour references, the first description made by the narrator evoking the sentiment that “an observer would have thought her well fitted to that framing of light and shade” (Larsen 1994, p. 2). Helga is a manifestation of the disconcertment of a woman in a patriarchal society, as she “could neither conform, nor be happy in her unconformity” (Larsen 1994, p. 7). Not only is Helga unable to accept any stance on her race, she is also hard pressed to find acceptance for her sexual power. The same “parts of her that she couldn’t be proud of” ironically “visualized the discomfort of James Vayle” in her “maladjustment”; she “had a faint notion that it was behind his ready assent to her suggestion anent a longer engagement than, originally, they had planned” (Larsen 1994, p. 7). Despite Vayle’s family and their intolerance of Helga’s familial and racial ambiguity, Helga’s fiance represents Helga’s exertion of power over a man. With such odds mounted against his union to Helga, the logical assumption would be his abandonment of a relationship. However, Helga’s identity as a black woman with white features empowers her to be desired by him; James cannot let go as he is dominated and has little choice in the matter. Larsen shows James’ powerlessness, describing him as “liked and approved of” in the town of Naxos, but “[loathing] the idea that the girl he was to marry couldn’t manage to win liking and approval also” (Larsen 1994, p. 7). Even Helga is cognizant of James’ helplessness, as she knew “that a something held [James], a something against which he was powerless” (Larsen 1994, pp. 7-8).

The unspeakable factor in sexuality is multi-faceted. While all types of sexuality are different, they are all unspeakable in their common root as threats to heterosexual, male dominance. Theoretical presentation of the unspeakable is largely based on the existence of non-conventional sexualities, while fictive presentations manifest themselves in different media as shown in Morrison and Larsen’s works. Though the scope of so-called sexual deviance is large, the general premise remains the same.

BIBLIOGRAPHY

Foucault, Michel. (1978) The History of Sexuality: An Introduction. New York: RandomHouse Books.

Larsen, Nella and Deborah E. McDowell (ed). (1994) Quicksand and Passing. NewBrunswick: Rutgers U P.

Morrison, Toni. The Bluest Eye. New York: Alfred A. Knopf, 2000.

Concept of suicide

1.0 Concept of Suicide1.1 Background

Sir Thomas Browned originates the word “suicide” in 1642 in his Religio Medici. It was derived from “SUI” (of oneself) and “CAEDES” (murder).since then, this word has caused much controversy and evoked many professionals to continuous research and debate upon its definition in various ways from every aspects: medical, social, psychological, administrative, legal, spiritual and religious purposes.

Suicide is no longer uncommon in the society and every day, there are people from many walks of life living under the same roof without us knowing what problems they are plagued with. Back centuries, suicide was a taboo subject to be discussed and yet, many are engaged in such behavior although it is believed that most suicide cases are unreported. To some, suicidal actions are glorified especially to cults and religion purposes. As time progresses, the mentality of the society changes along with time and the stigma of suicide is slowly undergoing much debate and understanding. Now, suicide is regarded more of a tragedy instead of ritual because part of the reason is that the society undergoes globalization and no longer practices scarification. Even if there is a minority of tribes who endorses scarification, the groups are negligible throughout the globe. Also, suicide in this era more often is done due to personal reasons; be it mentality, spiritual etc.

In 1763, the first attempt was done scientifically by Merian to understand the rationale behind suicide. It is believed that suicide was not perceived as a sin or a crime. Instead, suicide has been regarded as a disease of mankind. After the death of Jean Jacques Rousseau in 1822, which had sequentially and graphically described circumstances of his death, Farlet manages to conduct a first in-depth examination on suicide. This enables better understanding on suicide with broader perspective. A famous psychiatrist, Dr R. Gaupp, says that amongst people committing suicide they possess unique and bizarre personality traits. For the past 50 years, it is concluded by series of researches that suicide begins from the state of mind, coupled with external factors, resulting in suicide. Herein, we will look in depths of suicide amongst Malaysian school students.

1.2 Definition

A suicide idea is when one thought of ending one’s own life. One thing leads to another, suicide ideas often leads to suicidal attempt and suicidal behaviour. Suicidal behaviours are thoughts or tendencies that started off a person and put them at risk for committing suicide. Simply said, suicide is an intentional or voluntary determination to end one’s life, as defined by the World Health Organization (WHO). A suicidal person often closed one’s options in life, and looks at another darker side of negativity. To them, dying is a pre-requisite for the end of all sufferings. A famous sociologist, Emile Durkheim whom not only proposes the theory of functionalism but also studied on Suicide, states that: “the term suicide is applied to all cases of death resulting directly or indirectly from a positive or negative act of the victim himself, which he knows will produce this result” (1982, p. 110 [excerpt from Suicide]).

1.3 Description

Suicide is not an uncommon issue these days and it is widely discussed in institutions although it is still condemned by the society. Much about discussing facts and truths behind this dark sentiment of life, there are common myths about suicide which we need to eradicate in order to comprehend the problem better we are able to curb this issue. When we listened to people whom talks about suicide, we assumed that these people would not do it since they are open to discussion. To include, people who are open to discussion should not be overlooked because they might also consider the options of suicide since the minds of a person is incomprehensible. In addition, the society views the troubled ones as people whom cannot be saved and are unwilling to seek help. Since they intend to commit suicide, nothing can stop him. These misconstrued assumptions are proven wrong because they are lost and sometimes hope for care and understanding. Indeed, these are individuals whom should not be segregated. Another notion that should be avoided is that people believed that suicide indicates lack of faith in religion. This is incorrect because there are certain religions which encourage suicide in the name of faith.

Thoughts and attempts of suicide as well as committing suicide are major concerns throughout the world and it is still a growing concern amongst the society. Very much obvious, most suicidal case involves adolescents and young teens. The teenage years are one of the most difficult stages in life, as identified by psychologists. Although teenagers are thought to enjoy life without worries of financial stability and mid-life crisis, suicide seems way an inconsiderable option to them since they ought to have no problems at this phase of life besides studying. But many changes in the mind which takes place during puberty can change their identity and their vulnerable self if they may have to cope with a broad range of personal and social obstacles. Since young people are so fragile, they may experience difficulty in dealing with stress.

Children prior to puberty had hardly been bothered by suicidal behavior, probably due to their inability to envisage or execute a suicide plan. When puberty hits adolescence, risky psychiatric factors, such as depression and drug abuse become imminent and play a part in contributing to the causes of frequency in suicidal behaviour. Some children especially girls, view the transition from primary to middle school stressful. In addition, as one gets older parental supervision decreases, so teenagers are more likely to engage in unhealthy behavior without their parents’ consents.

Suicide is divided into several commonly used terms to identify its symptoms and causes. Here are the descriptions provided by the World Health Organization (WHO) regarding suicidal terms that needed to be taken into account:-

Suicide: a planned act of killing oneself intentionally. The act can be performed by the person with or without the full knowledge or expectation of any fatal outcome.
Suicidal attempt: A medical intervention is required in this case, after the person whom intended to end his or her life committed a life-threatening act with a conscious intent.
Suicidal gesture: A series of self-threatening behaviour on display, which may be detrimental or non- detrimental.
Suicidal idea: The power of mind to thought or set up the process to end one’s own life.
Suicidal risk: The tendency of ending one’s life depends on this characteristic, depending on its presence or absence.
Suicidal pact: Two or more people in agreement to die concurrently by committing the act of suicide.
Suicidal cluster: People who gather in groups to commit suicide together, usually for a common objective.
Suicidal counters: To prevent suicide, this set of factors operates within the individual, family or society.
1.4 Facts and Figures

With many reasons believed to be the causes for suicide, facts and figures of statistics below are generally shown to highlight suicide from methods of ending life in different ethnic groups (inference is drawn from analysis of data from suicidal cases from the University Malaya Medical Centre mortuary ) to why it is committed : –

It is estimated that 450 million people suffered from mental of behavioral disorder.
Every year, close to 1 million people committed suicide and 1 in 4 families have at least a member with mental disorder.
There are 25 million schizophrenic patients and 50 million who suffer from epilepsy, which About 40 million or 80% are assumed to live in developing countries
Most of them lived for 33% of the years with disability are due to neuropsychiatric disorders (depression, alcohol-use disorders, schizophrenia and bipolar disorder).
From 2000-2004, University Malaya Medical Centre found suicides of 164 male (65%) and 87 female (35%) victims with their ages ranging from 15 to 80 years.
The age group with the highest total of cases between 21 to 30 (83 of 251; 33.1%)
The highest rate of suicide was among Chinese (ethnic groups) with a total of 120 cases (120 of 251; 47.8%) by using the common method; jumping from height (41%).
Whereas, Indians commonly commit suicide by hanging themselves (49 of 87) and poisoning (20 of 37; 54.1%); and Muslims had shown the lowest cases of suicide (18 of 251; 7.2%).
1.5 Types of suicide

“Collective tendencies have an existence of their own; they are forces as real as cosmic forces, though of another sort; they, likewise, affect the individual from without…” (Thompson, 1982, p. 109 [excerpt from Suicide])

To separate true suicides from accidental deaths, Durkheim proposed this definition of suicide: “the term suicide is applied to all cases of death resulting directly or indirectly from a positive or negative act of the victim himself, which he knows will produce this result” (1982, p. 110 [excerpt from Suicide]). Then, Durkheim proposes four types of suicide:

1) Egoistic suicide

Minimal social integration allows outcasts and segregation of individuals who are not considered fit to be bounded to specific social groups. These individuals are left with little social support or guidance. Thus, tendency to commit suicide increases. For example, students especially girls in schools wanted to belong in groups or so-called cliques. Most of the times, the ones whom are shunned off are the ones to be laughed at and criticized.

2) Altruistic suicide

The opposite of egoistic suicide. This type of suicide results from too much of integration. Self-sacrifice is the prominent trait and members of the group were so integrated that they lost their individuality and ever so willing to sacrifice for the group’s interest. For example, black metal groups in school do underground sacrificial methods at times in their act of worshipping.

3) Anomic suicide (of moral regulation)

When means were unable to fulfill needs, an imbalance of means and needs arise.

i. Acute economic anomie

Traditional institutions such as religion and government failed to practise moral restraints on a capitalist society. Hence, the ruling of private individuals to determine one’s fate in life. This type of suicide does not apply in Malaysia because it is a democratic country where everyone has the equal rights to flourish in their own ability.

ii. Chronic economic anomie

Social regulation gradually diminishes after a revolution or urbanization. As a result, traditional social rules deteriorated. Wealth and property was not enough to make individuals happy, as was demonstrated by higher suicide rates among the wealthy than the poor. For instance, richer students gain easier access to drugs because of their high allowance making it affordable for them. Later on, usage of drug substances will lead to suicide (will be discussed later in this topic). This also explains why students in urban schools are more prone to suicide instead of rural area students.

iii. Acute domestic anomie

The inability of an individual to adapt to sudden changes in life results in this suicide. For instance, a student who could not cope the loss of his or her family members might consider suicide as an option to end the suffering.

iv. Chronic domestic anomie

The way marriage is seen in different regulations and needs for each gender. Bachelors tended to commit suicide at higher rates than married men because of a lack of regulation and established goals and expectations. On the other hand, bachelorettes are lower risk to commit suicide because without marriage, they are not confined to boundaries set by the household. This is not an issue for students in Malaysian schools unless if young girls are married off during schooling. Such cases are rare in Malaysia unless in rural areas like in Sabah or Sarawak.

4) Fatalistic suicide

This type of suicide did not receive much attention because it is a rare phenomenon of the real world. People who are over regulated and receive unrewarding lives like the slaves or childless married women might consider suicide. Their future is relies on others to determine. Cases do happened like prostitution or human trafficking, but this type of suicide does not relate much to the field of education.

1.6 Warning signs

“Rarely, suicide spurs a moment of intense decision”, says Dr Suarn Singh, Head of Psychiatry, Ministry of Health Malaysia.

More often, there are many clues to look out for to identify school students at risk of mental and social distress and signs leading to the actual attempt, such as:

A change in behavior- speech or actions – such as constantly saying that “I can’t go on” or “I want to end it all”.
Attitudes or appearance takes a toll on health and individual becomes recluse and not care of how they look usually by not grooming.
Behaving recklessly by not taking safety measures, e.g.: crossing the road without looking.
Giving away prized possessions and valuable items.
Individual may be accompanied with unpredicatable mood swings like crying, self-mutilation and impulsiveness.
Identify the distress and dramatic change that affects the student’s performance in school (e.g.: attendance and behavior)
Lack of interest in school, overall decline in performance, misconduct in class, unexplainable absence or truancy.
Abuse of substance, smoking or drug (including cannabis).
Violent behaviour which sometimes involves the police.
1.7 Risk Factors and Risk Situations

When accessing suicide patterns amongst students, all parties including school staffs, families and friends should be aware of the victim’s behaviour. Repetitive self mutilation should also be taken into note because distraught teenagers tend to repeat their acts. Particular suicide behaviour under circumstances is interdependent with the environment and genetic factors. Various states or neighbouring countries that features factors of cultural, political and economic differences may play a role in risking the youth’s decisions of suicide. On the other hand, risk situations are hurtful or injurious events which are experienced by the victims. These occurrences may wound the victim’s personal dignity and self-image. Example, a suicidal student may encounter with peer pressure in school, bullying, disappointment and failure in academic or high expectations from parents during examination.

Suicide has become an intense debate, yet, it still remains as an ambiguous subject to fully grasp. A normal person will never understand to what extent these youth will do just to end their lives. Researches were done and found that major risk factors are linked to young people who are plagued with these causes that might have been the reasons leading them to suicide. The major risk factors to include are:

Cultural and sociodemographic factors
Family pattern and negative life events during childhood
Cognitive style and personality
Anxiety disorders
Substance abuse
Eating disorders
Psychotic disorders
Current negative life events as triggers of suicidal behavior
Cultural and sociodemographic factors

Different countries are linked to different cultures and demographic structures. In the third world countries, low socioeconomic status, lack of education system and unemployment are risk factors for suicide. Although Malaysia is a developed country and cannot be compared to third world neighbours, suicide still happens rampantly in urban areas, which is developed and suicide rates are expected to be lower instead of a drastic statistics to show. When urbanization enforces competitions, psychological impact of torture may lead to self-conflict between oneself and the society. One is expected to perform to the standards of society’s customary demands. Likewise, in Malaysian schools, students are very academic inclined. This is a powerful risk factor for students to be depressed and may resort to self-destruction. Also, students and adolescents whom lack of self-identity and cultural roots may opt for this choice of suicide under stressful environment. That said, “Each individual young person’s growth is intertwined with collective cultural tradition”, as stated by World Health Organization (WHO). Since Malaysia is a multiracial country, there are more than one race that plays a greater attribution of gender nonconformity and identity issues. Imagine an Indian girl being placed at a Chinese school with the majority of Chinese, she is hardly accepted into the culture of the majority. When a student begins to fear a serious acceptance problem, they will lack of support in order to experience an optimum growth during that phase of life.

Family pattern and negative life events during childhood

Personal loss and conflict, associated with parents or romantic attachments are one of the commonest reasons for suicide amongst students. Physical or sexual abuse, family feud played a part in suicide contemplation as well. Usually, suicidal youth will leave a note or tracks that they are about to suicide. Like the diary, short notes of apologies, so on and so forth. More often, suicidal students want to escape the pressure from demands of the environment or from psychological aspects that the truth is a painful unbearable fact to handle. Broken families and traumatic experiences e.g. rape, mental torture, etc. leave a scar for life in the child especially when the child is unable to manage with the aftermaths of trauma. There are evidences that suggest suicidal students often come from destructive families with more than one factor risks. The effects are cumulative and these problems are usually not known because suicides are more likely to refrain from seeking help from others. Here are a few negative aspects to take note of a dysfunctional family that often characterizes cases of suicidal students:

Family with the history of suicide.
Alcohol and substance abuse member in the family.
Abusive family (physically, mentally or sexually).
Divorce and separation of family
Very high or very low demands of standards from the parents.
Lack of attention and care from family members.
Cognitive style and personality

It is arguable between the relationship of a certain suicidal trait and an array of cognitive style and personality that risk suicides amongst young people. It is generally equivocal and ambivalent because suicidal patterns vary amongst different individuals. The following traits are observed in a suicidal youth, particularly students during adolescence:

Instability in mood.
Aggressive and needs anger management.
Anti-social
High impulsiveness
Inability to grasp realities and rigid mentality, often in their own world of illusion.
Great feeling of worthlessness and despair.
Anxiety and inferiority.
Provocative behaviour towards others including family and classmates.
Ambivalent relationships with the society (family, friends, people).

Suicidal behaviour is overrated amongst school children and adolescents with the following psychiatric disorders:

Anxiety disorders and Depression

It is known from studies that have proven the connection between anxiety disorder and suicide. Whilst traits of anxiety appear to be independent of depression, its effect always leads to psychosomatic symptoms if not treated. Unlike depression, anxiety disorder is prominent to detect and victim will always shows signs of worries and unhappiness with themselves.

Discussion about depression should be taken seriously. Depression is often beyond recognition. Students may seem fairly disappointed or angry at minor disturbances and may never considered suicide. But if the symptoms of depression last for more than a week or so without improvement, help is needed. The signs of depression noticed amongst students or youth include:

Utter degree of sadness
Gradual withdrawal from everything.
Student becomes recluse and isolated.
School performance dropped with no apparent reasons.
Loss of interest in activities that student used to enjoy.
Feelings of worthlessness, hopelessness, helplessness
Lack of motivation.
Differences in sleeping habits and fatigue.
Change in appetite and eating patterns.
Self-neglect and self-hatred.
Physical complaints, sad thoughts or death.
Anger management needed for reckless attitude and temper.
Substance abuse.
Restlessness and agitation with one self or others.

School students with depression symptoms oftentimes present anti social behavior and both are precursor to suicide. It is noticed that depressed female student will be more silent and withdrawn from others, whereas on their male counterpart, students of that gender becomes aggressive and disrupted and seek a great deal of attention. Prior to that, students can kill themselves too without having to be depressed and they can also be in a state of depression without killing themselves.

Substance abuse

Students who abused alcohol and drugs are often linked to suicide. Teenagers are oftentimes found to have committed the act of suicide after consuming the substances. Sometimes, students used these substances to ease their stress and depression. In another case, youth whom have never thought of suicide may have done so after taken alcohol because alcohol suppresses rationale thinking. Simply, their actions are based on an impulsive act which leads them to ending their lives even so they might never have contemplated suicide when they are sober.

Eating disorders

Eating disorders happen mostly to the female genders whom are dissatisfied with their own bodies. In the eye of the society, thin slender girls are objects of desire. The media often portrays catwalk models, who are skinny and scrawny. In schools, fat students are always being sneered and jeered as well as being outcast. Anorexic and bulimic girls are susceptible towards depression and suicide risk for anorexics are as much as 20 times more than youth in general.

Psychotic disorders

Albeit, we hardly heard of Malaysian students suffering from severe psychiatric disorders like the schizophrenia or manic-depressive disorder, those affected are still in jeopardy with suicide risks. But most psychotic youths started off with other risk factors, such as excessive smoking and substance abuse.

Current negative life events as triggers of suicidal behavior

As aforementioned due to inherited genetic factors, destructive families and negative aspects in life, students of this age find themselves susceptible towards suicide because when current negative life events happen in concurrent with their condition they find it difficult to cope furthermore. This susceptibility makes it difficult to cope with negative life events adequately, and that said, stressful life events precede suicide. They reminds of the student of sense of hopelessness and despair.

2.0 How Schools can Prevent Suicide

Usually, suicidal students hardly attempt suicides within the school compound. But when the outbreak of a student’s suicide takes place, even off school’s territory, the news will shock others, causing extreme emotional distress amongst students, staff, and parents whilst school activities will come to halt for weeks before it is resumed. Hence, schools play an important role for preventing suicides. Many young students whom are affected by mood disorders or substance abuse later on contemplate suicide. Whilst the other emotional setbacks linked to suicide includes conduct disorders, aggression, split personality disorder, and intense feeling degree of hopelessness (Berman, Jobes, and Silverman, 2006).

Here, the school’s responsibility and roles to play are summarized by the National Association of School Psychologists (NASP) (Poland and Lieberman, 2003):

2.1 Detection/ Awareness

School administration and staff personnel should take note of students’ behaviour for signs of suicide. Interaction on a regular basis is encouraged amongst the school and students. School counselor must play his or her responsibility in helping problematic students before any occurrence of suicide.

2.2 Parent notification

When awareness is created, any changes in attitudes or suspicious acts arise the school should update the parents or guardian of student’s. Face to face discussion is recommended to come about ways of preventing the student from suicide, which includes close supervision or referral to professionals. Also, a record of victim’s parent and victim should be kept confidential.

2.3 Support for students at risk of suicide

The school, psychologists and counselors, should monitor and support suicidal students. Counseling and follow-up services shall be recommended.

2.4 School-Based Suicide Prevention Programs

Schools should train teachers and staffs to help recognize students at risk of suicide. This can be done through training and appropriate mechanisms necessary. These mechanisms include a series of programs specially designed to counteract suicidal risks. Schools must heed these vital steps to control suicide among their students:

O School-based suicide prevention program and school-based mental health services

Health screening, mental health survey and educational activities are carried out at school level to help students recognize and seek help when needed. Programs like health promotion program and risk prevention can be effective if made comprehensive to students.

O Suicide prevention gate keeping program

People who have regular interaction and contact with students in school are teachers. They need to know how to recognize students’ behavioural patterns and warning signs. Also, teachers need to be actively involved in dialogue to explore the risk of suicide amongst students and to ensure that the victim must receive proper guidance and treatment when it is necessary. Records must be kept up to date and problematic students must be scrutinized.

O School crisis preparation and response plan

This prepares the school in the case of emergency, from natural disaster to violence within the school. The school crisis preparation plan should include procedures of preventing self-destructive students as well as students in the midst of contemplation. Also, guidance must be taken into account as a reference for teachers and staffs to respond such cases when such tragedy arises.

O Postvention

Such term is used to measure preventions to be implemented after a tragedy takes place. The purpose of this program is to lessen the risk of those witnesses to be affected directly after the incident. Suicide or unexpected death of another student can result in a traumatized individual. This program includes grief counseling for students and school party. Postvention helps to identify other students whom may be at risk after a trauma, and to support students. Sometimes, school works with the media to ensure such coverage of news does not lead to additional risks of suicide.

3.0Suggestions: A guide for Teachers and School Staffs

It takes time for a student to attempt suicide. Rarely, suicide occurs out of sudden with no warning. Most cases, teachers and members of the society who observe the victim on a daily basis is able to distinguish a behaviour of norm and suicidal. The following are three (3) steps of prevention: before, during and after a suicide:

3.1 General prevention: before any suicidal incident

Early recognition helps save lives. Experts advised that it is not a wise approach to teach about suicide explicitly. Rather, they recommend tackling this problem by replacing issues of suicide with a positive mental health approach.

a) Mental health of schoolteachers and other school staff

Teachers are the role model in any causes. A positive teacher is able to change the outlook of a person’s perspective in a brighter light. Hence, strengthening the mental health of a teacher only can he or she guides the students into the correct path in life.

b) Students’ self-esteem

Positive self-esteem is vital to protect students against suicide. One with topnotch of esteem will cope better with stress even how difficult one’s situation may be. To nurture positivity amongst the students, a few rules should not be taken lightly. Firstly, students must never been pressured constantly to fare better than other students. They must always look on the brighter side of life experiences in order to forge a positive identity. Every student should be cherished as who they are and be accepted for what they are. In addition, the school should work on introducing life skills by having experts giving talks and later on assimilate a positive workshop as part of the curriculum.

Most importantly, the programme is able to send out messages of knowledge to peers on how to be supportive and seek help if necessary. Plus, the school should revise and review the education system to enhance the development of every student holistically.

c) Emotional expression

Students should learn on how to express their emotions appropriates and to take charge of how they feel seriously. When things gone awry, they should confide in parents, teachers, adults, doctor, friends or even religious advisors.

d) Bullying and violence at school

Issues on bullying have been a serious matter for ages since bullying make suicide seemed more pleasant to students to escape from humiliation and personal dignity. Because the victim could not determine what others had done to him/her, the victim had only his own life to control. Thus, specific skills should be taught in schools to prevent bullying and violence. This way, only the school can provide a sanctuary for safety and intolerance of the negative aspects.

e) Information about care services

In Malaysia, Befrienders are not unfamiliar to the society these days. Students should be aware about the availability of these services and by making it accessible to the young people, so that they can utilize the help lines in the case of crisis and psychiatric emergency. To include, there are over 240 Health Centres nationwide in Malaysia that have psychiatric units and also counseling unit for help. The latest news up to date, Prof Hu

Concept Of Social Facts For Durkheims Work Sociology Essay

This essay will set out to explore Durkheims concept of social facts, and will seek to explain the importance of these facts in relation to his work. Durkheim identified a group phenomena within society which he claimed could be studied independently. These phenomena referred to the different acts that we all engage in within society, such as values, beliefs, and laws that we follow, he referred to these as social facts. (Giddens, 1971)

A social fact is defined in two ways; first is that they are external to the individual, and secondly they have some sort of control over the individual, such as a law that the individual knows exists and therefore certain behaviour will result in some sort of penalty.

Social facts were an important aspect of Durkheim’s work, as he was attempting to see a role for the social which was distinguished from the psychological and biological aspect of life and the individual. He identified that these facts are rooted within society in group beliefs and values; they are not something that affects us in a psychological or biological way, such as eating and sleeping, as although these are done by all within society they are a natural biological process. (Morrison, 1995)

Durkheim identified two different types of social fact; material and non-material. Durkheim saw material social facts as stemming from institutions such as religion, the governments, and law institutions. These are the physical structures within society that exert influence on individuals within society. The nonmaterial social facts come from areas that form our moral codes, beliefs and values which do not have a physical presence. Durkheim’s view was that sociologists should study these social facts in an attempt to find the cause and also the functions of them; whether they are used to pass on values to children to maintain social order, or as a form of control for the institutions. (Durkheim, 1938)

Durkheim’s theory of social facts was initially a breakthrough, as it gave way to study entire societies rather than just the individual. Durkheim developed the idea of studying social facts thorough many studies of his own.

Durkheim theorised that through the study of statistical data it would be possible to view society in an objective manner. One of Durkheim’s most famous studies was the study of Suicide. He sought to explore this as a social fact, and not one which most consider to be a very personal, if not very anti-social act.

He saw suicide as being a social current which are characteristics of society, but may not be as stable as other social facts such as citizenship and work.

The social currents in the case of suicide are shown as suicide rates, a statistical representation of social facts according to Durkheim.

Durkheim’s study showed that there was a pattern within suicide rates amongst different societies and different groups within those societies. This pattern was clear amongst different societies and although the pattern changed, it stayed apparent across all societies that he studied. (Durkheim, 1951)

One of the main patterns that emerged was in religion. Durkheim saw religion as a social fact, which was a controlling factor amongst those who followed it. Therefore to have a pattern amongst suicide emerge due to this control was a breakthrough in terms of his research within social facts.

Durkheim’s research illustrated that there was difference in suicide rates within Protestant and Catholic countries and communities. There were a higher number of suicides within Protestant society then Catholic ones. All branches of religion have a negative view of suicide and condemn it in various ways, therefore Durkheim theorised that there must be some other factor within these two that causes the difference in suicide rates, such as social organisation and family structure. In further studies Durkheim finds that when a family is more integrated the suicide rates drop. (Durkheim, 1951)

Durkheim’s studies led him to believe that differences in suicide rates can be attributed to the degree of integration into society and the regulation of society. Durkheim considers the ‘degree to which collective sentiments are shared’ (Ritzer, 1992) to be the key to the level of integration. As Catholics have a more integrated society and family then Protestants this can be the key attribute as to why Protestants have a higher suicide rate; the main difference being the social organisation between the two religions and how this differs greatly. Durkheim also acknowledged that those who have larger families are less likely to commit suicide then those in smaller families. As Catholics are renowned for having large family organisations this can be seen as another cause for the differences in suicide rates.

The conclusion that Durkheim came to from this study is that the social suicide rate can be explained sociologically. He argued that different groups within society have different consciousness and it is these that can produce different social currents which lead to a difference in suicide rates. Durkheim claims that by studying these different groups within society some of the differences can be analysed which then means the effect on suicide rates can be seen, and also changes within the society in the collective conscious can lead to a change within these currents in society, which again can lead to a difference in the suicide rate patterns within these different groups. (Durkheim, 1951)

Durkheim’s Suicide study was groundbreaking in the sense that it showed how social aspects of life can be used in order to explain the actions of individuals as opposed to the psychological and biological causes. The study illustrated Durkheim’s ideas behind social facts and showed how suicide rates can be an expression of the social currents that can affect the social facts that occur within society.

Durkheim’s method was seen as radical at the time as it made sociology a standalone subject amongst the social sciences. With his method of research and his theories he managed to distance the social from the psychological and biological and be seen as a true subject in its own right. The empirical studies that he did showed that social facts based on the collective conscious couldn’t be categorised within psychological or biological as they existed outside of the individual conscience.

The work he did was important for anthropological studies as well as sociological ones as many researchers after him gathered empirical research of social facts in order to explain different social phenomena.

Durkheim’s work and method of analysis paved the way for analysis today as his method is still used. Social causes are now recognised within causes of suicide and are often used in new studies of suicide rates. Durkheim’s work helped researchers in understanding the social factors that can help explain the phenomena of social facts, and how a social explanation now needs to be found when studying different aspect of society.

Durkheim had created a theory based around the collective conscious which he had reinforced with his social facts, and with this he had created a way to study the effect of these social facts on social phenomena. The methods he had created had completely revolutionised the way in which research could be conducted, and the theories could interpret the behaviour seen in difference societies. He had made way for different thinking in regards to anthropological research and made it possible to study entire societies instead of an individual lost within a society. Many theorists since Durkheim have developed further his ideas in their own research into social facts and explaining the difference causes for behaviour within our society.