#and the solution is MORE isolated nuclear family and parental control

[crazy-god-bunker-jughead]

It's FASCINATING how many conservatives in the US (especially the survivalist types) recognize that there's something deeply flawed in capitalist society and see how fragile everything is. Yet instead of realizing that hey, maybe we should change this system, they double down on protecting it and blame individuals (especially minorities) for its flaws.

[howwelldoyouknowyourmoon]

What messages are behind today’s cults?

Cults are coming. Are they crazy or bearing critical messages?

From May 1997 APA Monitor

By Philip Zimbardo, Ph.D.

Philip G. Zimbardo, PhD, was professor of psychology at Stanford University and a former APA president. He has interviewed and worked closely with survivors of Peoples Temple and their family members, as well as former members of the Unification Church, Scientology, Synanon, International Churches of Christ and other cults.

How do we make sense of the mass suicide of 21 female and 18 male members of the Heaven’s Gate extra-terrestrial “cult” on March 23, 1997? Typical explanations of all such strange, unexpected behavior involve a “rush to the dispositional,” locating the problem in defective personalities of the actors. Those whose behavior violates our expectations about what is normal and appropriate are dismissed as kooks, weirdos, gullible, stupid, evil or masochistic deviants.

Similar characterizations were evident in the media and public’s reaction to other mass suicides in The Order of the Solar Temple in Europe and Canada, murder-suicide deaths ordered by Rev. Jim Jones of his Peoples Temple members, as well as of the recent flaming deaths of David Koresh’s Branch Davidians and the gassing of Japanese citizens by followers of the Aum Shinrikyo group. And there will be more of the same in the coming years as cults proliferate in the United States and world wide in anticipation of the millennium.

Avoiding the stereotypes

Such pseudo-explanations are really moralistic judgments; framed with the wisdom of hindsight, they miss the mark. They start at the wrong end of the inquiry. Instead, our search for meaning should begin at the beginning: “What was so appealing about this group that so many people were recruited/seduced into joining it voluntarily?” We want to know also, “What needs was this group fulfilling that were not being met by “traditional society?”

Such alternative framings shift the analytical focus from condemning the actors, mindlessly blaming the victims, defining them as different from us, to searching for a common ground in the forces that shape all human behavior. By acknowledging our own vulnerability to the operation of the powerful, often subtle situational forces that controlled their actions, we can begin to find ways to prevent or combat that power from exerting its similar, sometimes sinister, influence on us and our kin.

Any stereotyped collective personality analysis of the Heaven’s Gate members proves inadequate when tallied against the resumes of individual members. They represented a wide range of demographic backgrounds, ages, talents, interests and careers prior to committing themselves to a new ideology embodied in the totally regimented, obedient lifestyle that would end with an eternal transformation. Comparable individual diversity has been evident among the members of many different cult groups I’ve studied over the past several decades. What is common are the recruiting promises, influence agendas and group’s coercive influence power that compromise the personal exercise of free will and critical thinking. On the basis of my investigations and the psychological research of colleagues, we can argue the following propositions, some of which will be elaborated:

No one ever joins a “cult.” People join interesting groups that promise to fulfill their pressing needs. They become “cults” when they are seen as deceptive, defective, dangerous, or as opposing basic values of their society.

Cults represent each society’s “default values,” filling in its missing functions. The cult epidemic is diagnostic of where and how society is failing its citizens.

If you don’t stand for something, you’ll fall for anything. As basic human values are being strained, distorted and lost in our rapidly evolving culture, illusions and promissory notes are too readily believed and bought—without reality validation or credit checks.

Whatever any member of a cult has done, you and I could be recruited or seduced into doing—under the right or wrong conditions. The majority of “normal, average, intelligent” individuals can be led to engage in immoral, illegal, irrational, aggressive and self destructive actions that are contrary to their values or personality—when manipulated situational conditions exert their power over individual dispositions.

Cult methods of recruiting, indoctrinating and influencing their members are not exotic forms of mind control, but only more intensely applied mundane tactics of social influence practiced daily by all compliance professionals and societal agents of influence.

The appeal

What is the appeal of cults? Imagine being part of a group in which you will find instant friendship, a caring family, respect for your contributions, an identity, safety, security, simplicity, and an organized daily agenda. You will learn new skills, have a respected position, gain personal insight, improve your personality and intelligence. There is no crime or violence and your healthy lifestyle means there is no illness.

Your leader may promise not only to heal any sickness and foretell the future, but give you the gift of immortality, if you are a true believer. In addition, your group’s ideology represents a unique spiritual/religious agenda (in other cults it is political, social or personal enhancement) that if followed, will enhance the Human Condition somewhere in the world or cosmos.

Who would fall for such appeals? Most of us, if they were made by someone we trusted, in a setting that was familiar, and especially if we had unfulfilled needs.

Much cult recruitment is done by family, friends, neighbors, co-workers, teachers and highly trained professional recruiters. They recruit not on the streets or airports, but in contexts that are “home bases” for the potential recruit; at schools, in the home, coffee houses, on the job, at sports events, lectures, churches, or drop-in dinners and free personal assessment workshops. The Heaven’s Gate group made us aware that recruiting is now also active over the Internet and across the World Wide Web.

In a 1980 study where we (C. Hartley and I) surveyed and interviewed more than 1,000 randomly selected high school students in the greater San Francisco Bay Area, 54 percent reported they had at least one active recruiting attempt by someone they identified with a cult, and 40 percent said they had experienced three to five such contacts. And that was long before electronic cult recruiting could be a new allure for a generation of youngsters growing up as web surfers.

What makes any of us especially vulnerable to cult appeals?

Someone is in a transitional phase in life: moved to a new city or country, lost a job, dropped out of school, parents divorced, romantic relationship broken, gave up traditional religion as personally irrelevant. Add to the recipe, all those who find their work tedious and trivial, education abstractly meaningless, social life absent or inconsistent, family remote or dysfunctional, friends too busy to find time for you and trust in government eroded.

Cults promise to fulfill most of those personal individual’s needs and also to compensate for a litany of societal failures: to make their slice of the world safe, healthy, caring, predictable and controllable. They will eliminate the increasing feelings of isolation and alienation being created by mobility, technology, competition, meritocracy, incivility, and dehumanized living and working conditions in our society.

In general, cult leaders offer simple solutions to the increasingly complex world problems we all face daily. They offer the simple path to happiness, to success, to salvation by following their simple rules, simple group regimentation and simple total lifestyle. Ultimately, each new member contributes to the power of the leader by trading his or her freedom for the illusion of security and reflected glory that group membership holds out.

It seems like a “win-win” trade for those whose freedom is without power to make a difference in their lives. This may be especially so for the shy among us. Shyness among adults is now escalating to epidemic proportions, according to recent research by Dr. B. Carducci in Indiana and my research team in California. More than 50 percent of college-aged adults report being chronically shy (lacking social skills, low self-esteem, awkward in many social encounters). As with the rise in cult membership, a public health model is essential for understanding how societal pathology is implicated in contributing to the rise in shyness among adults and children in America.

A society in transition

Our society is in a curious transitional phase; as science and technology make remarkable advances, antiscientific values and beliefs in the paranormal and occult abound, family values are stridently promoted in Congress and pulpits, yet divorce is rising along with spouse and child abuse, fear of nuclear annihilation in superpower wars is replaced by fears of crime in our streets and drugs in our schools, and the economic gap grows exponentially between the rich and powerful and our legions of poor and powerless.

Such change and confusion create intellectual chaos that makes it difficult for many citizens to believe in anything, to trust anyone, to stand for anything substantial.

On such shifting sands of time and resolve, the cult leader stands firm with simple directions for what to think and feel, and how to act. “Follow me, I know the path to sanity, security and salvation,” proclaims Marshall Applewhite, with other cult leaders chanting the same lyric in that celestial chorus. And many will follow.

What makes cults dangerous? It depends in part on the kind of cult since they come in many sizes, purposes and disguises. Some cults are in the business of power and money. They need members to give money, work for free, beg and recruit new members. They won’t go the deathly route of the Heaven’s Gaters; their danger lies in deception, mindless devotion, and failure to deliver on the recruiting promises.

Danger also comes in the form of insisting on contributions of exorbitant amounts of money (tithing, signing over life insurance, social security or property, and fees for personal testing and training).

Add exhausting labor as another danger (spending all one’s waking time begging for money, recruiting new members, or doing menial service for little or no remuneration). Most cult groups demand that members sever ties with former family and friends which creates total dependence on the group for self identity, recognition, social reinforcement. Unquestioning obedience to the leader and following arbitrary rules and regulations eliminates independent, critical thinking, and the exercise of free will. Such cerebral straightjacketing is a terrible danger that can lead in turn to the ultimate twin dangers of committing suicide upon command or destroying the cult’s enemies.

Potential for the worst abuse is found in “total situations” where the group is physically and socially isolated from the outside community. The accompanying total milieu and informational control permits idiosyncratic and paranoid thinking to flourish and be shared without limits. The madness of any leader then becomes normalized as members embrace it, and the folly of one becomes folie à deux (shared psychosis), and finally, with three or more adherents, it becomes a constitutionally protected belief system that is an ideology defended to the death.

A remarkable thing about cult mind control is that it’s so ordinary in the tactics and strategies of social influence employed. They are variants of well-known social psychological principles of compliance, conformity, persuasion, dissonance, reactance, framing, emotional manipulation, and others that are used on all of us daily to entice us: to buy, to try, to donate, to vote, to join, to change, to believe, to love, to hate the enemy.

Cult mind control is not different in kind from these everyday varieties, but in its greater intensity, persistence, duration, and scope. One difference is in its greater efforts to block quitting the group, by imposing high exit costs, replete with induced phobias of harm, failure, and personal isolation.

What’s the solution?

Heaven’s Gate mass suicides have made cults front page news. While their number and ritually methodical formula are unusual, cults are not. They exist as part of the frayed edges of our society and have vital messages for us to reflect upon if we want to prevent such tragedies or our children and neighbors from joining such destructive groups that are on the near horizon.

The solution? Simple. All we have to do is to create an alternative, “perfect cult.” We need to work together to find ways to make our society actually deliver on many of those cult promises, to co-opt their appeal, without their deception, distortion and potential for destruction.

No man or woman is an island unto itself, nor a space traveller without an earthly control center. Finding that center, spreading that continent of connections, enriching that core of common humanity should be our first priority as we learn and share a vital lesson from the tragedy of Heaven’s Gate.

https://en.wikipedia.org/wiki/Philip_Zimbardo

[scarlet-rosepetals]

Not to get on my soapbox again but the nuclear family is literally evil and one of the worst products of capitalism out there. Do you want to know what it did to me, personally? It isolated me with an abusive parent who had all the power in the world to make my life as small and tightly controlled as she wanted to. That is the outcome you get when you tut-tut about how parents just need to do more. My mother did everything “right” by that standard, and it nearly killed me. Children need more than a nuclear family’s worth of adults in their life, for their safety against being hurt like I was if nothing else.

The solution is and has always been the complete destruction of the nuclear family as a concept. Kids were fucked up before the pandemic and they’ll still be fucked up after it if we keep letting the capitalists shove us into a “back to normal” mindset. I’ll let you in on a little secret too. We could’ve done other things for the kids. At every turn we could’ve implemented other solutions to help the kids right now. Capitalists are clamoring to open up the schools and it has nothing to do with the mental health of children, they just want to make sure the Productive Worker machines stay on. They don’t want anything for the children that doesn’t increase their profit margins.

This is a good overview of the data that backs up what I've been hearing anecdotally from schools all over the country: that this has been an absolute nightmare for kids. Some other stuff I've heard from schools about behavior problems:

Little kids have been supervised by teenage relatives for so long that they have no idea what kind of language is appropriate for school, or for human society in general and there aren't many existing protocols for how to address a five year old saying racial slurs.

Anti-mask/anti-vax parents have, intentionally or not, taught their children that teachers don't need to be respected and it's really broken classroom management.

Kids are just at least a year or sometimes two years behind socially. Elementary schoolers bite. High Schoolers have the emotional maturity of seventh graders. Older elementary schoolers don't know how to have conversations with other children or how to solve disagreements without an adult.

[newstechreviews]

Forty-five days before the announcement of the first suspected case of what would become known as COVID-19, the Global Health Security Index was published. The project–led by the Nuclear Threat Initiative and the Johns Hopkins Center for Health Security–assessed 195 countries on their perceived ability to handle a major disease outbreak. The U.S. ranked first.

It’s clear the report was wildly overconfident in the U.S., failing to account for social ills that had accumulated in the country over the past few years, rendering it unprepared for what was about to hit. At some point in mid-September–perhaps by the time you are reading this–the number of confirmed coronavirus-related deaths in the U.S. will have passed 200,000, more than in any other country by far.

If, early in the spring, the U.S. had mobilized its ample resources and expertise in a coherent national effort to prepare for the virus, things might have turned out differently. If, in midsummer, the country had doubled down on the measures (masks, social-distancing rules, restricted indoor activities and public gatherings) that seemed to be working, instead of prematurely declaring victory, things might have turned out differently. The tragedy is that if science and common sense solutions were united in a national, coordinated response, the U.S. could have avoided many thousands of more deaths this summer.

Indeed, many other countries in similar situations were able to face this challenge where the U.S. apparently could not. Italy, for example, had a similar per capita case rate as the U.S. in April. By emerging slowly from lockdowns, limiting domestic and foreign travel, and allowing its government response to be largely guided by scientists, Italy has kept COVID-19 almost entirely at bay. In that same time period, U.S. daily cases doubled, before they started to fall in late summer.

Among the world’s wealthy nations, only the U.S. has an outbreak that continues to spin out of control. Of the 10 worst-hit countries, the U.S. has the seventh-highest number of deaths per 100,000 population; the other nine countries in the top 10 have an average per capita GDP of $10,195, compared to $65,281 for the U.S. Some countries, like New Zealand, have even come close to eradicating COVID-19 entirely. Vietnam, where officials implemented particularly intense lockdown measures, didn’t record a single virus-related death until July 31.

There is nothing auspicious about watching the summer turn to autumn; all the new season brings are more hard choices. At every level–from elected officials responsible for the lives of millions to parents responsible for the lives of one or two children–Americans will continue to have to make nearly impossible decisions, despite the fact that after months of watching their country fail, many are now profoundly distrustful, uneasy and confused.

John Moore—Getty ImagesFriends and family mourn the death of Conrad Coleman Jr. on July 3 in New Rochelle, N.Y. Coleman, 39, died of COVID-19 on June 20, just over two months after his father also died of the disease

At this point, we can start to see why the U.S. foundered: a failure of leadership at many levels and across parties; a distrust of scientists, the media and expertise in general; and deeply ingrained cultural attitudes about individuality and how we value human lives have all combined to result in a horrifically inadequate pandemic response. COVID-19 has weakened the U.S. and exposed the systemic fractures in the country, and the gulf between what this nation promises its citizens and what it actually delivers.

Although America’s problems were widespread, they start at the top. A complete catalog of President Donald Trump’s failures to address the pandemic will be fodder for history books. There were weeks wasted early on stubbornly clinging to a fantastical belief that the virus would simply “disappear”; testing and contact tracing programs were inadequate; states were encouraged to reopen ahead of his own Administration’s guidelines; and statistics were repeatedly cherry-picked to make the U.S. situation look far better than it was, while undermining scientists who said otherwise. “I wanted to always play it down,” Trump told the journalist Bob Woodward on March 19 in a newly revealed conversation. “I still like playing it down, because I don’t want to create a panic.”

Common-sense solutions like face masks were undercut or ignored. Research shows that wearing a facial covering significantly reduces the spread of COVID-19, and a pre-existing culture of mask wearing in East Asia is often cited as one reason countries in that region were able to control their outbreaks. In the U.S., Trump did not wear a mask in public until July 11, more than three months after the CDC recommended facial coverings, transforming what ought to have been a scientific issue into a partisan one. A Pew Research Center survey published on June 25 found that 63% of Democrats and Democratic-leaning independents said masks should always be worn in public, compared with 29% of Republicans and Republican-leaning independents.

By far the government’s most glaring failure was a lack of adequate testing infrastructure from the beginning. Testing is key to a pandemic response–the more data officials have about an outbreak, the better equipped they are to respond. Rather than call for more testing, Trump has instead suggested that maybe the U.S. should be testing less. He has repeatedly, and incorrectly, blamed increases in new cases on more testing. “If we didn’t do testing, we’d have no cases,” the President said in June, later suggesting he was being sarcastic. But less testing only means fewer cases are detected, not that they don’t exist. In the U.S. the percentage of tests coming back positive increased from about 4.5% in mid-June to about 5.7% as of early September, evidence the virus was spreading regardless of whether we tested for it. (By comparison, Germany’s overall daily positivity rate is under 3% and in Italy it’s about 2%.)

Testing in the U.S. peaked in July, at about 820,000 new tests administered per day, according to the COVID Tracking Project, but as of this writing has fallen to about 740,000. Some Americans now say they are waiting more than two weeks for their test results, a delay that makes the outcome all but worthless, as people can be infected in the window between when they get tested and when they receive their results.

Most experts believe that early on, we did not understand the full scale of the spread of the virus because we were testing only those who got sick. But now we know 30% to 45% of infected people who contract the virus show no symptoms whatsoever and can pass it on. When there’s a robust and accessible testing system, even asymptomatic cases can be discovered and isolated. But as soon as testing becomes inaccessible again, we’re back to where we were before: probably missing many cases.

Tod Seelie—The GuardianPeople sleeping in a parking lot in Las Vegas after a homeless shelter shut down because of COVID-19

Seven months after the coronavirus was found on American soil, we’re still suffering hundreds, sometimes more than a thousand, deaths every day. An American Nurses Association survey from late July and early August found that of 21,000 U.S. nurses polled, 42% reported either widespread or intermittent shortages in personal protective equipment (PPE) like masks, gloves and medical gowns. Schools and colleges are attempting to open for in-person learning only to suffer major outbreaks and send students home; some of them will likely spread the virus in their communities. More than 13 million Americans remain unemployed as of August, according to Bureau of Labor Statistics data published Sept. 4.

U.S. leaders have largely eschewed short- and medium-term unflashy solutions in favor of perceived silver bullets, like a vaccine–hence the Administration’s “Operation Warp Speed,” an effort to accelerate vaccine development. The logic of focusing so heavily on magic-wand solutions fails to account for the many people who will suffer and die in the meantime even while effective strategies to fight COVID-19 already exist.

We’re also struggling because of the U.S. health care system. The country spends nearly 17% of annual GDP on health care–far more than any other nation in the Organisation for Economic Co-operation and Development. Yet it has one of the lowest life expectancies, at 78.6 years, comparable to those in countries like Estonia and Turkey, which spend only 6.4% and 4.2% of their GDP on health care, respectively. Even the government’s decision to cover coronavirus-related treatment costs has ended up in confusion and fear among lower income patients thanks to our dysfunctional medical billing system.

The coronavirus has laid bare the inequalities of American public health. Black Americans are nearly three times as likely as white Americans to get COVID-19, nearly five times as likely to be hospitalized and twice as likely to die. As the Centers for Disease Control and Prevention (CDC) notes, being Black in the U.S. is a marker of risk for underlying conditions that make COVID-19 more dangerous, “including socioeconomic status, access to health care and increased exposure to the virus due to occupation (e.g., frontline, essential and critical infrastructure workers).” In other words, COVID-19 is more dangerous for Black Americans because of generations of systemic racism and discrimination. The same is true to a lesser extent for Native American and Latino communities, according to CDC data.

COVID-19, like any virus, is mindless; it doesn’t discriminate based on the color of a person’s skin or the figure in their checking account. But precisely because it attacks blindly, the virus has given further evidence for the truth that was made clear this summer in response to another of the country’s epidemics, racially motivated police violence: the U.S. has not adequately addressed its legacy of racism.

Neil Blake—The Grand Rapids Press/APThe line for a drive-through food pantry in Grand Rapids, Mich.

Americans today tend to value the individual over the collective. A 2011 Pew survey found that 58% of Americans said “freedom to pursue life’s goals without interference from the state” is more important than the state guaranteeing “nobody is in need.” It’s easy to view that trait as a root cause of the country’s struggles with COVID-19; a pandemic requires people to make temporary sacrifices for the benefit of the group, whether it’s wearing a mask or skipping a visit to their local bar.

Americans have banded together in times of crisis before, but we need to be led there. “We take our cues from leaders,” says Dr. David Rosner, a professor at Columbia University. Trump and other leaders on the right, including Gov. Ron DeSantis of Florida and Gov. Tate Reeves of Mississippi, respectively, have disparaged public-health officials, criticizing their calls for shutting down businesses and other drastic but necessary measures. Many public-health experts, meanwhile, are concerned that the White House is pressuring agencies like the Food and Drug Administration to approve treatments such as convalescent plasma despite a lack of supportive data. Governors, left largely on their own, have been a mixed bag, and even those who’ve been praised, like New York’s Andrew Cuomo, could likely have taken more aggressive action to protect public health.

Absent adequate leadership, it’s been up to everyday Americans to band together in the fight against COVID-19. To some extent, that’s been happening–doctors, nurses, bus drivers and other essential workers have been rightfully celebrated as heroes, and many have paid a price for their bravery. But at least some Americans still refuse to take such a simple step as wearing a mask.

Why? Because we’re also in the midst of an epistemic crisis. Republicans and Democrats today don’t just disagree on issues; they disagree on the basic truths that structure their respective realities. Half the country gets its news from places that parrot whatever the Administration says, true or not; half does not. This politicization manifests in myriad ways, but the most vital is this: in early June (at which point more than 100,000 Americans had already died of COVID-19), fewer than half of Republican voters polled said the outbreak was a major threat to the health of the U.S. population as a whole. Throughout July and August, the White House’s Coronavirus Task Force was sending private messages to states about the severity of the outbreak, while President Trump and Vice President Mike Pence publicly stated that everything was under control.

Some incredulity about the virus and public-health recommendations is understandable given the reality that scientific understanding of the newly emergent virus is evolving in real time. The ever shifting advice from health officials doesn’t instill public confidence, especially in those already primed to be skeptical of experts. “Because this is a new infectious disease, a new virus, we don’t have all the answers scientifically,” says Colleen Barry, chair of the department of health policy and management at Johns Hopkins Bloomberg School of Public Health. “I think that creates an environment that could potentially erode trust even further over time.” But the trust fractures on partisan lines. While 43% of Democrats told Pew in 2019 that they had a “great deal” of trust in scientists, only 27% of Republicans said the same.

Truly worrying are the numbers of Americans who already say they are hesitant to receive an eventual COVID-19 vaccination. Mass vaccination will work only with enough buy-in from the public; the damage the President and others are doing to Americans’ trust in science could have significant consequences for the country’s ability to get past this pandemic.

There’s another disturbing undercurrent to Americans’ attitude toward the pandemic thus far: a seeming willingness to accept mass death. As a nation we may have become dull to horrors that come our way as news, from gun violence to the seemingly never-ending incidents of police brutality to the water crises in Flint, Mich., and elsewhere. Americans seem to have already been inured to the idea that other Americans will die regularly, when they do not need to.

It is difficult to quantify apathy. But what else could explain that nearly half a year in, we still haven’t figured out how to equip the frontline workers who, in trying to save the lives of others, are putting their own lives at risk? What else could explain why 66% of Americans–roughly 217.5 million people–still aren’t always wearing masks in public?

Despite all that, it seems the U.S. is finally beginning to make some progress again: daily cases have fallen from a high of 20.5 per capita in July to around 12 in early September. But we’re still well above the springtime numbers–the curve may be flattening, but it’s leveling out at a point that’s pretty frightening. Furthermore, experts worry that yet another wave could come this winter, exacerbated by the annual flu season.

Jae C. Hong—APCardboard cutout “fans” at an L.A. Angels baseball game

There are reasons for optimism. Efforts to create a vaccine continue at breakneck speed; it’s possible at least one will be available by the end of the year. Doctors are getting better at treating severe cases, in part because of new research on treatments like steroids (although some patients are suffering far longer than expected, a phenomenon known as “long-haul COVID”). As the virus rages, perhaps more Americans will follow public-health measures.

But there is plenty of room for improvement. At the very least, every American should have access to adequate PPE–especially those in health care, education, food service and other high-risk fields. We need a major investment in testing and tracing, as other countries have done. Our leaders need to listen to experts and let policy be driven by science. And for the time being, all of us need to accept that there are certain things we cannot, or should not, do, like go to the movies or host an indoor wedding.

“Americans [may] start to say, ‘If everyone’s not wearing masks, if everyone’s not social distancing, if people are having family parties inside with lots of people together, if we’re flouting the public-health recommendations, we’re going to keep seeing transmission,'” says Ann Keller, an associate professor at the UC Berkeley School of Public Health.

The U.S. is no longer the epicenter of the global pandemic; that unfortunate torch has been passed to countries like India, Argentina and Brazil. And in the coming months there might yet be a vaccine, or more likely a cadre of vaccines, that finally halts the march of COVID-19 through the country. But even so, some 200,000 Americans have already died, and many more may do so before a vaccine emerges unless America starts to implement and invest in the science-based solutions already available to us. Each one of those lives lost represents an entire world, not only of those individuals but also of their family, friends, colleagues and loved ones. This is humbling–and it should be. The only path forward is one of humility, of recognition that if America is exceptional with regard to COVID-19, it’s in a way most people would not celebrate.

–With reporting by Emily Barone and Julia Zorthian/New York

[hempoilfrog1]

15 Tips on How to Deal With Your Coronavirus Anxiety

It is important to note that everyone reacts differently, feels varying levels of emotional intensity, and copes with stress in unique ways. The following tips are general guidelines that may help you when you are feeling lonely, sad, anxious, or apprehensive about COVID-19 and the future. 

We are in a time of uncertainty. For the vast majority of us, this has us feeling apprehensive and fearful about our daily lives. We wonder when things will get back to normal and what our future will hold for us when we get there. Check Out Here: CTFO 10x PURE Ultimate Multi-Vitamin & Mineral Supplement

As we are urged to physically distance ourselves from one another in the wake of COVID-19, our daily routines, our workplaces, and our methods for coping have become unfathomably disrupted. Coupled with the constant barrage of news, it is only natural to feel overwhelmed, stressed, and anxious.  With this said, we have 15 tips to help you manage both your physical and mental wellbeing during this unprecedented pandemic.

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1) Reach Out & Socially Connect With Loved Ones.

While it is important to keep ourselves physically distanced from everyone but those within your nuclear household, this does not mean that you have to cut off all social interaction. Engaging in complete social isolation is actually going to have a very detrimental impact on your mental health and cause you to view your current situation in a much darker light. Instead, use electronic means to reach out to your friends and family members on a regular basis. For some, this could be every few days and for others, this could be on a daily basis.

Use your smartphone to call your family members,

Use your smartphone to text your friends

Use your smartphone to FaceTime, Skype, or video chat with others.

Use a laptop or desktop to play online games. If video games do not suit your taste, there are other options like virtual card games, pool, and more.

Use a laptop or desktop to watch Netflix, rent movies, or engage in other virtual activities that have a social component to them.

It is important to note that while social media can help you feel connected, this doesn’t give you that one-on-one time that you may need to feel personally cared for. Social media can also suck you into a loop of negativity, so minimizing this and engaging in the above ways, is a better option.

2) Keep Yourself Physically Active.  

How often we choose to exercise can have a direct impact on how good or bad we feel. With the inability to have contact with others, it may feel easier to just stay inside and sit around watching television or movies.

While this is okay in moderation, it can lead to unhealthy behaviors that make you feel worse. Instead, get up and move around the home, jump on the treadmill, or go outside for a walk while maintaining physical distancing measures. Pair this with eating healthy meals and drinking lots of water!

3) Give Yourself Permission to Acknowledge Emotions.

Rather than pushing away the anxiousness, fear, or stress that you are feeling, acknowledge it. We are in an unprecedented situation that has massive negative ramifications for the world, so it is natural to feel a wide range of emotions.

Some of us are missing out on weddings, graduations, and planned trips, while others are praying for loved ones that are immunocompromised.  Understanding why you feel the way you do and then drawing it back to the bigger picture will help keep the situation in perspective.

4) Put Boundaries in Place.  

Due to most countries shifting to only having essential businesses open, a lot of individuals are faced with working-from-home. This new reality can be very difficult when you have a spouse and children in the same space as you, 24-7.

It is important to set up a dedicated workspace and place boundaries around your work hours. Having your family respect your boundaries so that you can be productive during the day, will help you combat the fear surrounding financial matters. For those who may not have a job, you still need an area where you can decompress, relax, and get away from the stress.

You may want to look for a job online, get away from the always-on television, or get some peace and quiet from your family. This is okay. Create a dedicated space for you, so that you can work, recharge, or plan ahead.

5) Use Acceptance to Keep Fear in Check.

Ever think about the worst-case scenario? A lot of us have a tendency to over-catastrophize or overthink our situations. We may find ourselves constantly worried about catching COVID-19 or incessantly checking up on our parents, grandparents, and loved ones because our imagination is stressing us out.  One way to get around this barrage of fearful thinking is to actually engage it.

Take a few minutes to think about what the worst-case scenario is for yourself or your life, acknowledge it, and then let it go. This enables you to become emotionally prepared for the worst without looping you into a negative feedback cycle. How to confine it? Give yourself a limited amount of time.

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6) Have a Routine? Keep It!

One of the major issues that people are currently facing as a result of the coronavirus is not having a sense of normalcy. This lends itself to feeling lost, disorganized, and perhaps a little chaotic since life as we know it is much different than what it was two months ago. To help deal with this, stick to your daily routine as much as you can.

If you regularly work out in the mornings or the evenings, block this time out in your daily schedule and stick with it.

Find a home routine that is engaging, uplifting, and upbeat and pair it with a playlist of all your favorite tracks.

Eat dinner at a specific time in the evening, keep it.

Meal prep on Sundays? Do this!

Take the dog out to park on Thursdays? Maybe simulate this in your backyard.

Most of all, keep your sleep schedule the sam

By taking a look at your daily routine and locking in the components that you can keep the same, you create a sense of normalcy for yourself. This maintains feelings of control, happiness, and predictability.

7) Understand That What You Control Has Limitations.

There is only so much you can do. Read that again. You have the capability to control your situation by practicing physical distancing, washing your hands, and taking precautions when being outside or going to work, but it is also important to practice acceptance.

Acceptance in that you are doing the best that you can give the circumstances you are in and that there is only so much that you have control over and can do, both for yourself and for others. While it may be hard to imagine that this will come to an end, this will pass and, in the meantime, just keeping doing what you are doing. By practicing this type of acceptance, you keep yourself in a calmer frame of mind.

8) Do Not Engage With Negative Peer Pressure.

A major source of stress and anxiety stems from other people who may choose to ignore health guidelines. They may call you up and ask to come over or they may negatively engage with you in discussions that go against current recommendations. Please understand that engaging with negative peer pressure not only puts you and your family at risk, but it creates a lot of rifts between individuals. If someone asks to come over, simply tell them that you are practicing physical distancing and that, while you would love to see them, you cannot do so at this point in time. If someone engages with you in a negative way with regards to a discussion online or over the phone, stick to the facts and stay positive. End the conversation before getting defensive or political. Remember that everyone is fearful, stressed, and anxious right now which may cause them to act irrationally.

9) Distance Yourself From the News.

One of the things that many of us do in times of emergency, overloads ourselves with information. This is because we like to find solutions and be prepared, but when we have a steady stream of information, this can work against us.

Not only is staying on top of updates by the hour, exhausting, but it can also cause a lot of stress and impact your ability to work, relax, and take care of yourself.  It is highly recommended that you check the news once per day, that being in the morning.

Shut the news off 1-2 hours before bedtime.

Shut the news off and all social media feeds while eating your meals. Why?

Stressful news during mealtimes can cause you to consume more which may have a negative impact on your physical and mental health.

Everything that is urgent or pressing will either be irrelevant the next morning or will be broadcasted in the morning.

10) Re-evaluate the Small, Fun Things & Do More of Them!

A fantastic way to manage our emotions is to engage in activities that brighten our day. Spend some time focusing on your favorite hobbies or pick up something new. For example, if you love reading but rarely get the change, now is a great time to jump into the series that is collecting dust on the bookshelf.

Or, maybe you have an instrument sitting in the corner of the study, pull it out and pass the time with some good tunes. If you want to learn something new, there are plenty of tutorials and online courses that can be found for free or you can attend the numerous live music concerts being broadcasted online.

The trick here is to list out all of the small, fun things that you used to love doing and schedule a time to do them more while you are isolated at home. Not only can this spark inspiration and a new-found love for old hobbies, but it can also bring a lot of joy to your daily routine.

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 11) Take a Day to Become Prepared.

If you have been laid off from work, have become sick, or have to look after your children due to school being out, take some time to prepare yourself for the immediate future. Talk with your employer about getting your record of employment so you can apply for employment insurance, understand if you qualify for sick pay, or see if you qualify for emergency aid. By understanding what benefits you qualify for, you can combat the immediate anxiety you feel about your financial situation.

 12) Choose to Only Consume Information From Reputable News Sources.

While staying informed is critical to your health and wellbeing, it is also important to only consume information from reputable news sources. Acting on inaccurate information can be dangerous, so it is best to take some time to choose the news sources you want to receive updates from. By doing this, you can focus on only the facts and the guidelines that you need to know in order to keep yourself safe.

 13) Consider Setting Yourself Up for Telemedicine.

As much as we would like to have an end-date in mind for this pandemic, the truth is that we just don’t know how long it will take to subside. With this said, if you haven’t done this already, consider setting yourself up for telemedicine services with your doctor.

Telemedicine applications allow you to receive virtual care when you need it without going into your doctor’s office or hospital. Not only does this minimize your exposure to healthcare staff, but it keeps you away from hospitals, emergency departments, and those who are ill.

 14) Reach Out About Your Concerns!

If you find yourself stuck with some major concerns or negative thinking patterns that you cannot break, reach out about your worries with those that you trust. Not only can this help them, but it can help calm you down and see that you are not alone. If reaching out to a family member or friend isn’t a possibility for you, consider reaching out via a helpline instead. They will listen to you without judgment and point you in the right direction.

 15) Slow Yourself Down & Practice Mindfulness or Other Relaxation Techniques.  

It is very important to slow yourself down and pay attention to the present moment. Hearing, understanding, and acknowledging your thoughts, feelings, and the world around you will help you understand yourself better and your current place in the world.

In being mindful, you will understand what drives your emotions and behavior, find new ways to reconnect with your sensations, and become clearly aware of yourself from moment to moment. When you are more aware of yourself within the moment, you have the ability to see your thought patterns and, in turn, learn how to deal with them and let them go in a productive manner.

This awareness can help reduce stress and anxiety. Consider practicing mediation or breathing exercises to aid in this mindfulness pursuit. While there is a lot of fear, uncertainty, and apprehension at this time, there is also an opportunity to reconnect with yourself, your loved ones, and the activities that make you happy on a daily basis.

Take this time to prepare yourself, strengthen your mental resolve, and engage in a lifestyle that is healthy for you. Physical distancing does not have to be dreadful, lonely, or isolating, but instead can be fun, enlightening, and insightful if we can learn to understand and manage our emotions.  

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The post 15 Tips on How to Deal With Your Coronavirus Anxiety appeared first on Sell CBD Oils.

from https://hempoilfrog.com/tips-how-to-deal-with-your-coronavirus-anxiety/

[theresgloryforyou]

excerpt 1:

The idea that we have an authentic self – a set of innate personality traits, desires, emotional and intellectual dispositions unique to us – emerged in the 18th century. Enlightenment thinkers such as Jean-Jacques Rousseau tried to move away from religion as a means of making sense of the world. Instead, they claimed that the purpose of life was to be true to an essential nature that defined who we are.

In the 21st century, the notion of the authentic self has solidified into common sense, with the routine demands to ‘be yourself’ or to ‘be real’. This is partly a response to the perceived breakdown of collective structures that traditionally gave life meaning: religion, local community, extended family ties. The late philosopher Zygmunt Bauman has called this state of affairs ‘liquid modernity’ – a description of how reliable anchors of group identity have given way to fluidity, insecurity and individualism. The makeover offers an apparent solution to these social and cultural transformations. It encourages us to look inwards, to the very fabric of the self for meaning, purpose and fulfilment.

Paradoxically, the logic of the makeover positions the external body as the site upon which inner authenticity is to be displayed – right before the market steps in to help us achieve this self-realisation. Of course, there’s nothing magnanimous about the self-confidence sold to us in the form of a bottle of shampoo, a new dress or a subscription to a gym. Women are the main target of these enticements, asked to demonstrate their value as individuals through physical appearance.

Feminists have criticised the makeover-centric media for its reproduction of constrictive standards of female beauty. It sets out, subtly and not-so-subtly, ‘good’ and ‘bad’ ways to be a woman, layering these over inequalities of race and class. The feminist academic Angela McRobbie, for example, has described the TV show What Not to Wear as a form of ‘symbolic violence’ that seeks to shame working-class women into adopting bourgeois styles and mannerisms.

In many ways, makeover culture is a product of patriarchal, middle-class values, with roots in the Industrial Revolution and the rise of the bourgeoisie in Britain. According to the historian Mary Poovey, it was in this period that the concept of ‘ladylike’ behaviour emerged as an ideal for middle-class women – involving purity, submissiveness and deference to male authority. These qualities worked to control female sexuality and to fashion it into a vessel for the reproduction and the trading of property rights. This period also saw a massive expansion in shopping as a pastime for women, with the first department store opening in London in 1796. Dressing and styling oneself in a particular way thus became a means of demonstrating the possession of a ‘good’ feminine character.

The logic of displaying one’s inner qualities through outward appearance was based on a distinction between being a woman and being feminine, according to the sociologist Beverley Skeggs. ‘Woman’ was considered a biological category, but femininity was a ‘process’ by which women became specific kinds of women. ‘Appearance became a signifier of conduct; to look was to be,’ Skeggs wrote in 2001. Conformity to the feminine ideal was measured by how well (or how poorly) women could use the tools of the fashion and beauty industries. Naturally, this meant femininity was inaccessible to those who didn’t have the money or time to be active consumers. This is why, even today, the denigration of working-class women and women of colour often centres on their perceived failure to embody feminine beauty.

The split between the idea of ‘woman’ and that of ‘femininity’ continues to cast the beautified female form as little more than an emblem of a woman’s innate, internal goodness. What’s more, makeover culture has perpetuated the myth that marginalised women who are truly ‘good’ – that is, willing to adopt the values of middle-class respectability – can summon the magic of the makeover. This is often through the intervention of a rich, benevolent man, as in films such as My Fair Lady (1964) and Pretty Woman (1990).

excerpt 2:

There’s a certain hypocrisy at work in these processes. Makeover culture speaks in an elevated personal lexicon of authenticity, potential and self-realisation. But in the media it often seems low-brow, quotidian and banal, a quality that serves to mask its very real social and cultural implications. This isn’t unique to men. Cinderella, that archetypal heroine of makeover culture, is disingenuous to the last. Unwritten in her tale, and undramatised in her various filmic incarnations, is the perpetual labour to which Cinderella must stoop to keep up her look: cardiovascular exercises, weight training, dieting, make-up, hairstyling, blow dries, shaving, waxing, eyebrow shaping, shopping for clothes, picking out outfits, and so on, and on, and on.

What is valorised in makeover culture, then, is not the finished look, because being beautiful is literally a life-long occupation. Rather, it’s the willingness to undertake the never-ending process of beautification, to push, effortfully, towards self-realisation.

Young people in the West now face an increasingly uncertain future, in which markers of adulthood taken for granted by their parents – financial security, home ownership, secure careers and a nuclear family – appear ever more unattainable. Our appearance is one of the only things that seems to remain within our control. In such difficult times, the makeover reassures us that we need look no further than our own bodies – that the solutions to all manner of personal and political problems lie within the fabric of the self, rather than in the external and unmanageable structures of the material world. It encourages us to become isolated citizen-consumers, who need nothing but the commercial industries and the services they provide to achieve a successful, happy and satisfying life. In the world according to the makeover, the most important relationship you have is with just one person: yourself.

[thedailychalkboard]

How Things Can Change

When did things begin to change? What was the tipping point that caused childhood memories of time spent with a parent, an aunt or an uncle, pursuing a relationship built upon creative interaction and common goals, become instead a life lived in isolation with one’s view of self worth being dependent upon what strangers who are never met in person felt your value represents to them?

 Let me back up a bit and build you a picture of a time that was much different than now. Less than a century ago, before home computers, cell phones, self driving cars and man’s first moon landing, a time roughly bordered by the culmination of a war to end all wars and the start of a little thing we refer to as the Cuban Missile Crisis, we lived in one of the greatest times of prosperity the United States has ever known. People bought homes, cars, went on vacations and begin to have and raise kids in the relative safety and comfort of a great and growing nation. Sure there were problems, socially and politically, the same as any generation,  but all in all things were pretty darned good and communities found that with all the time saving devices and access to knowledge that abounded they were left with more spare time to spend with family and friends.

 As kids got older parents, both moms and dads, found or made time to spend with their children, in pursuit of building stronger relationships, whether it was throwing a ball, building a birdhouse, baking cookies or spending time together during game or family night and even just relaxing in a boat on a calm lake and claiming they were fishing. My point is this; families spent time creatively working on their family and their parenting skills through education and interaction in activities that enhanced and grew the bond between child and parent.

 Then along came the proverbial idea of “Keeping Up With The Joneses” and the era of bigger houses, faster cars, fancier clothing, more stuff and the pressure of a better job in order to afford all this stuff. On top of that colleges became more expensive and competitive which put a further strain on the finances of the nuclear family unit. Soon moms were working outside the home instead of caring for children  and dads were spending more time at the office in pursuit of the elusive position that would be dangled in front of them by quickly expanding corporation interests. Kids were left to their own devices often and the term latch key kid became part of the modern jargon, referring those children who would come home from school to an empty house, being left to their own devices and imagination in filling the void between themselves and their absentee parents. Anger, depression, lack of self worth and poor choices began to grow within society’s young people and the pressures haven’t eased up sense.

 We can blame many things for what has resulted from this progressive turn of events and caused the social malaise we feel and experience so deeply today. I’m not sharing this to place blame though. That’s been done and continues to be repeated, ad nauseum, with little to no progress being made to correct a worseningsituation. Spending or throwing money at the situation doesn’t help when there is no attempt to resolve the problem with the exception of drugging a country into a coma at the profit of Big Pharma and who knows who else. One only need look at the increasing divorce rates and unhealthy relationships being brought on by demanding and unrealistic social pressures accompanied by continued lowering standards of self discipline and critical thinking skills to realize that unless we figure something out, and quick, we are headed full speed into a society dangerously deficient in both empathy and morality. So, what’s the solution?

 I don’t pretend to have all the answers. I do however feel that taking a step back and shaking ourselves out of the stupor we’ve allowed to fall over our society we can begin to gain some perspective and perhaps wrestle control of the situation back from the cliff edge we find ourselves currently peering over. If we don’t stop with the false narrative we are allowing ourselves to be force fed every day, virtually 24/7, by a media hell bent on being controlled through special interests profiting from the problems we face, we will all soon be forced over that cliff.  You may wonder why anyone would wish to profit from our problems. It’s simple really. And it comes down to what I’ll call Sales 101.

 The first thing one learns in basic sales is to find out where the prospect, client or customer’s pain point is. What keeps them up at night worrying? What fear motivates them to action? What do they see as a clear and present danger and how does one solve that problem? It was discovered that creating or manufacturing a problem, thus making it real, whether done honestly or through such personal and social engineering tactics as using drugs, finances, deception or misinformation you get people’s attention. Cause the problem and then introduce the solution. It’s a brilliant strategy and it’s one that plays out every day in our society. Just watch the news. What does virtually every news organization lead off with? Is it something good or bad that may or may not directly or indirectly affect your life? It has been discovered that the fear of loss carries a much more effective motivational power than that of the joy of gain. We’ve run out the clock, ( financially and emotionally), on the gain game, so now we’ve been delt our current hand, often unwittingly, into the game of our greatest fear which is loss.

 So, that said, what do I feel are some solutions, that can begin today, right now, this very moment, to ensure that we leave the playing table and this addictive game behind?

 1- Change your attitude about time and money.

 Money without time is worthless. You can always make more money but I defy anyone to challenge me on the fact that you can make more time. Each of us is born with a bank account of time. We never know how much we have so why do we spend the majority of our life wasting our most precious commodity? Try thinking of time as being something you need to diversify your portfolio in. We do it with our money, why not with our most precious of commodities, our time?

 2- Change your habits.

 Humans are fairly predictable animals. We almost always follow the line of least resistance. We’re like a river in that we simply go with the flow, following blindly the land laid out before us. We follow that flow to whatever we are told will make us feel good by virtue of being easily attainable to accomplish. Watch a mindless TV show or spend some quality time with the wife and kids? It’s your choice, but which one do you know is best spent? We fall into habits that aren’t necessary the best for ourselves or those around us. Review your daily routine. What habits could you modify to give life more meaning to yourself and others?

 3- Spend time with people and projects that make a difference.

 Humans love to gawk. We especially love to gawk at people’s pain. Watch people’s reaction when slowly driving by a wreck alongside the road or while watching people do stupid, and dangerous things, on so called reality TV shows, and you get the idea. But ask them to spend time networking for a good cause or volunteering to help at an event or on a project that involves putting their best foot forward and creating a better neighborhood or community and you’ll find that the numbers of gawkers dwindle dramatically. Don’t gawk, just do the right thing. Become involved in ways that allow you to invest your time and not just your financial support.

 4- Spend time with those who matter and those you may feel don’t

 The saying “Charity begins at home” is so true, and can’t be any more true and needed than it is today. Teach your son or daughter how to build a birdhouse out of real wood and use it as a teaching tool when birds move in. Change the oil in your car together with your son, daughter, spouse, significant other, even when you know that it will be faster and more convenient to have it done at a quick lube. Ramp up the building project to include volunteering on a Habitat for Humanity build.  Or just go for a walk in a local park or even around your neighborhood and smile and say Hi to those people who live near you but who you haven’t bothered to get to know.  They matter too, especially in times of unexpected or dire circumstances. Show you care. Be a good example to others for what it means to be aware and to care for those around you.

 5- Have a frank discussion with your kids, your significant other, and yourself

 How much time do you, and those you care about, spend time immersed in the brainless drivel spewing forth from a phone, tablet, computer, or TV screen? Ask yourself, “what it is about those things that are so captivating and why?” Screen addiction is a real thing and it does kill people, emotionally and physically. I still can't believe the number of people I see on the open road, and even the freeways where I live, weaving in and out and texting as they careen a steel weapon of mass destruction through a maze of fast moving traffic. I haven’t even touched on the suicides egged on and instigated by online bullying. It’s not worth it folks.

 6- Start being honest with yourself

 Do you care enough to make a difference? Do you feel that something is a little off in society these days? Do you feel that you can do better and perhaps help those who are closest to you do better as well? I hope, and even pray, that you can answer these three questions in the positive. If not, find someone who can answer them positively, introduce yourself  and start an honest dialogue with them.

 7- Find yourself a mentor

 One final thing; consider finding yourself a mentor. We all need someone in our life who cares, whether we do or not. Building a bird house using simple tools with someone who cares may sound rhetorically trite and even out dated. But as metaphors go it just may lead to your discovering how to  build a bigger house, physically, mentally, socially and spiritually, than you, or those you love, could ever imagine.  

 ©2019 Michael D. Davis   All Rights Reserved

[margdarsanme]

NCERT Class 12 Sociology Chapter 3 Social Institutions : Continuity and Change

NCERT Solutions for Class 12 Sociology : Indian Society

Chapter 3 Social Institutions : Continuity and Change

NCERT TEXTBOOK QUESTIONS SOLVED : Q. 1. What is the role of the ideas of separation and hierarchy in the caste system? Ans. : The caste system can be understood as the combination of two sets of principles, one based on difference and separation and the other on wholism and hierarchy. Each caste is different and strictly separated from every other caste on the basis of restrictions. These restrictions are related to marriage, food sharing and social interaction to occupation. Different and separated castes do not have an individual existence. They exist in relation to a larger whole. This societal whole or system is a hierarchical rather than egalitarian system. Each individual caste follows an ordered rank—a particular position in a ladder like arrangement going from highest to lowest. The hierarchical ordering of castes is based on the distinction between purity and pollution. Castes that are considered ritually pure have high status, while those considered less pure or impure have low status. Historians believe that those who were defeated in wars were often assigned low caste status. Castes are not only unequal in ritual terms. They are complementary and non competing groups. It means each caste has its own place in the system which cannot be taken by any other caste. Caste is also linked with occupation, the system functions as a social division of labour. It allows no mobility.This idea of separation and hierarchy has inculcated discrimination, inequality and prejudices in Indian society. 

Q. 2. What are some of the rules that the caste system imposes? Ans. : 

The most commonly cited rules that the caste system has imposed are as follows:

Caste is determined by birth-a child inherits the “bom information” the caste of its parents. One can never change one’s caste, leave it, or choose not to join it. Caste is never a matter of choice.

Membership in a caste involves strict rules about marriage. Caste groups are “endogamous” i.e. marriage is restricted to members of the group.

Members of a particular caste have to follow rules about food and food sharing.

An individual bom into a caste could only practice the occupation associated with that caste, so that occupations were hereditary.

Caste involves hierarchy of rank and status. Every person has a caste. Every caste has a caste. Every caste has a specified place in the hierarchy of all castes.

Castes involve sub-division within themselves. Sometimes sub-castes may also have sub-caste i.e. segmental organisation.

Q. 3. What changes did colonialism bring about in the caste system? Ans. : The institution of caste underwent major changes during the colonial period. Present status of caste in India is more a product of colonialism than of ancient Indian tradition. The British administrators tried to understand the complexities of caste in an effort to leam how to govern the country efficiently. The most important official effort to collect information on caste was through census. It began in 1860s. The 1901 census under the direction of Herbert Risley was particularly important as it sought to collect information on the social hierarchy of caste i.e. the social order of precedence in particular regions, as to the position of each caste in the rank order. The counting of caste and to officially recording of caste made this institution of caste identity became more rigid in India. The land revenue settlements and laws gave legal recognition to the caste based rights of the upper caste. Large scale irrigation schemes were accompanied by efforts to settle population there, and these also had caste dimension. So colonialism brought about major changes in the institution of caste. In short the Britishers took initiative in following areas: (i) Census-to make sure of number and sizes of the castes and sub-castes. (ii) To understand the values, beliefs and customs of different sections of society. (iii) Land settlement. Q. 4. In what sense has caste become relatively ‘invisible’ for the urban upper castes? Ans. : The changes in the caste system benefited the most were urban middle and upper class. Caste status ensured these groups the necessary economic and educational resources and they took full advantage of the opportunities offered by rapid development. Particularly the upper caste elite were able to benefit from subsidised public education, specially professional education in science, technology, medicine and management. They were also able to take advantages of the expansion of state sector jobs in the early decades after independence. Because of this earlier load over the rest of the society in terms of education ensured a privileged status. For the so called SC and ST and backward castes this change became detrimental. For these the caste became all too visible. They had not inherited educational and social capital and they had to compete with already established upper caste group.They cannot afford to abandon their caste identity.They continue to suffer from discrimination of various kinds. Q. 5. What evidence would you offer against the view that ‘tribes are primitive communities living isolated lives untouched by civilisation? Ans. : There is no reason to believe that tribes are out of contact with the rest of world or have always been the oppressed section of the society. This can be said because of the following reasons: 1. Gond Kingdoms in central India such as that of Garha Mandla or Chanda. 2. Many of the Rajput Kingdoms of central and western India emerged through a process of stratification among adivasi communities themselves. 3. Adivasi often exercised dominance over the plains people through their capacity to raid them and through their services as local militias. 4. They also occupied a special trade niche, trading forest produce, salts and elephants.

Evidences substantiating tribes as primitive communities: 1. Tribes have not a state or political form of the normal kind. 2. They have no written rules on religion. 3. They are neither Hindus nor peasants. 4. Primarily they are engaged in activities like food gathering, fishing, hunting, agriculture etc. 5. The habitat of tribes is in dense forests and mountainous regions. Q. 6. What are the factors behind the assertion of tribal identities today? Ans. :

Forced incorporation or tribal communities has had a negative impact on tribal cultures and,sodety as much as its economy.

Tribal identities are today formed by interactional process.

Because this interactional process has not been in favour of the tribes, many tribal identities are based on ideas of resistance and opposition to the overwhelming force of the non-tribal world.

The positive impact of success such as the achievement of statehood for Jharkhand and Chhattisgarh, is marred by continuous problems. Many citizens of the north¬eastern states have been living under special laws that limit their civil liberties. The vicious circle of armed rebellions provoking state repression which in turn fuels further rebellions has taken a heavy toll on the culture, economy, and society of these north-eastern states.

Gradual emergence of an educated middle class in conjunction with the policy of reservation is creating an urbanised professional dass. As tribal societies get more and more differentiated i.e. developed dass and other division within themselves, current bases grow for the assertion of tribal identity.

These issues are categorised to control over vital economic resources like land and specially forests, and issues relating to matters of ethnic-cultural identity.

Due to vision within the tribes, the reason for asserting tribal identity may be different for different group of tribals.

Q. 7. What are some of the different forms that the family can take? Ans. : Family is a very important sodal institution. In either form i.e. nudear or extended, it has post to perform. Lately, a lot of changes have come about in the structure for example, those people employed in the software industry have odd working to this, grandparents have shifted in as caregivers to young. A family could be headed by a male or female; descent could be traced from the mother or the father. This structure and composition of the family is based on various fadors ‘ such as economy, polity, culture and education. The changes in the structure of family that we see today could be (i) Same sex marriage (ii) Love marriage But history and contemporary times suggest that such changes are met with violent reactions.

Nuclear Family: It consists of one set of parents and their children.

Extended Family: It consisted of more than one couple and, often, more than two generations live together. The extended family is symptomatic of India. Diverse forms of family (i) Matrilocal-patrilocal (based on residence) (ii) Matrilineal and patrilineal (based on rules of inheritance) (iii) Matriarchal and patriarchal (based on authority) Q. 8. In what ways can changes in social structure lead to changes in the family structure? Ans. : The structure of family can be seen as social institution and also in its relationship to other social institution of society.

The internal structure of the family is usually related to other structure of society i.e. political, economic, cultural, etc. Therefore any significant change in behaviour pattern of members of family may change the nature of society for example working schedules of young parents in the software industry in India may lead to increasing number of grandparents moving in as caregivers to the young grand children.

The composition of the family and its structure thereby changes. And these changes can be understood in relation to other changes in society.

The family (the private sphere) is linked to the economic, political, cultural and educational (the public) spheres.

Sometimes the changes in the families and corresponding changes in the society occur accidently e.g. due to war or riots people migrate in search of work or for security reasons.

Sometimes these changes are purposefully brought about, e.g. due to independence and openness of ideas, people choosing their jobs, life partner and life style and such changes are very frequent in the Indian society.

Q. 9. Explain the difference between matriliny and matriarchy. Ans. : 

Matriliny :

Societies of Meghalaya Khasi, Jaintia, Garo tribes and societies of Kerala, Nayyar family property inheritance goes from mother to daughter whereas control passes from maternal uncle to Nephew.

It means a women inherits property from mother and passes on to her daughter while a man controls his sister’s property and passes on control to his sister’s son.

This matriliny generates intense role conflict for men because they are in conflict between their responsibilities to their own house on the one hand and to their wife and children on the other-“Should I pay more attention to my family or my sister’s family.”

This role conflict is for woman also. She possesses only token authority, men are the defacto powerholders. Despite matriliny men are the powerholders.

Matriarchy:

In such societies the women exercise authority and play dominant role.

Practically it is only a theoretical concept as it never allows the women to have real power of dominance.

Realistically it is not existed even in matrilineal families.

via Blogger https://ift.tt/2XqRXRt

[yourvirat]

What To Do When You Are Feeling Lonely, Lost And Depressed

What To Do When You Are Feeling Lonely, Lost And Depressed

We live in a society which has the most modern communication systems, most comfortable lives in terms of effort to yield ratio. Modern technology has enabled man to control everything on his fingertips. It is ironical that everyone is sad lonely and depressed despite all this.

I would say that in a lot of respects this is one of the major causes of this problem.

Let us look at some of the key issues that is causing this problem

Lack of physical connections : Everyone is constantly connected on social media and constantly sending and receiving messages of love and likes. This gives a small temporary feeling of happiness. But the subconscious knows and feels the isolation. Every between husband and wife, parents and children within the home a lot of conversation has moved to the virtual world. People hardly meet each other, people rarely give love and hugs in the physical form, people don’t spend time during sickness. Most of time when people feel a little low there is no one who is with them.

Nuclear families and Community : In the earlier days people lived in a community where sharing and caring was integral to the way of life. Joint families had a number of people who would always be there whenever support was needed. Elders had the support of the sons, daughter, daughter in laws and grandchildren and vice versa. As modern way of living has given way to nuclear families that support infrastructure is missing. Elders are lonely, children are missing emotional support, and the working class is missing support of parents and elders.

Drugs : In the earlier times majority of ailments were treated with home remedies which were effective and had very limited side effects. Now the diagnosis and modern medicines are extensively used by all for every kind of ailment. Most of there medicines have an effect of immune and hormone suppression which triggers depression.

Chemicals in food : Chemicals in farming, food processing, water and packaged foods have a direct impact on immune suppression and hormone balance. This imbalance causes gut leakage and depression.

It is little wonder that with so many things affecting mankind more and more people are becoming sad, lonely and depressed.

What is the solution

Social connects : Stop being part of the herd and change the way you connect with the outside world. I am not stating that do a digital disconnection but take effort to spend time with your parents, in laws, uncles, aunts, siblings and friends. Express yourself freely in the language of love and respect. Give hugs to all your near and dear ones as frequently as possible and feel the love every time you do. It works wonders to your eliminate your depression and loneliness.

Drugs : Avoid taking medicines and drugs except in cases of extreme discomfort or in an emergency. Look for natural ways to heal your physical ailments. Do yoga, meditation and exercise to keep yourself healthy.  For heavens sake do not take drugs for depression. They do not solve any issues except make you dependent on it and cause your sense

Food : Even if it means an extra effort eat freshly prepared food at home. Do not buy any packaged or processed foods for you or children. In fact the more you avoid supermarkets and malls to fulfill your needs the better it is. Don’t get influenced by advertisements. All of them are meant to brainwashing you into selling you something. Just remember one simple thing. If bacteria has not been able to eat the food for months then your gut bacteria(which does most of the digestion work for you) also will be able to effectively digest it. Save the next generation by leading by example and ensuring that you buy them foods which are extremely harmful. If you love your family and your children then show it in the way you consume foods.

[friendsresilience]

With Help From Friends

From TIME (February 2004)

This is an extract from TIME magazine and it is about how the FRIENDS Programs can help kids prevent issues when they become teenagers.

“THE KID WHO PUTS TACKS ON CLASS-mates’ chairs and turns his math tests into paper planes may have a problem, but chances are someone will act quickly to find out what it is. Maybe it’s one of the attention disorders so commonly diagnosed these days: perhaps there’s trouble at home. The point is that disruptive children don’t go unnoticed. But what of the child in the same classroom who never acts up and whose reports are full of ticks in the right boxes? Though easy to teach com-pared to the troublemaker, some children like this might also be crying out for help, if only they could summon the nerve. Thanks to a new Australian program, help might find them first.

The prevalence of anxiety among children in many developed nations seems to be rising. Whatever the causes (and the decline of the extended family, over emphasis on achievement and a general speeding up of life are all possibilities), it’s estimated that between 15 and 20% of kids feel anxiety that diminishes the quality of their lives. Put simply, these children spend too much time worrying, ruining what should be their most carefree years.

Instead of looking forward to a school camp, for example, they fret about what might go wrong, like being served food they don’t like or having to shower in front of others. While these scenarios might cross the minds of most kids, anxious ones would rather skip the camp than risk embarrassment. Some extremely anxious children worry incessantly about things beyond their control, such as earthquakes, nuclear war and SARS, inflating in their minds the danger to themselves and their families. Worse, sufferers feel compelled to conceal their fears from everyone and often grow into depressed teens. “Anxious children are too rarely brought to us,” says clinical psychologist Dr. Paula Barrett, (…) “so we’ve started going to them.”

This is done with a Barrett-designed program called FRIENDS, which is used widely in Australian hospitals and clinics to treat anxious children and depressed adolescents. But it’s as a course presented in both primary and secondary schools and aimed at preventing anxiety that FRIENDS (a mnemonic for Feeling worried?—Relax—Inner thought—Explore plans—Nice work, reward—Don’t forget to practice—Stay calm) is taking off. By helping young people to accept their feelings as legitimate and showing them techniques of positive thinking and problem solving, the program “builds their emotional resilience,” claims Barrett, who is also associate professor of psychology at Griffith University. In Australia, some 40,000 students—mainly in private schools—have done FRIENDS, which has also reached children in New Zealand, South Africa, the U.S. and Europe. Canadian schools are soon to begin a large trial of the program, which will be translated later this year into Chinese and Russian. “Dr. Barrett’s work in childhood anxiety can only be described as ground-breaking,” says Dr. Deborah Beidel, professor of psychology at the Maryland Center for Anxiety Disorders. a leading specialist facility in the U.S.

As both a preventive and a treatment tool, FRIENDS is helping to control child-hood distress. For evidence, there are the favorable results of numerous trials—and there are children like Maddison, who was eight when her Dad left home to live with one of her Mum’s friends. Previously out-going, she became increasingly withdrawn and diffident as she struggled with feelings of guilt and confusion. Steered toward Barrett by the family’s G.P., Maddison thrived in the FRIENDS program. One after-noon last week she sat doing her homework at a desk at Pathways, where her mother, Vikki, works at the front desk. Now 11, Maddison explained how she’d just auditioned at a big dance school. It had been nerve-racking, she said, having to perform ballet and a jazz routine in front of the ex-aminers and other kids; she’d even had to sing Happy Birthday. She didn’t make it into the school, but the point for her was that she’d tried, and driving home afterward Vikki choked up when Maddison told her. “You know, I’m so proud of myself”

In the ’90s, as Barrett was drawing on work by American psychologist Phillip Kendall to design FRIENDS, researchers were fine-tuning their theories on the types of children most prone to anxiety. They now believe that 1 in 5 is born, as Barrett describes it, “physiologically sensitive to stress and certain stimuli.” A test for this sees three-month-old babies held by their mothers and exposed to a sudden noise. The heart rate of the sensitive child rises higher and more quickly than the average child’s, and remains elevated for longer.

But of every five sensitive kids (who tend to be smart and artistic), three won’t develop problems with anxiety. Their secret, explains Barrett, is certain “protective factors:’ ‘fop of these is parenting style: the sensitive child whose parents are encouraging and optimistic generally rises above his predisposition toward anxiety. On the other hand, a child with the double whammy of physiological sensitivity and negative parents whose favored approach to problems is to avoid them “is going to be a bit of a mess,” says Barrett. Sensitive kids “desperately need the parent who says, ‘Yes, there are some dangerous things, but we can learn to cope with them and generally the world is a pretty good place.'” In the past few years, researchers have become convinced that other things can help prevent children from lapsing into anxiety, including a school environment that is welcoming and puts participation above achievement, and a network of friends.

Barrett first read psychologist Kendall’s work while researching her Master’s thesis on childhood fears in 1992. She was fascinated, and later wrote to him seeking permission to develop it. Kendall had challenged the prevailing notion that children weren’t capable of thinking about how they think, and that it was therefore pointless to try to treat their anxiety with cognitive behavioral therapy; the only solution, it was believed, was to help the parents manage the child’s behavior. Barrett agreed CBT directed at the child could work, and thought Kendall’s “Coping Cat” program could be built on by encouraging greater parental and sibling involvement in the treatment. She also began treating anxious kids in groups, convinced the interaction would boost their confidence. Her latest contribution is the prevention program. There are two FRIENDS courses in schools, one aimed at children aged 10-12, the other at 15- and 16-year-olds. Run by teachers in 10 sessions over as many weeks, they introduce children to “thought terminators” to fight negative thinking and six-step plans to beat problems that may seem insurmountable.

Apart from draining joy from young lives, untreated childhood anxiety tends to morph into adolescent depression, a strong risk factor for suicide. Living with fear wears down the will to live, and constantly avoiding unpleasant things-while it offers short-term relief-eventually makes the sufferer feel isolated and useless. Katherine, 18, of Brisbane, recalls a childhood spent in her  “own little world,” not feeling close to either parent, hung up on doing everything perfectly and racked by the fear of getting into trouble. By her final year of high school, she was so filled with despair that she resolved to kill herself. “I had it all planned out.” she says. But with just days to spare, Katherine’s concerned ancient history teacher steered her toward Barrett. “When I was talking to Paula and doing the program, nothing else mattered,” says Katherine. “Compared to how I, was, I’m 500% better.”

FRIENDS isn’t a panacea. Katherine’s treatment included antidepressant drugs, which Barrett says are an important aid to treatment when the anxiety or depression is severe. She dismisses any suggestion that treating childhood anxiety-even with cognitive behavior therapy alone-is an example of medicalizing normal human variation.

Some kids are always going to be scared of the dark or socially awkward, and FRIENDS doesn’t expect to change that. The beauty of presenting the program in schools, Barrett argues, is that it keeps non-anxious kids non-anxious, leads the somewhat anxious toward normality, and helps teachers to identify those whose anxiety may need one-on-one clinical attention. This last group’s anxiety isn’t part of the normal range of variation, she stresses: “Internally, they are suffering.”

The saddest news on anxiety is that it is showing up in younger and younger children, and Barrett is now working on a FRIENDS course aimed at pre-schoolers. Even the child playing quietly with her blocks may be thinking thoughts no one would have imagined.”

[margdarsanme]

NCERT Class 12 Sociology Chapter 3 Social Institutions : Continuity and Change

NCERT Solutions for Class 12 Sociology : Indian Society

Chapter 3 Social Institutions : Continuity and Change

NCERT TEXTBOOK QUESTIONS SOLVED : Q. 1. What is the role of the ideas of separation and hierarchy in the caste system? Ans. : The caste system can be understood as the combination of two sets of principles, one based on difference and separation and the other on wholism and hierarchy. Each caste is different and strictly separated from every other caste on the basis of restrictions. These restrictions are related to marriage, food sharing and social interaction to occupation. Different and separated castes do not have an individual existence. They exist in relation to a larger whole. This societal whole or system is a hierarchical rather than egalitarian system. Each individual caste follows an ordered rank—a particular position in a ladder like arrangement going from highest to lowest. The hierarchical ordering of castes is based on the distinction between purity and pollution. Castes that are considered ritually pure have high status, while those considered less pure or impure have low status. Historians believe that those who were defeated in wars were often assigned low caste status. Castes are not only unequal in ritual terms. They are complementary and non competing groups. It means each caste has its own place in the system which cannot be taken by any other caste. Caste is also linked with occupation, the system functions as a social division of labour. It allows no mobility.This idea of separation and hierarchy has inculcated discrimination, inequality and prejudices in Indian society. 

Q. 2. What are some of the rules that the caste system imposes? Ans. : 

The most commonly cited rules that the caste system has imposed are as follows:

Caste is determined by birth-a child inherits the “bom information” the caste of its parents. One can never change one’s caste, leave it, or choose not to join it. Caste is never a matter of choice.

Membership in a caste involves strict rules about marriage. Caste groups are “endogamous” i.e. marriage is restricted to members of the group.

Members of a particular caste have to follow rules about food and food sharing.

An individual bom into a caste could only practice the occupation associated with that caste, so that occupations were hereditary.

Caste involves hierarchy of rank and status. Every person has a caste. Every caste has a caste. Every caste has a specified place in the hierarchy of all castes.

Castes involve sub-division within themselves. Sometimes sub-castes may also have sub-caste i.e. segmental organisation.

Q. 3. What changes did colonialism bring about in the caste system? Ans. : The institution of caste underwent major changes during the colonial period. Present status of caste in India is more a product of colonialism than of ancient Indian tradition. The British administrators tried to understand the complexities of caste in an effort to leam how to govern the country efficiently. The most important official effort to collect information on caste was through census. It began in 1860s. The 1901 census under the direction of Herbert Risley was particularly important as it sought to collect information on the social hierarchy of caste i.e. the social order of precedence in particular regions, as to the position of each caste in the rank order. The counting of caste and to officially recording of caste made this institution of caste identity became more rigid in India. The land revenue settlements and laws gave legal recognition to the caste based rights of the upper caste. Large scale irrigation schemes were accompanied by efforts to settle population there, and these also had caste dimension. So colonialism brought about major changes in the institution of caste. In short the Britishers took initiative in following areas: (i) Census-to make sure of number and sizes of the castes and sub-castes. (ii) To understand the values, beliefs and customs of different sections of society. (iii) Land settlement. Q. 4. In what sense has caste become relatively ‘invisible’ for the urban upper castes? Ans. : The changes in the caste system benefited the most were urban middle and upper class. Caste status ensured these groups the necessary economic and educational resources and they took full advantage of the opportunities offered by rapid development. Particularly the upper caste elite were able to benefit from subsidised public education, specially professional education in science, technology, medicine and management. They were also able to take advantages of the expansion of state sector jobs in the early decades after independence. Because of this earlier load over the rest of the society in terms of education ensured a privileged status. For the so called SC and ST and backward castes this change became detrimental. For these the caste became all too visible. They had not inherited educational and social capital and they had to compete with already established upper caste group.They cannot afford to abandon their caste identity.They continue to suffer from discrimination of various kinds. Q. 5. What evidence would you offer against the view that ‘tribes are primitive communities living isolated lives untouched by civilisation? Ans. : There is no reason to believe that tribes are out of contact with the rest of world or have always been the oppressed section of the society. This can be said because of the following reasons: 1. Gond Kingdoms in central India such as that of Garha Mandla or Chanda. 2. Many of the Rajput Kingdoms of central and western India emerged through a process of stratification among adivasi communities themselves. 3. Adivasi often exercised dominance over the plains people through their capacity to raid them and through their services as local militias. 4. They also occupied a special trade niche, trading forest produce, salts and elephants.

Evidences substantiating tribes as primitive communities: 1. Tribes have not a state or political form of the normal kind. 2. They have no written rules on religion. 3. They are neither Hindus nor peasants. 4. Primarily they are engaged in activities like food gathering, fishing, hunting, agriculture etc. 5. The habitat of tribes is in dense forests and mountainous regions. Q. 6. What are the factors behind the assertion of tribal identities today? Ans. :

Forced incorporation or tribal communities has had a negative impact on tribal cultures and,sodety as much as its economy.

Tribal identities are today formed by interactional process.

Because this interactional process has not been in favour of the tribes, many tribal identities are based on ideas of resistance and opposition to the overwhelming force of the non-tribal world.

The positive impact of success such as the achievement of statehood for Jharkhand and Chhattisgarh, is marred by continuous problems. Many citizens of the north¬eastern states have been living under special laws that limit their civil liberties. The vicious circle of armed rebellions provoking state repression which in turn fuels further rebellions has taken a heavy toll on the culture, economy, and society of these north-eastern states.

Gradual emergence of an educated middle class in conjunction with the policy of reservation is creating an urbanised professional dass. As tribal societies get more and more differentiated i.e. developed dass and other division within themselves, current bases grow for the assertion of tribal identity.

These issues are categorised to control over vital economic resources like land and specially forests, and issues relating to matters of ethnic-cultural identity.

Due to vision within the tribes, the reason for asserting tribal identity may be different for different group of tribals.

Q. 7. What are some of the different forms that the family can take? Ans. : Family is a very important sodal institution. In either form i.e. nudear or extended, it has post to perform. Lately, a lot of changes have come about in the structure for example, those people employed in the software industry have odd working to this, grandparents have shifted in as caregivers to young. A family could be headed by a male or female; descent could be traced from the mother or the father. This structure and composition of the family is based on various fadors ‘ such as economy, polity, culture and education. The changes in the structure of family that we see today could be (i) Same sex marriage (ii) Love marriage But history and contemporary times suggest that such changes are met with violent reactions.

Nuclear Family: It consists of one set of parents and their children.

Extended Family: It consisted of more than one couple and, often, more than two generations live together. The extended family is symptomatic of India. Diverse forms of family (i) Matrilocal-patrilocal (based on residence) (ii) Matrilineal and patrilineal (based on rules of inheritance) (iii) Matriarchal and patriarchal (based on authority) Q. 8. In what ways can changes in social structure lead to changes in the family structure? Ans. : The structure of family can be seen as social institution and also in its relationship to other social institution of society.

The internal structure of the family is usually related to other structure of society i.e. political, economic, cultural, etc. Therefore any significant change in behaviour pattern of members of family may change the nature of society for example working schedules of young parents in the software industry in India may lead to increasing number of grandparents moving in as caregivers to the young grand children.

The composition of the family and its structure thereby changes. And these changes can be understood in relation to other changes in society.

The family (the private sphere) is linked to the economic, political, cultural and educational (the public) spheres.

Sometimes the changes in the families and corresponding changes in the society occur accidently e.g. due to war or riots people migrate in search of work or for security reasons.

Sometimes these changes are purposefully brought about, e.g. due to independence and openness of ideas, people choosing their jobs, life partner and life style and such changes are very frequent in the Indian society.

Q. 9. Explain the difference between matriliny and matriarchy. Ans. : 

Matriliny :

Societies of Meghalaya Khasi, Jaintia, Garo tribes and societies of Kerala, Nayyar family property inheritance goes from mother to daughter whereas control passes from maternal uncle to Nephew.

It means a women inherits property from mother and passes on to her daughter while a man controls his sister’s property and passes on control to his sister’s son.

This matriliny generates intense role conflict for men because they are in conflict between their responsibilities to their own house on the one hand and to their wife and children on the other-“Should I pay more attention to my family or my sister’s family.”

This role conflict is for woman also. She possesses only token authority, men are the defacto powerholders. Despite matriliny men are the powerholders.

Matriarchy:

In such societies the women exercise authority and play dominant role.

Practically it is only a theoretical concept as it never allows the women to have real power of dominance.

Realistically it is not existed even in matrilineal families.

from Blogger http://www.margdarsan.com/2020/08/ncert-class-12-sociology-chapter-3_5.html

[margdarsanme]

NCERT Class 12 Sociology Chapter 3 Social Institutions : Continuity and Change

NCERT Solutions for Class 12 Sociology : Indian Society

Chapter 3 Social Institutions : Continuity and Change

NCERT TEXTBOOK QUESTIONS SOLVED : Q. 1. What is the role of the ideas of separation and hierarchy in the caste system? Ans. : The caste system can be understood as the combination of two sets of principles, one based on difference and separation and the other on wholism and hierarchy. Each caste is different and strictly separated from every other caste on the basis of restrictions. These restrictions are related to marriage, food sharing and social interaction to occupation. Different and separated castes do not have an individual existence. They exist in relation to a larger whole. This societal whole or system is a hierarchical rather than egalitarian system. Each individual caste follows an ordered rank—a particular position in a ladder like arrangement going from highest to lowest. The hierarchical ordering of castes is based on the distinction between purity and pollution. Castes that are considered ritually pure have high status, while those considered less pure or impure have low status. Historians believe that those who were defeated in wars were often assigned low caste status. Castes are not only unequal in ritual terms. They are complementary and non competing groups. It means each caste has its own place in the system which cannot be taken by any other caste. Caste is also linked with occupation, the system functions as a social division of labour. It allows no mobility.This idea of separation and hierarchy has inculcated discrimination, inequality and prejudices in Indian society. 

Q. 2. What are some of the rules that the caste system imposes? Ans. : 

The most commonly cited rules that the caste system has imposed are as follows:

Caste is determined by birth-a child inherits the “bom information” the caste of its parents. One can never change one’s caste, leave it, or choose not to join it. Caste is never a matter of choice.

Membership in a caste involves strict rules about marriage. Caste groups are “endogamous” i.e. marriage is restricted to members of the group.

Members of a particular caste have to follow rules about food and food sharing.

An individual bom into a caste could only practice the occupation associated with that caste, so that occupations were hereditary.

Caste involves hierarchy of rank and status. Every person has a caste. Every caste has a caste. Every caste has a specified place in the hierarchy of all castes.

Castes involve sub-division within themselves. Sometimes sub-castes may also have sub-caste i.e. segmental organisation.

Q. 3. What changes did colonialism bring about in the caste system? Ans. : The institution of caste underwent major changes during the colonial period. Present status of caste in India is more a product of colonialism than of ancient Indian tradition. The British administrators tried to understand the complexities of caste in an effort to leam how to govern the country efficiently. The most important official effort to collect information on caste was through census. It began in 1860s. The 1901 census under the direction of Herbert Risley was particularly important as it sought to collect information on the social hierarchy of caste i.e. the social order of precedence in particular regions, as to the position of each caste in the rank order. The counting of caste and to officially recording of caste made this institution of caste identity became more rigid in India. The land revenue settlements and laws gave legal recognition to the caste based rights of the upper caste. Large scale irrigation schemes were accompanied by efforts to settle population there, and these also had caste dimension. So colonialism brought about major changes in the institution of caste. In short the Britishers took initiative in following areas: (i) Census-to make sure of number and sizes of the castes and sub-castes. (ii) To understand the values, beliefs and customs of different sections of society. (iii) Land settlement. Q. 4. In what sense has caste become relatively ‘invisible’ for the urban upper castes? Ans. : The changes in the caste system benefited the most were urban middle and upper class. Caste status ensured these groups the necessary economic and educational resources and they took full advantage of the opportunities offered by rapid development. Particularly the upper caste elite were able to benefit from subsidised public education, specially professional education in science, technology, medicine and management. They were also able to take advantages of the expansion of state sector jobs in the early decades after independence. Because of this earlier load over the rest of the society in terms of education ensured a privileged status. For the so called SC and ST and backward castes this change became detrimental. For these the caste became all too visible. They had not inherited educational and social capital and they had to compete with already established upper caste group.They cannot afford to abandon their caste identity.They continue to suffer from discrimination of various kinds. Q. 5. What evidence would you offer against the view that ‘tribes are primitive communities living isolated lives untouched by civilisation? Ans. : There is no reason to believe that tribes are out of contact with the rest of world or have always been the oppressed section of the society. This can be said because of the following reasons: 1. Gond Kingdoms in central India such as that of Garha Mandla or Chanda. 2. Many of the Rajput Kingdoms of central and western India emerged through a process of stratification among adivasi communities themselves. 3. Adivasi often exercised dominance over the plains people through their capacity to raid them and through their services as local militias. 4. They also occupied a special trade niche, trading forest produce, salts and elephants.

Evidences substantiating tribes as primitive communities: 1. Tribes have not a state or political form of the normal kind. 2. They have no written rules on religion. 3. They are neither Hindus nor peasants. 4. Primarily they are engaged in activities like food gathering, fishing, hunting, agriculture etc. 5. The habitat of tribes is in dense forests and mountainous regions. Q. 6. What are the factors behind the assertion of tribal identities today? Ans. :

Forced incorporation or tribal communities has had a negative impact on tribal cultures and,sodety as much as its economy.

Tribal identities are today formed by interactional process.

Because this interactional process has not been in favour of the tribes, many tribal identities are based on ideas of resistance and opposition to the overwhelming force of the non-tribal world.

The positive impact of success such as the achievement of statehood for Jharkhand and Chhattisgarh, is marred by continuous problems. Many citizens of the north¬eastern states have been living under special laws that limit their civil liberties. The vicious circle of armed rebellions provoking state repression which in turn fuels further rebellions has taken a heavy toll on the culture, economy, and society of these north-eastern states.

Gradual emergence of an educated middle class in conjunction with the policy of reservation is creating an urbanised professional dass. As tribal societies get more and more differentiated i.e. developed dass and other division within themselves, current bases grow for the assertion of tribal identity.

These issues are categorised to control over vital economic resources like land and specially forests, and issues relating to matters of ethnic-cultural identity.

Due to vision within the tribes, the reason for asserting tribal identity may be different for different group of tribals.

Q. 7. What are some of the different forms that the family can take? Ans. : Family is a very important sodal institution. In either form i.e. nudear or extended, it has post to perform. Lately, a lot of changes have come about in the structure for example, those people employed in the software industry have odd working to this, grandparents have shifted in as caregivers to young. A family could be headed by a male or female; descent could be traced from the mother or the father. This structure and composition of the family is based on various fadors ‘ such as economy, polity, culture and education. The changes in the structure of family that we see today could be (i) Same sex marriage (ii) Love marriage But history and contemporary times suggest that such changes are met with violent reactions.

Nuclear Family: It consists of one set of parents and their children.

Extended Family: It consisted of more than one couple and, often, more than two generations live together. The extended family is symptomatic of India. Diverse forms of family (i) Matrilocal-patrilocal (based on residence) (ii) Matrilineal and patrilineal (based on rules of inheritance) (iii) Matriarchal and patriarchal (based on authority) Q. 8. In what ways can changes in social structure lead to changes in the family structure? Ans. : The structure of family can be seen as social institution and also in its relationship to other social institution of society.

The internal structure of the family is usually related to other structure of society i.e. political, economic, cultural, etc. Therefore any significant change in behaviour pattern of members of family may change the nature of society for example working schedules of young parents in the software industry in India may lead to increasing number of grandparents moving in as caregivers to the young grand children.

The composition of the family and its structure thereby changes. And these changes can be understood in relation to other changes in society.

The family (the private sphere) is linked to the economic, political, cultural and educational (the public) spheres.

Sometimes the changes in the families and corresponding changes in the society occur accidently e.g. due to war or riots people migrate in search of work or for security reasons.

Sometimes these changes are purposefully brought about, e.g. due to independence and openness of ideas, people choosing their jobs, life partner and life style and such changes are very frequent in the Indian society.

Q. 9. Explain the difference between matriliny and matriarchy. Ans. : 

Matriliny :

Societies of Meghalaya Khasi, Jaintia, Garo tribes and societies of Kerala, Nayyar family property inheritance goes from mother to daughter whereas control passes from maternal uncle to Nephew.

It means a women inherits property from mother and passes on to her daughter while a man controls his sister’s property and passes on control to his sister’s son.

This matriliny generates intense role conflict for men because they are in conflict between their responsibilities to their own house on the one hand and to their wife and children on the other-“Should I pay more attention to my family or my sister’s family.”

This role conflict is for woman also. She possesses only token authority, men are the defacto powerholders. Despite matriliny men are the powerholders.

Matriarchy:

In such societies the women exercise authority and play dominant role.

Practically it is only a theoretical concept as it never allows the women to have real power of dominance.

Realistically it is not existed even in matrilineal families.

via Blogger https://ift.tt/2XqRXRt