#social interactionism

[erving-goffman]

i got 86 on the introduction/plan for my big incest final paper what a relief (the prof said usually students do better on the final so i surely should get an A). what i was most worried about was justifying the topic + establishing its boundaries within the paper and apparently i did well on both counts

[mosviqu]

sociology is one of the stupidest majors and anyone telling u otherwise is lying

[revisesociology]

Sociological Perspectives on The TikTok Reselling Trend 

Reselling is when people buy cheap goods from one retailer and then sell them on at a higher price for profit. Reselling is one of the latest trends on TikTok.  One such TikToker is a guy named Sam. He started out with buying branded clothing from charity shops and then selling them online for a profit. More recently he has been buying cheap products in bulk from supermarkets and selling them…

[askanonbinary]

I'm trans. My three best friends are cis women, and they have been nothing but accepting and loving towards me and my identity. The fact that you constantly shit on cis people, thining you're doing good for the trans community, is disgusting. Stop it.

Who is shitting on supportive cis people, anon? Can you link me to these posts?

A note though: It is important to discuss social trends and groups through generalizations. Social oppression and harm happens to groups and in groups and from groups, and thus it's important to be able to discuss it so social change can occur too. Discussions of the macro (or larger societal big picture stuff) are not discussions of the micro (or individual actions). However, any good sociologist will tell you: these two things are connected. Social interactionism teaches us that society and individuals have a symbiotic relationship. In other words: we create society, and in turn society creates us.

Supportive cis people are SO important because they are social change. Discussing how "cis people," the macro group, hurt "trans people," the macro group does not stand in opposition to cis people, the micro individuals, that work to help trans people, the micro individuals. Those micro individuals do, however stand in defiance and a force of change to those macro trends. Thus, it is important to discuss both of these and good cis allies should appreciate this discussion. Cis allies who feel threatened by discussion of the macro trends they are fighting against are not really dedicated to fighting these trends because the trends cannot be fought without being named and discussed.

So please, link me to posts in which micro individuals are being shit on, but please be aware of why we discuss macro trends on this blog.

-Mod Zoe Leo

[catwouthats]

I didn’t want to post anything Loki related bc I don’t like promoting Disney shit after what they did (FUCK DISNEY! they donated 2 mil to Israel. So, don’t give them money y’all), yet somehow this is RELEVANT for social issues???

Basically

Mobius- Structural Functionalism

Sylvie- Conflict Theory

Loki- Symbolic Interactionism

But Loki and Mobius flip flop a little.

If you know sociology, this probably just damaged you emotionally. If you don’t know sociology, you are probably confused. Let me explain. Also I have more I want to say about what this all means. (SEASON 2 EPISODE 6 SPOILERS)

Structural Functionalism- Basically, things like institutions (schools, prisons, etc), roles (what you are expected to do), rules, and strict control are seen as important to hold society together. Each part is needed for the system to survive (else something else will try to take the broken system’s/part’s place… usually messy. Thinks break/slow.)

Conflict Theory- A lower class is oppressed by the upper class. Belief that the systems in place are made to oppress those who don’t have the power

Symbolic Interactionism- seeks to understand relationships between people. The importance of them on an individual level. Why and how one’s personal circle affects how they interact with the world as a whole. focusing on the symbols that help us give meaning to the experiences in our life. Symbols are subjective. Everyone has a different interpretation. The meanings of these symbols can change.

Mobius- Was devoted to TVA (institution). Generally interested in how to use the system as it is. Likes the structure and set up (until later?). Doesn’t question authority (until others do. Follows norms and peer pressure). Did not want to know who he was a while (against social norms in his society that was the TVA institution)

Sylvie- TVA oppressed her all her life. She’s interested in all the people wronged by imbalanced power that is the TVA (herself and everyone along branching times). Interested in equality. Mad at bourgeois (She is passionate and didn’t know as much as Loki —WHO WAS FUCKING TIME SLIPPING SO OFC IT MADE MORE SENSE TO HIM— so ofc she gets mad and makes “rash decisions” bc in her eyes they are logical.)

Loki- Personal. Think “Why?” Questions. Why did He Who Remains do this? Why do I have to be alone? He’a affected by his family/friends. THAT is what causes him to invoke change in society. He doesn’t admit it at first, but it’s clear that he treats everything personally to him. He is a God, something I see as more symbolic rather than functional because it makes everything personal to him on a different scale. The symbol of the TVA changed it’s meaning to the tree of life because of him.

He fixed it all by fixing his personal issues… or breaking them. It’s not how real life exactly works —it’s magic— but it’s interesting. It makes an interesting point. Not that one person is the hero, but that, despite EVERYONE’s group work, still at least ONE person had to give up living (usually it’s too many).

The reason I bring this up is because, again, it is so interesting. I thought this was gonna be copaganda (that one Ep Loki says some wack shit.. which he doesn’t agree with anymore I don’t think bc he literally ripped it apart)(maybe it still is copaganda?? Idk, that’s not the point of this thing). This media actually showed the importance of each social theory individually though. AND HOW THEY CAN WORK TOGETHER TO BRING CHANGE! I’d argue they need to work together to bring change.

You need to have that closeness to each other, that understanding of why people are reacting in ways (symbolic interaction). So you can grow stronger as an organized group and figure out plans (structural functionalism). So you can stand up STRONG to your oppressor without leaving ANYONE behind, so you can reduce the HARM of the oppressive system (conflict theory).

I know this is all over the place and I apologize. It seems weird to talk about something so serious using a show (especially when the thing owning that show is part of what you’re speaking out against??)(like seriously wtf Disney!??? Fuck you!!!??)

That said —off topic again— when it comes to Loki, I think he is going to have to find away to be with Sylvie & Mobius again. He has no defenses. They, Sylvie and Mobius, are his defenses. They help him to not die/kill others. They help keep the TVA workers stable to support him. They help keep things in check so no one gets treated unfairly. He needs both of them.

Anyways, back on topic, this can all be overwhelming. Society as a whole. Just remember that we have each other’s backs. You might not feel it yet, but trust me, more and more people are coming together. They/we are doing more and more amazing things, things that get bigger and bigger with more of an impact.

We are stopping weapons from being shipped.

We are boycotting.

We are donating to support.

We are spreading the word.

There is love, it’s just not ever given by the oppressors. Don’t ever look for love there; the people that are hurting family and friends are not ever going to give you love.

Also, if any part of this is off or insensitive please let me know. I’m terrible at being socially human, like my words don’t get interpreted how I interpret them.

[anaxerneas]

We all speak of the mind with little or no hesitation, but we pause when asked for a definition. Dictionaries are of no help. To understand what mind means we must first look up perception, idea, feeling, intention, and many other words we have just examined, and we shall find each of them defined with the help of the others.

Many cognitive psychologists recognise these limitations and dismiss the words we have been examining as the language of "common sense psychology." The mind that has made its comeback is therefore not the mind of Locke or Berkeley or of Wundt or William James. We do not observe it; we infer it. We do not see ourselves processing information, for example. We see the materials that we process and the product, but not the producing. We now treat mental processes like intelligence, personality, or character traits - as things no one ever claims to see through introspection. Whether or not the cognitive revolution has restored mind as the proper subject matter of psychology, it has not restored introspection as the proper way of looking at it. The behaviourists' attack on introspection has been devastating.

Cognitive psychologists have therefore turned to brain science and computer science to confirm their theories. Brain science, they say, will eventually tell us what cognitive processes really are. They will answer, once and for all, the old questions about monism, dualism, and interactionism. By building machines that do what people do, computer science will demonstrate how the mind works.

What is wrong with all this is not what philosophers, psychologists, brain scientists, and computer scientists have found or will find; the error is the direction in which they are looking. No account of what is happening inside the human body, no matter how complete, will explain the origins of human behaviour. What happens inside the body is not a beginning. By looking at how a clock is built, we can explain why it keeps good time, but not why keeping time is important, or how the clock came to be built that way. We must ask the same questions about a person. Why do people do what they do, and why do the bodies that do it have the structures they have? We can trace a small part of human behaviour, and a much larger part of the behaviour of other species, to natural selection and the evolution of the species, but the greater part of human behaviour must be traced to contingencies of reinforcement, especially to the very complex social contingencies we call cultures. Only when we take those histories into account can we explain why people behave as they do.

That position is sometimes characterised as treating a person as a black box and ignoring its contents. Behaviour analysts would study the invention and uses of clocks without asking how clocks are built. But nothing is being ignored. Behaviour analysts leave what is inside the black box to those who have the instruments and methods needed to study it properly. There are two unavoidable gaps in any behavioural account: one between the stimulating action of the environment and the response of the organism, and one between consequences and the resulting change in behaviour. Only brain science can fill those gaps. In doing so it completes the account; it does not give a different account of the same thing. Human behaviour will eventually be explained, because it can only be explained by the cooperative action of ethology, brain science, and behaviour analysis.

The analysis of behaviour need not wait until brain science has done its part. The behavioural facts will not be changed, and they suffice for both a science and a technology. Brain science may discover other kinds of variables affecting behaviour, but it will turn to a behavioural analysis for the clearest account of their effects.

B.F. Skinner, "The Origins of Cognitive Thought"

and related to that second paragraph especially -

...folk psychology does not seek to model computational processes, and its dignity does not depend on there being in-the-head analogues to the propositional attitudes [e.g. believing and desiring]...

Andy Clark, Microcognition: Philosophy, Cognitive Science, and Parallel Distributed Processing

[cryingatships]

Something something about boundaries, barriers, curtains and mirrors in I Feel You Linger in the Air trailer

I do love the lace curtains. Should I buy some for my rooms? They're hard to clean tho

Oh poor poor boy. It's not easy to hide yourself and your love, eh. You're gonna go through so much.

OOH. A fragmented sense of self and reality? Why is this so eerily similar to the bars of a cell in a prison

An aesthetic love nest. Goals. I do hope nothing drags them out of the safety of this place

Reflection huh.

Flirting technique no 1: Back them against a pillar so they can't run away

He's losing his reality and self??? Still too affected by today's class on self, individual and social reality and symbolic interactionism, maybe I should study instead of scrolling through tumblr

Two Worlds. Hehehe did you see what I did here...still waiting for more news about *that* series

A Mirror AND barriers??!!

I'll throw my hands at anyone who comes between them

Flirting technique no 2: Faint.

They look so happy ueueue

[beyond-mogai-pride-flags]

Identity Interactionist Pride Flag

Identity interactionism: theoretical perspective in which identity derives social processes from human interaction; interactional identity narrative.

Can apply to: alterhumanism (extrapersonhood), gender, orientation, etc.

[longlistshort]

Work by Adrienne Elise Tarver

Work by Ray Anthony Barrett

Work by Cara Despain

Work by Andrae Green

One room with sculpture by Margaret Griffith

Against Dystopia, the group exhibition at Diane Rosenstein curated by niko w. okuro, presents a variety of interesting work that speaks to the times we are living in.

The exhibition includes ten international artists representing twelve cities across the United Kingdom, Jamaica, and all five regions of the United States-  Ray Anthony Barrett, Ashanti Chaplin, Phoebe Collings-James, Cara Despain, Andrae Green, Margaret Griffith, Jane Chang Mi, Olivia “LIT LIV” Morgan, Esteban Ramón Pérez, and Adrienne Elise Tarver.

From the gallery-

Presented on the eve of the 2024 presidential election, Against Dystopia is ‘a far-reaching exhibition, both in terms of the diverse backgrounds and approaches of its featured artists, and the social, cultural, and geographic ecosystems those artists represent and critique,’ writes okoro, who is based in New Haven, CT. The exhibition ‘features artworks that inhabit a spectrum of anti-dystopian thought, from mobilizing conceptualism to overcome historic traumas and the precarity of the present, to envisioning future utopias against seemingly insurmountable odds.’

Against Dystopia transforms fear and anxiety surrounding the uncertainty of our shared future into a tangible site of hope—one where collective memory reminds us of our agency to enact change today, and rich cultural traditions empower us to imagine alternative futures. Of significance is the inclusion of artists who identify as multi hyphenates, playing numerous social roles within their communities, such as advocate, change agent, chef, documentarian, educator, father, filmmaker, mother, musician, oceanographer, researcher, and too many more to name.

Artworks are grouped into three thematic sections, each of which explores creative strategies of resistance and works against dystopia at all costs: field research, symbolic interactionism, and speculative fiction.

Ray Anthony Barrett (Missouri), Ashanti Chaplin (Oklahoma), Cara Despain (Utah/Florida), and Jane Chang Mi (Hawai‘i/California) use field research to map histories of frontierism, settler colonialism, and land politics onto ecological and socioeconomic systems today. With a focus on listening to the land and sea to both unearth and atone for difficult truths, these artists name and dismantle dystopian practices on the path to reconciliation. Embracing an appreciation for both hyperlocal traditions and the tenets of global citizenship, each underscores our shared duty to ensuring ecocultural sustainability and Earth’s habitability for future generations.

While Margaret Griffith (California), Olivia Morgan (New York), and Adrienne Elise Tarver (New York) work through markedly different mediums and styles, they share a fearlessness in addressing ongoing tensions and questions surfaced amidst the political firestorm of 2020. Embracing tenets of symbolic interactionism, or the theory that individuals shape and are shaped by society through daily interactions and the co-creation of meaning from symbols, these artists remind us of the power of human connection to bridge difference. Each steers towards social cohesion by processing collective grief and the enduring impacts of the 2020 presidential election, the proliferation of the COVID-19 pandemic, and the resurgence of the Black Lives Matter Movement respectively. Whereas Morgan and Griffith subvert symbols that often polarize rather than unite us within physical space—such as fences, face masks, and smartphones—Tarver reaches into the past to pull forth reimagined symbols that speak to our spiritual interdependence.

Phoebe Colling-James (United Kingdom), Andrae Green (Massachusetts/Jamaica) and Esteban Ramón Pérez (California) boldly envision alternative realities by using speculative fiction and symbolic allegory to sew threads of connection across time and space. Each resists linearity and subverts narrative tropes to instead materialize the fluid spiritual dimensions of lived experience. Through their layered ceramics, paintings, and sculptures, these artists mine the depths of their respective Jamaican/British, Jamaican/American, and Chicanx heritages to comment more broadly on social conditions today, prompting us to dream beyond what’s readily visible or knowable.

Against Dystopia opens concurrently with The Getty’s Pacific Standard Time: Art x Science x LA, which similarly explores, “opportunities for civic dialogue around some of the most urgent problems of our time by exploring past and present connections between art and science.” By convening an international group of visionary artists to help initiate these dialogues, Against Dystopia prompts viewers to pursue deeper understanding of shared challenges and solutions, on both the micro and macro levels.’

Below are a few more selections-

Photos by Olivia "LIT LIV" Morgan

Installation by Ashanti Chaplin

Work by Jane Chang Mi

Paintings by Andrae Green and sculpture by Phoebe Collings-James

Work by Margaret Griffith

This exhibition closes 11/2/24.

[cutepg]

The Essential Guide to CUET PG Sociology Syllabus 2025: What You Need to Know

As students gear up for the CUET PG Sociology exam, understanding the 2025 syllabus is essential to preparing effectively and efficiently. The CUET PG Sociology syllabus evaluates students' knowledge of fundamental sociological concepts, theories, research methods, and applied sociology. This guide provides a comprehensive breakdown of the CUET PG Sociology syllabus to help students easily navigate their preparation.

Overview of CUET PG Sociology Syllabus 2025

The CUET PG Sociology syllabus is structured to cover essential topics across various areas of sociology. The exam is designed to test both theoretical understanding and practical application. Here’s a breakdown of the key areas covered:

1. Foundations of Sociology

o The introductory part of the syllabus includes core sociological concepts such as society, culture, socialization, and structure.

o Basic theories, including functionalism, conflict theory, and symbolic interactionism, are also covered in this section.

o This foundation prepares students to understand how societies function and the factors that influence human behavior within social structures.

2. Social Stratification and Mobility

o This section deals with how society is divided by class, caste, race, and gender, and the impact of these divisions on individuals.

o Students will explore concepts of social mobility, social inequality, and the factors affecting upward and downward mobility.

o Key thinkers in stratification, such as Karl Marx, Max Weber, and Pierre Bourdieu, will be included in this segment.

3. Sociological Thinkers and Theories

o The CUET PG Sociology syllabus emphasizes a deep understanding of prominent sociological thinkers, such as Emile Durkheim, Max Weber, and Karl Marx.

o Theories related to social order, social change, and social conflict provide students with insights into various sociological perspectives and their relevance in contemporary society.

4. Research Methods in Sociology

o A significant portion of the syllabus is devoted to sociological research methods. Students will study qualitative and quantitative research techniques, including surveys, interviews, ethnography, and case studies.

o This section tests students' abilities to apply these methods to real-world scenarios, a skill critical for sociological research and analysis.

5. Sociology of India

o This area focuses on Indian society, covering topics like caste, family, kinship, and social institutions in India.

o Issues such as poverty, education, health, and development are explored in the context of Indian society.

o Students will also study sociologists who have contributed to Indian sociology, such as M.N. Srinivas, Andre Béteille, and G.S. Ghurye.

6. Globalization and Modernity

o This section discusses how globalization impacts cultural, economic, and social dimensions across the globe.

o Topics such as modernization, cultural diffusion, and the digital revolution are included.

o Students will also learn about the consequences of globalization on local and global levels, especially its effects on traditional societies and indigenous cultures.

7. Social Institutions and Processes

o Key social institutions, such as family, marriage, religion, and education, are explored in this section.

o Students will gain insight into how these institutions shape individuals' lives and contribute to the social order.

o Topics related to social change and transformation are also included, focusing on processes like urbanization, secularization, and technological advancements.

Tips for Preparing for the CUET PG Sociology Syllabus 2025

1. Understand Key Concepts and Theories: Make sure to have a strong understanding of fundamental sociological concepts and theories. Summarize each theory in your own words, and try to relate it to real-life scenarios to aid retention.

2. Stay Updated with Current Issues: Sociology is a subject that continuously evolves with societal changes. Keep yourself informed about current events and consider how they relate to sociological theories.

3. Practice with Past Papers: Solving previous years’ CUET PG Sociology papers will help you understand the type of questions asked and improve your time management skills during the exam.

4. Revise Regularly: Sociology has a vast syllabus, so regular revision is essential. Create notes for quick revisions and regularly revisit challenging topics.

5. Focus on Indian Sociology: A portion of the syllabus focuses on the sociology of India, so dedicate time to understanding India-specific topics and the contributions of Indian sociologists.

The CUET PG Sociology syllabus is comprehensive and requires a balanced approach between theoretical knowledge and practical understanding. By following a structured study plan and focusing on the critical areas mentioned above, students can confidently approach the CUET PG Sociology exam. This exam offers a unique opportunity to delve deep into the fabric of society, making it an excellent choice for those passionate about understanding and analyzing social structures and their impact on individuals.

Prepare well, and stay focused, and you’ll be well-equipped to tackle the CUET PG Sociology exam in 2025!

[davepeta]

not sure if i need to become a novelist or a gender studies psych professor who combines sociology and psychology into one kick ass study of micro interactionism and how it socializes kids into male or female and how this in turn leads kids to fuck with psychological studies unintentionally because the researchers don't know how to differentiate between biological sex and socialization into genders. anyway yeah im thinking about the Bobo doll experiment again

[studio-des-br]

Jitaku sekkei 自宅設計

自宅設計 (じたくせっけい, jitaku sekkei) can be translated as “Self home design”.

• 自宅 (jitaku) means “one’s own home” or “self-home.”

• 設計 (sekkei) means “design” or “planning.”

This phrase conveys the idea of designing one’s own home.

Etimologia

自宅設計 (じたくせっけい, jitaku sekkei) ou “Self home design” pode ser traduzido para o português brasileiro como "design da própria casa" ou "planejamento da própria casa".

• 自宅 (jitaku) significa significa "própria casa".

• 設計 (sekkei) significa “design” or “planejamento”

Ambos os termos são usados tanto no contexto da arquitetura quanto no design.

Psychology and anthropology of home design

The interior design of a home is a direct reflection of the homeowner's mindset, personality, tastes, opinions, and values. Psychological and anthropological frameworks can help us understand how and why these choices are meaningful.

1. Psychological Theories

Self-Identity and Environment (Symbolic Interactionism) The home is an extension of the self, with each design element symbolizing aspects of the homeowner's identity. The theory of Symbolic Interactionism by Mead suggests that individuals actively construct meaning through interactions with their environment. In this case, interior design becomes a medium through which individuals communicate their identity, values, and self-perception. Choices like minimalism or maximalism, color schemes, and furniture styles all convey personal narratives.

Environmental Psychology Environmental psychology studies how physical spaces influence human behavior and emotions. Design choices in a home, such as lighting, layout, and color, can reflect the homeowner's need for comfort, creativity, or security. Personalization of space (Altman & Gauvain) suggests that people create a sense of ownership and emotional connection through the adaptation of spaces to reflect personal values and identities. For example, a person valuing tranquility may opt for soft colors and natural materials, while someone prioritizing efficiency might prefer clean lines and modern design.

The Big Five Personality Traits According to the Big Five personality traits model (McCrae & Costa), personality influences behavior, including design choices. For example:

Openness to Experience: People high in this trait often choose eclectic, unique, or experimental designs.

Conscientiousness: These individuals are likely to opt for organized, orderly, and well-thought-out spaces.

Extraversion: Extroverts may create social spaces that encourage interaction, with bold colors and inviting furniture arrangements.

Agreeableness: Warm, cozy designs might appeal to agreeable individuals, fostering a sense of harmony.

Neuroticism: Those with high neuroticism may prefer safe, secure, and controlled spaces, often using neutral tones or clutter-free environments to manage anxiety.

Maslow’s Hierarchy of Needs Interior design also reflects an individual’s position within Maslow’s hierarchy of needs. For instance:

Physiological Needs: Basic furniture and practical layout reflect a focus on survival and daily functionality.

Safety Needs: Choices around home security, lighting, and stability reflect the homeowner's value for safety and control.

Belonging and Love: Family photos, communal spaces, and personal mementos indicate a focus on relationships and connection.

Esteem: Unique, luxury, or customized designs may express status, achievement, and self-worth.

Self-Actualization: A home that is a reflection of personal passions, creativity, or philosophical values might reflect the pursuit of self-actualization.

2. Anthropological Theories

Cultural Capital (Pierre Bourdieu) Bourdieu’s theory of cultural capital explains how design choices reflect class, education, and social position. The aesthetic tastes in a home (such as the preference for modern vs. traditional, minimalist vs. ornate) can signify cultural capital and the homeowner's desire to align with or differentiate from particular social groups. For instance, a home filled with contemporary art, books, and mid-century furniture might reflect high cultural capital and an intellectual or creative persona.

The Anthropology of Space (Edward T. Hall) Hall’s concept of proxemics examines how people structure their spaces in relation to cultural norms and personal comfort. For example, different cultures have different spatial preferences. In collectivist societies, communal areas are emphasized, while in individualistic cultures, private spaces might be more prevalent. A homeowner’s spatial arrangements might reflect these underlying cultural values, showing a preference for social interaction or solitude.

Ritual and Symbolism (Mary Douglas) Anthropologist Mary Douglas emphasized the symbolic role of homes as places where social rules and rituals are enacted. Design choices like a formal dining room or sacred spaces (e.g., shrines, meditation areas) symbolize the homeowner's values around family, tradition, or spirituality. Homes also reflect moral orders and boundaries; for example, a clutter-free space might symbolize control, while more chaotic environments may suggest flexibility or creativity.

Consumerism and Identity (Daniel Miller) In Miller's exploration of material culture, he argues that objects, including those in home interiors, are integral to how people create and express their identity. The consumer choices that shape home design—whether sustainable, luxury, minimalist, or maximalist—reflect not only personal taste but also broader social values like environmentalism, status, or authenticity.

3. Application of Theories to Home Design

Values and Sustainability A homeowner committed to environmental values might choose natural, recycled, or energy-efficient materials, reflecting a broader concern for sustainability and social responsibility. This is consistent with psychological concepts like values-based decision-making and anthropological ideas of cultural shifts toward sustainability.

Individualism vs. Collectivism A home designed for privacy, with separate rooms and individual spaces, reflects a more individualistic mindset, aligning with Western ideals of autonomy. In contrast, open-plan homes designed to facilitate family interaction or communal living reflect collectivist values. This dynamic ties into both proxemics and the psychological need for connection versus independence.

Minimalism and Zen A homeowner with a minimalist or Zen-inspired design reflects values of simplicity, mindfulness, and intentional living. This design choice can be linked to both psychological frameworks like cognitive simplicity (fewer stimuli, less clutter, leading to clearer thinking) and anthropological ideas of Eastern philosophies (e.g., Zen Buddhism) that emphasize balance, harmony, and detachment from material possessions.

Conclusion

Home interior design serves as a canvas where psychology and anthropology intersect, providing insights into the homeowner's identity, values, and cultural positioning. These choices are not merely aesthetic but are deeply rooted in psychological needs for expression, control, and connection, as well as anthropological understandings of status, cultural norms, and rituals. The home, therefore, acts as a mirror, reflecting the conscious and unconscious aspects of who we are and how we relate to the world.

Psicologia e antropologia do Design de Lares

As escolhas de design de interiores de uma casa refletem diretamente a mentalidade, personalidade, gostos, opiniões e valores do proprietário. Estruturas psicológicas e antropológicas podem nos ajudar a entender como e por que essas escolhas são significativas.

1. Teorias Psicológicas

Autoidentidade e Ambiente (Interacionismo Simbólico) A casa é uma extensão do eu, com cada elemento de design simbolizando aspectos da identidade do proprietário. A teoria do Interacionismo Simbólico, de Mead, sugere que os indivíduos constroem ativamente significados por meio de suas interações com o ambiente. Nesse caso, o design de interiores torna-se um meio pelo qual as pessoas comunicam sua identidade, valores e autoimagem. Escolhas como minimalismo ou maximalismo, esquemas de cores e estilos de móveis revelam narrativas pessoais.

Psicologia Ambiental A psicologia ambiental estuda como os espaços físicos influenciam o comportamento e as emoções humanas. As escolhas de design em uma casa, como iluminação, layout e cores, podem refletir a necessidade do proprietário de conforto, criatividade ou segurança. A personalização do espaço (Altman & Gauvain) sugere que as pessoas criam um senso de pertencimento e conexão emocional por meio da adaptação dos espaços para refletir seus valores e identidades pessoais. Por exemplo, uma pessoa que valoriza a tranquilidade pode optar por cores suaves e materiais naturais, enquanto alguém que prioriza a eficiência pode preferir linhas limpas e design moderno.

Os Cinco Grandes Traços de Personalidade De acordo com o modelo dos Cinco Grandes traços de personalidade (McCrae & Costa), a personalidade influencia o comportamento, incluindo as escolhas de design. Por exemplo:

Abertura à Experiência: Pessoas com alto grau desse traço tendem a escolher designs ecléticos, únicos ou experimentais.

Conscienciosidade: Esses indivíduos provavelmente preferem espaços organizados, ordenados e bem planejados.

Extroversão: Extrovertidos podem criar espaços sociais que incentivam a interação, com cores vibrantes e arranjos de móveis convidativos.

Amabilidade: Designs quentes e aconchegantes podem atrair pessoas amáveis, promovendo uma sensação de harmonia.

Neuroticismo: Aqueles com alto neuroticismo podem preferir espaços seguros, controlados e previsíveis, muitas vezes utilizando tons neutros ou ambientes sem desordem para lidar com a ansiedade.

Pirâmide de Necessidades de Maslow O design de interiores também reflete a posição do indivíduo na pirâmide de necessidades de Maslow. Por exemplo:

Necessidades Fisiológicas: Móveis básicos e um layout prático refletem um foco na sobrevivência e funcionalidade diária.

Necessidades de Segurança: Escolhas relacionadas à segurança da casa, iluminação e estabilidade refletem o valor do proprietário por controle e proteção.

Necessidades de Pertencimento e Amor: Fotos de família, espaços comuns e lembranças pessoais indicam um foco em relacionamentos e conexão.

Necessidades de Estima: Designs únicos, de luxo ou personalizados podem expressar status, conquista e autoestima.

Autoatualização: Uma casa que reflete paixões pessoais, criatividade ou valores filosóficos pode indicar a busca pela autoatualização.

2. Teorias Antropológicas

Capital Cultural (Pierre Bourdieu) A teoria do capital cultural de Bourdieu explica como as escolhas de design refletem classe, educação e posição social. Os gostos estéticos em uma casa (como a preferência por moderno versus tradicional, minimalista versus ornamentado) podem significar capital cultural e o desejo do proprietário de alinhar-se ou diferenciar-se de determinados grupos sociais. Por exemplo, uma casa repleta de arte contemporânea, livros e móveis de meados do século pode refletir um alto capital cultural e uma persona intelectual ou criativa.

A Antropologia do Espaço (Edward T. Hall) O conceito de proxêmica de Hall examina como as pessoas estruturam seus espaços em relação às normas culturais e ao conforto pessoal. Por exemplo, diferentes culturas têm diferentes preferências espaciais. Em sociedades coletivistas, as áreas comuns são enfatizadas, enquanto em culturas individualistas, os espaços privados podem ser mais prevalentes. As disposições espaciais do proprietário podem refletir esses valores culturais subjacentes, mostrando uma preferência por interação social ou privacidade.

Ritual e Simbolismo (Mary Douglas) A antropóloga Mary Douglas enfatizou o papel simbólico das casas como lugares onde as regras sociais e os rituais são realizados. Escolhas de design, como uma sala de jantar formal ou espaços sagrados (por exemplo, altares, áreas de meditação), simbolizam os valores do proprietário em torno de família, tradição ou espiritualidade. As casas também refletem ordens morais e limites; por exemplo, um espaço livre de desordem pode simbolizar controle, enquanto ambientes mais caóticos podem sugerir flexibilidade ou criatividade.

Consumismo e Identidade (Daniel Miller) Na exploração de Miller sobre a cultura material, ele argumenta que os objetos, incluindo os presentes nos interiores domésticos, são fundamentais para a forma como as pessoas criam e expressam sua identidade. As escolhas de consumo que moldam o design da casa — sejam sustentáveis, luxuosas, minimalistas ou maximalistas — refletem não apenas o gosto pessoal, mas também valores sociais mais amplos, como ambientalismo, status ou autenticidade.

3. Aplicação das Teorias ao Design de Interiores

Valores e Sustentabilidade Um proprietário comprometido com valores ambientais pode escolher materiais naturais, reciclados ou energeticamente eficientes, refletindo uma preocupação mais ampla com a sustentabilidade e responsabilidade social. Isso é consistente com conceitos psicológicos como a tomada de decisão baseada em valores e ideias antropológicas sobre mudanças culturais em direção à sustentabilidade.

Individualismo versus Coletivismo Uma casa projetada para privacidade, com quartos separados e espaços individuais, reflete uma mentalidade mais individualista, alinhando-se com os ideais ocidentais de autonomia. Em contraste, casas com planta aberta projetadas para facilitar a interação familiar ou a vida comunitária refletem valores coletivistas. Essa dinâmica está ligada tanto à proxêmica quanto à necessidade psicológica de conexão versus independência.

Minimalismo e Zen Um proprietário com um design minimalista ou inspirado no Zen reflete valores de simplicidade, atenção plena e vida intencional. Essa escolha de design pode estar ligada tanto a estruturas psicológicas como a simplicidade cognitiva (menos estímulos, menos desordem, levando a um pensamento mais claro) quanto a ideias antropológicas de filosofias orientais (por exemplo, o Budismo Zen), que enfatizam equilíbrio, harmonia e desapego de posses materiais.

Conclusão

O design de interiores de uma casa serve como uma tela onde a psicologia e a antropologia se intersectam, oferecendo insights sobre a identidade, os valores e o posicionamento cultural do proprietário. Essas escolhas não são meramente estéticas, mas estão profundamente enraizadas em necessidades psicológicas de expressão, controle e conexão, bem como em entendimentos antropológicos de status, normas culturais e rituais. A casa, portanto, atua como um espelho, refletindo os aspectos conscientes e inconscientes de quem somos e como nos relacionamos com o mundo.

Psychological and existential issues of Home Design

Designing your own home interior can serve as a powerful means to reflect and uncover psychological and existential issues. Through the choices made in creating personal spaces, individuals inadvertently reveal deep-seated desires, unresolved conflicts, and existential dilemmas. Various psychological and anthropological frameworks provide insights into how this process unfolds and why it is so telling.

1. Psychological Theories

Self-Reflection and Personal Growth (Carl Rogers’ Person-Centered Theory) Carl Rogers’ person-centered theory posits that individuals strive toward self-actualization and congruence, meaning the alignment between their perceived self and ideal self. In designing their own home, people externalize this process by creating spaces that either reflect who they are or who they aspire to become. A stark mismatch between a person’s home environment and their internal sense of self can reveal areas of psychological tension. For example, someone designing a chaotic, cluttered space may be struggling with a sense of inner chaos or anxiety, whereas an overly sterile space might point to issues with control or emotional suppression.

Environmental Psychology and Well-being (Place Identity) Environmental psychology looks at the interaction between individuals and their surroundings, with the concept of place identity explaining how spaces become intertwined with one’s self-concept. When people actively engage in designing their homes, they are not just arranging objects, but constructing an environment that embodies their psychological and emotional states. Unconsciously, design decisions may expose issues related to self-esteem, sense of belonging, or even unresolved traumas. For example, a person who excessively isolates their private space from social areas might be reflecting feelings of loneliness or difficulty with relationships.

Existentialism and Freedom (Sartre and Existential Psychology) From an existentialist perspective, as articulated by philosophers like Jean-Paul Sartre, creating one’s home interior is an act of radical freedom—a manifestation of the choices that define one’s existence. The process of designing a home can thus bring to the surface the existential anxieties around freedom, responsibility, and meaning. A homeowner facing paralysis in decision-making may be grappling with the existential burden of freedom and the fear of making the wrong choices, which could reflect deeper feelings of uncertainty or the absence of clear life direction.

Personal Meaning and Emotional Processing (Attachment Theory) Attachment theory, originally developed by John Bowlby, is used in the context of home design to understand how people create spaces that meet their emotional needs. Homes designed for comfort and security might indicate a strong emotional need for stability, stemming from earlier attachment patterns. A disorganized or temporary living situation may reflect unresolved issues of emotional instability or transience in one’s life. The way someone arranges their home can reveal how they are processing emotions related to safety, loss, or connection to others.

Jungian Archetypes and the Shadow Carl Jung’s concept of the shadow, the unconscious part of the psyche that contains repressed elements of the self, can also be explored through interior design. The choices people make, such as avoiding certain colors, objects, or room functions, can be indicative of the parts of themselves they are unwilling to confront. For example, a person who avoids personalizing their home, leaving it undecorated or impersonal, might be avoiding an engagement with deeper emotional truths or internal conflicts. The home becomes a projection of the individual’s conscious and unconscious psyche, with certain design decisions pointing to unintegrated aspects of their personality.

2. Anthropological Theories

Ritual and Meaning (Victor Turner’s Liminality) Anthropologist Victor Turner’s concept of liminality describes the transitional state of being between one stage and another. Designing one’s home can be seen as a liminal process, particularly when individuals are going through significant life changes such as marriage, parenthood, or retirement. The home, in this context, becomes a space where existential questions about identity, roles, and purpose come to the forefront. How a person navigates this liminal phase through their design choices—whether they cling to the past or embrace the future—can reflect how they are processing change and transition in their life.

Material Culture and Identity (Daniel Miller) Daniel Miller’s work on material culture argues that objects are not neutral; they are imbued with social and personal meaning. In home design, each item chosen is a reflection of the homeowner’s relationship to their material world, which in turn reflects deeper psychological and existential issues. For example, a person who collects items excessively may be dealing with existential concerns about legacy, memory, or mortality, while someone who rejects material accumulation in favor of minimalism might be seeking freedom from existential anxieties tied to possessions or societal expectations.

Space and Social Identity (Bourdieu’s Habitus) Pierre Bourdieu’s concept of habitus refers to the deeply ingrained habits, skills, and dispositions that individuals acquire through their life experiences, shaping how they perceive and engage with the world. When designing their home, individuals are expressing not only their personal identity but also their social identity. Their choices in design, from furniture styles to room configurations, reflect their internalized values, upbringing, and societal position. A stark departure from traditional designs might indicate a desire to break free from certain social norms or to redefine one’s identity in opposition to past experiences.

Existential Territoriality (Yi-Fu Tuan’s Topophilia) Yi-Fu Tuan’s concept of topophilia refers to the emotional connections people have to places. Designing a home is an act of territoriality, wherein individuals stake a claim to a space that represents their psychological landscape. The process of designing this space can expose existential anxieties around belonging, control, and identity. A person who designs their home to be an impenetrable fortress, for instance, may be manifesting a psychological need for control and autonomy, possibly reflecting deeper fears of vulnerability or abandonment.

3. Application of Theories to Interior Design and Psychological Insights

Processing Trauma through Space Many psychological theories suggest that individuals project their inner experiences onto their environments. People who have experienced trauma may create homes that either buffer against or reflect that trauma. A hyper-organized space with strong boundaries might indicate a coping mechanism for underlying chaos or past instability. Alternatively, a chaotic space may reflect unresolved trauma, indicating difficulty in establishing control or order.

Unresolved Conflicts and Space Use The way individuals design and utilize space in their homes can bring attention to unresolved psychological conflicts. For example, leaving certain rooms unused or neglected can represent avoidance of certain emotions or life areas, such as relationships or personal growth. Alternatively, overemphasizing certain areas, such as home offices or entertainment spaces, may point to imbalances in life, such as workaholism or escapism.

Design as a Search for Meaning Existentialist theories suggest that designing one’s home is a way of grappling with meaning in life. How people arrange their homes can reveal their existential concerns. Some individuals might create sacred spaces—such as reading corners, meditation areas, or places for family rituals—as a way to search for meaning, stability, and connection in an uncertain world. The absence of such spaces may reflect a deeper struggle with existential questions or a sense of disconnectedness.

Conclusion

Designing one's home is not just a practical task; it is a reflection of deeper psychological and existential issues. Through a blend of psychological frameworks such as self-identity, environmental psychology, existential freedom, and attachment theory, and anthropological perspectives like ritual, material culture, and social identity, the home becomes a canvas that mirrors the complexities of human existence. The design choices individuals make are both expressions of personal growth and struggles with larger existential questions, making the home a space that exposes the intricate relationship between the inner self and the outer world.

Questões psicológicas e existenciais do Design de Lares

Projetar a ambientação de própria casa pode ser uma maneira poderosa de refletir e revelar questões psicológicas e existenciais. Através das escolhas feitas na criação de espaços pessoais, as pessoas inadvertidamente expõem desejos profundos, conflitos não resolvidos e dilemas existenciais. Diversas estruturas psicológicas e antropológicas oferecem insights sobre como esse processo ocorre e por que ele é tão revelador.

1. Teorias Psicológicas

Auto-reflexão e Crescimento Pessoal (Teoria Centrada na Pessoa de Carl Rogers) A teoria centrada na pessoa de Carl Rogers postula que os indivíduos buscam a autoatualização e a congruência, ou seja, o alinhamento entre o eu percebido e o eu ideal. Ao projetar sua própria casa, as pessoas externalizam esse processo, criando espaços que refletem quem são ou quem aspiram a ser. Uma discrepância clara entre o ambiente doméstico de uma pessoa e seu senso interno de si pode revelar áreas de tensão psicológica. Por exemplo, alguém que projeta um espaço caótico e desorganizado pode estar lidando com um senso interno de caos ou ansiedade, enquanto um espaço excessivamente estéril pode apontar para questões de controle ou repressão emocional.

Psicologia Ambiental e Bem-estar (Identidade de Lugar) A psicologia ambiental examina a interação entre as pessoas e seus ambientes, com o conceito de identidade de lugar explicando como os espaços se entrelaçam com o autoconceito de uma pessoa. Quando as pessoas se envolvem ativamente no design de suas casas, não estão apenas organizando objetos, mas construindo um ambiente que incorpora seus estados psicológicos e emocionais. Inconscientemente, as decisões de design podem expor questões relacionadas à autoestima, senso de pertencimento ou até traumas não resolvidos. Por exemplo, uma pessoa que isola excessivamente seu espaço privado das áreas sociais pode estar refletindo sentimentos de solidão ou dificuldade nos relacionamentos.

Existencialismo e Liberdade (Sartre e Psicologia Existencial) Sob uma perspectiva existencialista, conforme articulada por filósofos como Jean-Paul Sartre, criar o interior de sua casa é um ato de liberdade radical — uma manifestação das escolhas que definem a existência de uma pessoa. O processo de projetar uma casa pode trazer à tona as ansiedades existenciais em torno da liberdade, responsabilidade e significado. Um proprietário que enfrenta uma paralisia nas decisões de design pode estar lidando com o fardo existencial da liberdade e o medo de tomar decisões erradas, o que pode refletir sentimentos mais profundos de incerteza ou ausência de direção na vida.

Significado Pessoal e Processamento Emocional (Teoria do Apego) A teoria do apego, originalmente desenvolvida por John Bowlby, é aplicada no contexto do design de interiores para entender como as pessoas criam espaços que atendem às suas necessidades emocionais. Casas projetadas para conforto e segurança podem indicar uma forte necessidade emocional de estabilidade, decorrente de padrões de apego anteriores. Uma situação de vida desorganizada ou temporária pode refletir questões não resolvidas de instabilidade emocional ou transitoriedade na vida de alguém. A forma como alguém organiza sua casa pode revelar como está processando emoções relacionadas à segurança, perda ou conexão com os outros.

Arquétipos Junguianos e a Sombra O conceito de sombra de Carl Jung, a parte inconsciente da psique que contém elementos reprimidos do eu, também pode ser explorado através do design de interiores. As escolhas que as pessoas fazem, como evitar certas cores, objetos ou funções de cômodos, podem ser indicativas das partes de si mesmas que elas não estão dispostas a enfrentar. Por exemplo, uma pessoa que evita personalizar sua casa, deixando-a sem decoração ou impessoal, pode estar evitando um engajamento com verdades emocionais mais profundas ou conflitos internos. A casa torna-se uma projeção da psique consciente e inconsciente do indivíduo, com certas decisões de design apontando para aspectos não integrados de sua personalidade.

2. Teorias Antropológicas

Ritual e Significado (Liminalidade de Victor Turner) O conceito de liminalidade do antropólogo Victor Turner descreve o estado de transição entre um estágio e outro. Projetar uma casa pode ser visto como um processo liminar, especialmente quando as pessoas estão passando por mudanças significativas na vida, como casamento, parentalidade ou aposentadoria. A casa, nesse contexto, torna-se um espaço onde questões existenciais sobre identidade, papéis e propósito vêm à tona. A maneira como uma pessoa navega por essa fase liminar através de suas escolhas de design — se apega ao passado ou abraça o futuro — pode refletir como ela está processando mudanças e transições em sua vida.

Cultura Material e Identidade (Daniel Miller) O trabalho de Daniel Miller sobre cultura material argumenta que os objetos não são neutros; eles são carregados de significado social e pessoal. No design de interiores, cada item escolhido é um reflexo da relação do proprietário com o mundo material, que por sua vez reflete questões psicológicas e existenciais mais profundas. Por exemplo, uma pessoa que acumula itens excessivamente pode estar lidando com preocupações existenciais sobre legado, memória ou mortalidade, enquanto alguém que rejeita a acumulação material em favor do minimalismo pode estar buscando liberdade de ansiedades existenciais ligadas a posses ou expectativas sociais.

Espaço e Identidade Social (Habitus de Bourdieu) O conceito de habitus de Pierre Bourdieu refere-se aos hábitos, habilidades e disposições profundamente enraizados que os indivíduos adquirem ao longo de suas experiências de vida, moldando como percebem e interagem com o mundo. Ao projetar sua casa, os indivíduos expressam não apenas sua identidade pessoal, mas também sua identidade social. Suas escolhas de design, desde estilos de móveis até a configuração dos cômodos, refletem seus valores internalizados, criação e posição social. Um afastamento radical de designs tradicionais pode indicar um desejo de se libertar de certas normas sociais ou redefinir sua identidade em oposição a experiências passadas.

Territorialidade Existencial (Topofilia de Yi-Fu Tuan) O conceito de topofilia de Yi-Fu Tuan refere-se às conexões emocionais que as pessoas têm com os lugares. Projetar uma casa é um ato de territorialidade, em que os indivíduos reivindicam um espaço que representa seu cenário psicológico. O processo de projetar esse espaço pode expor ansiedades existenciais em torno de pertencimento, controle e identidade. Uma pessoa que projeta sua casa como uma fortaleza impenetrável, por exemplo, pode estar manifestando uma necessidade psicológica de controle e autonomia, possivelmente refletindo medos mais profundos de vulnerabilidade ou abandono.

3. Aplicação das Teorias ao Design de Interiores e Insights Psicológicos

Processamento de Trauma através do Espaço Muitas teorias psicológicas sugerem que os indivíduos projetam suas experiências internas em seus ambientes. Pessoas que passaram por traumas podem criar casas que tanto protegem contra o trauma quanto o refletem. Um espaço hiperorganizado, com limites fortes, pode indicar um mecanismo de enfrentamento para o caos subjacente ou instabilidade passada. Alternativamente, um espaço caótico pode refletir um trauma não resolvido, indicando dificuldade em estabelecer controle ou ordem.

Conflitos Não Resolvidos e Uso do Espaço A forma como os indivíduos projetam e utilizam o espaço em suas casas pode chamar atenção para conflitos psicológicos não resolvidos. Por exemplo, deixar certos cômodos desocupados ou negligenciados pode representar a evitação de certas emoções ou áreas da vida, como relacionamentos ou crescimento pessoal. Por outro lado, enfatizar excessivamente certas áreas, como escritórios domésticos ou espaços de entretenimento, pode apontar para desequilíbrios na vida, como excesso de trabalho ou escapismo.

Design como uma Busca de Significado As teorias existencialistas sugerem que projetar a própria casa é uma maneira de lidar com o significado na vida. A forma como as pessoas organizam suas casas pode revelar suas preocupações existenciais. Algumas pessoas podem criar espaços sagrados — como cantos de leitura, áreas de meditação ou lugares para rituais familiares — como uma maneira de buscar significado, estabilidade e conexão em um mundo incerto. A ausência desses espaços pode refletir uma luta mais profunda com questões existenciais ou um senso de desconexão.

Conclusão

Projetar a própria casa não é apenas uma tarefa prática; é uma reflexão de questões psicológicas e existenciais mais profundas. Através de uma combinação de estruturas psicológicas como autoidentidade, psicologia ambiental, liberdade existencial e teoria do apego, e perspectivas antropológicas como ritual, cultura material e identidade social, a casa torna-se uma tela que espelha as complexidades da existência humana. As escolhas de design que os indivíduos fazem são tanto expressões de crescimento pessoal quanto de lutas com questões existenciais maiores, fazendo da casa um espaço que expõe a intrincada relação entre o eu interior e o mundo exterior.

[betshy]

Philipp Rupprech: Contributions to Social Constructionism, Symbolic Interactionism, and Postmodernism

Philipp Rupprech is a prominent figure in the field of sociology and has contributed significantly to the development of key theories that have shaped modern sociological thought. His work has had a lasting impact on our understanding of society and the ways in which individuals interact within it. One of Rupprech's key theories is the concept of social constructionism. This theory posits that individuals and societies create their own reality through shared beliefs, symbols, and practices. Rupprech argues that our perceptions of reality are not fixed, but are instead constructed and negotiated through social interactions. This perspective challenges traditional views of reality as being objective and immutable, and emphasises the role of language, culture, and power dynamics in shaping our understanding of the world. Another important theory developed by Rupprech is the notion of symbolic interactionism. This theory focuses on the ways in which individuals create and interpret symbols to make meaning of their social interactions. Rupprech argues that symbols are central to the construction of social reality, as they provide a framework through which individuals can communicate, negotiate identities, and navigate social hierarchies. This theory highlights the importance of language, communication, and symbolism in shaping our social experiences and interactions. Rupprech's work also contributes to the field of postmodernism, challenging traditional sociological theories that rely on grand narratives and universal truths. He argues that social reality is fragmented, constantly shifting, and contingent upon the cultural, historical, and social context in which it is situated. Rupprech's postmodern perspective emphasises the importance of recognising and valuing diverse perspectives, as well as the fluid and contingent nature of social reality. In conclusion, Philipp Rupprech's key theories have had a profound impact on the field of sociology, challenging traditional understandings of reality, identity, and social interactions. His work has pushed the boundaries of sociological thought and continues to inspire scholars to reexamine and rethink the ways in which society is structured and experienced. Read the full article

[jyoti654]

The Comparison of Discretion at Courtesans and Escort Girls

 Typically, courtesans assure higher levels of confidentiality as they often cement long lasting Free relationships with their clients in which they underline the quality of service by guaranteeing people building the mutual trust. The distinction gets clearer with the fact that they live in high elite class areas in which privacy is the most sensitive matter because of the social status of their clients. In the same way, the escort girls who as well are the main victims of the loss of privacy prioritise the matter in their job still to the extent of their dealings not being as forthcoming which causes discrepancies in the confidentiality levels. 

The Comparison Between Courtesans and Escort Girls 

Around the world, migration presents one of the most challenging issues for the international community. The difficulty of addressing such a prominent and jarring issue is illustrated by the bureaucracy, politics, and money surrounding settlements. It can be further sustained by an extremely strong political will and by the provision of necessary services. People from different regions of the world, whether they are displaced, seeking asylum, or choosing to migrate for stable opportunities, have unique needs and rights. 

The Dilemma Between Reintegration and Resettlement of the Immigrants to the Local Communities 

Interactionism is critical to the European approach to asylum and general population integration. In essentials, refugees are part of complex historical narratives of human loss and continuation, transitoriness and re-rooting, transformation, and the possibility of re-making of the future primary communications. Among the solutions offered to the refugee crisis are reconnection, integration, meaningful relationship-building, and recovery. Political will must ride the breeze of moral hesitancy and power must be give-and-take in achieving this. 

The Inclusion of The Immigrants into The Local Society/Community Through Education Ul Solutions 

The education systems of countries such as the UK and Canada have been burdened with various challenges including the large influx of immigrants. Issues like migration affecting schools could be obscured at first sight by the official data that gives the number of new children from immigrant population increased rather than specifying how some problems arose from the competition with other countries for high-skilled labour, as well as the global recession. Part of the successful and inclusive integration of migrant and refugee children into schools and the community requires education systems to adapt to linguistic and cultural diversities. 

Topic: The Hazards and Safety Issues That Could Arise If Hiring a Prostitute in Ghaziabad 

Potential hazards and safety issues must be considered when hiring a call girl in Ghaziabad. Customers should be aware that the act of soliciting these individuals for sex may be subject to illegal penalties as prostitution is illegal in some areas. In addition, there is the possibility of getting involved with fake profiles or with those who defraud. One must make sure that none of these pre-requisites is left unattended and that one keeps along with the protection of one, and the shield of one's privacy. 

Key highlights associated with the text given above are: 

Addressing Risks and Safety Concerns about hiring a Call Girl in Ghaziabad 

When hiring a call girl in Ghaziabad, potential risks and safety concerns should be carefully considered. Hiring a sex worker can be extremely dangerous and could result in legal issues because in some places sex work is criminalized. Furthermore, when dealing with people who may not be ethical, you also run the risk of coming across scammers. Keep in mind that confidentiality and verification are crucial in this regard, as well as following personal and privacy laws by 

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Latest Issue: Symbolic Interaction Vol.47 No.2 #sssi #emca #sociology #interactionism @WileySociology

INVITED PAPER Concept-Driven Sociology Eviatar Zerubavel Pages: 123-141 ORIGINAL ARTICLES On Doing Concept-Driven Sociology Wayne H. Brekhus,  Lorenzo Sabetta Pages: 142-160 Mononormativity: The Social Elevation of the Singular Armani Beck PhD Pages: 161-177   Banishment, Grounding, and Excommunication: A Typology of Punitive Isolation Juliana de Oliveira Horst Pages: 178-199 When…

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Did video kill the radio star?

Many individuals and fitness facilities use music-video as an accompaniment to exercise. Its judicious use can reduce perceived exertion (by ~10%), elevate exercise-related affect and generally make the exercise experience more pleasurable.

There has, however, been a lack of theory to inform the application of music-video in the exercise context, and so we sought to address this with a grounded theory that was published in Research Quarterly for Exercise and Sport. Our grounded theory approach was underpinned by pragmatism and symbolic interactionism.

The data from this study with Dr Jonathan Bird (University of Exeter) led us to a three-stage substantive theory (see figure) that commences with the content of the music-video channel. The second stage depicts a series of moderators (e.g., exercise factors, temporal factors) that revolve around the core category: appraisal of the appropriateness of channel content. Lastly, a range of effects pertaining to exercisers and facility staff are predicted, and relevant social processes are expounded.   

Gold open access: https://www.tandfonline.com/doi/full/10.1080/02701367.2019.1680788