Social Civility in the United States

The existence of social civility is explored in terms of the components of social responsibility, social concern, and social involvement. Social civility is viewed as consisting of the degree to which people have a sense of duty or obligation to society, the extent of their concern for the welfare of others as well as themselves, and whether they help others through voluntary activities. The purpose of this article is to describe the level and distribution of the components of social civility in the population. Data are from a 1995 random digit–dialing sample of U.S. adults between the ages of 25 and 74. The findings fail to support the hypothesis of social incivility in the U.S. Adults report high levels of social responsibility and invest a great deal of thought and effort into their life and their contributions to others' welfare. Social civility is found to be higher among more educated, married, female, and older adults. Regular religious attendance, which predicts greater social civility, mediates the relationship of the key demographic variables with social civility.     

Male and Female Civility: Toward Gender Justice

This article examines the concept of civility in American society taking into consideration the influence of gender and gender roles, especially that of women in 20th–century America. This was a century in which social roles, especially those of women, changed or expanded dramatically, influencing not only individual rights and relationships but also the structure of almost every organization from the family to the classroom, from corporations to statehouses. As women have transformed themselves and their presence in our culture, men have also been forced to examine their relationships with women and, more subtly, the role of men in our society. A study of male and female civility must take into consideration the history of relationships between the genders at the both the micro level (i.e., interpersonal relationships) as well as the macro level (organizational behavior). As we move forward into the 21st century, we must not only reflect on the progress made during the last several decades but also continue to explore strategies that will continue to advance a climate where gender civility becomes more entrenched in our cultural values. Some of the issues and possible solutions that must continue to be explored in terms of creating a more civil society for gender relations are discussed.     

Boundary-work and the demarcation of civil from uncivil protest in the United States: control,legitimacy, and political inequality

Beyond the reaches of scholarly debates about how to define and value civility properly, social actors across various institutional domains routinely demarcate civil from uncivil behavior. Yet this everyday classification process remains understudied and undertheorized, despite being widespread and having significant stakes for the individuals and groups involved. This article begins to fill this gap by developing the concept of civility contests—practical efforts to draw symbolic boundaries between civil and uncivil individuals, groups, or behaviors. Through a focus on the realm of political protest in the United States, this article demonstrates that civility contests involve a wide range of political actors (including institutionalized power holders, opposing movements, and the media) who engage in this boundary-work in order to justify the control or (de)legitimation of protest. It then highlights patterned disparities in the outcomes of these contests, demonstrating that the likelihood of being marked as uncivil and the extent to which this prompts negative social sanction is shaped by one’s social position. Overall, the article seeks to stimulate and guide future empirical research on civility contests and to deepen theoretical understandings of the relationship between symbolic and social boundaries and the role of symbolic boundary-work in the reproduction of political inequality.     

Civicness and Civility: Their Meanings for Social Services

Civicness and civility are discussed as intertwined notions. To the degree they flourish, societies can be seen as civil societies. Providing some reflection on them may make a difference to the usual civil society and third sector debates. These concepts are not based on or confined to a specific sector like the third sector; basically all social sectors can contribute to and be marked by them, depending on their constellations and interplay. Therefore, a mediating public sphere and democratic governance have a key role to play. However, beyond an overlapping consensus, civicness and civility can mean different things and the dominant meanings change over time. This is discussed with respect to changing discourses on welfare as they have crystallized in the field of social services. Despite the contested meanings of civility and civicness shown here, introducing these points of reference could help to enrich concerns with the quality and overall designs of personal services in a civil society.     

The Bad Enough Mother

ABSTRACT

This is a [de]-composed conversation between the author and a few feminist writers about how a mother’s resistance to interpellating gender is an echoed call to resistance against society’s interpellation of mother. Alongside the words of a few selected 20th- and 21st-century writers, as well as a brief personal and a clinical vignette, the author illustrates ways in which the bad enough mother survives the relentless scrutiny of society—starting with experts like doctors, sociologists, politicians, and psychoanalysts. In turn, she teaches her children survival of the very interpellative tenants of culture that tried to funnel her into a binary-gendered social order.     

The State of the Network: Radical Anxiety,Real Paranoia and Quantum Culture

In this article, the author proposes to explore the state of the contemporary network society through an analysis of the human effects of the conditions of globalisation, fast capitalism, postmodern warfare and quantum culture. In the first section of the article, the author considers the problem of social relations in the global network society and, in particular, examines the effect of radical anxiety on self—other communication. Following this section, which turns off a consideration of the violence of fast capitalism, the author focuses on the relationship between the science of immunology, paranoia and postmodern warfare. Here, in the second section of the article, the author shows how the radical anxiety that plagues those who inhabit the lightning‐fast network resolves itself in paranoid reaction formations that make productive self—other relations more or less impossible. Finally, the author explores potential solutions to the problem of self—other violence in the network and concludes with a discussion of the stumbling‐block to the invention of a more humane social and political form of globalisation, neo‐liberal/neoconservative quantum culture.     

CROSS-CLASS PERCEPTIONS OF SOCIAL CLASS

This article explores how members of the American middle and working classes perceive themselves and each other's lives. The data offer an opportunity to address the relevance of social class as a concept for understanding American society while at the same time helping to clarify the debate over the question of whether the working class is integrated into American society or angry, alienated, and resistant to mainstream goals and institutions. The data reported here suggest that the attitudes held by many members of the middle class, which members of the working class perceive during social interaction, have an impact on the self-confidence of working-class individuals, causing some of them to experience self-doubt, pain, and hidden injuries. Social class as defined by education, occupational prestige, and income still matters in the United States. The American working class may not be class conscious in the classic Marxian sense of the concept - a class for itself - but it does have a deep understanding of the inequalities between "us" and "them". The respondents in this study do not yet know they live in a postmodern world. The attitudes and actions of members of the middle class toward working-class culture help (re) create the American working class.     

From Civility to Harassment and the Great Space in Between

Civility has produced powerful results in bringing about internal healing and understanding throughout the history of the United States. The proposition that civility is far more disciplined than the behavior required by law regarding appropriate social– or work–related behavior and its practice is good preventive law is the point of this article. By various means of teaching civility, the middle area between civility and legal restriction can be noted and tolerated as part of civility. This article will illustrate different aspects of civility by discussing Ulysses S. Grant and Robert E. Lee as they showed civility with the context of social order, and as Robert E. Lee demonstrated, in the academy. The difference between civility and legal restrictions on disruptive behavior that severely interfere with the educational process will be shown by first presenting civility examples, then citing the law regarding speech and harassment.     

The implications of ‘naming’ on Roma and Sinti right to education and social inclusion: an ethnography of education among a Sinti family network

Acknowledging the European political commitment to Roma education and the research in this field, my article deals with the experience of education of a Sinti ‘minority’ (The terms ‘minority’ and ‘majority’ will be used in this article, according to the meaning that is given to them within Anthropology and Education studies (cf.). The inverted commas are used to note that they are categories, used with the aim of a clearer explanation for the present text but not necessarily showing the complexity of the social and cultural contexts observed) in northern Italy. The study presents an interpretation of the observations collected during 21 months of ethnographic research among a Sinti family network and in a multicultural middle school, attended by their teenage children in Trent. The ethnographic interpretations point out how the languages and communication codes used within schools partly reproduce the asymmetric power relationships that exist between Roma and Sinti ‘ethnic minorities’ and the Italian so-called majority society. The process of ‘naming’ the ‘other’ plays a crucial role in this analysis, as it shows how meanings are imposed and handled in the relationship between institutions, ‘groups’ and individuals. Consequently, this process highlights the important role of anthropologists in pointing out the ‘emic’ and ‘etic’ (The concepts of ‘emic’ and ‘etic’ were coined in 1954 by the linguist Kenneth Pike and then used by anthropologists. ‘Emic’ refers to the ‘insiders’ points of view on their cultures, and ‘etic’ refers to the ‘outsiders’ accounts on cultures that are not their own) dimensions of every culture. Furthermore, the study’s methodology testifies to the author’s choice of pursuing an ‘engaged anthropology’. Finally, the relevance of the concept of propriospect will be stressed as a means to interpret educational and cultural processes in which the subjects actively take part, with particular attention to young Sinti and their peer groups.     

Modernity,the Individual,and the Foundations of Cultural–Historical Activity Theory

It is argued that the problem of individual agency in relation to social institutions can be resolved within Cultural–Historical Activity Theory (CHAT) by the use of the “subject” as a unit of analysis. Such an approach implies a reaffirmation of the fundamental tenets of CHAT but also a critique of the concepts of society and culture, which are appropriated by psychology. A successful critique of objectivist conceptions of society and culture requires an appropriate framing of the concept of subject.     

论完善教师职业的社会责任

教师职业的社会责任是要把广大青少年培养成为有理想、有道德、有文化、有纪律的社会主义建设人才。人才的培养不仅决定于教师的劳动,而且决定于周围环境的关系。为了使环境符合教育学,教师必须遵循社会主义教师职业的道德要求,正确处理教师和社会的关系,教师职业要适应新时期的要求和建设的需要。     

Barbie Zelizer,Ed., Visual Culture and the Holocaust/Matthew Baigell and Milly Heyd,Eds., Complex Identities: Jewish Consciousness and Modern Art

Mass media and the culture it carries have been identified as a key site of conflict in the so-called culture wars, pitting evangelical Christians against mainstream American society. Paradoxically, Evangelicals historically have appropriated the spectrum of forms of popular culture in America and secular commercial practices for evangelizing vehicles and, at the same time, contributed an evangelical voice to that culture. The author argues that Evangelicals' use of media has moved into a new level of sophistication enabling effective entry into the national discourse, partly through dramatic growth of contemporary Christian music. Given this phenomenon, the author examines issues of identity and social forces driving the subculture; he also explores potential influences or effects on the broader secular culture. Using a range of cultural theory, the author argues that the movement toward religious messages in the form of popular music enables the subculture of evangelical Christians to resist against a dominant secular society by taking possession of a cultural form and redefining it as their own, empowering them to effect an influential voice in the cultural discourse of American society.     

TOWARD A THEORY OF CONSTRAINTS

Grounded in the cybernetic concept of negative explanation, the theory of constraints examines how human systems are kept from solving problems. To identify constraints, therapists must know where to look for them and what to look for. The theory proposes that constraints exist among the levels of a biopsychosocial system, which include biology, person, relationship, family, community, and society. The six metaframeworks of organization, sequences, mind, development, gender, and culture assist constraint identification. Combining the levels and metaframeworks creates a web of constraints, the complexity of which determines how difficult it will be to solve a given problem. The theory of constraint offers an integrative and pragmatic approach to therapy while simultaneously honoring the complexity of human systems.     

Re-conceptualizing Civil Society: Towards a Radical Understanding

The article examines problematic aspects of contemporary theoretical thinking about civil society within a Western liberal-democratic context. The impact of neo-liberalism upon narratives of civil society, the assumption that civility resides more conspicuously within the world of associational life, and the tendency to conflate ‘civil society’ with the ‘third sector’ are areas critically discussed. Such conceptual incongruities, it is argued, obscure the path to a more radical theoretical understanding of civil society. In the second part of the article an alternative model of civil society is proposed. Supporting Evers premise that ‘every attempt to narrow down civil society to the third sector seriously impoverishes the very concept of civil society’ (Evers, Voluntary Sector Review 1:116, 2010), it is argued that civil society is best understood as a normative political concept, as being contingent in nature and distinct from the third sector.     

The great antagonism that never was: unexpected affinities between religion and education in post-secular society

A persistent sociological thesis posits that the spread of formal education causes an inevitable decline in religion as a social institution and diminishes adherence to religious beliefs in postindustrial society. Now that worldwide advanced education is a central agent in developing and disseminating Western rationality emphasizing science as the ultimate truth claim about a humanly constructed society and the natural world this seems an ever more relevant thesis. Yet in the face of a robust “education revolution,” religion and spirituality endure, and in certain respects thrive, thus creating a sociological paradox: How can both expanding education and mass religion coexist? The solution proposed here is that instead of educational development setting the conditions for the decline and eventual death of religion, the two institutions have been, and continue to be, more compatible and even surprisingly symbiotic than is often assumed. This contributes to a culture of mass education and mass religion that is unique in the history of human society, exemplified by the heavily educated and churched United States. After a brief review of the empirical trends behind the paradox, a new confluence of streams of research on compatible worldviews, overlapping ideologies, and their enactments in educational and religious social movements illustrates the plausibility of an affinity argument and its impact on theory about post-secular society.

     

Working‐class participation,middle‐class aspiration? Value,upward mobility and symbolic indebtedness in higher education

This paper interrogates the relationship between working‐class participation in higher education (HE) in England and social and cultural mobility. It argues that embarking on a university education for working‐class people has been construed in governmental discourses as an instrumental means of achieving upward mobility, or of aspiring to ‘become middle class’. Education in this sense is thus not only understood as having the potential to confer value on individuals, as they pursue different ‘forms of capital’, or symbolic ‘mastery’ (Bourdieu, 1986), but as incurring a form of debt to society. In this sense, the university can be understood as a type of ‘creditor’ to whom the working‐class participants are symbolically indebted, while the middle classes pass through unencumbered. Through the analysis of empirical research conducted with staff from working‐class backgrounds employed on a university Widening Participation project in England, the article examines resistance to dominant educational discourses, which understand working‐class culture as ‘deficient’ and working‐class participation in HE as an instrumental means of securing upward mobility. Challenging the problematic notion of ‘escape’ implicit in mobility discourses, this paper concludes by positing the alternative concept of ‘fugitivity’, to contest the accepted relationship in HE between creditor and debtor.     

The Collapse of Civility in Russia: The Young and Aged in a Failed Society

Employing Edward Shils' paradigm of center–periphery, the successful functioning of which produces high levels of civility in a society, an analysis of the aged and the young subsystems in the former Soviet Union and present–day Russia is provided. Specifically, the center–periphery relationship and its deterioration is traced up to and through the collapse of the former Soviet Union. The negative consequences of this deterioration for the young and old, and the resulting loss of civility are also documented.     

Tracks and Traces: Thailand and the Work of Andrew Turton

To understand caste in India we must explain the particularity of this mode of stratification, while avoiding an essentialism that isolates caste from other social forms. Stratification appeared in India long before an emic model of caste. Yet in contemporary India, I found actors concerned to place themselves in a rank order, even in ephemeral situations. I outline an Indian concept of the individual, characterised by relative immunity of the self to the social sphere, and argue that this immunity acts as a shield to keep ranking apart from the self. Indian actors show their social capability by adapting to situations rather than imposing a consistent personality across them. Local stratification is explained by actors in a historical mode, as if history was an interactional sequence played out between communities rather than individuals. Indigenous models of society provide an alternative explanatory mode, as when Brahmins claim the superior position. Their holistic model, however, is matched by king-centred and merchant-centred models. Subalterns have yet other views of Indian society. I argue that holistic models in India are constructions of the dominant, and should not be taken to represent ‘Indian culture’. Indian society should rather be seen as plural, with several emic models used to describe and explain it. Still, the tendency to create rank in so many situations points to particular rules of interaction and discourse, which implies talking ‘as if’ hierarchy, in the Dumontian sense, was an objective reality.     

Studying and Measuring Civility: A Framework, Trends and Scale

Four essential questions for the study of civility involve developing a definition of the term, determining its effects, establishing trends, and predicting the consequences of civility. A framework for studying it includes the actors, their gender, situations and settings, occupational role requirements, the cultural imperatives defining civility, and the processes through which it is learned. Objective measures of civility in the United States show its variability and change. Four items in the 1996 General Social Survey (GSS) are combined to form a scale of civility. Correlates of the scale show that civility does not differ by gender, color, or region. It is weakly associated with income but is significantly associated with education, occupation, and health. Age, education, and health provide a predictive model of civility. Anger, an emotional aspect of interpersonal exchange, reveals reactions characteristic of civil behavior: waiting for anger to pass before responding, trying to forget the incident, not thinking of revenge, not walking away from the situation, and not yelling or hitting. Hypotheses are proposed for further study that involves age, marital status, occupation, health, and emotional control.     

Let's help caregivers and children in informal kinship care: de facto custodian legislation

Caregivers in informal kinship care encounter numerous difficulties when lacking a legal relationship with the children in their care. The de facto custodian guardianship, a concept that is relatively unknown in social work, provides an additional legal option to caregivers by allowing them to present their caregiving history during custody hearings. This article introduces the significance of the de facto concept and provides detailed information on its components and limitations. Recommendations are forwarded for social education and practice.