Essay on the topic: "Marginality is the result of a conflict with social norms" A. Farzhd

Essay on the topic: "Marginality is the result of conflict with social norms"

I chose this topic because this problem is relevant in almost any society, as there have always been people who are different from others. This is especially common in modern society, in which the boundaries between classes are almost erased.

The author of the statement, sociologist A. Farge, wrote: "Marginality is the result of a conflict with social norms." In other words, the author says that such a phenomenon as marginality is born due to the fact that a person finds himself outside the generally accepted norms or independently goes against them. That is, according to Farge, marginality is primarily expressed in the opposition of the individual and society, conflict moods emanating from one side or another or to mutual agreement. It is difficult to disagree with the author's point of view, but I am inclined to believe that this term - "marginality" is ambiguous, and in order to finally understand it, you need to consider all its aspects and meanings, and I also believe that marginality appears when and only when the personality is pushed out by the “masses” or is independently separated from them due to the inconsistency of views, opinions, and peculiarities of thinking. From here it turns out that the marginal is a person who finds himself in a middle position: who has broken away from one social group and has not entered another.

The life of such a person is very, very difficult. In addition to the difficult social situation, the situation is aggravated by the psychological aspect. For example, a person who was born in a village and lived there for most of his life is difficult to adapt to urban conditions. Group marginality arises as a result of social restructuring in society, when new, newly emerging political or economic social groups begin to crowd out the old ones. For example, if marginalization is associated with a radical change in structure (as, for example, during revolutions or striking reforms), which entails the destruction of established social communities, then it often leads to a massive lowering of social status. The situation began to change in the course of modernization, that is, in the process of the formation of an industrial society. After all, modernization itself is not only a transition to a higher way of economic life, but also a process that was accompanied by radical changes in the social structure of society. Undoubtedly, modernization was clearly revolutionary in nature and led to the marginalization of entire groups of the population. Social groups changed their status within the framework through group mobility, which many scholars have written about. They distinguished that group mobility took place during times of social upheaval and did not always end well.

People were "stuck" between social groups and, once in a difficult situation, they were forced to break the rules in order to survive. This means that the conflict of a person with social norms was a consequence of marginalization, and not vice versa. During the years of the civil war in Russia, not all the belligerents were inherently "revolutionaries", they were drawn into the conflict by a combination of circumstances. There are such examples in the history of modern Russia. In the 1990s, many scientists lost their status due to radical reforms. If we take into account that the term “marginal” is ambiguous, and at the present stage school graduates and students are classified as marginal, since they have not yet taken a stable position, then the idea of ​​the author A. Farzhd can be challenged.

One example of marginality is the biography of the great Russian poet Joseph Aleksandrovich Brodsky. Living in the Soviet Union, he was a marginal in the truest sense of the word. His talent and unusual views, unlike the generally accepted ones, were the reason that society deliberately began to “squeeze out” him, push him to the “edge”. It all started with persecution and condemnation by the public, and ended with the trial and subsequent emigration of the poet. So, in a marginal state are all talented,

gifted people due to conflict with society based on differences in the vision of the world, in abilities. You can also give an example from personal experience. In a modern society with constant changes and reforms, no one is protected from marginalization. To avoid this, you need to quickly adapt to all innovations, including technical innovations.

So, for example, a computer science teacher who does not have time to follow the modifications in the computer world can be marginalized. In this case, such a social group as a class or teaching staff, having managed to adjust their approaches, may begin to marginalize the “laggard”. That is, the computer science teacher will be on the edge, due to the conflict between the new norms of society and the old ones preserved in his mind. Thus, marginality is a social phenomenon, which, indeed, cannot always be avoided. But one thing will always be true: it arises due to some difference of the individual or group from the rest of society, which necessarily leads to a conflict, which can only be resolved in this way.

The author in his statement touches upon the problem of marginalization in society. He wanted to say that the reason for marginalization is a conflict with social norms. In other words, the cause of marginality of a person is conflict. Not just a conflict, but a conflict with socially accepted rules of conduct.

It is easy to agree with this. So, first, let's remember the definition of marginalization. A marginal is a person who is between the two main social strata. Therefore, marginalization is the process of increasing the number of people suspended between social strata.
Accordingly, according to the author, we see that the reason for this situation is the conflict. A conflict is a clash of interests and opinions of individuals and groups.
It turns out that a person came out of one social stratum, but did not enter another social stratum and ended up in the position of a marninal, and the reason for this is the conflict of his actions with the rules of behavior prevailing in society.

As an example confirming my position, I would like to cite the story of Benito Mussalini. When he died in 1945, it was forbidden at the legislative level to create fascist parties and promote fascist ideology. After that, thousands of Mussalini's supporters, due to persecution, became marginalized in an instant. Their ideology and, if I may say so, their way of life, became in conflict with social norms. Another example can be given from the life of Anna Akhmatova, who was also a marginal in the USSR. Her poetry, views, were not similar to the generally accepted norms and views of other people in society. As a result, this resulted in her persecution by the ruling party.

These examples illustrate the main cause of marginalization - conflict with social norms.

GOSKOMVUZ RF

DEPARTMENT OF SOCIOLOGY

ESSAY
"Marginals and
marginality"
Faculty of AVT
Group AA-68
Student Fominykh A.
Teacher Romm M.V.
Protection mark
Delivery date 4.11.98
Novosibirsk 1998

Outcasts and
marginality
The concept of "marginal" first appeared in France as
noun in 1972 (previously there was only the concept
"marginal"). Marginals began to be called those who either themselves reject
society, or is rejected by it. Shortly before this, the country was
deeply shocked by the events of May 1968, and now the dream has been replaced by
anxiety and conformism. Those in power sought reassurance, but many
opposed the return to traditional orders. That's what they were called
outcasts.

Marginality is not a state of autonomy, but the result of conflict with
generally accepted norms, the expression of specific relations with the existing
social system. Marginality does not arise outside of a sharp real or
fictional encounter with the outside world.
Care in
Marginality involves two completely different routes:
- either breaking all traditional ties and creating
his own, completely different world;
either gradual exclusion (or forced
ejection) beyond the bounds of legality.
In any
variant, whether it be the result of a “free” choice or a consequence of a process
declassing, which is provoked by a frightened society, a marginal
denotes not the wrong side of the world, but, as it were, its whirlpools, shadow sides. Society
exposes the outcasts to bolster his own world, the one
which is considered "normal" and light.
Stories
and before were known all sorts of deviations from the norm. From century to century
there is an interaction between the will of the rulers for order and organization and
those numerous currents that criticize the government and threaten it,
violate its rules. One of the most active stimulators of the process of marginalization
fear serves - before the devil, heresies, diseases, bodily anomalies,
foreigners, and later parasitism. Behind each of these threats comes a mask
an enemy to be isolated or eliminated by one method or another, in
depending on the era.
1656
year in France marked the beginning of a new practice, from now on it has an invariable
impact on the perception of deviations. Outcasts are shunned, sometimes persecuted,
however, they remain a fully visible reality in society. His life, devoid of
secrecy and, as it were, brought outward, passes in close contact with his
members, with complete clarity of all actions and rituals.
At the end of the XVII
century, a new model (project) arises: to isolate the marginalized as
repulsive and harmful phenomenon. The raids on the insane, the poor,
parasites and prostitutes, many of whom end up in the casemates of the Central
hospital. This causes resistance from opponents of expansion.
punitive sanctions.
With my
New Deal parties are beginning to develop more and more
and clever "defense mechanisms" on the assumption that the policy of isolation will
give rise to new forms of offenses and marginality. In the 19th century
the position is finally approved in which, with an increase in the number of cases,
qualified by law as unlawful behavior, the number of persons who
declared dangerous, ostracized.

Marginality is now going through a very peculiar moment: continuing
include all undesirable elements among its victims, society feels how
its deep foundations are undermined from within, thoroughly
shaken by economic processes. Going into circulation
now not only strangers, but also the most friendly - those who are amazed
settled in our society cancer. Rejection acts as a product
the collapse of a society affected by the crisis. The word "marginal" is gradually disappearing from
use, since the men and women who live on the other side of the decorum do not
they themselves make this choice - they are imperceptibly pushed into this state, never
joining explicitly to any of the traditional categories of outcasts.

Possibly weaker than others (although this still needs to be proven),
they stay on the side of the road
which the ramming cohort of those who remained in the saddle continues to move, indifferent
to how the marginals lag behind and fall.

The marginal is no longer some kind of stranger or leper. He is like everyone
identical to them and at the same time he is a cripple among his own kind - a man with
truncated roots, cut into pieces in the very heart of native culture, native
environment.

Marginals - the designation of individuals and groups located on the "outskirts", on
"roadsides" or simply outside the framework of the main
structural subdivisions or dominant socio-cultural norms and traditions.

American scientists of the 30-50s. drew attention to the fact that in the situation of the marginalized there is a significant and
moreover, a very active part of American society (ethnic and religious
minorities, representatives of a non-trivially thinking artistic and scientific
intelligentsia, etc.). It was also noted that "marginal" not only
limited in their status positions, but sometimes they are unable to
realize creative possibilities and thereby enrich society and materially
and spiritually.

The marginal situation arises at the boundaries of dissimilar forms of sociocultural
experience, is always very tense and is implemented differently in practice.
It can be a source of neurosis, demoralization, individual and group forms.
protest. But it is also a source of new perception and understanding of the Universe.
and society, non-trivial forms of intellectual, artistic and
religious creativity. Retrospective
a glance at the history of world culture shows that many renewing
trends in the spiritual history of mankind (world religions,
great philosophical systems and scientific
concepts, new forms of artistic representation of the world) in
owe much of their emergence to marginalized individuals and sociocultural
Wednesdays.
Technological, social and cultural
the shifts of recent decades have given the problem of marginality qualitatively new
outlines. Urbanization, mass migrations,
intensive interaction between the carriers of heterogeneous ethno-cultural and religious
traditions, the erosion of age-old cultural barriers, the impact on the population of funds
mass communication - all this led to the fact that the marginal status became in
modern world is not so much an exception as the norm of existence of millions of
and millions of people. At the turn of the 70-80s. it turned out that it was no longer possible
express and defend, using the interests of these huge masses of people and those who have risen
on their side of the intelligentsia, the usual forms of social management (state institutions,
political parties, traditional church hierarchies, etc.). It is in this
period in the world began a rapid process of formation of the so-called "informal"
social movements - educational, environmental, human rights,
cultural, religious, compatriotic, charitable, etc. - movements, meaning
which is largely associated with the connection to modern public life is
marginalized groups.
List
literature:
1. A. Farzh, Rashkovsky E. "Marginals" // 50/50: Experience of the Dictionary of New Thinking - M., 1989
2. Dahin V. "The state and marginalization" //
Free Thought 1997 - No. 4
3. Petrov D.V. "The use of concepts
marginality and liminality in the study of youth subcultures" //
Petrov D.V. Youth subcultures - Saratov, 1996
4. Rozhansky M. "Marginal Russia" //
Friendship of peoples -1998-№2
5. Fatkhullin N.S. "Small social group
form of social development "- Kazan 1989.
6. Starikov E.N. Marginals and marginality in
Soviet society" // The working class and the modern world - 1989-№4

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This topic is quite difficult to deal with, because there are different consequences of marginalization. So in most cases, marginality becomes the cause of conflicts. To make it easier to understand, we introduce the definition of marginality.

Marginality (Late Latin marginalis - located on the edge) is a sociological concept denoting the intermediate, "boundary" position of a person between any social groups, which leaves a certain imprint on his psyche. This concept appeared in American sociology to refer to the situation of non-adaptation of immigrants to new social conditions.

Group marginality arises as a result of changes in the social structure of society, the formation of new functional groups in the economy and politics, displacing old groups, destabilizing their social position.

However, marginalization does not always lead to “sinking to the bottom”. Natural marginalization is associated mainly with horizontal or upward vertical mobility. If marginalization is associated with a radical change in the social structure (revolutions, reforms), partial or complete destruction of stable communities, then it often leads to a massive lowering of social status. However, marginal elements are making attempts to re-integrate into the social system. This can lead to very intense mass mobility (coups and revolutions, uprisings and wars).

On the other hand, marginalization has a number of positive effects. The marginal situation arises at the boundaries of dissimilar forms of sociocultural experience, it is always very tense and is implemented in practice in different ways. It can be a source of neurosis, demoralization, individual and group forms of protest. But it can also be a source of new perception and understanding of the universe and society, non-trivial forms of intellectual, artistic and religious creativity. A retrospective look at the history of world culture shows that many renewing trends in the spiritual history of mankind (world religions, great philosophical systems and scientific concepts, new forms of artistic representation of the world) are largely due to marginal personalities and sociocultural environments.

Analysis of the works carried out by the members of the jury of the Olympiad

Essay on the topic: "The positive and negative impact of marginality on society."

An example of a great essay

First of all, we will give a definition of the concept of "marginality", on which the subsequent reasoning on the proposed topic will be based. The classic and most commonly used definition of this phenomenon was given by R. Park: “Marginality is the state of an individual or group occupying a borderline position in a layer, class, society and not fully included in the corresponding social education.” The start is very good. The author in the first lines of the text introduces a basic definition, thanks to which he is able to clearly identify the area of ​​the phenomena under consideration. It fully meets the requirements of criterion No. 1.

It is equally important to clearly formulate the concepts of "positive" and "negative" influence, which we will rely on in the future. Indeed, which of the phenomena observed in society can be considered as "positive"? The spread of certain cultural values, ethical views in it, the growth of production, or the increase in its stability? All these phenomena, in themselves, from the point of view of ordinary consciousness, have a certain “positive” coloring, however, from the point of view of science, they often not only do not presuppose each other, but even exclude each other. Thus, it is known that the ethical philosophy of Socrates, which had a huge impact not only on Greek, but on the entire world culture, is considered by many authors as a factor that destabilized the life of the Athenian polis. Nevertheless, since this work is written in sociology, we will proceed from the fact that the positive aspects are those that contribute to the existence and development of society, and the negative ones, respectively, contribute to the disruption of a stable situation in society. This paragraph is very good. Firstly, the author makes an attempt to analyze the concepts that are generally taken without proper theoretical understanding. Secondly, he clearly formulates the difficulties that arise in this case, and supplies his reasoning with the necessary examples.

Perhaps the most obvious negative manifestation of marginality lying on the surface is that this phenomenon is far from being associated with the most “strong”, with the “unprotected” position of a person. After all, the basic rights and obligations are approved for the individual as a member of certain strata and groups, and the loss of them can give rise to severe existential experiences and mental states. A person may begin to feel superfluous, unnecessary, which will negatively affect his character and attitude to the social world, may give rise to both primary and secondary, including deviations dangerous for society.

This paragraph is amazing! The author almost lost the main object of his little research - society. Note: he initially speaks of the negative consequences of marginality not for society, but for the individual. This is a very common mistake, for which points are deducted according to criterion No. 4. However, in this case, the author managed to very organically return to the research canvas, correctly linking mental states with the phenomenon of deviation. Therefore, in this paragraph, he does not lose any points. In addition, the paragraph “works” to get the highest score according to criterion No. 2, because the author substantiates his position on the basis of sociological theories about the connection between an individual’s life orientations and his belonging to certain social formations, and about the connection between deviation and social disorientation of an individual.

From another point of view, it is this position that can become an impetus that will force a person to make efforts and either adapt to society, restore his position in it, or try to influence the social structure. The author correctly points out that the same manifestation of deviation can have both a negative and a positive impact on society.

Another negative feature of marginality is the inability to engage in the usual type of activity, because. in most cases, the individual, guided by rational reasons for him, chooses the type of activity most appropriate to his status. But a positive feature in the current situation may be the strategy / decision that the individual will take to return to his usual group or adapt to the norms and values ​​​​of another group. The right idea has been expressed, but this time it really has not been carried through to the end - the individual remains the only object that is spoken of here. Therefore, a score is removed for criterion No. 4 (“... the absence of unjustified deviations”)

Thirdly, using the example of one of the most important factors in the formation of marginality - interregional migrations from small countries to large ones - some scholars emphasize the danger of assimilation of cultures of small groups into the culture of a larger group. This is the case with the children of emigrants, who soon begin to reject some of the ideals and values ​​of their parents and make attempts to absorb the culture of their new homeland. Such processes, of course, lead to a reduction in the number of carriers of cultures of small groups, which harms not only the culture of mankind as a whole (the disappearance of living languages, the loss of unique traditions), but also a specific society: as you know, the absence of subcultures makes a society inert, poorly capable of acceptance of innovation and development. At the same time, the outcasts, infiltrating the dominant culture, contribute to the "revitalization" of old cultural complexes, contribute to the introduction of new social stereotypes and norms. This paragraph is almost flawless. In it, the topic continues to be revealed at a theoretical level, i.e. based on existing sociological theories and with an adequate use of social science terms.

In conclusion, let us briefly list other manifestations of the positive and negative impact of marginality on society. Marginality, taking on a wide scale, undermines the existing social structure, which can negatively affect the stability of society. At the same time, it contributes to its renewal. Suffice it to recall Weber's concept, according to which the Protestant communities, which occupied a marginal position in society, played a crucial role in the formation of Western capitalism. Maginality, pulling people out of stable groups, greatly complicates the implementation of effective social control in society, but at the same time, marginality frees genuine innovators and social creators from under its paralyzing influence. This paragraph contains both original examples and adequate use of theoretical knowledge. In addition, it is very successful in terms of composition: having examined in detail two cases of marginality, the author gives several brief examples that also illustrate the features of this phenomenon.

As you can see, the phenomenon of marginality is multifaceted and ambiguous in its impact on society. The same aspects of it, depending on specific situations and scale, can have both a positive and a negative impact on society. But this only goes to show that each time we come across a given phenomenon, in assessing it we must rely not on abstract rules and slogans, but on the results of concrete empirical phenomena, the realization of which is precisely the business of sociologists.

Speaking about the work as a whole, one should also note its competent structure, the presence of an introductory part, a full-fledged main section, and an unbanal conclusion with conclusions. The overall rating for this work, taking into account small comments - 37 points ().

Outcome: criterion No. 1 - 5 points; criterion No. 2 - 15 points, criterion No. 3 - 6 points; criterion No. 4 - 3 points; criterion No. 5 - 5 points; originality of the position - 5 points. Rating - 39 points.

In his statement, A. Farge touches upon the problem of the emergence of such a social phenomenon as marginality. The appearance of marginals in any society has many negative consequences both for this society and for people who fall into this category. That is why thinking people have always wondered why the outcasts appear.

Farge sees in marginality a manifestation of a person's rejection of the norms of society (whether it be the norms of law, moral norms, or traditions and customs) in which he fell.

In fact, A. Farge's statement about marginality comes from the definition of this phenomenon. A marginal is a person who has lost his former social status and former socio-cultural environment, and at the same time is not able to adapt to a new environment and new status. The impossibility of adaptation, of course, is a consequence of the rejection of the norms of this environment. Marginality inevitably follows from the stratification of society, the inequality of individuals. Any society is characterized by stratification and a hierarchical structure, therefore, perhaps, marginals have always been and will be. The stratification in society on the basis of prestige, material wealth, power originates in the very birth of social relations from the natural inequality of individuals. With the development of culture and civilization, hierarchical relations only became tougher, social mobility, the possibility of moving from one stratum of society to another, became more and more difficult. And if a group of outcasts under the communal-tribal system, when the stratification framework was not yet rigid and officially controlled, could still calmly survive or even pull the blanket in the form of material wealth or prestige over themselves, then in the Middle Ages this was already completely impossible. All this is explained by the fact that for the dynamic development of society, the stability of its structure was necessary, the fixation of social statuses - the position of the individual in the social structure, associated with certain rights and obligations. Appeared and gained strength social institutions that control the coordinated work of the hierarchical system. Accordingly, the elements of the hierarchical structure of society - the strata - became more and more closed. For example, a young man entering adulthood could involuntarily acquire the social status of an artisan and not accept the norms of his workshop, but he had no opportunity to change anything. Thus, the position of the marginals became more difficult from century to century. The reverse process - the gradual opening of the hierarchical framework - was launched approximately from the Renaissance (however, this is a moot point). The attitude towards people who did not accept the norms of the social environment in which they were located was gradually softened (naturally, relatively). It also facilitated social mobility. It is worth recognizing that this “thaw” did not take place without the participation of the outcasts themselves. Marginality brings to society, on the one hand, destruction, and on the other hand, the will to upgrade and improve. Everything depends on the social community where the outcasts appeared, on its condition, as well as on the intentions of the outcasts themselves and their strength.

Consider examples of the positive and negative consequences of the existence of marginals. In the socio-philosophical novel F.M. Dostoevsky's "Crime and Punishment" the main character is none other than the representative of the marginals, Rodion Raskolnikov. Raskolnikov, a raznochinets who had the social status of a student, had financial difficulties that did not allow him to complete the course. It turns out that during the action of the novel, Raskolnikov is already a marginal. He cannot continue his studies due to lack of funds, and at the same time he cannot work, obviously, because he does not want to do hard, unprivileged work and be at the bottom of the social structure of society. Of course, the hero experiences psychological inconvenience, in addition to financial ones. Reflections on the imperfection of the social system in Russia lead him to the creation of a fatal theory about "creatures trembling and having the right." And she, in turn, pushes Raskolnikov to a criminal experiment - the murder of an old pawnbroker in order to distribute the money she has accumulated to those in need. In addition to the old woman, Rodion also kills her sister Lisa, who just happened to be nearby. In addition, the hero subsequently suffers terrible psychological shocks that do not allow him to carry out his plan - he hides the money without taking it himself and not giving it to people.

However, history knows examples of people who were once marginalized, but later turned out to be “accepted” by society. In our opinion, the intelligentsia in Russia after the Revolution of 1917 and during the Soviet era can be counted as such. Of course, there were so many of them that they formed a whole social stratum. Nevertheless, they were marginals who did not accept the orders that the authorities established in the country imposed on them. One of them, the talented poet Iosif Brodsky, was even tried for his marginality - he did not work, explaining that he was engaged in poetry. The Soviet government considered this a crime - parasitism. Brodsky did not submit to the pressure of the authorities and did not change his position. Subsequently, he was expelled from the USSR. Nevertheless, the poetic heritage of the poet enriched the national cultural fund and had a significant impact on subsequent poetry, Brodsky became the favorite poet of many, which would not have happened if he had submitted to the authorities.

Thus, we see that marginality - the rejection of social norms - is a double-edged sword. The rejection of norms will be as long as these norms will exist, as long as social stratification will exist. Marginality is the same consequence of the natural inequality of people, as is the social stratification itself, on which society is still based.