Drinking Status, Labeling, and Social Rejection Essay -- essays resear

Drinking Status, Labeling, and Social Rejection   Ã‚  Ã‚  Ã‚  Ã‚  Drinking has been, for a long time, a very debatable topic. In the 1920s, drinking was seen as something so bad that it needed to be prohibited completely. Alcohol consumption is still often seen as distasteful, especially in large quantities. In this study by Keith M. Kilty and Thomas M. Meenaghan, researchers looked at the drinking status of fictional people along with other factors such as age and sex and asked participants to rate these people based on such attributes. The article mentions several reasons that this study is less limited than other studies referring to labeling. Other studies have included only social distance and since this study included friendship acceptance and respect along with other characteristics of the personality such as religion and age, it explores a variety of different aspects of labeling and social rejection.   Ã‚  Ã‚  Ã‚  Ã‚  In class, we talked about labeling in terms of IQ. We looked at the effects of labeling children as intelligent or slow and how these labels changed the way children approached their education. This study looks at labeling from a different perspective. Rather than looking at the effects on the person who has been labeled, this study looks at how a label can affect someone’s perception of another person. Using the social characteristics provided, the subjects draw conclusions about the fictional person according to respect, friendship acceptance, and social distance. We also talked briefly about substance abuse and how there is a difference between addiction and dependency. This might tie into the discrepancy between â€Å"problem drinker† and â€Å"alcoholic† in the study. Different groups gave these two categories different ratings which could be seen as a relationship between addiction and dependency and how the two different labels are perc eived.   Ã‚  Ã‚  Ã‚  Ã‚  Three sample groups were recruited for the study. The first was a group of 101 males and 104 females with an average age of 44.5 years; this group was called the community group (C). The second was the practitioner group (P) with 73 males and 46 females with an average age of 27.1; they were all graduate students in the Graduate School of Social Work at Marywood College. The third and final group consisted of inmates, all male, with an avera... ... need to be in groups that have more racial and gender diversity. This would deal with a lot of the possible biases that are inherent in the study. It also might be interesting to include race or ethnicity as a description factor of the stimuli to see if that has an effect on the responses. The religions may need to be broadened in order to account for the religious diversity in our country. Although I think that the study is relevant to the topic of labeling, it might be better served in a broader context. However, too much variables would make it too difficult to decide what is causing the responses. There is a thin line between too much and not enough in this situation. I think that this study gives interesting insight into what it might be like to be labeled as an alcoholic in our society and with an updated version, I think it could be very relevant to the study of alcoholism. Reference: All the information in this paper was drawn from the article by Kilty, Keith M. and Meenaghan, Thomas M. out of the Journal of Social Psychology, 1973. The article is entitled Drinking Status, Labeling, and Social Rejection. I also pulled some of the information used from in class lectures.

A Culture of Resistance: The Chipko Movement

Society as a collective entity could easily influenced an individual but in the same manner the society could also be shaped by people. This is exemplified through the idea of cultutral resistance which is a political activity that enables individual to create or change political discourse and eventually political practices (Duncombe, 2002). The Chipko Movement of India is a good example to better understand this.The Chipko Andolan also known as hugged the trees movement is an environmental activist that started in the grassroots level. Its origins could be traced back in March 1973 at Gopeshwar   in the Chamoli district, in Uttar Pradesh, India.A group of citizens hold each other hand in hand to create a human chain and hugged the trees to prevent a sport company from cutting it down. The same incident took place in the village of Reni in the Himalayas during the year 1974.Women coming from this village also protected the trees by hugging them despite the license given by the Gove rnment Department of Forests that enables the contractors to cut them. Ever since the Chipko Movement attracted attention coming from other people in India (Dwivedi, 1996).The Chipko Movement addresses the problem of inequality that is happening in the distribution of natural resources. The usage of commodities like trees creates a conflict in the country of India because of the contradicting demands for it. The marginalized minority utilizes this resource as a means that would support their livelihood. On the other hand, trees are needed in order to address the demands of commerce and industry (Shiva & Bandyopadhyay, 1986).The inequlity in this situation is not only in terms of the unequal distribution of natural resources but also in terms of the power and influence that big corporations have as compared to the marginalized citizens of India. It is something that usual political practices could not solve and sometimes even tolerate as in the case of the 1974 incident in the Reni V illage, which is why the Chipko Movement decided on a new method of addressing the problem.In order to fully comprehend this movement as well as the tactics that it utilized there should first be an understanding of Mahatma Gandhi's ideology when it comes to conflcit as well as the diverse religion of India. Gandhi is famous for leading non-violent forms of struggle that overthrew the colonial rule of the British in India.He was able to combine the idea of â€Å"ahimsa† meaning â€Å"no harm† or â€Å"wanton killing†Ã‚   with social struggle. This non-violent activists deems that the truth will eventually emerged as long as one party is committed in standing for it (Kamieniecki, 1993).Gandhi's â€Å"Satyagraha†or the search for truth was adapted by the Chipko movement through the â€Å"Forest Satyagraha† which means the continuous search for truth in terms of the rights of trees. This movement follow the idea of non-violence in fighting for their c ause that goes as far as including non-human forms (Dwivedi, 1996).Forest Satyagraha does not only answer economic and environemtal problems because it also has its religious aspect. The major religions in India promotes compassion for all life regardless of its contribution to human beings (Kamieniecki, 1993). Its religious basis also comes from the fact that this movement is participated and led by women. Women play a very vital role in the family particularly in the Himalayan area.They are more in touch with the natural environment because they have the task of gathering woods and other agricultural products for their family while their spouses leave them behind to work in urban areas.Himalayan women are also more religious than their male counterparts which is why they believe that green trees are the dwelling place of â€Å"Hari† or the Almigthy Father. Every tree has their own â€Å"Vriksadevata† or tree god and that the goddess of the forests, â€Å"Van Deviâ⠂¬  will assure the safety of their family (Dwivedi, 1996).Mahatma Gandhi strongly believes in the importance of India's various values and cultures. He deems that the problems they are facing could find its solutions in the very ideals that they have. His concept of â€Å"Satyagraha† which was later on used by the Chipko movement as â€Å"Forest Satyagraha† is a clear example of how non-violent form of resistance could work against unequal and cruel foes like large corporations.This method that they have utilized is rooted in the very culture of India which is their strong religious belief that gives importance in valuing all forms of life (Dwivedi, 1996).The tactics that was used by the Chipko Movement tends to reform the issue of inequality in the local and structural level. It is well-known that Hindus practice the caste system wherein its citizens are divided according to particular groups (Perez, 2004).This kind of structural system already paved the way for ine quality to propagate. There are people who enjoy the privileged and powerful position and those who are marginalized. Being the case, inequality in the distribution of natural resources is bound to happen with such kind of system.The Chipko Movement strives to change this very inequality that is embedded within India's structure and it became evident in a more localized level in the issue of logging. This movement started tackling inequality in the issue of the utilization of trees in the grassrootsbut this problem is just an effect of what is really happening in the structural level.Their actions started in giving immediate response in what is happening in the local level but the attention it acquired enabled it to highlight the root cause of the problem in the upper level. It does not only stop within the state institutions of the Indian government but it also reach the international level.Many states are using the ideals of   the Chipko movement as an example on how the pressin g problems in ecology and environmental sustainability could be deal with. (Agarwal, _).Using a non-violent method to addressed the causes that the Chipko Movement is advocating for reflects that they decided to take a different approach in solving problems. It is an approach that   embodies their very culture and ideals.Their understanding of the problem is dependent upon the thinking that its solution would come from these factors that they uphold. This is supported by Gandhi's same belief in the power of India's rich cultural heritage and its capability to solve the dilemma that their country has (Dwivedi, 1996).This social movement greatly believes in non-violence and the preservation of all forms of life. These beliefs influence their understanding of the problem and the path that they chose to addressed it.They saw the importance of trees in their livelihood that is why they protected it through the embraced tree tactic. This non-violent form of resistance symbolizes their u nderstanding that to be able to solve this dilemma compassionate means should be practiced.If they decided to find solution to the problem by using adversarial tendencies then they contradict the very ideal that they are fighting for. It is the Gandhian principles of â€Å"ahimsa† and â€Å"satyagraha† that they based their movement on. They have to uphold these principles in the decisions that they make and in the actions that they take.

Clatonia Joaquin Dorticus Improves Photo Developing

Clatonia Joaquin Dorticus was born in Cuba in 1863 but made his home in   Newton, New Jersey. Little is known of his personal life, but he left an enduring legacy in innovations in developing photographic prints. He may or may not have been of Afro-Cuban descent. Photographic Print Inventions by Clatonia Joaquin Dorticus Dorticus invented an improved photographic print and negative wash machine. During the process of developing a photographic print or negative, the product is soaked in several chemical baths. The print wash neutralizes the chemicals in each bath process, so that the time the chemicals effect a print can be exactly controlled. Dorticus believed his method would eliminate over washing that could soften the photograph too much. The design would prevent the prints sticking to the side of the tank. His design saved water with an automatic register and automatic water shutoff. Using a removable false bottom on the washer and protected the prints and negatives from leftover chemicals and sediments in the tank. He filed for this patent on June 7, 1893. It is cited by examiners in five more patents for photographic film and print washers filed over the next 100 years. Dorticus also invented an improved machine for embossing photographs. His machine was designed to both/either mount or emboss a photographic print. Embossing is a method or raising parts of a photograph for a relief or 3D look. His machine had a bed plate, a die, and a pressure bar and bearings. He filed for this patent on July 12, 1894. It was referenced by two other patents in the 1950s. The patents for these two inventions were published only days apart in the spring of 1895, although they were filed about a year apart. List of Patents Issued to Clatonia Joaquin Dorticus Clatonia Joaquin Dorticuss other inventions included an applicator for applying color liquid dyes to the soles and heels of  shoes,  and a hose leak stop. #535,820, 3/19/1895, Device for applying coloring liquids to sides of soles or heels of shoes#537,442, 4/16/1895, Machine for embossing photographs#537,968, 4/23/1895, Photographic print washer#629,315, 7/18/1899, Hose leak stop Life of Clatonia Joaquin Dorticus Clatonia Joaquin Dorticus was born in Cuba in 1863. Sources say his  father was from Spain and his mother was born in Cuba.  The date at which he came to the United States is not known, but he was residing in Newton, New Jersey when he made several patent applications. He may also have gone by the first name of Charles rather than the uncommon Clatonia. He was married to Mary Fredenburgh and they had two children together. He is often noted on lists of   black American inventors  although he was listed in the 1895 New Jersey census as a white male. He may have been of Afro-Cuban descent with a light complexion. He died in 1903 at only 39 years of age. Not much else is known, and many short biographies note this. Learn more about the invention of photography and photo developing.