By Theodore D. Kemper
Sociologists Emile Durkheim, Erving Goffman and Randall Collins generally consider that ritual is foundational for social existence. in contrast, this booklet argues that ritual is purely floor, underneath which lie prestige and tool, the behavioral dimensions that force all social interplay. "Status, strength and formality interplay" identifies prestige and gear because the dual forces that constitution social family, confirm feelings and hyperlink contributors to the reference teams that convey tradition and administer personal tastes, activities, ideals and ideas. a particularly very important competition is that allegiance to rules, even these as primary because the trust that 1 + 1 = 2, is basically faithfulness to the reference teams that foster the information and never to the information themselves. This triggers the counter-intuitive deduction that the self, an idea many sociologists, social psychologists and therapists prize so hugely, is feckless and inappropriate. Status-power idea leads additionally to derivations approximately motivation, play, humor, sacred symbols, social bonding, inventive notion, love and intercourse and different social involvements now both vague or misunderstood. attractive with Durkheim (on collective effervescence), Goffman (on ritual-cum-public order) and Collins (on interplay ritual), this booklet is richly illustrated with cases of the way to check many crucial questions on society and social interplay from the status-power standpoint. It speaks not just to sociologists, but additionally to anthropologists, behavioral economists and social and scientific psychologists - to all disciplines that study or deal with of social lifestyles.
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Additional resources for Status, Power and Ritual Interaction
See Kemper (1978, pp. 379-82) for discussion of how status-accord can be apportioned between authentic and inauthentic elements. 23 Authority may be defined as a status grant to some to enable them to use power under certain defined circumstances against those who grant them the right to do so. For example, the citizenry does not want to be taxed, but it grants to government the right (status) to levy taxes and the right to force people to pay those taxes if they should resist. Status and Power 23 to defiance.
If status is claimed and the claim is successful, it means that someone is according the status that is claimed. One may confer status by allowing another to speak first or by offering an affirmative comment; or by acquiescing to another’s request; or by enheartening the other who is pursuing a risky enterprise; or by praising the other’s work or effort; or by including the other in occasions of entertainment or sociability; or by speaking well of the other to third parties; or by remaining silent in the other’s presence if the other requests it; or by saying, “Thank you,” when the other has provided a service; or by acknowledging the other’s presence; or being available to support or assist the other when needed; or by dowering the other with money or gifts; or by actively affirming or declaring one’s loyalty or love, and so on (see above for more status terms).
That is, no one is forcing the person to give status; she voluntarily grants the benefit. What Hamblin and Smith have described is this free, uncoerced status-conferral from the point of view of internal control. Once a standard is in place and it is matched, one accords status non-volitionally, just as one may automatically and non-volitionally withdraw one’s hand from a painful stimulus or salivate in the presence of savory food. 20 Under certain circumstances, to be able to accord status to another person is a supreme pleasure and to be barred from doing so can be experienced as an uttermost pain.