Category: Social Norms

Introduction

Contemporary society has placed a great emphasis on the factors that cause or effect psychological disorders in individuals. These are the drivers that affect the behaviorism and understanding of individuals with mental conditions and include platforms such as cultural and social norms and how they get reception from the general society. Within the field of psychology, the diagnosis and assessment of psychological disorders are much determined by the alignment of social and cultural norms and its effect on individuals with psychological disorders. This paper looks at the roles that cultural and social norms have in the diagnosis and the assessment of individuals distressed with psychological disorders.

Analysis

The current psychological diagnostic practice, very different from what was in practice in other quarters of human history and psychological studies, aligns significantly with the impact the individual’s society and culture have on the mental stance with the individuals. The cultural core in psychological diagnosis involves the provision of sufficient family data, identified cultural variables, the explanatory models involved, as well as the different weaknesses and strengths of individual patients. As such, psychology in practice embraces the recognition of cultural discordances as the psychological demarcation of mental disorientation, as well as the employment of overhauled cultural formulation. Therefore, the modern study of psychology under the new nomenclature defined by the ICD-11 and the DSM-5 incorporates the various significant fluctuations in the diagnostic modalities, structure, scope, and definition of disorder, functioning level and severity measurement, as well as, the clinical assessment approaches (Alarcon, 2009).

Cultural Norms

The cultural viewpoint of psychiatric diagnosis, in the recent time, has faced distorted degrees of reception, as well as, the actual implementation despite the uniformity that the top organizations dealing with mental health and psychiatric worldwide have on the deliberation of cultural aspects in the field of clinical psychiatric diagnosis and assessment (Alarcon, 2009). As such, the understanding of how individual culture and social norms have impacted the diagnosis and assessment of psychological disorders helps in the improvement of mental medical services, which responds more to the social and cultural contexts of ethnic and racial minorities. The social context and cultural context, as not the sole factors, have shaped the psychological condition of minorities, dictating the sort of intervention they take to use. As such, the cultural and social diversity between clients and their clinicians, the disintegration of mental services, and clinical bias are the main deterrence factors to obtaining the appropriate intervention. These potentials further intensify according to the trends in the demography of the assortment of cultures in society.

With the extensive diversity in cultural groups, the aspect of culture and individual variations is imperative since it relies upon the individual contribution of ideas in a clinical setting. It can also justify the minor diversities in the way people speak out their psychological symptoms, sieving between the information to share and that to keep secret (US Department of Health and Human Service, 2001).

Other cultural phases do underlie the culture-bound syndromes. These syndromes are cliques of symptoms that are mutual to some societies but miss in others. According to (General, 2001), culture-bond syndrome determines the categorization of symptoms as a form of the disease, as well as the extensive familiarity of the conditions contained by the culture. As such, such conditions are identified and intervened by the traditional medicine understood by the culture.

Another aspect of cultural norms in the diagnosis and assessment of mental disorders is how the cultural norms dictate an individual’s indulgence in the psychiatric intervention. According to (US Department of Health and Human Service, 2001), the cultural diversity in the society dictates the willingness of a participant in undertaking psychological intervention, the sort of help to be sought out, the form of coping style to be adapted, the social support involved, as well as, the degree of stigma the society has on mental illness. For instance, the influence that cultural norms have on people is that they get to define the individual meanings individuals have of their conditions. For instance, the end-users of mental well-being services and have their cultures diversely oriented naturally transform this diversity in service settings. As such, the psychiatric officers have to work focusing on their understanding of the cultural gaps between their diverse lines of clientele.

Also, the cultural norms of the service system and that of the psychiatric clinician are valid facets within the medical equation. Such culture norms are the building blocks of the relationship between the client and the clinic offering mental intervention services. As such, such cultural norms employ diagnosis, organizing, treatment, and financing of the services offered. It is sometimes hard to identify the effect of such cultural norms while just interacting with familiar mental services. The difference pops out after experiencing the aesthetic effect after interacting with an unfamiliar culture, especially with the case of immigration.

In the United States of America, mental healthcare is entrenched in Western science and treatment, which accentuate on the scientific objective evidence and inquiry. As such, the self-adjusting topographies of contemporary science, which include; peer reviews, new methods, as well as the exposure to analysis via publications in specialized journals, guarantee the progress of knowledge and thus the replacement of older concepts with the contemporary scientific discoveries in the field. Therefore, the accomplishments of medicine from the west has been considered as the international cornerstone of healthcare. Such a tether gets defined by the cultural norms included in the United States of America’s mental health services.

Social Norms

Especially in the United States of America, the diagnosis of mental illness tags along with a great deal of stigmatization depending on the sort of treatment prescribed to the condition (Pescosolido, 2013). This trend has its roots from the 1990s, where the issue of sociology and the diagnosis and treatment of mental illness has been viewed from a paradoxical perspective. In aligning with the social norms, mental illness has been seen to form discrimination and prejudice for participants, as well as their families. Likewise, some people have also viewed the current intervention efforts as the appropriate tool for stigma reduction within the mental healthcare setting.

Social stigma has always been a factor to consider with the therapeutic revolution. It is a facet of society which deteriorates the value of interceptive measures undertaken in mental diagnosis and treatment. As such, stigma, as a negative social role, results in; delays in intervention seeking and the reduction of the likelihood that individuals with mental illnesses receive adequate psychological care (Shrivastava, Johnston & Bureau, 2012). For instance, as mental illness remain a subject to stigmatization, some individuals are inclined not to live, marry, or interact with people with mental conditions. Further, having mental conditions have carried implications on social statuses where some people assume that they are less able or incompetent in performing typical or rising tasks within the day to day life.

With stigma as the central social norm common in society today, its effect reaches the subjects under the stigma leading them to live in isolation while at the same time suffering from the loss of status. It also leads to low life expectancy, degraded education, and at the same time, reducing the educational openings of children suffering from social and behavioral problems (McLeod & Kaiser, 2004).

The diagnostic system, currently employed in mental healthcare, defines the thresholds of mental disorder. The assessment tools involved in the diagnostic can get grounded on a threshold focus, which divides the applicable continuum into problematic behavior and acceptable behavior. The threshold, generally determined by an intelligence test, determines the degree of mental retardation, and how it has affected the socialization of one with the community and the clinicians (Manago, 2015).

Sometimes, individuals may get socially repellent to medical intervention since they may get reluctant to admit about their psychological standpoint. In such instances, the role of social norms for the individual inclines them to seek professional help, which is against the typical perspective in which people suffering from mental illness perceive. For people without mental illness and interacting with such people, the pull from the social norms involved designates them to be encouraging and supportive to people who have a mental illness. As such, this support aids in the reception of professional intervention, as well as limiting the disposal and intensity of the stigma involved with mental illnesses (Manago, 2015).

Expectations from the client and society are also essential factors that underline the assessment and diagnosis of mental disorders. Within the realm of psychological intervention (diagnosis and treatment), the clinicians’ social norm of assessing and modifying their client’s expectations of the intervention is a core apparatus for change. (Rief & Glombiewski, 2017) Inform that a client’s past experiences may counts in their intervention only if it is used as a factor to determine the future of the client. For clinicians under the psychology profession, heightening the expectations of a client who has a mental disorder can be viewed as a social norm provided that the expectations projected to the client are realistic and achievable. Such observations ensure that the client develops self-confidence. Otherwise, the role of heightening client expectations as a social norm for clinicians working as mental health facilitators becomes a negative influence on the client. The degree of negativity becomes apparent after the client further gets to understand that their hopes for a better mental standpoint will never be. Such clients develop suicidal tendencies while at the same time, languish in low self-esteem (Rief & Glombiewski, 2017).

Another universal social norm on the part of the mental health profession is professional confidentiality. The general social norm within any health intervention structure is to keep client information secret from other people. While this remains a choice for many clients with a mental disorder, confidentiality bores trust in the medical clinician and self-esteem for the client. According to (Cordess, 2001), lack of unparalleled disclosure by mental health practitioners is against the legal and social norms a health professional is subject to. In such a case, the lack of ethics on the part of the health practitioner becomes an ultimate down pull for medical intervention for people suffering from mental disorders. In some instances, the medical practitioner for mental health might be subject to third-party disclosure of information, a factor agreed by the country’s code of conduct provided that the appropriate consent from the relevant party or party is observed (Cordess, 2001).

For children, their parent’s mental standpoint plays a crucial role in the outcome of their children. While parents are strictly social with their children, the social norm played between them becomes subject to how the society and the family interact together. While this scenario gets grounded on a hypothetical psychological structure, the role of the parent may be the influencer of a poor upbringing for the children. In such a case, the society and the government ought to step in and subject the children under foster care while the parent receives the appropriate intervention for the condition.

Conclusion

In conclusion, this paper has analyzed the conceptualized roles that social and cultural norms have on the perspective of mental disorders and the diagnosis and treatment modalities involved according to the ICD-11 and the DSM-5 manuals. The roles of clinicians, clients, the family, legal organizations and the society have an accommodating influence on mental disorders while when mishandled outside the brackets of cultural and social norms, are detrimental to the employment of diagnostic and treatment parameters in the intervention of mental illnesses in the United States of America. Some of the detrimental outcomes have some propositions for positive change.

References

1. Alarcón, R. D. (2009). Culture, cultural factors and psychiatric diagnosis: review and projections. World psychiatry, 8(3), 131-139.
2. Cordess, C. (2001). Confidentiality and mental health. Jessica Kingsley Publishers.
3. Manago, B. (2015). Understanding the social norms, attitudes, beliefs, and behaviors toward mental illness in The United States. Proc. Natl. Acad. Sci, 170042.
4. McLeod, J. D., & Kaiser, K. (2004). Childhood emotional and behavioral problems and educational attainment. American sociological review, 69(5), 636-658.
5. Pescosolido, B. A. (2013). The public stigma of mental illness: What do we think; what do we know; what can we prove?. Journal of Health and Social behavior, 54(1), 1-21.
6. Shrivastava, A., Johnston, M., & Bureau, Y. (2012). Stigma of mental illness-1: Clinical reflections. Mens sana monographs, 10(1), 70.
7. US Department of Health and Human Services. (2001). Chapter 2: Culture counts: The influence of culture and society on mental health. Mental Health: Culture, Race, and Ethnicity—A Supplement to Mental health: A Report of the Surgeon General.

In each society, there are social norms that are aligned in the community for the members to abide by. There are some unwritten rules on how one should conduct themselves in public. Once the norm is broken, individuals may respond to it by alarm, amazement, irritation, or a set of other emotions. In psychological terms, the term relates to a standard representative value for a group of people. Therefore when reflecting on personal scenarios in which I had violated some virtues, I realized that I had an instance in a cafeteria to build on.

In my accord, I once jumped over the queue when purchasing some fast foods in the cafeteria. Some of the members who were present included my fellow course mates, and the rest were continuing students within the school. The violation of the norm was about trying to pave the way to the front and thus termed the waiting list as being unfair. I was in a hurry to attend an afternoon class; therefore, I opted to violate the standard code of conduct. At that particular moment, I was not keen to ponder on what I was doing, only to realize later that I had done something wrong by jumping the line. Though it was my first instance, it had stuck in my memory for as long as I can recall.

A cafeteria is set up to ensure that individuals receive hospitality equally and timely as per their expectations. The queuing norm is set in place to enhance formality and ensure that order prevails in the scene. The linear waiting system is also an indication of equality and respect for all customers who happen to be part of the food buying cohort in each given hour. As such, abiding by the norm propels the functionality and efficiency in handling customers high and cements the use of queue systems in business entities.

After executing the unethical conduct, I was quick to notice some reactions from the colleagues on the line since everything could be seen from their faces. I failed to empathize with their situation, but I owed them an apology to be relayed in the future. Some individuals were unable to hide their disappointments, and they could openly gnash to indicate their inability to persevere in my ill-conduct. Others raised the alarm to the security officer in charge, and I was forced to lie that I was fetching food for a sick friend. However, the most intriguing of all was the laughter that clouded the air from some youths who observed how fearfull my face and eyes were when jumping over the queue.

Summarily, choosing to be on the wrong side of life is an awful idea, and it should not be settled for by anybody willing to preserve their integrity. The instance in the cafeteria was one to remember, and I realized that there is no satisfaction in violating the social norms. Conventional morality is an aspect set in place to structure how society behaves, and in most cases, the standards looked into are friendly to humanity. Business premises dealing with the public are always keen to deliver the best with the right procedures in place. Therefore, it is wise to settle for a life that will convince your conscience and fail to judge it daily.

Cultural and social norms can be found in any society while being a citizen or a traveler in a community. These behaviours, characteristics, best practices and acceptable social interactions can range from ways of communication, living and daily etiquette (Myers, Nyce, and Dekker, 2014). When discovering a new environment and some social norms, it is crucial to understand that though it is common to see some practices, it does not define the social structure or the culture of one society (Myers et al. 2014). While recognizing some social interactions one may view similar or varied changes compared to their typical daily routine. The Irish and Canadian Cultures both have similarities but also have some social differences that enhances each society’s uniqueness. Specifically the Republic of Ireland and Ontario have some differences when viewing the individual’s social norms and practices of Family Dynamics, Religion Importance, Waste Habits and Personal Etiquette.

The Family unit is a starting foundation for an individual’s agents of Socialization throughout their lifespan. These agents are evident in one’s childhood and throughout their upbringings in to adulthood. They introduce one to language, communication, traditions and emotional connections in one’s life (Schwartz, Sheeber, Dudgeon, and Allen, 2012). Parental behaviours can also be an influence when guiding a child or youth through emotional struggles or difficult situations (Schwartz et al. 2012). The amount of influence and emotional connections that the family unit shares, varies by culture and the societal social norms. The differences can be evident with responses, reactions or common practices within the family (Schwartz et al. 2012). When viewing the family social norm differences between the Republic of Ireland and Ontario, it is crucial to discover the family dynamics along with common family traditions.

In the Republic of Ireland, the family dynamics always originate around the Nuclear Family (Gaeil, n.d.). It is common for family members to live close until further education path is finalized. Furthermore, the extended family is increasingly included in the dynamics of family within Irish culture (Gaeil, n.d.). The Irish family dynamics continue to evolve as time does as well. As the cost of living has increased, the size of families has decreased from an average of 2 children in 1991 to an average of 1.4 children as per the 2011 census (Goodman, 2015). Though the family size may be decreasing by lower fertility rates, the traditions continue to get passed to represent the family to current and future generations and their gatherings. A common tradition that is celebrated is an individual’s life when they pass. A celebration of life is typically put together before or after the funeral and wake services for a family member who dies (Irish Culture, 2016). This celebration is typically held at a pub with family and friends to cherish and share memories and the opportunities to comment on the good moments in their life. At these celebrations it is common to fill the period of time with humour, music, dancing, food, drinks and storytelling (Donnelly, S, 1999).

In the last two decades, the family dynamics in Ontario have been changing. Previously, a communal social norm was to get married and secure a family with children. Though marriage still is 72% of family sizes in Ontario, changes in these dynamics have shifted with the legislation of common-law practices along with same-sex marriages (Portrait of Families and Living Arrangements in Canada, 2018). These shifts have allowed us to see different family dynamics. From the Canadian 2006 to 2011 census, common-law couples rose 13.9% while lone-parent families accounted for 16.3% of family population along with 12.6% account for blended families (Portrait of Families and Living Arrangements in Canada, 2018).These culture shifts in Ontario and Nationwide have shown the acceptance shift of others in society. Similar to Irish Society, the Canadian society will pass on family specific traditions. The key difference would be the effort comparable to the expensive wedding tradition, Ontario citizens tend to invest money in to the funeral services to show the wealth of the individual (McCullough, 2017). Based on religion practice of the individual’s family, the funeral practice may differ with a burial, cremation and different traditions prior to or following the main service (McCullough, 2017). These practices, unless strictly stated, are common to be influenced by the religious affiliation of the family rather than the deceased individual.

Religion serves as an additional agent of socialization to an individual, that is considered a high or low degree of influence on one’s lifespan. Personal practices, religious views and degree of influence varies between each family household as they are passed down from parental figures (Okon, 2012). The culture you live in may also influence your belief system to strive towards successful socialization. Through this, the degree of religion that is inflicted in an individual’s dominant society is shown through learnings or daily practices such as; morning prayer in grade school, religion-specific classes or clubs, community media and social or political movements (Okon, 2012). In the Republic of Ireland and Ontario, the role of religion can be examined by the social norm practices for individuals, with attendance to one’s respective religious practice and to one’s daily routine influence.

Though the Republic of Ireland does not have an official religion, it is common for Irish citizens to be Christian (Global Affairs Canada – Affaires, 2018). In the progression of Irish society development, it was clear that the role of the Cathloic Church had a heavy influence in political decisions up until the sex scandals of the 1990s; this, along with additional factors begun to deter the dominance of church and religious practices (Fahey, Hayes, and Sinnott, 2006). In the Republic of Ireland, the decline in religious attendance and practice, became apparent starting in the 1970s between both males and females across all age groups; an exception to the decline were males aged 63 years of age and older (Fahey, Hayes, and Sinnott, 2006). Through a child’s primary and school age years of learning, the influence of religion begins within the school system. As the Cathloic Church continues to maintain responsibility for over 90% of the Primary Schools in Ireland, children are being forced to learn religion no matter if their family’s degree of practice (Sherwood, 2016). Additionally, as the Cathloic Church operates majority of state-funded schools, it immediately sets a standard of Cathloic integration into a teachers’ classroom and curriculum. This set of criteria that the School System abides by, forces unbaptised children to find school’s at a greater distance from home, that is not operated by the Cathloic Church (Sherwood, 2016). The great impact that a child would face when needing to separate from their familiar friends and typical community, puts the family in a difficult situation. This set of standard from the school system has made conformity to baptism an easier decision for non-religious families, thus being able to refrain from enduring pain for the child in school settings or towards the family at home (Sherwood, 2016).

In Ontario, the social norm with freedom of religion is practiced day-to-day similarly to across the nation. When discovering religious affiliation, we can understand that the age population does have an impact regarding the influence of religion. In 1991, only 41% of the population had determined an affiliation with the Cathloic religion (Religious Groups in Canada – Statistics Canada, 2001). That same year, it was determined that of the population, 94% of those over age 65 had determined to have a religious affiliation, while 86% of those aged 15-44 determined some religious affiliation (Religious Groups in Canada – Statistics Canada, 2001). These numbers began to drop as time progressed with dominant factors including an increase of immigrant population and higher education importance across Ontario citizens (Wormald, 2014). This has been evident with decrease in religious attendance along with reports in 2011 indicating that 23% of Ontario citizens reported no religious affiliation (Wormald, 2014). With religion having lower influence on an individual’s daily routine, it is also clear that religious beliefs does not inflict political decisions (Montgomery, 2017). This is evident in controversial debates such as abortion or assitive dying, which these matters are handeled “between the provincial health care system and the Ontario College of Physicians” (Montgomery, 2017). This disconnect of religion and politics allows for unbiased and creation of neutral decisions for all citizens.

Society waste habits relate to the actions of communities to take care of their amount of waste that is produced. The influence of waste management in a community culture comments on the conscious efforts completed to improve or further harm the environment (Cox, Giorgi, Sharp, Strange, Wilson, and Blakey, 2010). Efforts such as separation of waste, recycle, compost, community clean-ups or regulations are seen as action plans to commitment to a healthier planet for current and future generations to habit (Cox et al. 2010). In the Republic of Ireland and Ontario, the societal waste habits can be examined by efforts from micro communities including citizens and households and macro communities including city enforcement.

Over the last two decades, the Republic of Ireland has been making an increase of conscious efforts to support the Waste Management Policy in Ireland. Initiatives to separate waste, compost and recycling have heightened thus reducing personal and household waste (Waste – Environmental Protection Agency, n.d.). The change of view on Waste Management initiated in 1998 where it “has shifted considerably from a waste disposal culture towards a recycling society” (Comhshaol, 2012). This has been evident in high return investment community based programs, increased city regulations and an increased use of biodegradable waste (Comhshaol, 2012). Through these efforts of waste management, the focus of all communities has been a commitment to a circular economy; including the goal to reuse waste for fuel, reduce pollution rate and create new jobs (Waste – Environmental Protection Agency, n.d.). When in Belfast, I had the chance to converse with a local George where he commented “on the low litter, George mentioned how it’s really common for people to want to separate waste, recycle and compost. We even noticed the high amount of workers clearing trash cans, cleaning the streets and tending to any debris in the park bushes.” (Benudiz Field Notes, May 11 2019). Noticing this it is clear that government efforts have included funding jobs to keep the streets, parks and environment of Belfast cleaner.

The efforts to achieve a healthier communal environment to live in is what most societies in Ontario are hoping to gain one day. An official statement regarding the plans of debris and control in “Ontario is shifting to a waste management approach where waste is seen as a resource that can be recovered, reused and reintegrated back into the economy” (Waste management, 2012). Ontario’s updated plans will target to reduce waste and debris in communities, increase economic growth and protect the environment (Waste management, 2012). A case study in Toronto, Ontario examined the service quality and economic investment in privatizing and contracting out the local solid waste management services. In this research, it was determined that though it may be a cost effective short term measurement tool, the quality of service is interval of high and low delivery between varied companies and thus not producing the same standard of cleanliness across Toronto streets (Zhu and Huang, 2017). Understanding this, the municipal government are attempting to make efforts to save costs while increasing productivity but in fact this is a system that would need to be reviewed to ensure consistent cleanliness throughout all communities (Zhu and Huang, 2017).

Personal etiquette skills are learned and developed behaviours that one inhabits to become their personal social norms in any interpersonal environment. These behaviours include greetings, reactions, manners and conversation responses (Waghmare, 2017). Positive and strong etiquette skills are key for any individual to hold as it shows a stranger what type of character traits you may hold or succeed in (Waghmare, 2017). Demonstrating positive manners in one’s forefront also gives opportunity to further polish an individual’s personality traits (Waghmare, 2017). In the Republic of Ireland and Ontario, the societal etiquette can be viewed by understanding communication styles and conversation dynamics.

In the Republic of Ireland, communication is found in various forms such as music, art and conversing. While conversing with an Irish citizen, the use of humour and sarcasm is heightened in typical conversation and distinguished as a social norm (Gaeil, n.d.). The humour also goes hand-and-hand with bantering or pathos, these slight actions are truly to show the positive emotion or appreciation towards a person rather than a sign of ridicule towards them (Donnelly, 1999). Along with humour, the manners are practiced in Ireland on a traditional basis. Being polite is a character trait that we have opportunities to gain our entire life. When conversing with a Bartender Luke, he had the opportunity to comment on this and note how “he had the chance to grow up in Britain but also lived in Belfast for years before moving to the North. Though he was British, he found that the levels of manners in both the Republic of Ireland and Northern Ireland are exceptional. He continued to say how he appreciated always being called a ‘Gent’ or ‘Lovely’ whenever dealing with strangers” (Benudiz Field Notes, May 15 2019). Understanding a perspective of an individual that migrated there was neat to discover his felt differences that he experienced. In terms of typical conversations, Luke had also noted that if one “wish[es] to keep the peace with a local, to avoid the conversation of being a Nationsist or Unionist” (Benudiz Field Notes, May 15 2019). Politics is a controversial topic when conversing with Irish citizens and a best practice to avoid these conversations for safe measures (Global Affairs Canada – Affaires, 2018).

Due to the cultural diversity and religious differences across Ontario, there aren’t set principles with regards to ways of communication and structure. Similarities of across all citizens do occur with etiquette of attentive conversation and positive manners between individuals (McCullough, 2017). When conversing with someone from a Candian multicultural society, it is common to keep distance of arms length to ensure personal space (Dorais, 1994). This allows for comfort of both individuals to ensure complete communication of verbal responses rather than interfering or inferring non-verbal signals. These opportunities allow for communications systems to rediscover and question if their communication is being read and received correctly (Dorais, 1994). Some common manners that are traditional are friendly greetings, literal meanings with one’s words and schedule commitment along with respect for an individual’s role and hierarchy (McCullough, 2017). In doing so, common controversial topics that one would consider private and stay away from would include; topics of politics, explicit conversation and judgmental religious-based contradictions (McCullough, 2017).

The similarities and differences of cultural and social norms between each society is unique in its own way. Through the lens of Family Dynamics, it was understood how each society has a different take on the current role and influence that the family’s possess on an individual’s life. In the Republic of Ireland the family is oriented around the key nuclear family members with addition to their extended family (Gaeil, n.d.), while in Ontario, the family dynamics have increasingly changed with shifts in common-law, lone-parent household and blended families (Portrait of Families and Living Arrangements in Canada, 2018). In both societies, the government does not choose to identify a specific religion as the set state or province religion. Through examining, it is evident that between the Republic of Ireland and Ontario, the amount of multiculturalism and varied religions occurs predominantly in Canadian culture (Wormald, 2014), while Irish culture has an increased Cathloic influence in daily and school system communities (Sherwood, 2016). With understanding waste habits between these two societies, it is key to recognize that both governments have environmental plans put in place, however, there is more evident results occurring alongside community commitment. With the influence of the Waste Management Policy of Ireland, the positive outcome has been seen to produce a cleaner environment for the citizens to engage and progress through (Comhshaol, 2012). With revision to Toronto and Ontario’s current model for solid waste management (Zhu and Huang, 2017), the Ontario Waste Management plans should allow for community growth and development (Waste management, 2012). Lastly, with understanding the different communication styles, it is evident that Irish citizens will utilize an increase and sense of humour along with sarcasm within conversation (Gaeil, n.d.) compared to Canadian citizens being more literal with their words, time and actions when conversing (McCullough, 2017). Viewing the two societies it is clear that the level of uniqueness is true to its citizens in each community.

References

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For this critical reflective paper, I decided to watch the international film “Roma”, directed by Alfonso Cuarón. The film is set to take place in 1970’s Colonia Roma and is seen through the eyes of an indigenous woman named Cleo, who is the maid and babysitter of a large white family. Throughout the movie it not only talks about some of the challenges she faces in her personal life and as a domestic worker, it also highlights Mexico’s ongoing division of people between their social class status and race. That being said, the reasons why I chose to analyze this film in particular is because I wanted to focus and explore some of the social norms taking place in the movie and see how it differs from modern day San Antonio.

The first social norm I noticed while watching the movie is the amount of mistreatment being allowed to happen towards the people who are a part of a lower social class. To give an example, while at times Cleo is able to have breaks with the kids such as watching television or joining in on some of their vacations, she feels like she is being acknowledged as being a part of the family. That is the case, until reality hits and Cleo is reminded once again who holds the power as she is asked to take care of the four kids, complete all the house chores, and is at the forefront of her employer’s aggression whenever family or marriage problems start to arise. This just shows that if you were not married or born to someone who lives in the middle to upper class during the time, then others will view you as inferior.

Another cultural norm that I was surprised to see happen in the film was the evident segregation occurring between people who looked to be indigenous compared to those who have a more european appearance. An observation I had during the course of the movie, is that almost all the dark colored indigenous people had to do hard domestic work or sell products out in the streets. Their employers also made it very apparent that they aren’t allowed to live alongside them as they are often left to live or mingle in another area of the house. While on the other hand, the white people being portrayed all have blue collared, higher paying stable jobs that helped allow them buy their own home, support a family, hire help, and have a nice car. Although almost all of the people living in Colonia Roma are mexicans who speak mostly spanish, just the color of your skin could have a big impact on the way you are treated.

Although these customs were normal to have in the 1970’s, the same can not be said about modern day San Antonio. At this point in time, most of the world’s past mindsets and cultural norms have changed. In fact, compared to all the division happening in the film, San Antonio is a very diverse friendly city, where everyone’s way of living is celebrated and recognized. It accepts people who belong to a variety of races and social statuses. As a result, I am relieved to say as a middle class hispanic woman living in the city of San Antonio, I have never experienced people giving me a hard time or showing any prejudice against me because of race or social class. This assignment reminded me how lucky I was to be born in a time and place where diversity is unopposed and having respect for one another is the new standard norm.

The vast number of Shakespeare’s sonnets alone lends itself to an array of ideas and perspectives within the collection. These differing insights can be viewed as the embracing of a spectrum of views on sexuality and gender as well as a challenge to the biblical and cultural concept of love. The string of characters within the sonnets also convey differing vantages: the poet’s speaker, a fair youth, the seductive dark lady and a second poet whose appeal to the fair youth further complicate the rest of the relationships. Within the sonnets heteronormative love is often seen as destructive and, at times, immoral whilst homo-erotic is instead admired, shown in the “fair youth” who is often compared to a “summer’s day”, defying perceived social norms of the time. However, many feminist critics have argued that whilst the women in his poetry are diverse and often celebrated for this, their political position in society remains unsteady, due to the ambiguity of a woman either as a prize or as something inherently sexual to instead fear. Both depictions could be seen as symbols of lust and ultimately objects of temptation. Shakespeare’s sonnets may be, at first glance, forward thinking and diverse, but whether this extends to the woman he depicts is dubious.

This is arguably most evident in sonnet 144, where the woman exists solely in terms of the temptation she elicits as the dark women is depicted “wooing his purity with her foul pride” as she corrupts the “fair” man. Whilst this has been read by some critics as a witty rebuttal to the Petrarchan idealization of fair unattainable women at the time, Ramona Chiributa most notably remarked on how this only “insulates the misogyny…within the sanitized precincts of literary history” assessing how whilst the former might hold merit during the Elizabethan era, from a feminist perspective it is evident the rebuttal comes at the expense of demonizing women’s sexuality. Additionally, the assignment of lust as a female trait due to a classical Christian tradition is present as referenced in Edmund Spenser’s Shepherdess Calendar (1579) in which he raises traditional precedent to argue that “paederastice is much to be preferred before gynerastice” because “unlike the love which” evoked men with lust toward woman, male homoerotic love could be purely spiritual. This may show how, although Shakespeare may appear to be accepting of a love which differs from biblical teachings, the old-fashioned disquiet provoked by homoerotic desire seems to be a post-Shakespearian phenomenon. Therefore, by demonizing women’s sexuality and celebrating men’s, Shakespeare may be complying with social norms of the time, although still presenting a view opposing the teachings of the bible.

However, Shakespeare’s presentation of the woman as half of his being shown in “my bad angel” and “my female evil”, although a negative depiction of an evil “worser spirit”, may be seen as an acknowledgement of femininity and the spectrum of gender that exists within himself, which might be viewed as a rather progressive notion. This is further shown in the end rhymes throughout this sonnet, most notably “fiend” and “friend”, the assonance further connecting the two genders together within the poet. Furthermore, the enjambment within this sonnet also supports this as the majority of the lines, separated only with commas, are still linked and flow into the next. Shakespeare may be using this method in order to express the mutable nature of his own gender or the changeable natures of others. Some historians have also suggested the ‘Dark Lady’ was a poet called Emilia Lanier who wrote about women’s sexual liberation. Sonnet 144, whilst condemning sexual freedom the ‘Dark Lady’ shown in how she “Tempteth my better angel” and “corrupt my saint”, may be instead received over a number of sonnets as a revolutionary figure, mirroring Emilia Lanier, who sought to disrupt the male dominated society by reclaiming and embracing sexuality. To reject this sonnet as vile misogyny due to the ‘dark lady’s’ presented sexual freedom would only serve the social norms of the times as Melissa E. Sanchez claims “To suppose that women want love while men want sex is to move uncomfortably close to pathologizing women’s desire for sex as sex.” This embracing is further evident in the depiction of the dark lady “Wooing his purity with her foul pride.” Shakespeare’s use of “pride”, although viewed as “foul” by the male sonnet, suggests a self-assurance and gratification from this temptation.

The ambiguity of Shakespeare’s defiance of social norms is also present within Sonnet 130, with older criticism regarding it as a playful poem where he teases the conventions of Petrarchan praise whilst more modern feminist critics have viewed it at as a humiliation of the depicted women, which has been romanticized by modern editors. However, Sonnet 130 may be seen as defying social norms due to the rejection of beauty standards shown in the opening line “my mistress’ eyes are nothing like the sun” and yet the speaker still depicts his love as “rare”. This may be viewed by feminist critics as a brave and exciting statement about women’s beauty due to the rejection of the objectifying and unattainable beauty standards held in the Petrarchan sonnets such as Petrach’s ‘lady’ who had “golden hair spun fine as silver” and a “delicate face”. Dr. Madhumita Purkayastha suggested the reader may be instead left with the impression that she is “almost unlovable” and not deserving of the narrator’s praise which is certainly present in the humiliating language of “reeks” and “dun” breasts, but perhaps the narrator is suggesting that the words are not necessary and true love is beyond physical flaws. Furthermore, there is a refreshing absence of a woman as an otherworldly temptress, she is instead presented realistically, with the declaration of love in this final couplet “And yet by heaven I think my love as rare, as any she belied with false compare.” This may be regarded as celebrating a honest more spiritual love, disregarding the imposed beauty standards of the time. This sonnet may not be ambiguous in regards to sexuality and gender but it is a bold declaration presenting beauty standards and love as non-exclusive and therefore presenting them on a spectrum.

Shakespeare’s views on conventional sexuality is further explored in sonnet 142 which presents the battle between spiritual and physical love. The speaker seems to be a traditionalist who believed the nature of woman corrupt ‘pure’ love but also takes some blame for the corruption in “love is my sin”. This may suggest how this unrequited love may be a fault on the speaker’s behalf moreover a sinful woman. It further conveys how he loves her as the woman “lov’st those” suggesting how he is a scorned bitter lover due to her ventures with other men and delves into the reasoning behind the negative depiction of the ‘Dark Lady’s’ sexuality throughout the sonnets. Perhaps suggesting how Shakespeare’s portrayal of female sexuality instead stems from a male’s inability to control and own it. With its insistent trochaic metre on “love” and “hate” at the start of the poem creating a forceful entwinement of the two, an anger which may instead stem from rejected “love”.

In conclusion, although many of Shakespeare’s sonnets may appear to defy social norms, such as the use of the “fair youth” and the apparent rebuttal of the Petrarchan sonnets, as well as the recognition of the poet of the women being half his being, in sonnet 144, suggesting he may view his own gender as ambiguous alongside presenting a differing homosexual view on love. However, many feminist critics have noted how this often comes at the expense of demonizing women’s sexuality which is evident in every poem studied within this essay suggesting how whilst sexuality and gender is presented as ambiguous this ambiguity exists solely for the males within the sonnets. This range of sexuality and gender does not exist for the “dark lady” or the humiliated “mistress” who both comply with social norms of the times, woman as evil temptresses or existing to men in terms of their appearance alone. Whether existing within society or Shakespeare himself they are repeatedly cast as the ‘sinners’ of man’s dual nature, the devil on the shoulder and sexually corrupt, an opinion reflected in many of the societal norms of the time.

Social norms affect people’s behavior online. Although communications on the Internet, whether via email or social networking services, are clearly different from offline communications, some mechanisms are similar. People are parts of particular communities online (“friends,” subscribers, followers, interest groups, etc.) and build their personae, which is the way they want to be perceived. An Internet user can see many different posts from other people, which shapes the ideas of the normal behavior in this person. Being exposed to particular behaviors contributes to the concept of the norm, determines what people think they are expected to do, and can ultimately alter the behavior (Thaler and Sunstein 54). This is the idea of doing what others do.

Since people try to follow social norms online, they similarly try to avoid being exposed online in a way that conflicts with their idea of the norm. However, it is hard to do in the modern world because the amount of content online constantly grows, depriving people of their privacy. An example from the Legal Dictionary is about a woman named Amber whose ex-husband Mark takes pictures of her in the street, tapes her phone conversations, and posts all this on social networking services. Since Amber does not provide her consent for making her personal information public, this case, according to the law, is an invasion of privacy. If she begins legal action against Mark, he will most likely be prosecuted for stalking and criminal trespassing.

Although the concept of privacy is being redefined in the modern world of information technology, there is still the fundamental principle: people should have a right to share only what they want. In case a picture of them is posted online without their permission, and against their will, they may demand it to be deleted from public access. This right is recognized by the law.

Works Cited

Thaler, Richard H., and Cass R. Sunstein. Nudge: Improving Decisions about Health, Wealth and Happiness. London: Penguin Books, 2009. Print.

Introduction

For a long time, the norms of masculinity in many cultures had been restrictive, forcing men to adhere to a specific set of stereotypes for fear of social ostracism or punishment by the state. However, the advancements that occurred with the rise of the LGBT movement and the empowerment of women now challenge established ideas. It is now permissible for men to not adhere to the expectations society would have had for them half a century ago. However, movements that push for the expansion of the definition of masculinity are too aggressive sometimes, leading some people to question whether traditional values are becoming unattractive. As such, the evolution of masculinity is causing division in society as a major social issue.

Traditional Masculinity

The definition of ‘man’ that was used in most societies throughout history is founded in the patriarchal role of the male as the provider and laborer. As such, men were expected to be strong and dependable, people who could supply food and goods to their family. This dependability meant that they had to be stoic and prevent emotions from interfering with their work. A man that allowed his feelings to show was seen as weak and unable to match the standards of masculinity. Bravery was another requirement, as males were supposed to protect more vulnerable members of their families and communities, and cowardice before the danger was forbidden.

One aspect of classic masculinity that attracts considerable amounts of criticism is its competitive nature. It may be argued that many men are driven to compete by their nature, similarly to how pack animals fight for the leadership of the group. Competition among men sometimes leads to violence, which is seen as barbaric. The refusal to compete tends to be seen as an admission of weakness and cowardice, damaging the person’s reputation. This tendency leads to the masculine ideal being seen as someone who is not only superior to others in most aspects but is also prone to violent action whenever provoked.

Another controversial part of the paradigm, the denial of homosexuality, has not always been the case. Ancient Western cultures, such as those of the Greeks, accepted alternate sexual orientations, and embraced them. However, when the LGBT movement arose in the 20th century, it was met with strong opposition in the United States. The influence of Christianity is likely the most prominent reason, as Abrahamic religions tended to oppose homosexuality throughout their history strongly. Other countries, some Islamic ones being a noteworthy example, still forbid people to admit they are gay under pains of punishments up to and including death. However, most countries have accepted homosexuality to some degree, up to and including the legalization of same-sex marriage.

The New Masculinity Paradigm

The success of the LGBT and feminist movements, along with the changes like the work people perform, have brought about a new definition of providers and men in general. Women are now as capable of working in most occupation as men, and the success of feminism has led to increases in the proportion of women who work various jobs. As such, men are no longer required to earn the family’s living and are free to try other occupations, such as staying at home and taking care of the children if they wish. As such, men can now afford to be more emotional and compassionate, challenging the traditional ideas of never showing one’s emotions overtly.

Furthermore, men have accepted that gays exist and become accustomed to their presence. The removal of the need to assert one’s heterosexuality allowed them to form intimate relationships with other males. According to Anderson and McCormack, straight young men reject homophobia, befriend gays, are more open to physical and emotional contact with other men, recognize bisexuality, eschew violence, and embrace formerly feminine activities (550). As such, some of the negative stereotypes about traditional masculinity have eroded or become unacceptable. However, the conventional role of the stoic provider still has merit due to its ability to handle stress. As such, the new masculinity paradigm should be considered evolution and expansion of the old one, even if some negative aspects have been removed.

The Masculinity Conflict

The success of the LGBT movement and the institution of a powerful law enforcement system have considerably reduced homophobia and the violent aspect of traditional masculinity. It is no longer necessary to be ready to fight to protect oneself, one’s possessions, or one’s family members. Nevertheless, some people still adhere to either or both of the concepts. Homophobes are an extreme minority whose views are socially unacceptable, and therefore, they usually conceal themselves. However, many men declare that law enforcement is fallible and not permanent and maintain readiness to defend themselves, with weapons if necessary. As such, many people retain a majority of the traits of traditional masculinity, though they have eradicated the socially unacceptable ones.

Radical members of the LGBT and feminist movements, along with others, oppose these people. Some of them declare that classic masculinity is no longer acceptable, conflating the undesirable traits with the rest of the person’s character. They promote policies that conflict with many traditional views, such as sex and LGBT education for young children, and accuse people who disagree of being homophobic and oppressing women. As such, both sides demonize the other and believe that their beliefs and values are under attack, leading to social division.

Recommendations

The most significant problem is that both sides are attacking each other and discussing matters only with their allies. Progressive movements one-sidedly introduce proposals and real-world changes, and traditionalists oppose them. The misunderstandings could be gradually resolved through debate and good-faith discussion. Conservative people should reconsider their attitudes of heterosexism and heteronormativity, while progressives should remember that particular instances of homophobic and otherwise damaging behavior cannot be expanded to describe all men (Anderson and McCormack, 11-16). The two groups can reach compromises in the discussion and create a new definition of masculinity with criteria that encompass a variety of positive traits and different personalities.

Conclusion

The past definition of masculinity has required some positive traits, such as strength and resilience, and negative ones, such as the enforcement of heterosexuality and violent tendencies, of men. However, humanity now does not need as much physical labor and has become more accepting of homosexuality, leading to changes in how successful males are viewed. Furthermore, some people attack the traditional definition of masculinity and refuse to allow people who follow it, even if they work to amend the problematic features, leading to a backlash. As such, both sides should have an extended discussion to create a commonly accepted definition of masculinity that is more inclusive but does not alienate people who follow older values.

Work Cited

Anderson, Eric, and Mark McCormack. “Inclusive Masculinity Theory: Overview, Reflection and Refinement.” Journal of Gender Studies, vol. 27, no. 5, 2018, pp. 547-561.

Human Behavioral Ecology

Human society is sometimes seen as the most sophisticated system where social factors are more influential than biological, genetic, or environmental. Nevertheless, a deep analysis of the sexual behavior of humans shows that social norms are often based on certain biological and environmental peculiarities. It is possible to state that there are certain universal differences between females’ and males’ needs across cultures.

One of the major traits is males’ focus on mating and females’ focus on parenting although the opposite distribution of roles is not rare (Low 46). In the vast majority of cultures, females are regarded as major caregivers for their offspring while males may invest less time in the parental effort and spend more time searching for mates. This behavior pattern is determined by the biological peculiarities of sexes as females have the necessary features enabling them to feed and care for their children.

Males are more fit to engage in reproduction rather than parenting. For instance, males are more easily aroused sexually when they see a new mate as compared to females (Mattison “Lecture 13 – Mate Preferences”). These roles can vary across cultures, but they are universal for the vast majority of societies.

Another peculiarity found across cultures is associated with multiple mating. In the vast majority of cultures, both sexes may have multiple partners (Scelza 267). In many mammals, monogamy is not rare, but polygamy increases the effectiveness of the reproductive effort. In simple terms, having multiple partners increases the fitness of offspring. In human society, one marriage is often regarded as a norm or even an idea.

Interestingly, males can have several wives in some cultures while females are expected to have only one mate during their life. Historically, this cultural peculiarity has been determined by the environment as scarce resources have made females dependent on males (Low 36). However, remarriage, premarital sex, and divorce are often accepted in the vast majority of cultures. Even in the Middle East where females tend to marry once there are different cases when women can divorce and remarry.

Finally, the traits different sexes emphasize in potential partners are also quite universal across cultures. Both sexes seek the fittest to increase the effectiveness of their reproductive effort. Thus, in mammals, females often seek bigger males as they are physically stronger and, hence, more competitive and capable of surviving (Mattison “Lecture 12 – Sexual Selection”). In human society, this trait is also important in many societies.

At that, the ability to provide for the family (having enough resources) is more important for females in the vast majority of societies. The availability of food, proper dwelling, and other resources is emphasized by women. As for males, they tend to choose females who have the physical traits necessary for giving birth and parenting. In simple words, both sexes try to find partners capable of providing for children.

In conclusion, it is necessary to note that human sexual behavior can be regarded as a product of the interaction of genetic, environmental, and social factors. Sexes tend to emphasize quite different traits in potential partners as males seek for females who can give birth to and parent children while females look for those who can produce healthy and fit offspring as well as provide resources. Females are still regarded as major caregivers although the changing environment has started shaping sex roles in many societies.

Works Cited

Low, Bobbi S. Why Sex Matters: A Darwinian Look at Human Behavior. Princeton University Press, 2015.

Mattison, Siobhán. “Lecture 12 – Sexual Selection.” Anthropology 360. UNM, Albuquerque. 2017. Web.

—. “Lecture 13 – Mate Preferences.” Anthropology 360. UNM, Albuquerque. 2017. Web.

Scelza, Brooke A. “Choosy but not Chaste: Multiple Mating in Human Females.” Evolutionary Anthropology, vol. 22, no. 1, 2013, pp. 259-269.

Method

As the citizens of United Arab Emirates, we do not take pictures and post them on social media. This behavior is against the core ideologies of the Arabian culture. In order to break this norm, I decided to conduct an experiment whereby I requested people to take self-pictures with me randomly. Importantly, I targeted ladies since they are the ones who consider the undertaking as complete disrespect for the country’s culture. During the experiment, I waited for people as they came from Dalma mall near the cinema area and asked them to take the picture in an impromptu. Although a lot of work had been done in this experiment, I changed the experiment because the participants gave a negative feedback. As a result, I sought to conduct another experiment whereby I requested strangers to let me taste their food. Understandably, the social norm requires everybody to respect the privacy of other people. However, requesting for permission to taste strangers’ food is breaking this social norm because it facilitates infringement of people’s privacy.

Findings

When I approached an Egyptian family, the mother required me to tell them the dish I wanted to taste and promised to order it for me. After contending that I wanted to taste the dish before making an order, the mother kept quiet, but the father allowed me to taste any dish they ordered. For the second group, they got confused and then agreed to let me tasted their food. When I informed them that it was an experiment, they did not mind but indicated that it was an odd thing. The third person was an Arabian male aged 30 years who refused to let me taste his food completely.

After telling him that it was an experiment, he was not comfortable with the activity. However, he said that he could have allowed me if his wife had accompanied him. The fourth group was a USA family which was enjoying ice-creams. When I made my request, the mother told me to ask the man who was serving the ice-creams. I told her that I was embarrassed to ask him, but she asked why I did not have a problem when requesting them. After telling them that it was an experiment, the mother informed me that they had started feeling uncomfortable because they needed privacy. Indeed, the mother was clearly and evidently embarrassed by my request. She did not feel comfortable when I infringed her family’s privacy despite the fact that it was an experiment.

The fifth group comprised of three local males who were taking a meal in Wahab restaurant. They openly allowed me to taste their food and stated that they could pay for the bill. When I told them that it was an experiment, they said it was not a big deal. The sixth group comprised of four local women who were taking a meal in Alfanar restaurant. In this case, they did not allow me to taste their meals, but offered to order food for me. After informing them about the true nature of the exercise, they said it was not wrong and insisted to pay for the bill. The seventh group comprised of students from Zayed University who were enjoying their meal at Caffe Restaurant. They did not allow me to taste their food from the plates, but one of them took a small plate, put some food, and gave it to me. After informing them that it was an experiment, they told me that they did not allow strangers to put folks on their plates. The last group comprised of a single female student aged 20 years. She did not mind letting me taste her food, but after telling her that it was an experiment she was shocked.

Analysis

Resistance to Change of Social Norms

From the reactions incurred during the experiment, it was evident that people resist undertakings that may compromise or seek to change the social norms. In essence, they tend to rebel activities that portray a negative picture in society. If something is regarded as an immoral behavior, members of the society will not agree to participate. For example, during my experiment, the Egyptian man refused to let me taste her food because he thought it was odd. In the common way of doing things, people require privacy when they are eating, and they do not entertain infringement. As a result, the man whom I approached had absorbed this general mentality that taking allowing a stranger to infringe privacy is not good. Accordingly, he considered me as a weird person because they expect everybody to follow the societal stipulations. The mother to the American family portrayed an identical behavior. In her case, she thought that I was nagging and did not expect me to taste people’s food because it was not a commonality. In fact, she asked why I did not go to the man who was selling the ice-creams. This implied that people consider privacy as a crucial aspect, and the society does not encourage infringement of that virtue. As a result, those people I approached expected me to respect their privacy and leave them alone. Due to this social norm, they resisted and rebelled against my pursuit to taste the food.

Collective Thinking

From this exercise, it is evident that social norms create collective thinking in the society. Essentially, people do not question the reasons as to why some activities are prohibited or allowed. They just choose to follow the social norms because the community has recommended them. This is based on the first experiment whereby all the reasons provided by the participants did not reveal substantial facts against taking photos. Instead, they were merely based on the societal opinions. This implies that the society comprises of a group of people who adopt certain behaviors collectively. These behaviors are upheld in a manner that portrays the society as a single unit. In addition, they follow them in order to create a good image of the society and protect its morals. Objectively, it is not wrong to take photos with strangers as long as the requested individuals agree.

Expectations in Society

The society has created social norms that set some expectation in accordance to gender and age. For example, it was evident that people do not allow strangers to taste their food. As such, the entire society expects everyone to behave in correspondence to that norm. When people contravene this norm, they act against those expectations. For instance, when I requested the members of an American family to taste their food, the mother said that she did not feel comfortable because the family needed privacy.

Deviant Act

In every society, there are norms that people follow so that there is maximum respect among members of society. In a situation where an individual or a group breaks social norms, people always react with revulsion, apprehension, humor, irritation, or an assortment of emotions. People’s perception of norms creates a sense of customariness, or abnormality. For example, in psychology, a norm is a customary or delegate value that governs an assemblage. If people are familiar with a certain norm, then that norm is a social norm. Therefore, if an individual performs an act, which is contrary to social norms, that act is deviant.

For example, being rude to the elderly and dressing in a funny way is itself an abnormality. It is a strange and deviant act, as many society members find it weird. Recently, I broke two norms when my uncle and I went to a movie in a movie theatre. I was dressed in pajamas instead of observing modesty by wearing nice clothes. When we reached the movie theatre, its authority asked me why I had dressed abnormally. At this point, I became rude leaving my uncle pondering. My uncle had strangely observed my look right from the time he picked me. On our way, I received disturbing looks from people. Some of them even went further to ask my uncle why he had allowed me to dress that way. I could hear whispers and giggles from people only for me to assume them. Luckily enough, I was carrying clothes in my bag. I became so much annoyed and humiliated until I decided to change then retrieve back to the movie theatre.

People were annoyed with me. They even scorned and protested over my deviant behavior. This made me seek an otherwise and this was to change my pajamas. After I had changed my pajamas for nice clothes, some of these people came to compliment me. Others were scorning me for being rude and arrogant for being dressed in pajamas. To this extent, I was wrong. I had broken two social norms. I felt disturbed and wondered what people will say of me. Social norms create judgmental feelings in people’s minds. It did not matter whether I was experimenting. To them, I had indeed broken a social norm.

The authority at the movie theatre stared at me strangely when I became rude to them. They never supported my behavior at all. Some of them even became annoyed and wanted to punish me for being rude. My uncle, who also received, strong criticism, protected me from furious administrators who wanted to punish me. This means that people will never support deviant acts. They will be ready to punish you if possible.

I vowed never to commit this act again. This is because; I had gone against the expectation of my uncle and the authority. Furthermore, I disturbed innocent people who left their doings only to stare at me for wearing pajamas. Moreover, elderly people were humiliated and became shy over their children for not training them on how to dress modestly. The situation can be worse if a group of people decides to copy my behavior. This will send a bad signal to the society that values social norms as society drivers.

The act is deviant because it does not warrant respect and modesty. Being rude to seniors or the elderly is a bad omen to societal behavior and has negative consequences. If everybody decided to behave rudely and dress immodestly, that society will become a failed one. Social norms create harmonious societies full of respect, modesty, and good behavior among its members. All society members ought to observe and follow social norms to create a respectable and harmonious society.