S10. Marginality

Schlossberg, N. K. (1989). Marginality and mattering: Key issues in building community. New Directions for Student Services, 1989(48), 5–15. Retrieved from http://onlinelibrary.wiley.com/doi/10.1002/ss.37119894803/full

Structure

p5. intro

p6. Marginality versus mattering

p12. Rituals

p13. Conclusion

Extracted Annotations (11/13/2017, 7:33:56 AM)

"Astin (1977, 1984) found that greater degrees of involvement with the programs and activities of the campus influence student satisfaction with college, academic achievement, and persistence toward graduation." (Schlossberg 1989:5)

""The amount of student learning and personal development associated with any educational program is directly proportional to the quality and quantity of student involvement in that program." (Schlossberg 1989:5)

"Involvement creates connections between students, faculty, and staff that allow individuals to believe in their own personal worth." (Schlossberg 1989:5)

"The study of patterns of student involvement and what encourages or discourages that involvement could result in more purposefully designed programs and activities that more effectively promote the quality of community." (Schlossberg 1989:6)

"Robert E. Park labeled the marginal person as "one who is living and sharing intimately in the cultural life and traditions of two distinct peoples, never quite willing to break, even if permitted to do so, with past and tradmons, and not quite accepted, because of prejudice, in the new society in which the individual seeks to find a place" (Park, 1928, p. 892)." (Schlossberg 1989:6)

Marginality: a person living and sharing in between two states, never quite breaking away from one and not quite accepted in the other.

"Social action can alleviate permanent marginal status; therapy can relieve an obsession with marginality." (Schlossberg 1989:7)

"Mattering. The sociologist Morris Rosenberg and his colleagues suggest that "mattering is a motive: the feeling that other~ depend on us, are interested in us, are concerned with our fate. or expenence us as an ego-- extension exercises a powerful influence on· our actions"" (Schlossberg 1989:7)

"mattering is the "direct reciprocal of significance."" (Schlossberg 1989:7)

"four aspects of mattering identified by Rosenberg-attention, importance, ego-extension, dependence" (Schlossberg 1989:7)

"appreciation" (Schlossberg 1989:7)

"In this film Myeroff describes the three stages of a ritual." (Schlossberg 1989:9)

"First, the individual is segregated." (Schlossberg 1989:9)

"Second, the individual moves into a feeling of being between the old role and the new role" (Schlossberg 1989:9)

"The final phase of the ritual is "reincorporating the person" (Schlossberg 1989:9)

"The creation of environments that clearly indicate to all students that they matter will urge them to greater involvement." (Schlossberg 1989:10)

"As you continue reading this volume, consider these questions: • Do institutional policies assure all students that they matter, that their presence is valued? • Do programs and services encourage involvement in all aspects of the institution and indicate that each student is unique and important the institution? to • What new initiatives could be undertaken to draw the marginal student more into campus life? • How can the campus community itself be encouraged to think of issues of marginality and mattering? • What are some key characteristics of an educational community that make mattering a high priority for all its community members?" (Schlossberg 1989:10)

Nisbett, R. (2010). The Geography of Thought: How Asians and Westerners Think Differently... and. Simon and Schuster. Retrieved from https://books.google.com/books?hl=en&lr=&id=0v8e5I_TIPgC&oi=fnd&pg=PR13&dq=%22should+not+be+singled%22+%22British+Commonwealth,+including+the+United%22+%22down.+In+general,+East+Asians+are+supposed+to%22+%22Dick+run+and+play.+This+would+seem+the+most%22+&ots=iZ9z6LXnlq&sig=0rXDfvpddMHVzMBcFd9dUDp77rU

Structure

p47. intro

p48. The non-western self

Eastern and Western views of the relations among self,

in-group, and out-group.

p56. Independence versus interdependence

p69. Variants of viewpoint

p73. Awase and Erabi

Styles of conflict and negotiation

Extracted Annotations (11/13/2017, 8:43:52 AM)

"The person always exists within settings-in particular situations where there are particular people with whom one has relationships of a particular kind-and the notion that there can be attributes or actions that are not conditioned on social circumstances is foreign to the Asian mentality." (Nisbett 2010:3)

"To the Westerner, it makes sense to speak of a person as having attributes that are independent of circumstances or particular personal relations. This selfthis bounded, impermeable free agent-can move from group to group and setting to setting without significant alteration" (Nisbett 2010:3)

"But for the Easterner (and for many other peoples to one degree or another), the person is connected, fluid, and conditional." (Nisbett 2010:3)

"In Korean, the sentence "Could you come to dinner?" requires different words for "you," which is common in" (Nisbett 2010:4)

"but also for "dinner," depending on whether one was inviting a student or a professor. Such practices reflect not mere politeness or self-effacement, but rather the Eastern conviction that one is a different person when interacting with different people." (Nisbett 2010:4)

"The Canadians worked longer on the task if they had succeeded; the Japanese worked longer if they failed. The Japanese weren't being masochistic. They simply saw an opportunity for selfimprovement and took it. The study has intriguing implications for skill development in both the East and West. Westerners are likely to get very good at a few things they start out doing well to begin with. Easterners seem more likely to become Jacks and Jills of all trades." (Nisbett 2010:6)

"a Gemeinschaft (a community based on a shared sense of identity) and a Gesellschaft (an institution intended to facilitate action to achieve instrumental goals)." (Nisbett 2010:6)

"A Gemeinschaft is based on relationships that exist for their own sake and rest on a sense of unity and mutuality:" (Nisbett 2010:6)

"A Gesellschaft is based on interactions that are mostly a means to an end" (Nisbett 2010:6)

"distinct dimensions: • Insistence on freedom of individual action vs. a preference for collective action. • Desire for individual distinctiveness vs. a preference for blending harmoniously with the group. • A preference for egalitarianism and achieved status vs. acceptance of hierarchy and ascribed status. • A belief that the rules governing proper behavior should be universal vs. a preference for particularistic approaches that take into account" (Nisbett 2010:8)

"the context and the nature of the relationships involved." (Nisbett 2010:9)

"To examine the value of individual distinction vs. har- .· monious relations with the group," (Nisbett 2010:9)

"To examine the relative value placed on achieved vs. ascribed status," (Nisbett 2010:10)

"There is more regularity even than that. Someone has said, "The Idea moves west," meaning that the values of individuality, freedom, rationality, and universalism became progressively more dominant and articulated as civilization moved westward from its origins in the Fertile Crescent." (Nisbett 2010:12)

"The Babylonians codified and universalized the law. The Israelites emphasized individual distinctiveness. The Greeks valued individuality even more and added a commitment to personal freedom, the spirit of debate, and formal logic. The Romans brought a gift for rational organization and something resembling the Chinese genius for technological achievement, and-after a trough lasting almost a millennium-their successors, the Italians, rediscovered these values and built on the accomplishments of the Greek and Roman eras. The Protestant Reformation, beginning in Germany and Switzerland and largely bypassing France and Belgium, added individual responsibility and a definition of work as a sacred activity. The Reformation also brought a weakened commitment to the family and other in-groups coupled with a greater willingness to trust out-groups and have dealings with their members." (Nisbett 2010:12)

"These values were all intensified in the Calvinist subcultures of Britain, including the Puritans and Presbyterians, whose egalitarian ideology laid the groundwork for the government of the United States." (Nisbett 2010:13)

"white Protestants among the Ameri- . can participants in our studies who show the most "Western" patterns of behavior and that Catholics and minority . group members, including African Americans and Hispanics, are shifted somewhat toward Eastern patterns." (Nisbett 2010:13)

"Chinese emphasize particular dyadic [twoperson] relationships while retaining their individuality, whereas the Japanese tend to submerge themselves in the group." Though both Chinese and Japanese are required to conform to move smoothly through their daily lives, the Chinese are said to chafe under the requirements and the Japanese actually to enjoy them. The Japanese are held to share with the Germans and the Dutch a need for order in all spheres of their lives; the Chinese share with Mediterraneans a more relaxed approach to life." (Nisbett 2010:14)

"The tradition of debate goes hand in hand with a certain style of rhetoric in the law and in science. The rhetoric of scientific papers consists of an overview of the ideas to be considered, a description of the relevant basic theories, a specific hypothesis, a statement of the methods and justification of them, a presentation of the evidence produced by the methods, an argument as to why the evidence supports the hypothesis, a refutation of possible counterarguments, a reference back to the basic theory, and a comment on the larger territory of which the article is a part." (Nisbett 2010:15)

"Political scientist Mushakoji Kinhide characterizes the Western erabi (active, agentic) style as being grounded in the belief that "man can freely manipulate his environment for his own purposes." (Nisbett 2010:15)

"The Japanese awase (harmonious, fitting-in) style, "rejects the idea that man can manipulate the environment and assumes instead that he adjusts himself to it."" (Nisbett 2010:16)

"So there are very dramatic social-psychological differences between East Asians as a group and people of European culture as a group.

• Independence: East Asians live in an interdependent world in which the self is part of a larger whole; Westerners live in a world in which the self is a unitary free agent.

• Achievement: Easterners value success and achievement in good part because they reflect well on the groups they belong to; Westerners value these things because they are badges of personal merit.

• Easterners value fitting in and engage in self-criticism to make sure that they do so; Westerners value individuality and strive to make themselves look good.

• Empathy: Easterners are highly attuned to the feelings of others and strive for interpersonal harmony; Westerners are" (Nisbett 2010:16) "concerned with knowing themselves and are preto sacrifice harmony for fairness.

• Equality: Easterners are accepting of hierarchy and group control; Westerners are more likely to prefer equality and scope for personal action.

• Debate: Asians avoid controversy and debate; Westerners have faith in the rhetoric of argumentation in arenas from the law to politics to science." (Nisbett 2010:16)