The Streets Of The Crowd

From the structural-functionalist perspective, if an aspect of a social life does not contribute to society’s survival it will eventually disappear (Durkheim 1915, 1964). This may be considered as dysfunctional. Dysfunctions are consequences of structural elements that produce changes in their environing social system. Dysfunctions can also be manifest or latent. Manifest dysfunctions are anticipated disruptions of social life. A manifest dysfunction of a festival might include disruptions of transportation and excessive production of garbage. Latent dysfunctions are unintended and unanticipated disruptions of order and stability. In the festival example, they would be represented by people missing work due to the traffic jam.

Incontrovertibly, one of the first things one may notice upon reading the work, is the use of highly explicit imagery connecting her thoughts and ideologies. With these techniques, her whole impression of the essay establishes an adversary relationship between the natural world and the human world. In summary, the author imposes that with weasels, much more freedom is

A key character who explores the themes of rhetoric and social control, is the pig Squealer, the animals are easily tricked particularly by Squealer who has an understanding of rhetoric and is able to control other animals by abusing language and radicalising simple mantras bleated by sheep, “Four legs good, two legs bad”. This causes Animals with opposing views to be silenced out and the mass of uneducated animals follow along as big words are complicated to understand but small words and simplistic slogans are easy to follow regardless of their logic. “Frightened though they were, some of the animals might possibly have protested, but at this moment the sheep set up their usual bleating of "Four legs good, two legs bad," which went on for several minutes and put an end to the discussion.” (7.36)

Anderson argues that common rhythms of societal response can be identified in similar public spaces. It is clear that the way individuals behave in noisy environments where they are constantly avoiding interaction with objects and bodies differs from convivial mingling. Alternatively, Anderson claims that places that exhibit similar patterns of vitality, usage, and organization have similar social traits (Anderson 67). To illustrate this, relatively busy and safe spaces open any frenzy is given slight regulation regardless of whether these spaces are libraries, museums, retail centers, squares, or parks. It appears that these places are marked by the ethos of researched trust in the situation. Mechanisms are used to negotiate bodies and space in these environments. These mechanisms appear to render the familiar strange and the strange familiar. Transactions are carried out in a safe and efficient manner: threat resulting from anticipation of violence, anxiety, and fear is always avoided. The participants have appreciated the benefits consciously and tactful in public places. Social experiences in public places domesticate diversity and complexities in urban places (Burfeind 18).

The Zoo is ever child’s dream of seeing strange animals that they have never seen before, but this zoo is like no other. “It was kept with things he could hunt, and it really wasn’t like any animal sanctuary” (Goldman 60). The zoo of Death as the zoo is called is full of

Visualizing the scene of this tragedy proved to be an effect strategy Beller used to illustrate his tone. The visualizations the author provides generates the specific ideas Beller wants his readers to recognize: “The whole street paused, froze, screamed, and some people broke into tears, many people brought their hands up to their mouths, everyone was momentarily frozen, except for the ashen guy, who just kept walking¨ (Beller, 62). This perception of the crowd creates an image in readers minds. With that image accepted, readers can more fully grasp Bellerś chaotic tone.

Public spaces are the achievement of urban societies where people can get urban experience very intensive and lively, offering experiences and possibilities for action. They are important spaces because they have potential for play, a potential which as Stevens believes is almost neglected:

In today’s society we praise the abnormal, the different, the strange. We get pleasure and satisfaction from seeing the bizarre, the unusual, the wacky. In essence, what we

“It’s starting to look as if the most shameful tradition of Western civilization is our need to deny we are animals” (Barbara Kingsolver 10). In “High Tide In Tucson”, the author Kingsolver proposes a counter-narrative that human should recognize themselves as animals. In “

On Saturday September 3rd, between 6:30 and 7 I went to the Arlington Parks Mall to observe the movement of others. In that short period of time I observed at least a hundred people, some I analyzed closer than others. Despite the fact that I am a creature that produces movement as well, and am someone who is not new to seeing others in action, there were some new revelations that were made apparent to me about movement outside of the expectations I already had. (3) First and foremost, people’s movements, like the finger prints that we are born with are unique to each individual; movement is a rainbow of flavors, no person moves exactly like the next. When I was observing in the mall the first and most common movement I noticed was walking.

The mass of almost one hundred thousand is edgy. The night is hot, humid, and alive with a feeling in the air so palpable you can almost trace it with your finger. The bleachers are filled to maximum capacity, along a mile-long stretch of paved roadway adjacent to an old brewery. People from all races, classes, and countries are celebrating together at the culmination of the orgiastic, pre-Lenten, hedonistic festival of Carnival. Soon, the first marchers proceed down the corridor to the booming cacophony of bass, snare, and friction drums. The rattling of tambourines, bells, and scrapers add flavor and accent. Like a bird set free, the singing cavaquinho (ukulele) emits its high pitched cries, adding to the frenzy. The marchers and

As seen on the side of a person’s head in the image, all the people are barcoded. This presents the identification of the people in the image. By using barcodes, individuality is lost and numbers replaces the significance of a person. In a society where individuals are simply numbers that are scanned and processed, the distinction between human beings and objects draws closer. The people are not people at all but ‘things’ that can be moved around and commanded to suit the wants and needs to ‘own’ them.

This is report is about the reactions of personal space when invaded. A total of 20 strangers were tested to see how different genders and ages react to strangers coming to close. The experiment took place in Woden plaza where a student stood behind a subject and watched there reaction from the closeness. It was found that 60% of the subjects did react to the close proximities. This reports also shows different theories to why people act the way they do when they feel violated.

The public place, in which I chose to observe fashion, was a community fall festival. This festival occurs once a year and brings people from several communities. I arrived at the festival in early afternoon, around 12:30 pm. The festival was just starting to get crowded. At this time there were mostly families with children present. I observed numerous families with babies in strollers. There were at least twenty “vendor” booths

In all cultures it is easy to see the effects of change. Change can be a revolution, a new form of thought, or a new idea surfacing. No matter what these changes are, they often emerge from the minority. In several cases this results an uprising, turning the social system on end. Simple examples of this type of change can be seen in the French or American revolutions, and even in the hippie movement of the 1960's. These changes depict how an idea shared only by a select few can snowball into the mindset of thousands. Within A Doll's House and An Enemy of the People, Henrick Ibsen shows his standpoint on the benefits of social change, and