Sue Generis - An entity of its own

 

Human evolution has been as constant as the passage of time. 

From Ramapethicus to this large horde of homo sapiens who struggle to live together and yet pay so much importance to the concept of community; a sense of belongingness. 

Durkhiem called society “sue generis” which means, an entity of its own. He believed that “Individuals for the most part, interact in accordance with their obligations to others and to society as a whole.  In doing so, each person also receives some recognition of his or her own rights and contributions within the collectivity.  It is individuals who act, but they do not act on a purely individual basis.  Rather, they have obligations and duties, and generally act in ways that are strongly influenced by the structures of which they are part.”

What makes a community? A shared purpose, a common goal, coexistence? 

In a nutshell, communities are the tapestries that make up our social structure. They include groups of people who share geographical proximity, common interests, or cultural relationships and collaborate to conquer the complexities of communal life. They act as venues for collaboration, resource allocation, and the achievement of common goals. However, beneath the surface of this seemingly harmonious coexistence, lurk intricate power dynamics and social hegemonies which fundamentally influence the fabric of the society.

Communities are not egalitarian utopias, they’re more like microcosms of larger societies, complete with power structures and hierarchies. Power dynamics within a community revolve around the means by which people or groups assert influence over others. These dynamics are frequently shaped by established power structures, such as leaders, institutions, and recognised hierarchies.

Power in communities can come from a variety of sources, each of which confers a different kind of authority. For instance, those with substantial amounts of assets often have a lot of say in resource allocation and decision-making, those with political connections can influence rules and regulations that affect the community.

Moreover, intersectionality holds significance when it comes to power dynamics within communities. Race, gender, class, and sexuality all intertwine and mold how individuals function, determining their access to and exercise of power in the community.

Social hegemony extends this concept of power dynamics within communities further. At its core, it embodies the dominance exerted by one group or class over others within a community. This dominance extends beyond the perceptible authority over resources and scours into the depths of culture and ideology.

Those in positions of power employ various strategies, both overt and subtle, to shape the collective beliefs, values, norms, and institutions that reinforce the community's identity and functioning.

Hegemony frequently hinges on the concept of consent. Those in power seek to gain the acceptance of the oppressed group, frequently by propagating ideologies that justify their position of power. This can result in the retention of existing power structures, irrespective of whether they lie in the best interests of the community or not. 

The interaction of social hegemony and power dynamics has far-reaching consequences. Hegemonic control and power imbalances can result in social inequality, wherein certain groups enjoy privileges while others face discrimination. Power dynamics can either strengthen community cohesion or trigger disputes and tensions. The outcome is determined by the fair or disproportionate distribution and exercise of power.

This is highly relevant to the field of community psychology, as it provides a critical framework for understanding and addressing these power dynamics within communities. It is concerned with promoting the well-being of individuals and communities and often focuses on social change and empowerment.

Community psychologists focus on addressing social inequalities by empowering marginalized communities through interventions challenging dominant ideologies and promoting awareness of power dynamics. They advocate for social justice, facilitate community dialogues, and emphasize cultural competence to engage effectively with diverse communities.

The operation of  power dynamics and social hegemony within a community can be better explained by the concept of Ideological State Apparatuses. ISA’s, as described by the French Marxist philosopher Louis Althusser, are the institutions and frameworks through which a society's dominant ideology is disseminated and maintained. They play an important role in sustaining and legitimizing established power structures and social hierarchies within a community.

Education, religion, media, family, and culture are all part of these apparatuses. These institutions act as conduits for the propagation of the dominant ideology, which typically aligns with the interests of those in power within the community.

They’re also responsible for teaching individuals within a community by the norms, values, and behaviors deemed acceptable by the dominant ideology. For instance, individuals learn at an early age through their families about social roles, hierarchies, and cultural practices that uphold the status quo.

ISAs help legitimize the existing power structures by framing them as natural, just, and necessary. They often present the dominance of certain groups as being in the best interest of the entire community. Religious institutions, for example, might propagate beliefs that justify the supremacy of kings or elites.

Furthermore, they contribute to the reproduction of social hegemony by shaping not only individuals' beliefs but also their identities. They influence how individuals perceive themselves in relation to the dominant culture and power structures. Media, through its portrayal of certain groups as heroes or villains, can impact how individuals perceive their own identity within the community.

While ISAs predominantly serve the interests of the dominant group, they also have the potential to be contested and subverted. Counter-hegemonic movements and alternative educational initiatives, for example, can challenge prevailing ideologies and power structures within a community.

They act as channels for the dissemination of dominant ideologies, often aligned with the interests of those in power, and influence how individuals perceive themselves and their roles within the community. Recognizing the influence of ISAs is essential for understanding the mechanisms that sustain and, potentially, challenge existing power structures within a community.

The society today is hyperreal. The increased reliance on technology and social media ends up blurring the gap between reality and media which can cause community identity to be distorted, necessitating a focus on genuine concerns. 

In a world where simulations often masquerade as reality, community psychologists must engage with communities to understand their unique identities, challenges, and strengths. This requires discerning between genuine community concerns and the simulated narratives that might obscure them. 

Are genuine relations the same as how they used to be or are they just regurgitations of what we see online? Is everything we do in a community performative? If community bonds are strong, then why can’t we as a community stand up against the wrongdoings of others? Who are we to call ourselves a community if we continue to perpetuate this willing ignorance that everything is okay as long as we aren’t affected by what is affecting the minority? Is there any value behind these acts of kindness we see on social media? Is it an accurate representation of how the community is today or is it a warning - all that glitters is not gold. 

In conclusion, communities are the crucibles of human interaction, where power dynamics and social hegemony significantly influence the collective experience. These factors serve as a critical lens through which community psychologists can examine and address the power dynamics and inequalities that shape the well-being of communities. By recognizing and challenging these factors, community psychology can contribute to more equitable and just communities where the voices and needs of all members are considered and respected. Addressing these issues requires collective efforts, such as advocacy, policy changes, and grassroots movements, to transform existing power structures for the betterment of society as a whole. 

References: 

Baudrillard, J. (1994). Simulacra and Simulations. Stanford University. https://web.stanford.edu/class/history34q/readings/Baudrillard/Baudrillard_Simulacra.html 

CIE Sociology Revision Notes (n.d.).  https://notes.papacambridge.com/notes/caie/cambridge-advancedcambridge-international-as-and-a-level-subjects-sociology-9699

Émile Durkheim Sociology. (n.d.). StudySmarter UK. https://www.studysmarter.co.uk/explanations/social-studies/sociological-approach/emile-durkheim-sociology/ 

Glassman, J. (2009). Hegemony. In Elsevier eBooks(pp.80–90).https://doi.org/10.1016/b978-008044910-4.00784-7 

Hegemony and social change on JSTOR. (n.d.). https://www.jstor.org/stable/222747 

Ideological state apparatus (Education). (n.d.). Sociology | Tutor2u. https://www.tutor2u.net/sociology/topics/ideological-state-apparatus-education 

Sociology 250 - Notes on Durkheim. (n.d.). https://uregina.ca/~gingrich/s16f02.htm 

About the author 

Asmi Dhanak

Member at the Psycreative Column

Third-year student, BSc. Applied Psychology, SDSOS, NMIMS.

Asmi Dhanak is a third-year psychology student. She finds solace in books and had originally picked up writing as a coping mechanism. She loves to learn new things and firmly believes that our lifespans aren’t enough to acquire all the knowledge that exists in the world. She’s not much of an optimist or a person who enjoys life to the fullest in general, but small things like spending time with her dog or watching the sunset make life feel a little less bleak and a little less miserable.