Othering
Chapter 5 Social Cohesion
5.2 Social Cohesion
5.2.1 Universal Values
Figure 5.2 Macro-theme 2: Social Cohesion, First meso-theme, micro-themes, and foci
Universal values are common principles and sometimes ideals that guide peoples’ lives.
Participants reported integration around humanistic relationship factors that are universal in nature and that cross the spectrum of humanity. These universal values were then recognised as a shared commonality that created ties and understanding between students. Integration for example occurred when there were incidents of reciprocal love and altruism. This is seen subtly in the following example where values of common good are evident.
Halima (I): Despite hearing some negative comments aimed at us “Muslim girls”
we chose to ignore this and work positively with them25. The outcome was that they really appreciated us at the end and we formed a pIeasant relationship. All relationships take work haha.
Other factors that promoted integration occurred when the Other was seen to have a good character or had traits of kindness and humour. These again align with universal values of common goodness.
25 Them- refers to two girls from a different unspecified race group on fieldwork placements with participant
Social Cohesion
Universal values
Reciprocal Acts
Altruism Love
Good character
Kindness &
Humour
Discovering
the Other Increased contact time
Macro
Meso
Micro
foci
88 5.2.1.1 Reciprocal Acts
When participants received or enacted reciprocal acts of humanism they reported these as examples of social cohesion. Yalom,(2005) an author on group dynamics writes about altruism as an experience where one can receive or give, which improves self- esteem and mutual validation. This needs to be seen in terms of Tajfel and Turner’s social identity model in terms of increased self- esteem through group and collective achievements.
This reciprocity according to Brewer (1997) is usually between individuals rather than groups and requires multiple occasions of co-operation to be translated into feelings. This phenomenon by Brewer is not seen in these findings, that indicate reciprocity at a group level over and above common group goals and norms which bode well for actions towards social cohesion. The acknowledgement that there is a need for this type of reciprocity is clear in the following quotes, one from a negative point of view and the other positive.
Zai (C): You do need to meet someone half way, if you are going to expect things to run in a certain manner, sort of thing.
Nonhle (A) ...certain people are not willing not only to accommodate other people, but like what you said, meeting each other half way, like on the same level…
Altruism is the selfless concern for the well-being of others (“Altruism”, 2014) and is written about by Yalom a group therapist as “profiting from something intrinsic to the act of giving”
(2005).
This example describes a participant’s perception that reciprocal acts of goodwill had been experienced across the race groups. This is deepened by her assertion that all participants had experienced this which was not refuted by the participants in the following discussion.
Ann (W): I think every single one of us in this room has been there for a person of a different colour and a person of a different colour has been there for us.
This supports Brewer’s (1997) contention that trust is created between ingroups and outgroups by reciprocity of actions such that both opportunities to trust and be vulnerable co-occur. Trust is then gained in the co-operation and counter sharing while vulnerability is based on the possibility that altruism is misplaced. If in as in the example above, both sides gain, then ingroup/outgroup margins diminish.
89 Love as described within the data and by the Oxford Dictionary is a strong feeling of affection (“Love”, 2014). The following two examples focus on two different applications of love, one centring around friendship and the other stating that one does not have to share common interests with another to experience love and reciprocate it.
Katherine (W): A guy in our class was in hospital and I visited him and I was getting hold of him every single day, asking how he was. Like I love that boy to bits. Like me and him are really close, we sit together in class and everything and to know that he nearly died, absolutely killed me. Like I don’t see race at all. It’s my brother, like my best friend.
There is a close relationship evident between the participant and to a male classmate, however it is not evident whether this act of love deepened the relationship or if it was the result of an already deep friendship. Of interest is her use of the word “boy”26, which colloquially may intimate a playful friendship akin to childhood or a parochial viewing of this peer as a boy, a diminutive, or an Other.
Petra (W): We don’t have common interests. To be totally honest we don’t really, but at the end of the day, what does bring us together is our love for each other.
For example we’re there for each other, we are a support system for each other, for example, her one group of friends died recently and like I will be there for her and I will support her, and that and like she’ll sms me today and she’s like: “thank you just for being there”, you know, this is what it’s about.
The quote displays surprise with the realisation that the participant’s adopted ‘black’ sister and herself share bonds of love even though they do not have the same interests. Does this indicate a predisposition to think of ingroups as homogenous, that family members have to be the same to belong? Erasmus (2010) points out that while researchers assume that contact with the Other facilitates breaking down stereotypes findings indicate that often it allows for the dominant ingroup to relearn and sometimes unlearn these stereotype. This is evident in Petra’s relearning of uncommon interests with her ‘black’ sister, which is the stereotype versus learning that bonds of love trump these stereotypes as a superordinate factor creating a new ingroup.
26 “Boy” was a commonly used term during apartheid to refer to a ‘black’ male, and was considered derogatory.
90 5.2.1.2 Good Character
This universal value relates to choosing to be around/join people that are seen as good within this micro-theme. This is a common value in society, passed on through families as well as moral authorities such as religions and schools. Humour as a value is coupled with kindness in the quote below and appeared in three focus groups as an attribute that facilitated friendship This needs to be tempered with Thuli’s statement (p. 42) where she reported that ‘whites’ “are hardly ever a happy person”
Petra (W): Sense of humour and kindness and certain traits that are very similar that bring us all together (pause)like I was saying, one of the Muslim girls I am very close with, we have a very similar sense of humour so we are very close and she is a lovely person.