The maturity rate of democracy is based on attitudes related to social sensitivity and pro-sociality, which can and should specifically concern those who function on margins without dealing with the hard rules of the neoliberal planet for various reasons.
The production of people-waste, people-rejects, or people-to-transformation is the inevitable effect of modernization, according to Zygmunt Bauman, as a side effect of order. Well-functioning societies had jobs for everyone and advanced productivity for everyone. However, all carefully constructed order rejects any of the population, treating it as a collective of people “not in their place”, “not fit to the rest”, or yet as “adverse elements”. The people who are expendable are invisible, overlooked, those whom we pass all day without noticing their presence, yet they belong to society. Their impracticability is exacerbated by the fact that they are treated as persons who should be maintained, provided them with means to survive, thus viewing them as parasitisers on others. We are dealing with a increasing group of people who have been deprived of the essential resources for biological and socio-cultural endurance (Bauman, 2005, p.15). Otherwise, we live in a planet of privileged and unprivileged people, and this human dichotomy is becoming clearer, dividing people into “necessary and expendable people, deprived of actual rights, unnecessary, invalid, nonexistent” (Stawiszyński, 2021, p. 33). The crack at those who are necessary, needed and thus privileged, in opposition to unnecessary, marginalized and excluded, becomes increasingly clear and captivating. Humanism demands that the destiny of those who many are indifferent, and that action be taken that can minimise the negative effects of exclusion and stigmatizing unnecessarys.
Human waste – in the Baumanian sense – They're expendable people. Their impracticability is linked to uselessness, to being unnecessary, excessive, over-programmed. Society convinces specified people that it is perfect without them, thus depriving them of their right to be seen and appreciated. Let us callback Bauman to illustrate more accurately the key category of unnecessaryness for our consideration: “Recognise individual as “necessary” means to throw him distant due to the fact that he is meant to be thrown out like an empty and non-returnable plastic bottle or a utilized disposable syringe, an unattractive product for which he has no purchasers or useless, chosen or damaged product removed from the tape by quality controllers” (Bauman, 2005, p. 25). We are increasingly able to observe the process in which people are treated as things and things as people. The notion of unnecessaryness makes it clear that this is not a state of anomaly, temporary dysfunction, or temporary irregularity. Rather, it is simply a state in which aberration is approved, treating it as an integral component of reality. Unnecessity seems to naturally combine with what we treat as discards, rain, garbage and consequently unnecessary ballast.
Unnecessary people are declassed, thought to be useless and even more dominating – I don't think I'm going to do that. Faced with the hopelessness of their own fate, they do not effort to fight for anything and ask for it. It's those who nobody cares about, no 1 thinks about them, draining their existence from any materiality. These are all those who erstwhile received a ‘disruption’ communication, incapable to adapt to the fresh conditions, the ‘fall’ of bankrupt jobs, but besides the employees of PGRs internalising the learned helplessness, exempted from various restructurings. An crucial category worth leaning over is the syndrome of learned helplessness. It is usually defined as a certain learned state of consequence to difficult, unfriendly situations that the individual cannot avoid, or, it is not possible to retreat from them (Seligman, 2002, Jarmakowski, 2009, Gąsiorowska, Grochowska, 2012). As Martin Seligman points out, individuals who manifest in their behaviors learned helplessness cannot function without social support from the outside, their sense of meaning of life is low, they have a sense of harm, and those who are better off are treated with hostility and distrust. It is these people who most frequently display pessimistic scripts explaining life experiences.
Learned helplessness is powerfully linked to a sense of control over reinforcements (Rotter 1966). 1 of the key variables that separate people is simply a sense of control over their lives. If an individual recognizes that successes but besides failures are the accidents of her own work, commitment, personality traits, then we talk about the interior sense of control. An individual with an interior sense of control assigns same - control over what he experiences. People with an interior sense of control are independent, effective and effective in their activities. They are more flexible and active erstwhile a problem arises, learn rapidly and learn from their mistakes. The other of specified persons is individuals with an external sense of control, which are convinced that their surviving situation is an accident of coincidence, accident, or intentional action of another people (Rotter 1966). Those with an outside sense of control are peculiarly prone to make a illness of learned helplessness.
The appearance of behaviours referred to as learned helplessness is an accident reaction to uncontrolled situations, which are interpreted by the individual as specified which it has no influence on (Domachowski, 2002). This means that the individual absorbs thinking, which leads to the belief that taking circumstantial actions does not affect obtaining the desired results. In another words, the individual learns that there are no crucial differences between taking action and not taking it, leading to dominance in its conduct of passiveness, apathy, and consequently the resignation of any activity.
The way an individual understands and interprets his own failures and failures is crucial for the process of developing a learned helplessness syndrome. If it is pessimistic, with advanced probability it leads to crystallization of learned helplessness. The cognitive distortions that affect unnecessary people are manifested in the dominance of reasoning based on learned helplessness, which makes the perceived relation between action and its effect negative. It is the expendable people who can peculiarly frequently experience what is referred to as the training of helplessness (Sędek, 1991), meaning repeated and repeated experiences that give emergence to a feeling of inability to solve the problem constructively. The first experience of this kind can start at school erstwhile a student who receives the description of a weak one, despite his efforts to improve his performance, cannot appear from the enchanted ellipse of a weak student. It may be that an adult, who is successful in life, evaluates his or her worth through the prism of the grades he or she received at school.
The process of dehumanization, taking people's subjectivity, and their curing usually begins with an exclusive and stigmatizing language. Says Guy Standing: “The fight for recognition... concerns the legitimacy of the group as a social entity. It is simply a conflict to change the perception of class and models of exploitation and oppression. It is besides a conflict to regain language" (Standing, 2014, p. 24). They are usually speechless, deprived of their rights, incapable to object, and others talk for them. Language labels and common sayings specified as "children and fish have no voice" show how easy it is to deprive individual of their subjectivity. In the concept of the Gordon Allport hatred pyramid (1954), the process of hostility begins with negative terms and comments towards individuals or social groups. This leads to avoiding different people or groups that are considered inferior. Unnecessity leads to discrimination, and this frequently leads to direct physical attacks. Extremum of the pyramid of hatred becomes extermination, or mass elimination of full social groups, as was exterminated by the judaic population during planet War II. The process of dehumanisation, and consequently the designation of people as unnecessary, can take place at least respective levels. Especially dehumanizing seems described by Fromm and Kępiński as a strategy which we can specify as objectivity people who manifest themselves through the perception of another man as an object or commodity, as illustrated by the corporate language treating exploited workers as "renewable resources".
The linguistic process of dehumanizing people is observed by giving language labels and stigmatizing terms. In the case of these refugees, specified terms as “wild hordes”, “barbarous wilds”, or “Islamic beasts” were used. Attention should besides be paid to stigmatizing refugees of terms that are intensely derived from war rhetoric. Refugees have frequently been referred to as “Islamic taran”, “invaders”, “colonizers”, recognising that they are carrying out “invasion”, “conquest”, or “conquest”. These unwarranted exaggerations fueled fears, filled with anxiety, strengthening attitudes of resentment toward strangers who were seen as a threat. Concerns towards refugees have besides intensified many water metaphors, abounding in terms of "wave", "fail", "inflow", triggering associations with a natural disaster that cannot be controlled and affected by society.
Subjection is combined Strategymechanisation showing people likewise as machines, and thus entities without feelings, emotions, always working equally efficiently, having no right to show weakness. Workers are expected to be equally efficient regardless of the circumstances, as are students or students. And although much is said about the processes of humanization of work, it is hard to see that this translates into concrete actions or a change in the doctrine of reasoning about man in the organization. The consequence of the spread of human objectification and mechanization strategies may be dehumanizing ignorance, so typical of categories of people unnecessary. Disobjection manifests itself in exclusion, ignoring, or preventing voice. This mechanics can be observed, for example, for children who are seldom treated with the same symptoms. No little dangerous becomes an animalisation and biology strategy, so frequently seen in the discourse on refugees. It is that people are attributed to animal properties, or characteristics typical of a biological threat, thus creating unjustified fear and disgust, as is illustrated by the terms utilized for people of the kind ‘gray’, ‘worms’, ‘insects’, ‘infects’, ‘infects’ or ‘dirty’.
An unfortunate, powerfully stigmatizing word is the phrase "illegal immigrant". This word suggests the actions of migrants that take place outside the law and with violations of laws. It is called upon to usage the inclusive, pro-refugee language, which points to the fact that a man cannot be illegal, only any action or action may have that character. A more appropriate and appropriate word is the definition of the kind of irregular position migrants or undocumented migrants.
Attention should be paid to 1 of the incorrect and more common terms, the alleged "refugee crisis". It is this word that directs our attention to threats that refugees can possibly cause, alternatively of their dramatic situation, to escape the war, that is frequently a forced necessity to save their lives and their loved ones. If we talk about the crisis, we should alternatively talk about the crisis of migration policies which do not deal with the influx of refugees, revealing the deficiency of a thoughtful and effective asylum policy and effective solutions to this at national level. The crisis must surely be addressed in the context of attitudes towards refugees and frequently overt, open to them.
Our language has a immense influence on how refugees in our country are received and treated. The stigmatizing, disfellowshipping and even openly hostile language strengthens hostile attitudes towards refugees, intensifying our concerns about strangers. As Bauman notes, aliens are a “big unknown” (Bauman, 2016, p. 117), which we gotta face. Threatening metaphors, highly marked terms deepen the dehumanization of aliens, which we easy treat as inferior people, Bauman's superfluous people. The intent of utilizing a sensitizing language is not alleged political correctness, but above all the realization that how we talk determines how we think, revealing the causative power of the language. It is worth utilizing this language, which is free from stigmatisation, which does not duplicate dehumanizing language calculus.
People are not just unemployed or people in a bad material situation. The material component seems to be losing importance. Dependence on human waste defines alternatively a sense of nonsense of existence, functioning in the state of life of vegetation, but besides a belief in the deficiency of self-reliability. In neoliberalism, almost everyone, regardless of their competence or qualifications, can be considered redundant. The full nations excluded by the media, appearing in our consciousness only for a minute erstwhile the media spotlights direct our attention to the disasters affecting them, or another collective disasters. fewer people present occupy the destiny of thousands of refugees, Pakistanis, or Hindus working for mediocre wages in defiling human dignity. It is an accident of fragmentaryization of the world, which Olga Tokarczuk mentioned in the Nobel lecture (2020, p. 279), manifested in the perception of the planet as unrelated elements. As a result, the clothes purchased by us are not associated with the inhuman conditions of Asian factories, relieving us of the work for our choices and the situation of people who are unnecessary. In terms of the position of people who view themselves as unnecessary, it is crucial to form what Martha Nussbaum describes as a compassionate imagination (Nussbaum, 2008), meaning the ability to see oneself in the place of individual else and to see the planet through his eyes. To be compassionate, it is essential to go beyond position It doesn't concern me, due to the fact that it's just a looksensitizes the other. The cultivating of empathic imagination allows with commitment, but besides active care to look at those who are denied the right to be visible.
It is high-developed societies who should be peculiarly afraid about the destiny of those who do not want to remember for various reasons. Many inflammatory and hard problems can and must be resolved in dialogue. This dialog gives us the chance to encounter differentness, to realize it, to enter another perspective, minimizing fears and unjustified fears that are peculiarly strong in people who are redundant, due to the fact that they feel insecure and unheard of themselves, so they build a shaky sense of self-esteem by diminishing the weak. It is crucial to usage a language which is inclusive, understandable, inclusive, free from stigmatisation and labelling to strengthen exclusion.
The maturity rate of democracy is based on attitudes related to social sensitivity and pro-sociality, which can and should specifically concern those who function on margins without dealing with the hard rules of the neoliberal planet for various reasons. What is crucial is specified help, which allows you to exit the closed ellipse of helplessness, make fresh schemes of explanation of the world, not based on negativity and fatalistic scripts to strengthen learned helplessness. Without changing pessimistic cognitive patterns, it is not possible to change the social situation of people who are redundant. A major function in this process should be seen in the systematic pedagogical work that builds a sense of merit, religion in its own capabilities, activism and commitment. It is up to agrarian and small-town school workers that frequently depend on the destiny of future redundant people, who from the earliest stages of education receive or not a certain kind of support not only educational but emotional. Especially in agrarian environments, forgotten, functioning on margins of what is official, there is an exceptionally much work to be done.
Literature:
Allport, G. (1954). The Nature of Prejudice. Boston: Massachusetts, Addison-Wesley.
Bauman, Z. (2016). Strangers at our door, Warsaw: PWN.
Bauman, Z. (2005). ♪ Life to feed ♪, Kraków: Literary Publishing House.
Domachowski, W. (2002). A guide to social psychology. Warsaw: technological Publishing home PWN.
Gąsiorowska, M., Grochowska A. (2012). Conceptual consistency of the Persuasion Communication: a function private theory of reality, learned helplessness and passion"The intellectual Review", 55, 233-252.
Jarmakowski, T. (2009). Distribution style, sense of control and sex and susceptibility to syndrome Learning Helplessness, ‘Acta universitatis glacialnis foil psychology’, 13, 55-73.
Nussbaum, M. C. (2008). For the sake of humanity. classical defence of the improvement of general education, Wrocław: Wydawnictwo Dolnośląska Wydawnictwo Szkoła.
Rotter, J. (1966). Generalized effects for interior vs. external control of reproduction, ‘Psychological Monographs’ 80.
Seligman, M. (2002). Optimism can be learned, Poznań: Media Family.
Judge G. (1991). How do people cope with situations that they can’t cope with? in: Imaginations that ed. Mirosław Kofta, Teresa Szustowa, Warsaw: State Publishing home Scientific.
Standing, G. (2014). Precariat. fresh Dangerous ClassThu. K. Czarnecki, Warsaw: PWN.
Stawiszynski, T. (2021). What to do before the end of the world, Warsaw: Agora.
Szpunar, M. (2022). People are expendable. From People Loose to Precursors, in ‘Colloquium’, 4, pp. 145-163.
Tokarczuk, O. (2020). A delicate narrator, Kraków: Literary Publishing House.
* Oh, yeah * The text was based on an article by the author People are expendable. From People Loose to Precursors, ‘Colloquium’, 2022/4, pp. 145-163.
Expositions:
– SWe live in a planet of privileged and unprivileged people, and this human dichotomy is becoming clearer, dividing people into “necessary and expendable people, deprived of real rights, unnecessary, invalid, nonexistent.”
– People with an interior sense of control are independent, effective and effective in their activities. They are more flexible and active erstwhile a problem arises, learn rapidly and learn from their mistakes.
– Language labels and common sayings specified as "children and fish have no voice" show how easy it is to deprive individual of their subjectivity.
"An unfortunate, powerfully stigmatizing word is the phrase "illegal immigrant". This word suggests the actions of migrants that take place outside the law and with violations of laws.
– The intent of utilizing a sensitizing language is not alleged political correctness, but above all the realization that how we talk determines how we think, revealing the causative power of the language.
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