Grazian’s Functionalist Approach

Despite its unpleasantness, painful experiences may result in some degree of the social outcome, acting as a form of social solidarity. For instance, death or something related to a painful experience such as prolonged illness tends to bring people from different backgrounds and cultures together to mourn or support the ailing family, friend, or colleague (Mauss, Hubert & Hertz, 2016). In such an event, people are brought together by a shared collective ritual, where they work collaboratively without portraying their underlying differences.

Some of the most inspiring, compelling tales, told are pop culture tales. From the Support to the desperate housewives, which redeploys the dilemma of the homeworkers, to our conception of the family and secret characters, all which influences how women make a historical difference, regular cinemas and TV shows provide people working on crucial matters with the emotional connection of people and how they are inspired to do more. Pop culture seems to be especially useful for the corporate marketing of non-profit organizations, from eliminating stigma and shifting social expectations to providing people with a sense of a vibrant encounter that transforms their hearts and minds (Mauss, Hubert & Hertz, 2016). However, entities frequently lack the human resources or internal resources needed for the rapid deployment campaign needed to leverage the latest stories in pop-culture. They don’t realize how they can take advantage of the various possibilities within the pop culture. The revolution of Hollywood’s digital television sites, superhero films, and the emergence of more applications that concentrate on video have allowed people to look at and respond and share their emotions about history and personalities.

Halloween is just like the ‘rituals of rebellion that archaeologists in African societies previously identified when normal relations with authority are reversed when weak people turn on privileged people and show anger over the rest of the year. Halloween enables children to play with the negative side of the power. Children will demand adults to bid and threaten the elderly if not. Halloween behavior reverses the scolding and mistakes inflicted on children by adults. Halloween is a little fun for parents, not a celebration. It’s a favorite moment for them, though, a special evening (Mauss, Hubert & Hertz, 2016). Children know about uprising practices. Halloween is a ritual that reverses two significant opposing views in American life: the contrast between adult and child control and good versus evil perceptions. Halloween’s roots can be traced back 2,000 years towards the most popular Celtic holiday in Samhain, the Day of the Dead. Halloween appears to have made the difference between good and evil in its mind, owing to its cultural history by pagan rituals, church denial, and believing in witchcraft and ghosts.

Wherever or how collective ritual evolves, some strategy is essential. There are routines in structured groups such as social introductions, the toast leader’s laughter, and group performing that promote the shift from one behavior to social interactions. People will behave effectively when they are equipped for a behavior pattern such as the fire pit, instead of collective behavior (Mauss, Hubert & Hertz, 2016). The outcome is coordinated, and people should first become conscious and start engaging with each other. These perceptions and communication protocols are considered practical group actions. Friction, gossip, and social discontent are three main basic types of positive collective rituals.

References

Mauss, M., Hubert, H., & Hertz, R. (2016). Saints, heroes, myths, and rites: classical Durkheimian studies of religion and society. Routledge.