Free Download Origins Part 1: New Acquaintances
Anfos Sin
You are stuck with your family but you can choose your friends. Really? For years sociologists have argued to what extent personal networks are the result of your own preferences or the context in which you can meet someone. Would your best friend have been your best friend if you had not been in the same class for three years? And if you had not got to know your wife via mutual friends but in a dodgy bar then would she still have become and remained your wife?
In order to answer such questions, Mollenhorst conducted a survey under 1007 people aged between 18 and 65 years. Seven years later the respondents were contacted once again and 604 people were reinterviewed. They answered questions such as: Who do you talk with, regarding important personal issues? Who helps you with DIY in your home? Who do you pop by to see? Where did you get to know that person? And where do you meet that person now?
Mollenhorst investigated, for example, whether the social context in which contacts are made influences the degree of similarity between partners, friends and acquaintances. It was expected that the influence of social contexts on similarity in relationships would be stronger for weak relationships than for strong ones. After all, you are less fussy about your choice of acquaintances than your choice of partner. In relationships with partners, Mollenhorst indeed found more similarity than in relationships with friends. Yet interestingly, the influence of the social context on similarity did not differ between partners, friends and acquaintances. This reveals how strongly opportunities to meet influence the social composition of personal networks.
With his research Mollenhorst has confirmed that personal networks are not formed solely on the basis of personal choices. These choices are limited by opportunities to meet. Another strong indication for this came from the fact that people often choose friends from a context in which they have previously chosen a friend. Moreover, the extent to which our friends know each other strongly depends on the context in which people meet each other.
Many sociologists assume that our society is becoming increasingly individualistic. For example, it is held that we strictly separate work, clubs and friends. Mollenhorst established, however, that public contexts such as work or the neighbourhood and private contexts frequently overlap each other.
Furthermore, Mollenhorst's research reveals that networks are not shrinking, whereas American research reveals such a decline. Over a period of seven years the average size of personal networks was found to be strikingly stable. However, during the course of seven years we replace many members of our network with other people. Only thirty percent of the discussion partners and practical helpers still held the same position seven years later. Only 48 percent were still part of the network. Therefore value the friends you have. As long as you have them that is.
Gerald Mollenhorst's research is part of the project "Where friends are made. Contexts, Contacts, Consequences," set up by Beate Vlker. She received a Vidi grant from NWO in 2001 and used this to set up her project.
Since my dignity or worth is disconnected from any particular feature of myself as an individual, however, my friend can recognise and affirm that worth without acknowledging or engaging my particular needs, specific values and so on. If Setiya is calling it right, then that friend can assuage my loneliness without engaging my individuality.
In addition to developing new needs, I understood myself as having changed in other fundamental respects. While I knew my friends loved me and affirmed my unconditional value, I did not feel upon my return home that they were able to see and affirm my individuality. I was radically changed; in fact, I felt in certain respects totally unrecognisable even to those who knew me best. After Italy, I inhabited a different, more nuanced perspective on the world; beauty, creativity and intellectual growth had become core values of mine; I had become a serious lover of poetry; I understood myself as a burgeoning philosopher. At the time, my closest friends were not able to see and affirm these parts of me, parts of me with which even relative strangers in my college courses were acquainted (though, of course, those acquaintances neither knew me nor were equipped to meet other of my needs which my friends had long met). When I returned home, I no longer felt truly seen by my friends.
Another way to put it is that our social needs go far beyond the impersonal recognition of our unconditional worth as human beings. These needs can be as widespread as a need for reciprocal emotional attachment or as restricted as a need for a certain level of intellectual engagement or creative exchange. But even when the need in question is a restricted or uncommon one, if it is a deep need that requires another person to meet yet goes unmet, we will feel lonely. The fact that we suffer loneliness even when these quite specific needs are unmet shows that understanding and treating this feeling requires attending not just to whether my worth is affirmed, but to whether I am recognised and affirmed in my particularity and whether my particular, even idiosyncratic social needs are met by those around me.
Human trafficking, also known as trafficking in persons, is a crime that involves compelling or coercing a person to provide labor or services, or to engage in commercial sex acts. The coercion can be subtle or overt, physical or psychological. Exploitation of a minor for commercial sex is human trafficking, regardless of whether any form of force, fraud, or coercion was used.
Although there is no defining characteristic that all human trafficking victims share, traffickers around the world frequently prey on individuals whose vulnerabilities, including poverty, limited English proficiency, or lack of lawful immigration status, are exacerbated by lack of stable, safe housing, and limited economic and educational opportunities. Trafficking victims are deceived by false promises of love, a good job, or a stable life and are lured or forced into situations where they are made to work under deplorable conditions with little or no pay. In the United States, trafficking victims can be American or foreign citizens.
Victims can be found in legal and illegal labor industries, including child care, elder care, the drug trade, massage parlors, nail and hair salons, restaurants, hotels, factories, and farms. In some cases, victims are hidden behind doors in domestic servitude in a home. Others are in plain view, interact with people on a daily basis, and are forced to work under extreme circumstances in exotic dance clubs, factories, or restaurants. Victims can be exploited for commercial sex in numerous contexts, including on the street, in illicit massage parlors, cantinas, brothels, or through escort services and online advertising. Trafficking situations can be found across the United States.
Just as there is no one type of trafficking victim, perpetrators of this crime also vary. Traffickers can be foreign nationals or U.S. citizens, family members, partners, acquaintances, and strangers. They can act alone or as part of an organized criminal enterprise. People often incorrectly assume that all traffickers are males; however, the United States has prosecuted cases against women traffickers. Traffickers can be pimps, gang members, diplomats, business owners, labor brokers, and farm, factory, and company owners.
As the clock strikes midnight on New Year's Eve, revelers across the globe will sing "Auld Lang Syne," a song about "old acquaintance be forgot" and, well, other lyrics people may not recall from the New Year's song.
The song's origins date back to an 18th-century Scottish ballad, with Auld Lang Syne eventually becoming a New Year's celebration staple. Experts explained the song's lyrics, origin and staying power.
Roughly translated, the phrase means "old long since," or "for old time's sake." The song title is actually in Scots language, which is similar to English, according to Scotland's national tourist board.
"'Auld Lang Syne' can be literally translated as 'Old Long Since,' but the literal English does not give a sense of what it means to a user of Scots, where it refers to a shared past underpinning the current relationships of a family, community or professional/social association," Professor Murray Pittock, a literary historian with the Centre for Robert Burns Studies at the University of Glasgow, told CBS News. "As such it is more evocative, nostalgic and communally unifying than any simple English equivalent."
Today's song comes from a publication by Scottish poet Robert Burns. The poet was trying to preserve Scottish language and culture after Scotland and England formed the United Kingdom, according to Scotland's national tourist board. So he traveled the country and collected old Scots poetry and songs, including "Auld Lang Syne."
"Burns said in one of the letters on view that he listened to an old man singing the song and that it had never been in print or in manuscript until he wrote it down from that old man singing," Christine Nelson, who once curated an exhibition on the song at the Morgan Library in Manhattan, told CBS News in 2012.
"He didn't make any secret of the fact that he was doing what he called 'mending' these old songs," Nelson said in her 2012 interview. "So that they could be, you know, given to the public for posterity."
Bandleader Guy Lombardo popularized it after he and his Royal Canadian Big Band played it on a New Year's Eve broadcast in 1929. In 1965, Lombardo told "LIFE" magazine that he came from a part of western Ontario home to a large Scottish population. In that area, it was traditional for bands to end every dance with "Auld Lang Syne."
"My whole life, I don't know what this song means," Harry, played by actor and comedian Billy Crystal, says in the 1989 movie. "I mean, 'should old acquaintance be forgot?' Does that mean that we should forget old acquaintances or does it mean that if we happen to forget them, we should remember them, which is not possible because we already forgot 'em?"
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