Cultural Change Concept Paper

Cultural Change
Cultural Change

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Cultural Change Concept

Introduction

The society today has turned out to become in full awareness of its status as a multi-cultural unit that is slowly transformed by the cultural change proponents of globalization that has turned the world into a small village. This has seen several cultural change within the society that include the awareness of the community of their rights and freedoms.

This aspect has been considered as a functional dilemma since it has thwarted the ethnic and cultural change appetites of most of the communities that still embrace the element of traditional customs (Delanty, 2011). Habits have been changed and behaviors transformed as a result of the new wave of transformation that has brought with it the aspect of development.

In a small village, South East of Timbuktu, a society is struggling to embrace the element of change. To this society, the aspect of change being a good element likened to rest does not make any sense. This society in other words has chosen to fight the arsenals of globalization that has wrought change in the community. However, their approaches to fighting these changes are as harmless as a toothless woman.

This paper therefore seeks to develop a fictional story that describes a fictitious persona living within a modern community that is inhibited by several challenges. The paper additionally seeks to inclusively incorporate the proponents of sociological concepts that include social construction of gender, the use of social imagination and the theoretical perspectives included within the fictional story.

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The Natives of Kumbaya

Kumbaya is one of the smallest sections of communities in the South Eastern parts of Timbuktu. This village upholds some of its traditional cultures and believes in the fact that the proponents of globalization are just but the Western approach of colonization. This determines the rationale behind their resistance to accept that changes that globalization is bringing within the towns around them.

This community consequently believes in their inherited traditions and cultures that are tied on by different elements such as language, values and beliefs (Delanty, 2011). The only language known to the natives of this community is Kumbayana that is widely spoken by the inhabitants of this community.

One of the village elders known as Kundida is considered as the right man of their god. Kundida is aged 85 years old and believes that before the community interacts in any activity, prior consultation should be done with their god to approve and consent to their activities. This has seen Kundida consulted to make incantations to their god during planting seasons and in allowing the community to even seek health care and education. Any individual within this community who goes against the directives of Kundida is considered a disgrace and in most instances punished for their actions.

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The village of Kumbaya also has a series of developed norms and values that are developed by the elders within the society before approval by Kundida who is considered as the final say in determining what is right for the people of Kumbaya. These values define the manner in which the population needs to act within the society (Delanty, 2011). In consideration of the norms and values in accordance to the views of this community, women are considered as junior to the male individuals within the society.

The manner in which the society views the women in this case is biased. Kundida has over time refuted the claims of the outside world on the development of their community’s norms and values that are against the freedoms and rights of the women. Women in this community are discriminated and treated as tools of trade that can be exchanged for the furtherance of a family’s objective.

Kundida also believes that education is one of the weapons that is developed by the Western World to negatively influence the minds of the communities younger generation, a factor that would lead to the wrought of their cultural values and norms. In an instance, one of the elites who went through the odds of the society to achieve his goal in pursuing education is considered as an outcast and burnished from the society (Ferreira, 2014).

Tumbali has been in the fore front to transform the manner in which the society views women and other social problems, a factor that has bore no fruits since the community has been trained to believe in their own systems and frown upon cultural change.

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It is also essential to consider the fact that Kundida does not believe in the aspect of his community’s prosperity and cultural change, a factor that determines the manner in which the Kumbayan community is socially stratified (Ferreira, 2014). The inhabitant of this population believe that no wealth belongs to a single individual and when there is a need, the community or the individuals have the authority to get whatever they require to meet these needs.

Poverty has in this case evaded the community of Kumbaya while the other communities that boarder this village prosper. According to Kundida, the accumulation of individual wealth is one of the sources and the root of evils within the society.

However, Kundida has ensured that there are traditions and cultural change that need to be adhered to by the community members. The community is required to daily bring food into his store house and ensure that there is enough for him to feed each and every day (Gangas, 2016). The communities even in abject poverty are forced to adhere to these traditions since there is a belief that individuals who fail to adhere to these traditions are likely to be stricken by thunders.

This has therefore developed a social unrest within the community of Kumbaya who are not allowed to even seek for medical help from intuitions of health within Timbuktu. The sick individuals within the society are required to use herbal medicines and if the situation worsens, they are required to seek prayers and meditations from Kundida who is believed to have access to god.

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Over time, Kundida has been sported as vocal about the changes that are developing within the society around him. In his view, he believes that development is evil, and the society is getting into the Western trap of colonization (Gangas, 2016). As a matter of this fact, the children within this society are only allowed to learn their traditional activities that include firming, fishing and hunting. Education in this community is therefore considered as one of the social evils that washes away the brains of the children and the youth and develops vices and immoral actions that consume the community values and morals.

Several organizations have held talks with Kundida to enlighten him of the important issues that would see the prosperity of his people with focus on education, health care and the well being of the community members. However, the people of Kumbaya believe that the final say rests with Kundida who has access to god and knows what is best for the people of Kumbaya.

Women are used to the manner in which they are viewed and discriminated and consider this as a normal act. On the other hand, the girls within this community are also subjected to such harsh treatments and are trained to take up their responsibilities as women as early as they can walk. The village of Kumbaya is still flowing under the annals of darkness even when there seems to be no hope at the end of a tunnel.

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Conclusion

It is essential to consider that the development of this fictional paper inclusively incorporated the elements of sociological concepts in developing the actions of the fictional character within a fictitious community. Some of the sociological concepts used in depicting the nature of this society include the proponents of values, beliefs, cultures and the language of the community.

On the other hand, the element of social construction of gender in this fictional story can be seen in the manner in which the community of Kumbaya views women, a factor that has resulted in discrimination of this gender. Women are in this case treated as junior to any male individual within the society be it their husbands or their male children, thus pointing out to the element of social construction of gender.

In this fictional story, the element of social imagination is employed in the manner in which this community is trained to believe. Kundida in this case has ensured that there are traditions that need to be adhered to by the community members. The community is required to daily bring food into his store house and ensure that there is enough for him to feed each and every day.

The communities even in abject poverty are forced to adhere to these traditions since there is a belief that individuals who fail to adhere to these traditions are likely to be stricken by thunders. This has therefore developed a social unrest within the community of Kumbaya who are not allowed to even seek for medical help from intuitions of health within Timbuktu. The theory of social stratification is additionally included in the paper.

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References

Delanty, G. (2011). Varieties of critique in sociological theory and their methodological implications for social research. Irish Journal Of Sociology, 19(1), 68-92.

Ferreira, S. (2014). Sociological Observations of the Third Sector through Systems Theory: An Analytical Proposal. Voluntas: International Journal of Voluntary & Nonprofit Organizations, 25(6), 1671-1693. doi:10.1007/s11266-014-9469-7

Gangas, S. (2016). From agency to capabilities: Sen and sociological theory. Current Sociology, 64(1), 22-40. doi:10.1177/0011392115602521

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