Brief Summary Of Cosmopolitan Canopy

There are cities, like Philadelphia, that as time passes they start to grow in size and population as a result they have to create recreational places. As years go by, people start to interact more in recreational places until they become a cosmopolitan canopy. According to the book “The Cosmopolitan Canopy: Race and Civility in Everyday Life” by Elijah Anderson, a cosmopolitan canopy is a place that provides opportunities for new relationships to develop and where people come together to socialize and practice getting along with others. In this reading, Anderson also explains that a cosmopolitan canopy is not just created by the place itself or by the diversity of ethnicity, gender, and social class in and around it but also by the “goodwill that is expressed and experienced by most who enter these premises” (Anderson 11). Personally, I agree with Anderson because in order for something to become a cosmopolitan canopy, there has to be difference on the people in it.

Many Americans wonder why once-boomtowns like Chicago and Detroit have deteriorated into little more than ghetto villages surrounded by skyscrapers. The answer may be found in patterns from mid-20th-century urban segregation. Starting around the turn of the 1950’s, segregation laws intensified between whites and blacks, as portrayed in Lorraine Hansberry’s play, A Raisin in the Sun, named after the final line in one of Langston Hughes’ most famous poems. This created an idea of “white flight,” as white, middle-class citizens left urban areas out of fear that the presence of minorities would devalue their neighborhood land. In Hansberry’s story, the black, lower-class Younger family compares to the pattern of white flight observed in the mid-20th century by illustrating the xenophobia of whites, the occasional sleaziness of realtors, and the boldness of the minority groups during this period.

Moreover, according to Cohen, society is basically a “pyramid structure…so 90 percent of the world's population is (a) potential ally, (and) therefore it’s very important to think in a coalitional way and look at how these things intersect” (5). It is also essential to recognize that “social identities are not fixed” and that science’s “reliance on the null hypothesis” can be misleading (8,9). Thus, the author urges psychologists and sociologists to “develop a more sophisticated and interdisciplinary understanding of historical and sociological aspects of the social construction of race, gender, class and other categories of identity, difference and disadvantage” (10). By employing this intersectional methodolgy, society will be able to broaden these coalitions and begin to address the most marginalized of

Ethnos are usually connected with the lower and working classes, don’t trust whites and are often in a state of self-defense “against likely or actual racial injury” They appreciate that to get ahead, they must work with the white majority but trust that white ethnocentrism amounts to racism, and select the same social families. Cosmos, are still generally indeterminate which whites they can trust, but they opt to give them the benefit of the doubt. They find they are considered “race ambassadors” in the cosmos world. In public, the African American is clearly

I look at functionalism from the perspective of my career. Working in a doctor’s office takes every department working together as a whole in order to provide the best care for the patients. Functionalism uses a macrolevel of analysis because it takes several different people in several departments to come together as a whole to help the patients sustain their health. If we do not work together the patients will not get the care that they deserve. I view conflict theory from the perspective of the film “The Outsiders”.

There is segmentation in space, which makes us see our acquaintances as roles and not people. There is also segregation based on physical qualities, such as gender, age, or race. Christie writes that this causes a depersonalization of social life and that if a conflict is created, one is less able to cope with it on their own. If society was not as divided by segmentation, it would be easier to communicate with one another due to a reduction of social barriers. This causes people to be more isolated and have less respect for others.

Elijah Anderson is the William K. Lanman professor of Sociology at Yale University with special interests in urban inequality, ethnography, special deviance, cultural sociology, race relations, and theory. He has held many leadership roles such as being one of the top leading urban ethnographers and social theorists in the United States. He has served on the Board of Directors of the American Academy of Political and Social Science. His other leadership roles include being the vice president of the American Sociological Association; editor for professional journals and publications such as Qualitative Sociology, Ethnography, American Journal of Sociology, American Sociological Review, City and Community, Annals of the Society of Political and Social Science, and the International Journal of Urban and regional Research; and consultant to the White House, U.S. Congress, National Academy of Science, and the National Science

“It invites one to be still, to hear divine voices speak” (hooks,125). This quote from A Place Where the Soul Can Rest by belle hooks describes the importance of the front porches to African American women who faced issues and judgment regarding their race, gender, and social standing. The porch signifies a place in which these women can relax, and escape not only from their household duties, but from all of the discrimination they face in their own neighborhoods.    In the essay, the author herself reflects on her childhood as a young African American, and how her life was affected by racism, sexism, and gender stereotypes and roles. As a child, hooks’ place of safety and security lied on her front porch, where she was able to escape

Anderson begins the section by explaining that there are two separate cultures in inner-city neighborhoods. The first are the “decent” this group is defined by commitment to “middle-class values,” (101). However, they are not mainstream in that they

Black Men in Public Page: 2 In Brent Staples’ short story “Black Men and Public Space”, he paints a picture for the readers of the early years of black men in an urban environment. He identified that people often stereotype one another because of their skin color, their race, their gender, their culture or their appearance. Furthermore, it is expressed to us, the reader, that he, the author, pays close attention to the space between himself and others in public settings, for example; women on the sidewalk. Some people may disagree that women distance themselves a certain amount when walking by a black man on the sidewalk. This often distracts from larger issues in our culture,

Sociological Perspectives are different perspectives of how to view the world. The three sociological perspectives are the functionalist theory, the conflict theory, and the interactionalist theory. Robert Merton and Emile Durkheim are considered to have founded functionalism. Functionalism emphasizes the way in which the parts of a society are structured to maintain its stability. Functionalists believe that all parts of society are linked together.

People within a community are separated from each other by barriers, living in rigidly defined dwellings that provide little chance for lives to interlace with each other. The construction of the apartment complex in Rear Window (1954) by Alfred Hitchcock exemplifies this structured division within communities by placing each person or couple in the film, at least from Jefferies’ point of view, in their own box. Each box is isolated from the ones around it. This supports the notion that “The nation is imagined as limited because even the largest of them encompassing perhaps a billion living human beings, has finite, if elastic boundaries, beyond which lie other nations. No nation imagines itself coterminous with mankind,” (Anderson 6).

When taking a look into the society I call myself a part of; it can be placed into three perspectives. The three theoretical perspectives we may live in are; Structural Functionalism, Conflict Theory, and Symbolic Interactionism. The world may be a place where we all live congenial among each other with open arms and helping hands guiding us with structural functionalism. Rather, then live in harmony with everyone we may be in a world filled with greed and power hungry organizations leaving us with conflict theory. Though, we may also live in a accepting environment with individuals setting standard to be understanding with other people 's ideas and creative pathways they 're on through linguistics.

A Virus of Society Since the start of the appearance of civilizations, people have decided on a set of universal measures that would supposedly designate the “normal” and the “abnormal”. These measures were (and still are) the root of various kinds of abuse that are afflicted on these labeled “abnormal”. Physical, psychological, and social abuse all fall in the largely known category of “social injustice”. Many famous authors try to portray this social injustice in their literary works like in Gabriel Garcia Marquez’s, “A Very Old Man with Enormous Wings”, in which the story revolves around the physical abuse of an old man due to his unusual and bizarre physique.

Reflection Précis 1, Race and Ethnicity Part I: During the last lecture sessions, Dr. Jendian talked about appreciating diversity, race, ethnicity, and racism. In his lecture, we learned that many people believe that race is something biological. However, the true reality is that race is a social construct and not a biological one. For example, in the documentary Race: The Power of An Illusion, we were able to understand that there are more variations among people in the same “race” than with people from another “race.” However, physical differences, for example, the most obvious skin color, has created prejudices against minority groups.