Emile Durkheim's Theory Of Cultural Identity

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These statements remind on the relationship between ritual behavior and adherence to the social order, which was emphasized by Emile Durkheim (1965) in his theory of social solidarity. In a similar way, the answers combine community and ritual (secular and religious): They explain how common rituals in family or peer group integrate religious and secular aspects of cultural identity as a kind of “collective conscience” (Durkheim, 1965) that provides individuals with meaning and binds them into a community. Thus, rituals provide a focal point for emotional processes and generate symbols of group membership. They help people to experience a shared sense of exaltation and group transcendence. Depending on its fundamentally spontaneous, and emotional…show more content…
By building up an inner refuge, by recognizing the value of language, narrations and rituals, of memorable places and times, of dreams and internal rules for memory cultures, such holistic process of enculturation facilitates opportunities for learning how to encounter and share experiences as a community of remembrance and expectation. Cultural identity as a living process of “positioning” (Hall, 1994) depends on memory, fantasy, narrative and myth. Latvian and other migrants got the power to cope with experiences of minority-existence, exile and diaspora by focusing on their mother tongue and motherland, illustrated by songs, symbols sermons and narratives. They confront with the challenge of coping with stereotypes, cultural identity, assimilation and political intentions and with the chance to find one’s own way of enculturation in foreign circumstances (Franzenburg,…show more content…
Their core-motive of remembrance is, as already mentioned, Latvianess and its maintaining. While for Germans newspaper was a medium for remembering like big posters, for Latvians their expressed Latvianess. Also brothers (for male Latvians) and sisters (for female ones) are core persons, from the elder, the grandmother. Also important seems for Latvians the own family founded in Germany. Particular Janis Jaunsudrabins (2006) mentioned that children liked him, because he could remember, when he was a child; therefore, he also considers life and human life, and about time as a current process, and underlines the similar value of secular and christian events (Jani and Christmas). For German refugees, locations and dates are crucial. They emphasize on the life on a farm in the homeland and the new home. When they remember their family, they remember the family-bible, the family home, the family land, primary, however, like Latvians, about refugee family, often one 's own family founded in the West. Similar to Latvians, the brother was a help in organizing, while other relatives often have to wait in the Eastern part of

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