Assimilation, marginalization, integration, and separation are the four main patterns of adaptation to a new culture.
Patterns can be found in a variety of contexts, including psychology. They are mathematical regularities that can be found in people or events. Understanding complex topics is made easier by studying these patterns, so they are useful in science.
Assimilation entails abandoning one's previous culture. Marginalization does the same thing, but without the new culture's acceptance. Integration combines old and new cultures. Separation keeps only the old culture from a previous location while discarding the newer culture, resulting in isolation from the new culture.
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Answer:
1. Recite the Pledge of Allegiance
Explanation:
Answer:
c) symbolic interactionist
Explanation:
This micro level theory is attributed to George Herbert Mead though the name, symbolic interaction is the, was coined by George's student, Herbert Blumer. The theory seeks to explain people's relationships within a society and how they interpret what happens around them. In the question above, Carol has hypothesized the apparent contradiction in goals of women having to combine work and being wives, as a result of her past experiences with women who may have experienced these difficulties under same situation.
<u>Answer:</u>
<em>Africa is a free country to choose religions i.e. it’s a secular region. </em>
<u>Explanation:</u>
<em>Their constitution protects their right to choose own beliefs and religion.</em> But in general the traditional African religions are based on oral traditions i.e. their basic beliefs and culture are passed on from elders to younger generations.
All the people following different religion rely on the elder generation for the culture and tradition. <em>The major religious belief in African countries is Christianity, Islam, and Hinduism.</em>
Confraternities are laypeople who dedicated themselves to strict religious observance.
<h3>Who are confraternities?</h3>
Confraternities were corporate organizations present in a number of religious traditions that centered laypeople's charity and devotional activities on the concept of ritual kinship. They had between a dozen and a hundred members and were present in almost every urban area as well as many rural communities. Nearly 20% of the people in Antwerp in the middle of the seventeenth century belonged to a brotherhood, a figure common in other European cities. Venice had 120 confraternities in around 1500 and 387 by around 1700. A confraternity was present in nearly every rural village in Spain, where a 1771 government census counted 25,038 brotherhoods, and in 70% of the rural parishes in Trier by the late eighteenth century.
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