Answer:
It is most likely to be associated with an external locus of control.
Explanation:
The locus of control is an individual's <em>perception</em><em> of his/her reality</em>, which in turn <em>affects how he/she </em><em>interacts</em><em> with the </em><em>environment. </em>
The external locus of control relates to learnt helplessness because the way the individual interacts with the environment has lead to him/her too behave in a passive way. This is because the individual believes there is <em>no viable solution in the environment </em>for his/her problems and has<em> learnt to act accordingly. </em>
Answer: Education
Explanation:
Education is one of the type of formal system that helps in developing the various types of knowledge, skills, principle and the values.
Education plays an importance role in the successful career as it helps in learning and teaching the knowledge for the better future and this type of formal system helps in establishing the goals by giving some good advice.
According to the given question, the acculturation is one of the type of informal process for balancing and leaning the different types of culture. Therefore, Education is the correct answer.
Answer:
Se denomina "privilegios" al conjunto de derechos otorgados a uno o varios individuos a través de leyes especiales, que instauran derechos para los privilegiados y deberes para las autoridades respecto de ellos, en el marco de una discriminación positiva basada en las diferencias de estos individuos respecto del resto de la sociedad.
Explanation:
Un privilegio es un derecho otorgado a una persona, grupo de personas o una organización para otorgarles más o diferentes derechos de los que normalmente se reclaman. En la ley se suele hablar de privilegio cuando éste se ha establecido formalmente. En sociología también puede haber privilegios informales, como el llamado privilegio blanco con respecto a la desigualdad social determinada racialmente.
Such tendentious revisionism may provide a useful corrective to older enthusiastic assessments, but it fails to capture a larger historical tragedy: Jacksonian Democracy was an authentic democratic movement, dedicated to powerful, at times radical, egalitarian ideals—but mainly for white men.
Socially and intellectually, the Jacksonian movement represented not the insurgency of a specific class or region but a diverse, sometimes testy national coalition. Its origins stretch back to the democratic stirrings of the American Revolution, the Antifederalists of the 1780s and 1790s, and the Jeffersonian Democratic Republicans. More directly, it arose out of the profound social and economic changes of the early nineteenth century.
Recent historians have analyzed these changes in terms of a market revolution. In the Northeast and Old Northwest, rapid transportation improvements and immigration hastened the collapse of an older yeoman and artisan economy and its replacement by cash-crop agriculture and capitalist manufacturing. In the South, the cotton boom revived a flagging plantation slave economy, which spread to occupy the best lands of the region. In the West, the seizure of lands from Native Americans and mixed-blood Hispanics opened up fresh areas for white settlement and cultivation—and for speculation.
Not everyone benefited equally from the market revolution, least of all those nonwhites for whom it was an unmitigated disaster. Jacksonianism, however, would grow directly from the tensions it generated within white society. Mortgaged farmers and an emerging proletariat in the Northeast, nonslaveholders in the South, tenants and would-be yeomen in the West—all had reasons to think that the spread of commerce and capitalism would bring not boundless opportunities but new forms of dependence. And in all sections of the country, some of the rising entrepreneurs of the market revolution suspected that older elites would block their way and shape economic development to suit themselves.
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