Number one survival triad (Satir). consists of the kid and both parents which serves as the primary supply of a toddler's social interplay.
Social interaction is the manner of reciprocal influence exercised by using individuals over each other at some stage in social encounters. commonly it refers to stand-to-face encounters in which human beings are physically present with one another for an exact period.
Examples of social interplay may be seen in all walks of existence. A professor communicating records to their college students is an example of the alternate shape of social interaction. pals arguing over a restaurant is an instance of the warfare form of social interaction.
The observation of social interaction includes the careful evaluation of the practices of everyday speaking among human beings in diverse (usually) actual-life contexts, such as doctor-affected person visits, corporations, and human-pc verbal exchange.
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Answer:
stigma, spoiled identity
Explanation:
stigma, spoiled identity
Erving Goffman was a sociologist that wrote one book with the title "Stigma: Notes on the Management of Spoiled Identity" in 1963. In this book, he presents that a world where people suffering for stigma are partially accepted by society. Due to this partial acceptance by the society stigmatized people continuously in motion in adjusting their spoiled identity. This book focuses on the stigmatized person feeling and their unhealthy relationship with other normal people
Answer:
Explanation:
had already spread into northern Africa by the mid-seventh century A.D., only a few decades after the prophet Muhammad moved with his followers from Mecca to Medina on the neighboring Arabian Peninsula (622 A.D./1 A.H.). The Arab conquest of Spain and the push of Arab armies as far as the Indus River culminated in an empire that stretched over three continents, a mere hundred years after the Prophet’s death. Between the eighth and ninth centuries, Arab traders and travelers, then African clerics, began to spread the religion along the eastern coast of Africa and to the western and central Sudan (literally, “Land of Black people”), stimulating the development of urban communities. Given its negotiated, practical approach to different cultural situations, it is perhaps more appropriate to consider Islam in Africa in terms of its multiple histories rather then as a unified movement.
The first converts were the Sudanese merchants, followed by a few rulers and courtiers (Ghana in the eleventh century and Mali in the thirteenth century). The masses of rural peasants, however, remained little touched. In the eleventh century, the Almoravid intervention, led by a group of Berber nomads who were strict observers of Islamic law, gave the conversion process a new momentum in the Ghana empire and beyond. The spread of Islam throughout the African continent was neither simultaneous nor uniform, but followed a gradual and adaptive path. However, the only written documents at our disposal for the period under consideration derive from Arab sources (see, for instance, accounts by geographers al-Bakri and Ibn Battuta
To provide a greater certainty that the observed results are not by chance.
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