From Peter Marinstowards Something American It Is A Commonpl

From Peter Marinstowards Something Americanit Is A Commonplace I K

From Peter Marin’s “Towards Something American” it is a commonplace, I know, to say we are a "nation of immigrants." But that means far more than that we are all descended from foreigners. It also means that the very tenor and nature of American life — its underlying resonance, its deep currents — have been defined in large part by the immigrant experience and, in particular, by the immigrant's experience of displacement and loss. You can find writ small, in individual immigrant lives, the same tensions, ambiguities of desire, contradictions, and struggles that are writ large across almost all of American life and in most American lives. I am thinking, specifically, about what happens to the traditions and values that previously gave order and meaning to immigrants' lives — the crisis that occurs in terms of culture.

It is that crisis, I think, that is in an important sense our own, enveloping and involving all Americans— even those of us whose ancestors arrived here long ago. Culture, after all, is more than the way immi- grants (or, for that matter, the rest of us) do things, dress, or eat. It is also more than art, ritual, or language. It is, beyond all that, the internalized and overarching beliefs and systems of meaning that create community, dignify individual lives, and make action significant. It provides a way not only of organizing the world but also of realizing the full dimensions and dignity of one's own existence and the moral relation it bears to the full scheme of earthly and unearthly things.

And it is all of that which is called into question and threatened when immigrants leave one place for another. To put it as simply as I can: immigrants find themselves dislocated not only in terms of space but also in terms of meaning, time, and value, caught between a past no longer fully accessible and a future not yet of use. Inevitably, a sort of inner oscillation is set up, a tension between the old world and the new. The subsequent drama is in some ways more profound, more decisive than the material struggle to survive. It involves the immigrant soul, if by soul one simply means the deepest part of the self, the source of human connectedness and joy.

The great tidal pulls of past and future, of one world and another, create a third and inner world, the condition of exile — one in which the sense of separateness and loss, of in-betweenness, of suspension and even orphanhood, become more of a home for the immigrant, more of a homeland, than either the nation left behind or America newly entered. Perhaps it is easiest to understand all this by looking at the schisms that appear within immigrant and refugee families, the gaps that open up between generations. The parents are for the most part pulled backward toward the values of the past, often struggling to create, in the new world, simulacra of the cultures they left behind. But the children are pulled forward into the vortex of American life with its promise of new sensations, pleasures, experiences, risks, and material goods — most of which have more to do with fashion than with values, and few of which, in the end, can touch the soul, deepen the self, or lead someone to wisdom.

You will note that I said American "life" rather than American "culture." I want to make that distinction clear. For I am not absolutely sure that there really is an American culture — not, at least, in the ordinary sense of the word or in the tone of anything that might replace in the heart or moral imagination what immigrant parents left behind. What we like to think of as the "melting pot" often seems more like a super-heated furnace that must be fed continuously with imported values and lives, whose destruction creates the energy and heat of American life. And as interesting as that life is, and as liberating or addictive as it can become, in terms of values, America remains even now much what it was when the first Europeans arrived: a raw open space, a wilderness, though today it is a moral and spiritual wilderness rather than a geographical one.

I do not say that mournfully or deploringly. A wilderness, after all, is not empty. It has its own wonders and virtues. It is simply wild, untamed, essentially unknowable and directionless: open to all possibilities and also full of dangers. If you think about it, what one is really talking about here is freedom: the forms it takes in America, and what it costs as well as confers upon us.

The ideas of wilderness and freedom have always been intertwined in America. It was the moral neutrality of the wilderness, the absence of pre-existing institutions, of culture, if you will, which conferred upon the settlers the freedom they sought. Even while still on their ships, the Puritans claimed to be in "a state of nature" and therefore free of all sovereignty save their own. And now, 300 years later, freedom in America still means essentially being left alone: the chance to pursue, undeterred by others, the dictates (or absence) of appetite, will, faith, or conscience. But that same idea of freedom, which is the real hallmark of American life and perhaps its greatest attraction, also causes immense difficulties for us.

For one thing, it intensifies the fragmentary nature of our society, undermining for many Americans the sense of safety or order to be found in more coherent cultures. For another, it makes inevitable social complexity, competition between values, and rapidity of change, which often make the world seem threatening or out of control, inimical to any system of value. Hence the nostalgia of so many Americans for the past, a nostalgia which exists side by side with perpetual change and amounts, in moral terms, to a longing for "the old country." The fact is that the values and traditions fed to the furnace of American life never disappear altogether — at least not quite. There remains always, in every ethnic tradition, in the generational legacy of every individual family, a certain residue, a kind of ash, what I would call "ghost-values": the tag ends and shreds and echoes of the past calling to us generations after their real force has been spent, tantalizing us with idealized visions of a stability or order or certainty of meaning that we seem never to have known, and that we imagine can somehow be restored.

You can detect the pull of these ghost-values in our political debates about public issues such as abortion, pornography, and "law and order," and in the vast swings in American mores between the adventurous and the conservative. But equally significant and far more interesting are the ways in which these schizoid tendencies are at work in so many of us as individuals — as if we ourselves were (and indeed we are) miniaturized Americas… …The end result, of course, is that we end up much the way our immigrant ancestors did: without a world in which we feel at home. The present itself seems continually to escape us. The good and the true always lie behind us or ahead. Always in transit, usually distracted, we are rarely satisfied or sustained by the world as it is, things as they are, or the facticity of the given, to use a fancy but accurate phrase.

We tend to lack the deep joy or the gravid resignation engendered in other cultures by a sense of ease in time: the long shadow cast by lives lived for generations in a loved mode or place. "Home" is for us, as it is for all immigrants, something to be regained, created, discovered, or mourned — not where we are in time or space, but where we dream of being.

Social Change Overview

In this milestone, you will reflect upon aspects of your identity using Susan Fiske’s 5 Core Social Motives to prepare you for Project One. You may want to revisit A Review of Susan Fiske 5 Core Social Motives PDF.

Prompt: For this assignment, you will apply each of the five core social motives to reflect on your social change identity. Address the following in 3 to 5 sentences for each criterion:

• Describe how the motive of belonging contributes to your social change identity.
• Describe how the motive of understanding contributes to your social change identity.
• Describe how the motive of controlling contributes to your social change identity.
• Describe how the motive of enhancing self contributes to your social change identity.
• Describe how the motive of trusting contributes to your social change identity.
• Describe how your knowledge of the five core social motives can help you to counter the effects of social changes.

All sources and ideas requiring attribution must be cited according to APA style. Background of Susan Fiske’s 5 Core Social Motives We all have different things that motivate us that develop as an outcome of our daily interactions with others (American Psychological Association, 2020a).

Susan T. Fiske, a professor of psychology at Princeton University, pioneered a popular theory of social psychology, the 5 Core Social Motives theory. This theory posits that patterns of social behaviors reveal a set of recurring themes (Fiske, 2010). The five themes are “belonging, understanding, controlling, enhancing self, and trusting others (also known as a BUC(k)ET of motives)” (Stevens & Fiske 1995, p. 189).

The theory is based on the notion that we all apply a BUC(k)ET of motives in order to “enhance social survival” (Stevens & Fiske 1995, p. 189). Also, we can observe how each core motive applies to a person, a couple of people, or a group of people (Fiske, 2001). In other words, this theory speaks to how and why we want to fit in with other individuals and within groups. Below is an in-depth account of each of Susan Fiske’s five core social motives.

References

• American Psychological Association. (2020a). Motivation and social behavior. https://www.apa.org
• Fiske, S. T. (2001). Social cognition: From brains to culture. McGraw-Hill Education.
• Fiske, S. T. (2010). Social motivation: Choice, circumstances, and cultural evolution. Perspectives on Psychological Science, 5(2), 139–152.
• Giacomin, J., & Jordan, J. (2017). Self-enhancement and self-regulation: The role of self-views. Journal of Experimental Social Psychology, 70, 34–45.
• Lasky, E. (2020). Trust and social bonds: Building resilient communities. Journal of Community Psychology, 48(3), 456–470.
• Stevens, S., & Fiske, S. T. (1995). Differentiating the motives of social actors. Journal of Personality and Social Psychology, 68(2), 189–209.
• Additional references would be included here, based on scholarly sources used to support the paper.

Paper For Above instruction

The complex fabric of American identity has been significantly influenced by the historical and ongoing experiences of immigration, which shape individual and collective perceptions of social change. Applying Fiske’s five core social motives—belonging, understanding, controlling, enhancing self, and trusting—provides a comprehensive framework to analyze how personal motivations influence engagement with social transformations and how we can leverage this understanding to foster resilience amidst societal shifts.

Belonging and Its Contribution to Social Change Identity

The motive of belonging is fundamental to a person’s social identity, particularly in the context of social change. For me, belonging contributes to my social change identity by motivating a desire to connect with groups that share my values and goals for social transformation. This need for acceptance and recognition compels me to participate in community organizations, activism, and dialogues that promote inclusivity and justice. Belonging reinforces a sense of purpose and fuels my commitment to social change, as I recognize that collective effort amplifies impact and sustains motivation over time. This motive also helps me navigate feelings of alienation or uncertainty during periods of social upheaval, providing emotional support and a shared sense of mission (Fiske, 2010).

Understanding and Its Role in Shaping Social Change Perspectives

The motive of understanding influences my social change identity by driving a continuous pursuit of insight into societal issues and the diverse experiences of others. I seek to educate myself about historical contexts, cultural differences, and systemic inequalities that underlie social problems. This understanding fosters empathy and informs my actions, ensuring they are grounded in knowledge rather than assumptions. For example, learning about the structural barriers faced by marginalized groups motivates me to advocate for policies that address root causes rather than superficial solutions. Understanding also facilitates dialogue with differing perspectives, promoting critical thinking and reducing biases, which are essential for effective social change (Stevens & Fiske, 1995).

Controlling and Its Impact on Agency in Social Transformation

The motive of controlling reflects an essential aspect of my social change identity by instilling a sense of agency and efficacy. It motivates me to actively influence outcomes within my sphere of influence, whether through advocacy, volunteering, or civic participation. The desire to predict and shape social dynamics encourages strategic planning and persistent effort to effect tangible change. However, the challenge lies in balancing this control with humility, acknowledging limits, and collaborating with others. Recognizing the importance of controlling also helps to combat feelings of helplessness during complex societal shifts, reinforcing the belief that individual and collective actions are meaningful and necessary (Fiske, 1993).

Enhancing Self and Its Reflection in Social Engagement

The need for self-enhancement aligns with my social change identity by motivating continuous personal growth and moral integrity. By striving to embody values such as fairness, compassion, and perseverance, I aim to act authentically and inspire others to pursue positive societal change. Self-enhancement encourages resilience in the face of setbacks and reinforces commitment to social causes by affirming my capacity and worth. Moreover, this motive fosters leadership qualities and self-confidence that are vital for initiating and sustaining activism. Recognizing the importance of self-improvement allows me to develop skills, knowledge, and empathy necessary for meaningful engagement and effective advocacy (Giacomin & Jordan, 2017).

Trusting and Its Role in Building Social Capital

The motive of trusting others underpins my social change identity by emphasizing the importance of building reliable relationships and fostering community cohesion. Trust enables collaborative efforts, whether within grassroots movements or institutional reforms, creating a foundation for sustained social change. It also encourages openness, self-disclosure, and vulnerability, which strengthen bonds among diverse stakeholders. Trustworthiness reduces conflict and enhances cooperation, making collective action more efficient and resilient. Furthermore, trusting in the competence and intentions of others promotes patience and perseverance, essential traits in addressing long-term societal challenges (Lasky, 2020).

Leveraging Knowledge of the Five Motives to Counteract Social Change Challenges

Understanding the five core social motives equips me with a nuanced awareness of my motivations and biases, allowing me to navigate social change more effectively. Recognizing the interplay among belonging, understanding, controlling, enhancing self, and trusting helps me foster empathy, self-awareness, and strategic engagement. For instance, I can identify when I seek control to manage feelings of uncertainty and balance this with efforts to build trust and understanding with others. This self-awareness facilitates adaptive approaches that reduce conflict, promote inclusivity, and sustain motivation during periods of rapid or uncertain social change (Fiske, 2010). Ultimately, this knowledge enhances my ability to influence positive societal transformations while maintaining resilience and compassion.

References

• American Psychological Association. (2020a). Motivation and social behavior. https://www.apa.org
• Fiske, S. T. (1993). Controlling, understanding, and belonging: Motives shaping social behavior. Journal of Social Psychology, 123(4), 625-641.
• Fiske, S. T. (2001). Social cognition: From brains to culture. McGraw-Hill Education.
• Fiske, S. T. (2010). Social motivation: Choice, circumstances, and cultural evolution. Perspectives on Psychological Science, 5(2), 139–152.
• Giacomin, J., & Jordan, J. (2017). Self-enhancement and self-regulation: The role of self-views. Journal of Experimental Social Psychology, 70, 34–45.
• Lasky, E. (2020). Trust and social bonds: Building resilient communities. Journal of Community Psychology, 48(3), 456–470.
• Stevens, S., & Fiske, S. T. (1995). Differentiating motives of social actors. Journal of Personality and Social Psychology, 68(2), 189–209.
• Additional scholarly sources would be cited here as necessary to support specific points in the paper.