Wednesday, June 17, 2009

Gals wear ritu kumar 'n' guys watch raw 'n' smackdown....

“Girls wear dresses and heart or flower covered outfits, boys wear three-piece suits, overalls, and super hero pajamas.

Catalogs feature girls playing with dolls and kitchen sets, and boys with Legos and trucks.

Toys for boys tend to encourage exploration, manipulation, invention, construction, competition, and aggression.

Girls?  Toys typically rate high on creativity, nurturance, and attractiveness.”

In books, men are almost always the heroes. These excerpts are taken from various literary pieces which are included in the curriculum of young students and written by world renowned authors.  

 

The term sex and gender are used interchangeably but the literary meaning is different from its usual usage sex is defined in biological terms, the exact definition calls for, “maleness or femaleness as determined by genetic factors present at conception that result in anatomical and physiological factors.” This indicates the influence of factors like genes (i.e. whether the chromosome combination is XX or XY), the effect of hormones largely referring to gonadotropin and the presence of characteristic physiological factors. However gender refers to everything associated with an individual’s sex that is societal roles, expectations, behaviors, preferences and attributes that define a male or after male in a particular culture. It is defined as “the attributes, behavior, personality characteristics and expectancies associated with a person’s biological sex in a given culture. Gender differences can be erased on biology learning and the combination of the two.”

 

 

SOCIALIZATION

 

 

Socialization is the process by which children and adults learn from others. We begin learning from others during the early days of life; and most people continue their social learning all through life (unless some mental or physical disability slows or stops the learning process). Sometimes the learning is fun, as when we learn a new sport, art or musical technique from a friend we like. Socialization is of several types.

Natural socialization occurs when infants and youngsters explore, play and discover the social world around them. Planned socialization occurs when other people take actions designed to teach or train others from infancy on. Natural socialization is easily seen when looking at the young of almost any mammalian species, for instance e when children realize or learn that that their younger siblings are made to wear particular coloured clothes soon after they are born i.e. pink if a girl and blue if a boy, acquires these schemes and gets stored in their memory. Planned socialization is mostly a human phenomenon; and all through history, people have been making plans for teaching or training others, school can act as an agency for primary socialization, when students of different gender are made to wear different uniforms which indicates a segregation, for instance in certain schools in Delhi, having co-education emphasize on girls wearing salwar-kameez from a very young age itself. Certain literary material in their text books reinforce their already acquired gender schemas by clearly indicating the roles young students are to follow when they grow, for instance. Both natural and planned socialization can have good and bad features: It is wise to learn the best features of both natural and planned socialization and weave them into our lives.

Positive socialization is the type of social learning that is based on pleasurable and exciting experiences. We tend to like the people who fill our social learning processes with positive motivation, loving care, and rewarding opportunities, for instance a young girl child being rewarded for winning a sports event, say cricket in her school being appreciated by her parents. Negative socialization occurs when others use punishment, harsh criticisms or anger to try to "teach us a lesson;" and often we come to dislike both negative socialization and the people who impose it on us. An example of this can be young boy being ridiculed by his elder siblings for playing with dolls or an elderly person being criticized for expressing or possessing feminist view point.

There are all types of mixes of positive and negative socialization; and the more positive social learning experiences we have, the happier we tend to be, especially if we learn useful information that helps us cope well with the challenges of life. The process by which future members learn to become members of the society is called socialization. Certain statutes and roles are allotted to the members of a particular culture based on the shared practices and norms. The socialization of the individual takes place through various agencies that influence ant through imitation and role taking socialization and the process of role taking and playing their roles are closely knitted. Socializations occur in all aspects and stages of human development.

 

 

 

AGENCIES PROMOTING GENDER SOCIALIZATION

 

 

 

1.     The family being the integral part of every individual upbringing is one of the most important agencies of socialization. The family has the power to influence individual self-concept, emotions, attitude and behavior. As mentioned earlier family is a primary agency for socialization, hence, there is a strong influence of the family members in terms of gender socialization, right from the colours chosen by the students to the programs children are allowed to watch to the games they are encouraged to play, all reflect the socialization process knowingly or unknowingly initiated by the family. for instance, young girls are encouraged to play with Barbie dolls and watch serials like Bidaai and Baalika vadhu, meanwhile her brother would be encouraged to watch cartoons like tom and jerry and RAW and SMACKDOWN which incorporates aggression (which again is presumably a masculine desirable aspect)

 

2.     Education also acts as key agency in developing gender identity. For instance the difference in educational treatment given to girls, in many parts of rural India, girl children are deprived of education and those receiving are lagging behind in performance as compared to the tog boys. Teachers socialize girls towards a feminine ideal. Girls are praised for being neat, quiet, and calm, whereas boys are encouraged to think independently, be active and speak up. Girls are socialized in schools to recognize popularity as being important, and learn that educational performance and ability are not as important. "Girls in grades six and seven rate being popular and well-liked as more important than being perceived as competent or independent. Boys, on the other hand, are more likely to rank independence and competence as more important." (Bailey, 1992)

This socialization of femininity begins much earlier than the middle grades. At very early ages, girls begin defining their femininities in relation to boys. One study of a third grade classroom examined four self-sorted groups of girls within the classroom: the nice girls, the girlies, the spice girls and the tomboys. Through interviews researcher Diane Reay found that 'nice girls' was considered a derogatory term indicating, "...an absence of toughness and attitude." (Reay, 2001) Furthermore, the girlies were a group of girls who focused their time on flirting with and writing love letters to boys, the tomboys were girls who played sports with the boys, and the spice girls espoused girl-power and played 'rate-the-boy' on the playground. Reay's research shows that each of the groups of girls defined their own femininities in relation to boys. (2001)

Teachers socialize girls towards a feminine ideal. Girls are praised for being neat, quiet, and calm, whereas boys are encouraged to think independently, be active and speak up. Girls are socialized in schools to recognize popularity as being important, and learn that educational performance and ability are not as important. "Girls in grades six and seven rate being popular and well-liked as more important than being perceived as competent or independent. Boys, on the other hand, are more likely to rank independence and competence as more important." (Bailey, 1992)

Clearly the socialization of gender is reinforced at school, "Because classrooms are microcosms of society, mirroring its strengths and ills alike, it follows that the normal socialization patterns of young children that often lead to distorted perceptions of gender roles are reflected in the classrooms." (Marshall, 1997) Yet gender bias in education reaches beyond socialization patterns, bias is embedded in textbooks, lessons, and teacher interactions with students. This type of gender bias is part of the hidden curriculum of lessons taught implicitly to students through the every day functioning of their classroom.

 

 

3.     The peer groups, they are made of up people with similar age group and status in society. The group also set norms and values by which the individual must abide. Here, the child enters the second stage of gender socialization where elder children are encouraged to be with the children of their own gender and feel disgusted on being getting associated with the children of other gender, from this stage onward they tend to develop a strong sense of gender identity which later culminates into rigid roles.

 

4.     Under the secondary socialization, are the work environment, mass media and religion. There are certain occupational and job categories and courses meant for women and men, for instance, teaching, home science, nursing profession and psychological practices are now considered female domain as society considers them more sensitive. Meanwhile roles such jobs such as that of drivers, high bureaucratic posts, postman, bus conductors all rigidly defined foe men, the roles are so unbending, that any deviation from them is not encouraged and even punished for. The famous book of 17th century, the ‘Malfic  Malfecarum’ tells stories of women who were identifies as witches for not adhering to the traditional roles, various atrocities were showered upon them. Jane of Arch was burnt alive as French society could not accept a woman leading an army to victory in a battle front. Men who are found to be sensitive and emotional have been assigned the label of ‘jellyfish’ in United States, in the French open held in 20002 when Andre Aggassi broke down after loosing in the men’s singles, the western media criticized  his spontaneous outburst as too ‘girly’ n unfit for a sportsman.

 

5.     The mass media which serve as a medium of communication is one of the agencies of socialization. Through the mass media, individual are able to learn and adopted new of lifestyle and behavior which at the end becomes a convention in the society. Fashion is a platform were inventions and innovations are tried, metro sexuality for men is fine example, but them most men have not accepted it and those who experiment with it are termed ‘transvestites’. Power dressing is another aspect of gender identity which indicates that women who dress as men with formal coats in pastels and shoes are found to be more successful than those who dress in a feminine manner.

 

6.     Religion is a major agency of socialization because it embodies the moral principle in society. In this respect, religion has its own set of norms, values and objectives that regulate the conduct of its members.

The roles and expectations defined for men and women are highly inflexible, The Bible contains various references where women who don’t cover their heads , while praying are labeled as ‘seductresses’ and holy texts of various religions concentrate on men as warriors and fighters and those who indulged in it enjoyed social sanctions and deviants were met with divine reprisal.

In conclusion, it is from the agencies of socialization that we learn how to act in the way that others expect of us in society.

END PRODUCTS OF GENDER SOCIALIZATION

 

 

There are several end products or consequences of gender socialization they are as explained:-

 

Gender Identity: Perception of Difference in Gender

1.     Identification

Developing a gender identity is a result of primary socialization acquired through family and education. It is defined as those parts of self concept involving a person’s self concept as male or a female. Consciousness of gender identity usually develops about an age of two. This occurs by noticing the difference in genital make-up and learning to use words such as ‘girl’ and ‘boy’

 

 

.

2.     Internalization

Gender consistency once an identity begins to take form children        stars to comprehend the importance of gender consistency, they accept the principle that gender is the basic attribute of a person.

 

3.     Sex typing, gender role behavior and reactions to the gender role behavior

 

4. Gender role identification: the degree to which an individual identifies with the gender stereotype of his or her own culture. These generally indicate the general traditional roles and not any other.

 

What is Early Gender Socialization and how early does it start?

 

“What are little boys made of?

Frogs and snails and puppy

Dog’s tails

That’s what boy’s are made of.

What are little girls made of?

Sugar and spice and all things nice,

That’s what girls are made of.”

 

At the process starts at birth and involves learning cultural roles according to one’s sex. From the start, boys and girls are treated differently by people in their own environment (for example, parents, siblings and caregivers), and thus learn the difference between boys and girls, women and men. Differing parental and societal expectations of boys and girls. There is general agreement on what is meant by gender socialization: 

 

 

THE PROCESS OF SOCIALIZATION

 

 

It is also clear from the comments received that gender socialization is culturally bound. As boys are favored over girls in most cultures, this is reflected in their self-image: boys are often more assertive and demanding, while girls are frequently more submissive and modest.

 

 

Theories on Gender Socialization

 

 

Early Childhood Gender Socialization

 

 

 (Three types of theories explain gender socialization:

psychoanalytic, social learning and cognitive developmental.

 

  • Freud’s psychoanalytic theory focuses on children’s observations about their genitals (e.g., castration anxiety, penis envy). It has not marshaled much empirical support.

 

  • Social learning theories are behaviorist theories that rely on

reinforcement and modeling explanations of behavior—the environment makes people do things.

 

  • Cognitive developmental theories posit that “children learn gender (and gender stereotypes) through their mental efforts to organize their social world.”

 

One problem with some variants of this perspective is the assumption that children learn gender because it is a natural facet of the world, rather than that it is an important facet of the social world.

Research shows that the importance children place on gender varies by class, race, family structure, sexuality of parents, etc.

A social constructionist perspective, such as is proposed by Bem and Coltrane, is a version of the cognitive development perspective.

Bem has identified three key “gender lenses” (hidden assumptions): gender polarization (men and women are different and these differences constitute a central organizing principle of social life), androcentrism (males are superior to females; male experience is the normative standard); and biological essentialism (the first two lenses are due to biological differences between the sexes).

 

She recommends substituting an “individual differences” lens that emphasizes “the remarkable variability of individuals within groups.”

A social constructionist approach (advocated by Bem & Coltrane) views gender acquisition as a self-fulfilling prophecy. The most important insight from research on gender socialization is that because boys and girls are treated differently and put into different learning environments, they develop different needs, wants, desires, skills, and temperaments; in short they become different types of people—men and women—who hardly question why they are different or how they ended up that way. The basic underlying model is that of the self-fulfilling prophecy. Because people think boys and girls are supposed to be different, they treat them differently and give them different opportunities for development. This differential treatment promotes certain behaviors and self-images that recreate the preconceived cultural stereotypes about gender. The process repeats itself over and over in an unending spiral across the generations, so that although gender stereotypes are being constantly re-created and modified, they seem natural and impervious to change.

(Coltrane, p. 114)

Children learn about gender and how to “do gender” because it is central to the way we organize society. Children “learn culturally appropriate ways of thinking and being as they follow routine rituals and respond to the everyday demands of the world in which they live… [T]o be considered competent members of society, they must learn how to fit in as appropriately gendered individuals.” (Coltrane, p. 114) Gender socialization turns children into “cultural natives,” who know their culture’s reality without realizing that other realities are possible.

Both R&C and Coltrane review research showing that boys and girls are treated differently.

 

 

What characteristics of male and female gender roles can lead to ‘gender equality’ and ‘gender equity’ globally?

There is a universal pattern of gender role expectations that can be elaborated, adopted and accepted by every society. This can help girls and women participate as equal citizens, and can reduce violence against girls and women as well as boys and men. But the challenge is to define positive male and female gender roles that will replace those that are now ‘not working’ in our society.

Among the contributors to the discussion, Malaak Zalouk eloquently described the challenge: “It is not only that we affix specific gender roles from birth and that we expect each of the gender roles to present discrete and pure models; we also create a hierarchy of masculine and feminine traits regardless of who they are attributed to. In other words, being tough (a masculine trait) is usually ranked as a more elevated trait than being considerate in the global value system of today …whereas being loving, sensitive or considerate is viewed as weak, and of course more so for men. The same is true of the dichotomy between being rational and intuitive. The assumption seems always to be that these are mutually exclusive traits.” Zalouk concluded that research indicates that the most creative human beings are able to combine femininity and masculinity in equal measure.

Jennifer Strauss commented: “We need to emphasize the common (across gender) activities and interests of children as well as honoring their differences – if we do so we may be able to reduce levels of gender hostility later in life.”

How can we improve our understanding and promote positive early gender socialization?


Gary Barker reminded us that ’positive’ is a relative term and is culturally specific. Hajara Ndayidde reminded us that religious values and upbringing are intertwined with cultural values, which are important factors in gender socialization. Christy Swatley, referring to her middle-class United States upbringing, pointed out the many similarities in gender-conditioning around the world. What would make girls and boys feel more ’positive’ about the gender roles attributed to their sex? The answer can provide a valuable pathway towards ’positive’ gender socialization.

 

A summary of recommendations made by several contributors (based primarily on the list from Gary Barker) is as follows.

·        Starting with what parents, children and local leaders say about gender roles and expectations, identify specific points of entry and opportunity for promoting change.

·        Map gender roles in specific settings, understanding where change is already happening and how this change can be tapped or accelerated.

·        Assess the environment for young children at home, examining how a literate home environment may benefit a child's learning at school and how material deprivation may hinder it.

·        Foster greater engagement of men in the care of children.

·        Focus on parenting and child-rearing patterns in the family (including the extended family) and community.

·        Focus on group learning opportunities (including daycare centres, pre-schools and the early years of primary school)

·        Focus on adult parents of both sexes, as well as on community religious leaders. Encourage parents to participate in adult education classes that integrate religion and a formal western curriculum so that they can see the need for and benefits of literacy for their daughters and wives.

 

This list of recommendations for positive gender socialization is a good starting point. But it is also a reminder that there is a vast knowledge gap.

 

This draws attention to an important socialization process that starts at birth, continues throughout the life cycle and contributes immensely to the gender disparities and inequalities faced by girls and women in school and in later life. However, it also highlights the need for further analysis and research to elaborate on gender socialization that is embedded in our cultural child-rearing patterns.

 

 

 

 

 

 


Sunday, May 3, 2009

A

A woman I met during a trip to Muscat!!!
Seventeen year old , and a mother of two!!
Posted by Picasa

Sunday, April 12, 2009

A Poem From Maya Angelou!!!!

Equality
You declare you see me dimlythrough a glass
which will not shine,
though I stand before you boldly,
trim in rank and making time.
You do own to hear me faintlyas a whisper out of range,
while my drums beat out the messageand the rhythms never change.
Equality, and I will be free.Equality,
and I will be free.
You announce my ways are wanton,
that I fly from man to man,but if I'm just a shadow to you,
could you ever understand?
We have lived a painful history,
we know the shameful past,but I keep on marching forward,
and you keep on coming last.Equality,
and I will be free.Equality, and I will be free.
Take the blinders from your vision,
take the padding from your ears,
and confess you've heard me crying,
and admit you've seen my tears.
Hear the tempo so compelling,
hear the blood throb through my veins.
Yes, my drums are beating nightly,
and the rhythms never change.
Equality, and I will be free.
Equality, and I will be free.

Saturday, April 11, 2009

Being the strong free Me

Being the strong free Me,
is not the easiest thing on earth...Being the strong free Me,
means living my power, and not my fear.

Fear of the stranger of the other here can refer to the fear of person from other community, other religion, other regions, or even other gender. Fear for me is not an end product of the socialization process or the one generated by experience, and stranger too is not somebody who fits the frame of a individual with a grotesque face (as Lombroso points out), a body constitution of an alpha male or someone with facial or even physical features different to that of my familiar culture. For me it is largely a resultant of articulations and conclusions I have made from media and the direct experiences were also shaped by its content placed in a particular perspective, probably one of the worst fears I had and still posses in latent form is of coming in contact with a person with Mongolian features, the terminology I would use would not be Sino-phobia (the fear of strangers) as phobia in crude psychology would refer to intense fear of an object or person with physiological symptoms such as sweating and palpitation, here in my case it is a fear not in it’s pure form, but meshed with disgust, which I developed after watching a news clipping on a cannibal Chinese woman who would kill her visitors and refrigerate their carcasses. The scenes from the news seen at the age of five incorporated a strange fear of people with same features and later led to a generalized fear , where I would hide behind my acquaintance on seeing people with similar characteristics, later it graduated to frequent nightmares where I would see Chinese men kidnapping me and cutting me into pieces, a Freudian interpretation might also venture into unconscious motives and perform a hair split analysis but cannot prescribe a cure, because I still experience a vague undefined fear mixed with dash of disgust which force me to avoid a Chinese, or for that matter a classmate from the Seven Sisters without even knowing them.

Fear engraved in my mind by media also went to the extent of fearing my father after watching news clippings of rapes of minor, here my father is not a stranger but belongs to a community or a large group which is collectively strange to me, the other gender. The fear in this case got inflated to such an extent that having a member of other sex at home was itself threatening, I remember how I use to wander in my neighborhood park after school hours or escape from any contact with my father, I would bolt myself from inside in my room to ensure that he doesn’t get to talk to me. This however, drew me away from him and even after twelve years those gaps of affection remains void. The fear again generalized from a stranger to a population at large including the one’s closest to you. This fear later culminated into a hatred for every male authority figure, and for a woman it was not difficult, there were many cues available from society ( as Pakistani Poetess Kishwar Naheed points out in her poem I am Not That Woman…”you don’t walk a mile without being reminded constantly by jibes and lusting gazes, that you are woman”), media and from personal life which reinforced the already extant fear.

The fear spread to other domains include the fear of the non-existent, the much talked about, hyped and exaggerated about , the fear of the wandering spirits without bodies, the one shown by movies as wearing white flowing garments and strolling in the streets at odd hours to suck out the blood. But, again the blame will have to be borne by media, the movies particularly. The so called horror movies ornamented with scary colorful lights and daunting and intimidating sound effects, the fear is so gripping that the scenes reverberate in my ears and eyes. Here the stranger is not a concrete person but a vague and formless situation wherein we attribute mishaps to an external force which has all the recusant force. Here too I clearly understand the etiology of my fear, it is externalization in sheer sense, transferring all my negatives to a non-existent external entity and then running away from it because I ‘fear’ to encounter my in-human side, my other hidden, fierce, unconstructive, and damaging self.

The other major fear which unlike the above mentioned ones stem from the direct experience. The fear of the colour orange, the fear of the calling ‘Jai Shri Ram’. For an Indian the colour saffron signifies valor and courage but an orange flag at gates of a building, a man with an saffron gamcha, or a hermit clad in a saffron gown, do not give me strength of calm and strength, but leave me shivering to the tip of my spine. As I recollect stories of Christians being attacked on different parts of the country, of churches being vandalized, of missionaries being burnt alive to death and of ‘The Bible’ being torn apart into paper bits; by guardians of culture and nationalism, wrapped in saffron , I am engulfed by a terror or a fright being a Christian myself. In a family where Hindu communal forces are seen as a panic cue, even a neutral color becomes an object of alarm and dread. Not just me but my entire family fears an east Timor styled mass violence against ourselves, and we live under the constant fear of such a day approaching where we friendly Hindu neighbors would be the first one to ignite the first straw of our roof. Here the saffron clad sadhu or sadhvi is not the stranger but, the ideology that makes us different from them is the stranger, the perspective that re-categorizes people sharing same geographical boundaries is the stranger and I fear that stranger ideology.

I fear everything that delimits me, that places me in the category of another , that makes me feel vulnerable , that threatens my security and well being, and everything that possess the ability to injure me. And every such object , person , place, situation or ideology be it the product of socialization or leaning or inheritance, I fear it.

Being the strong free Me,

means being in my power,
in a world full of fear.

Still I Rise!!!

“Still I Rise
You may write me down in historyWith your bitter, twisted lies,You may trod me in the very dirtDid you want to see me broken?Bowed head and lowered eyes?Shoulders falling down like teardrops.Weakened by my soulful cries….”
These are excerpts from the poem ‘still I rise’ by black poet Maya Angelou it is an open question targeted at men of all times, places , cultures and religions asking them as to what it is that forces them to hold so deep rooted stereotypes, that they see women inferior to all living and nonliving species. The poem holds true to our Indian society which very recently witnessed gory crime against a group of liberal women in a pub in Mangalore. The perpetuators were not perpetuators you see, they were moral police defending the culture of a complex and rich society which they thought was getting corroborated because some women with liberal thought were spending time with their friends. The perpetuators, oops! Sorry the moral soldiers targeted (no, the word molested cannot be used as it is against our moral, cultural and traditional values) these women on various grounds.
One, they were in a pub; two, they were in a pub at late night; three, they were in a pub at late night wearing clothes that indicated their sexual liberty; four, if all this was not enough they were in a pub at late night wearing provocative clothes with some men. Was all this not enough to agitate a group of people who were surging with ethnocentrism? Well, the so called custodians don’t realize that what they see now or get scared away by are mere modifications and mutations of practices those were prevalent in India even during ancient times and were very much a part of the rich culture we boast of. Did women in ancient India not involve in social drinking that enjoyed social sanctions? And this social drinking occurred on all festivals involving everybody in a community and at late hours. In the very state of Karnataka where the demonstrations occurred, the whole community during the 13th century consumed liquor made of jaggery and worshipped goddess Durga throughout day and night. Now if that has taken a different face in the 21st century, the objective still remains the same, being close to people who matter to you. Now where the issue of women being immoral does comes in? Nowhere, it is just an excuse on the part of fake moral police to exercise their aggression on women because their ‘sassiness upsets them”. Talking about dressing in a revealing manner, take these protagonists (or antagonist, whatever!) to the remotest villages of contemporary India (forget ancient India), where tribal women still live in nudity or semi nudity, not because they want to seduce but because it is a part of their indigenous culture. Ok now that certain Hindutva support groups have this compulsive obsession with traditional roots and values. They have to take this.The Sakas, a Hindu sect of India, have transmitted their traditions of nudity to modem India through the thousands of explicit sculptures that remain on the walls of the city of Khajuraho. Built about 1000 A.D., this temple at Khajuraho communicates its values to the modem visitor with a directness that leaves nothing to the imagination. "Tens of thousands of human and animal figures dance happily over and around the facade of these buildings.... Kings and commoners are depicted in joyous sexual union, completely naked except for beads, bangles, and decoration.
So who all are the new targets of, Oh Holy!! , Oh Pios! Ram Sena, Shiv Sena, Bajrang Dal, will you demolish Ajanta and Ellora as Taliban did to Bamiyan Buddhas?

Even the fanatic Muslim fundamentalists are not free of allegations. Where does in the Holy Quran it is said that the women’s body or women on the whole are so impure , corrupt, and depraved that blessed benedictions will shower from heaven if you throw atrocities on them? Even Christianity is not untouched by the labeling, certain excerpts from the Bible are perfect examples of how women, who dared to think and raise her voice was labeled harlots and it’s Papal (referring to the Pope) version in the dark ages was the Malfecus Malfecarum, which was a handbook to identify liberal women as witches!

The illusion of absolute power is pretty exhilarating and is a serious turn-on, right guys?
The truth is that the reasons the perpetrators give are not reasons they are just excuses to subdue women and keep them locked in the bridal chambers. The motive behind putting up this write-up is not to initiate community mobilization as expected of prospective social workers, but to get rid of these notions in our own mind and modify our own attitude before we talk of ‘social work intervention’.
“….Does my haughtiness offend you?Don't you take it awful hard'Does my sassiness upset you?Why are you beset with gloom?Cause I laugh like I've got gold minesDiggin' in my own back yard.
You may kill me with your hatefulness,But still, like air, I'll rise…….”