Hate breeds hate my eyes they have seen
The decimation of all that is pure, pure
A system that feeds their machine with
The blood, sweat and money of the poor, poor
Corruption gets rich, honesty just exists
'Cause nobody cares anymore, anymore
Fuck it all
Fuck it all
White attack black, black attack back
The fuckin' media keeps us all blind, blind
Children on crack, junkies on smack
You wanna close your eyes to hide, hide
Pollution so dense, sickening existence
New world order, new world decline, decline
Fuck it all
Fuck it all
The more intense the sense of ignorance
The more intense then is the pain
Hate breeds hate my eyes they have seen
the decimation of all that is pure, pure
A system that feeds their machine with
The blood, sweat and money of the poor, poor
Believe in something if it stops your suffering
'Cause all we have is nothing
Nothing
Fuck it all
Catch a falling star an’ put it in your pocket,
Never let it fade away!
Catch a falling star an’ put it in your pocket,
Save it for a rainy day!
For love may come an' tap you on the shoulder,
Some star-less night!
Just in case you feel you wanna’ hold her,
You’ll have a pocketful of starlight!
Catch a falling star an’ ( Catch a falling . . . ) put
it in your pocket,
Never let it fade away! ( Never let it fade away! )
Catch a falling star an’ ( Catch a falling . . . ) put
it in your pocket,
Save it for a rainy day! ( Save it for a rainy day! )
For love may come and tap you on the shoulder,
Some star-less night!
An’ just in case you feel you wanta’ hold her,
You’ll have a pocketful of starlight!
( . . . pocketful of starlight! ) [ hum in time ]
Catch a falling star an’ ( Catch a falling . . . ) put
it in your pocket,
Never let it fade away! ( Never let it fade away! )
Catch a falling star an’ ( Catch a falling . . . ) put
it in your pocket,
Save it for a rainy day! ( Save it for a rainy . . .
Save it for a rainy, rainy rainy day! )
For when your troubles startn’ multiplyin’,
An' they just might!
It’s easy to forget them without tryin’,
With just a pocketful of starlight!
Catch a falling star an’ ( Catch a falling . . . ) put
it in your pocket,
Never let it fade away! ( Never let it fade away! )
Catch a falling star an’ put it in your pocket,
Save it for a rainy day!
Khargram | |
— community development block — | |
|
|
Coordinates | 24°02′11″N 87°59′36″E / 24.0362700°N 87.9932710°E / 24.0362700; 87.9932710Coordinates: 24°02′11″N 87°59′36″E / 24.0362700°N 87.9932710°E / 24.0362700; 87.9932710 |
Country | India |
State | West Bengal |
District(s) | Murshidabad |
Parliamentary constituency | Baharampur |
Assembly constituency | Khargram |
Population • Density |
234,715 (2001[update]) • 620 /km2 (1,606 /sq mi) |
Time zone | IST (UTC+05:30) |
Area | 378.80 square kilometres (146.26 sq mi) |
Website | murshidbad.nic.in/ |
Khargram (community development block) (Bengali: খড়গ্রাম সমষ্টি উন্নয়ন ব্লক) is an administrative division in Kandi subdivision of Murshidabad district in the Indian state of West Bengal. Khargram police station serves this block. Headquarters of this block is at Nagar.[1][2]
Contents |
Khargram is located at 24°02′11″N 87°59′36″E / 24.0362700°N 87.9932710°E / 24.0362700; 87.9932710
Khargram community development block has an area of 378.80 sq km.[2]
Gram panchayats in Khargram block/ panchayat samiti are: Balia, Eroali, Indrani, Jhilli, Joypur, Khargram, Kirtipur, Margram, Mohisar, Padamkandi, Parulia and Sadal.[3]
As per 2001 census, Khargram block has a total population of 234,715, out of which 120,352 were males and 114,363 were females. Khargram block registered a population growth of 16.04 per cent during the 1991-2001 decade. Decadal growth for the district was 23.70 per cent.[2] Decadal growth in West Bengal was 17.84 per cent.[4]
|
This article may require cleanup to meet Wikipedia's quality standards. No cleanup reason has been specified. Please help improve this article if you can; the talk page may contain suggestions. (February 2009) |
Community development (CD) is a broad term applied to the practices and academic disciplines of civic leaders, activists, involved citizens and professionals to improve various aspects of local communities.
Community development seeks to empower individuals and groups of people by providing them with the skills they need to effect change in their own communities. These skills are often created through the formation of large social groups working for a common agenda. Community developers must understand both how to work with individuals and how to affect communities' positions within the context of larger social institutions.
Contents |
There are complementary definitions of community development. Community Development Challenge report, which was produced by a working party comprising leading UK organizations in the field (including (Foundation Builders) Community Development Foundation, Community Development Exchange and the Federation of Community Development Learning) defines community development as:
Community Development Exchange defines community development as:
A number of different approaches to community development can be recognized, including: community economic development (CED); community capacity building; Social capital formation; political participatory development; nonviolent direct action; ecologically sustainable development; asset-based community development; faith-based community development; community practice social work; community-based participatory research (CBPR); Community Mobilization; community empowerment; community participation; participatory planning including community-based planning (CBP); community-driven development (CDD); and approaches to funding communities directly.
Education and the community-wide empowerment that increased educational opportunity creates, form a crucial component of community development and certainly for under-served communities that have limited general educational and professional training resources. Workforce development and the issues and challenges of crossing the Digital divide, and increasing community-wide levels of Digital inclusion have become crucially important in this and both for affordable access to computers and the Internet, and for training in how to use and maintain these resources.
Local communities that cannot connect and participate in the larger and increasingly global Online community are becoming increasingly marginalized because of that. So where Urban development with its focus on buildings and physical infrastructure was once viewed as a primary path forward to community development, development of computer and online infrastructure and access, and the community enablement they support have to become central areas of focus moving forward. This has become an area of active involvement for both public and private sector organizations including foundations and nonprofit organizations. In the United States, nonprofit organizations such as Per Scholas seek to “break the cycle of poverty by providing education, technology and economic opportunities to individuals, families and communities” as a path to development for the communities they serve.
Community development has been a sometimes explicit and implicit goal of community people, aiming to achieve, through collective effort, a better life,that has occurred throughout history.
In the 19th century, the work of the Welsh early socialist thinker Robert Owen (1771–1851), sought to create a more perfect community. At New Lanark and at later communities such as Oneida in the USA and the New Australia Movement in Australia, groups of people came together to create utopian or intentional utopian communities, with mixed success.
In the United States in the 1960s, the term "community development" began to complement and generally replace the idea of urban renewal, which typically focused on physical development projects often at the expense of working-class communities. In the late 1960s, philanthropies such as the Ford Foundation and government officials such as Senator Robert F. Kennedy took an interest in local nonprofit organizations—a pioneer was the Bedford-Stuyvesant Restoration Corporation in Brooklyn—that attempted to apply business and management skills to the social mission of uplifting low-income residents and their neighborhoods. Eventually such groups became known as "Community Development Corporations" or CDCs. Federal laws beginning with the 1974 Housing and Community Development Act provided a way for state and municipal governments to channel funds to CDCs and other nonprofit organizations. National organizations such as the Neighborhood Reinvestment Corporation (founded in 1978 and now known as NeighborWorks America), the Local Initiatives Support Corporation (founded in 1980 and known as LISC), and the Enterprise Foundation (founded in 1981) have built extensive networks of affiliated local nonprofit organizations to which they help provide financing for countless physical and social development programs in urban and rural communities. The CDCs and similar organizations have been credited with starting the process that stabilized and revived seemingly hopeless inner city areas such as the South Bronx in New York City.
Community development in Canada has roots in the development of co-operatives, credit unions and caisses populaires. The Antigonish Movement which started in the 1920s in Nova Scotia, through the work of Doctor Moses Coady and Father James Tompkins, has been particularly influential in the subsequent expansion of community economic development work across Canada.
Community planning techniques drawing on the history of utopian movements became important in the 1920s and 1930s in East Africa, where Community Development proposals were seen as a way of helping local people improve their own lives with indirect assistance from colonial authorities.[citation needed]
Mohondas K. Gandhi adopted African community development ideals as a basis of his South African Ashram, and then introduced it as a part of the Indian Swaraj movement, aiming at establishing economic interdependence at village level throughout India. With Indian independence, despite the continuing work of Vinoba Bhave in encouraging grassroots land reform, India under its first Prime Minister Jawaharlal Nehru adopted a mixed-economy approach, mixing elements of socialism and capitalism.During the fifties and sixties, India ran a massive community development programme with focus on rural development activities through government support. This was later expanded in scope and was called integrated rural development scheme [IRDP]. A large number of initiatives that can come under the community development umbrella have come up in recent years.
Community Development became a part of the Ujamaa Villages established in Tanzania by Julius Nyerere, where it had some success in assisting with the delivery of education services throughout rural areas, but has elsewhere met with mixed success. In the 1970s and 1980s, Community Development became a part of "Integrated Rural Development", a strategy promoted by United Nations Agencies and the World Bank. Central to these policies of community development were
In the 1990s, following critiques of the mixed success of "top down" government programs, and drawing on the work of Robert Putnam, in the rediscovery of Social Capital, community development internationally became concerned with social capital formation. In particular the outstanding success of the work of Muhammad Yunus in Bangladesh with the Grameen Bank, has led to the attempts to spread microenterprise credit schemes around the world. This work was honoured by the 2006 Nobel Peace Prize.
The "Human Scale Development" work of Right Livelihood Award winning Chilean economist Manfred Max Neef promotes the idea of development based upon fundamental human needs, which are considered to be limited, universal and invariant to all human beings (being a part of our human condition). He considers that poverty results from the failure to satisfy a particular human need, it is not just an absence of money. Whilst human needs are limited, Max Neef shows that the ways of satisfying human needs is potentially unlimited. Satisfiers also have different characteristics: they can be violators or destroyers, pseudosatisfiers, inhibiting satisfiers, singular satisfiers, or synergic satisfiers. Max-Neef shows that certain satisfiers, promoted as satisfying a particular need, in fact inhibit or destroy the possibility of satisfying other needs: e.g., the arms race, while ostensibly satisfying the need for protection, in fact then destroys subsistence, participation, affection and freedom; formal democracy, which is supposed to meet the need for participation often disempowers and alienates; commercial television, while used to satisfy the need for recreation, interferes with understanding, creativity and identity. Synergic satisfiers, on the other hand, not only satisfy one particular need, but also lead to satisfaction in other areas: some examples are breast-feeding; self-managed production; popular education; democratic community organizations; preventative medicine; meditation; educational games. '
The term community has two distinct meanings: 1) A group of interacting people, living in some proximity (i.e., in space, time, or relationship). Community usually refers to a social unit larger than a household that shares common values and has social cohesion. The term can also refer to the national community or international community, and, 2) in biology, a community is a group of interacting living organisms sharing a populated environment. A community is a group or society, helping each other.
In human communities, intent, belief, resources, preferences, needs, risks, and a number of other conditions may be present and common, affecting the identity of the participants and their degree of cohesiveness.
Since the advent of the Internet, the concept of community has less geographical limitation, as people can now gather virtually in an online community and share common interests regardless of physical location. Prior to the internet, virtual communities (like social or academic organizations) were far more limited by the constraints of available communication and transportation technologies.
The word "community" is derived from the Old French communité which is derived from the Latin communitas (cum, "with/together" + munus, "gift"), a broad term for fellowship or organized society.[1] Some examples of community service is to help in church, tutoring, hospitals, etc.
Contents |
Sociology |
---|
Outline |
Theory · History |
Research methods |
Topics · Subfields |
Cities · Class · Crime · Culture |
Browse |
German sociologist Ferdinand Tönnies distinguished between two types of human association: Gemeinschaft (usually translated as "community") and Gesellschaft ("society" or "association"). In his 1887 work, Gemeinschaft und Gesellschaft, Tönnies argued that Gemeinschaft is perceived to be a tighter and more cohesive social entity, due to the presence of a "unity of will."[2] He added that family and kinship were the perfect expressions of Gemeinschaft, but that other shared characteristics, such as place or belief, could also result in Gemeinschaft. This paradigm of communal networks and shared social understanding has been applied to multiple cultures in many places throughout history.[3] Gesellschaft, on the other hand, is a group in which the individuals who make up that group are motivated to take part in the group purely by self-interest. He also proposed that in the real world, no group was either pure Gemeinschaft or pure Gesellschaft, but, rather, a mixture of the two. )
If community exists, both freedom and security may exist as well. The community then takes on a life of its own, as people become free enough to share and secure enough to get along. The sense of connectedness and formation of social networks comprise what has become known as social capital.[4]
Social capital is defined by Robert D. Putnam as "the collective value of all social networks and species (who people know) and the inclinations that arise from these works to do things for each other (norms of reciprocity)."[5] Social capital in action can be seen in all sorts of groups, including neighbors keeping an eye on each others' homes. However, as Putnam notes in Bowling Alone: The Collapse and Revival of American Community (2000), social capital has been falling in the United States. Putnam found that over the past 25 years, attendance at club meetings has fallen 58 percent, family dinners are down 33 percent, and having friends visit has fallen 45 percent.[6]
The same patterns are also evident in many other western countries. Western cultures are thus said to be losing the spirit of community that once were found in institutions including churches and community centers. Sociologist Ray Oldenburg states in The Great Good Place that people need three places: 1) the home, 2) the office, and, 3) the community hangout or gathering place.[7] With this philosophy in mind, many grassroots efforts such as The Project for Public Spaces are being started to create this "Third Place" in communities. They are taking form in independent bookstores, coffeehouses, local pubs, and through new and innovative means to create the social capital needed to foster the sense and spirit of community.[8]
In a seminal 1986 study, McMillan and Chavis identify four elements of "sense of community": 1) membership, 2) influence, 3) integration and fulfillment of needs, and 4) shared emotional connection. They give the following example of the interplay between these factors:
Someone puts an announcement on the dormitory bulletin board about the formation of an intramural dormitory basketball team. People attend the organizational meeting as strangers out of their individual needs (integration and fulfillment of needs). The team is bound by place of residence (membership boundaries are set) and spends time together in practice (the contact hypothesis). They play a game and win (successful shared valent event). While playing, members exert energy on behalf of the team (personal investment in the group). As the team continues to win, team members become recognized and congratulated (gaining honor and status for being members), Influencing new members to join and continue to do the same. Someone suggests that they all buy matching shirts and shoes (common symbols) and they do so (influence).[9]
A Sense of Community Index (SCI) has been developed by Chavis and colleagues and revised and adapted by others. Although originally designed to assess sense of community in neighborhoods, the index has been adapted for use in schools, the workplace, and a variety of types of communities.[10]
Studies conducted by the APPA show substantial evidence that young adults who feel a sense of belonging in a community, particularly small communities, develop fewer psychiatric and depressive disorders than those who do not have the feeling of love and belonging.[citation needed]
Cultural (or social) anthropology has traditionally looked at community through the lens of ethnographic fieldwork and ethnography continues to be an important methodology for study of modern communities. Other anthropological approaches that deal with various aspects of community include cross-cultural studies and the anthropology of religion. Cultures in modern society are also studied in the fields of urban anthropology, ethnic studies, ecological anthropology, and psychological anthropology. Since the 1990s, internet communities have increasingly been the subject of research in the emerging field of cyber anthropology.
Archaeological studies of social communities. The term “community” is used in two ways in archaeology, paralleling usage in other areas. The first is an informal definition of community as a place where people used to live. In this sense it is synonymous with the concept of an ancient settlement, whether a hamlet, village, town, or city. The second meaning is similar to the usage of the term in other social sciences: a community is a group of people living near one another who interact socially. Social interaction on a small scale can be difficult to identify with archaeological data. Most reconstructions of social communities by archaeologists rely on the principle that social interaction is conditioned by physical distance. Therefore a small village settlement likely constituted a social community, and spatial subdivisions of cities and other large settlements may have formed communities. Archaeologists typically use similarities in material culture—from house types to styles of pottery—to reconstruct communities in the past. This is based on the assumption that people or households will share more similarities in the types and styles of their material goods with other members of a social community than they will with outsiders.[11]
Communitarianism as a group of related but distinct philosophies (or ideologies) began in the late 20th century, opposing classical liberalism and capitalism while advocating phenomena such as civil society. Not necessarily hostile to social liberalism, communitarianism rather has a different emphasis, shifting the focus of interest toward communities and societies and away from the individual. The question of priority, whether for the individual or community, must be determined in dealing with pressing ethical questions about a variety of social issues, such as health care, abortion, multiculturalism, and hate speech. Gad Barzilai has critically examined both liberalism and communitarianism and has developed the theory of critical communitarianism. Barzilai has explicated how non-ruling communities are constructing legal cultures while interacting with various facets of political power. Being venues of identity construction justifies collective protections of communities in law, while the boundaries with other communities, states, and global forces should be sensitive to preservation of various cultures. Gad Barzilai has accordingly offered how to protect human rights, individual rights, and multiculturalism in inter-communal context that allows to generating cultural relativism.
Effective communication practices in group and organizational settings are very important to the formation and maintenance of communities. The ways that ideas and values are communicated within communities are important to the induction of new members, the formulation of agendas, the selection of leaders and many other aspects. Organizational communication is the study of how people communicate within an organizational context and the influences and interactions within organizational structures. Group members depend on the flow of communication to establish their own identity within these structures and learn to function in the group setting. Although organizational communication, as a field of study, is usually geared toward companies and business groups, these may also be seen as communities. The principles of organizational communication can also be applied to other types of communities.
In ecology, a community is an assemblage of populations of different species, interacting with one another. Community ecology is the branch of ecology that studies interactions between and among species. It considers how such interactions, along with interactions between species and the abiotic environment, affect community structure and species richness, diversity and patterns of abundance. Species interact in three ways: competition, predation and mutualism. Competition typically results in a double negative—that is both species lose in the interaction. Predation is a win/lose situation with one species winning. Mutualism, on the other hand, involves both species cooperating in some way, with both winning.
The process of learning to adopt the behavior patterns of the community is called socialization. The most fertile time of socialization is usually the early stages of life, during which individuals develop the skills and knowledge and learn the roles necessary to function within their culture and social environment.[12] For some psychologists, especially those in the psychodynamic tradition, the most important period of socialization is between the ages of one and ten. But socialization also includes adults moving into a significantly different environment, where they must learn a new set of behaviors.[13]
Socialization is influenced primarily by the family, through which children first learn community norms. Other important influences include schools, peer groups, people, mass media, the workplace, and government. The degree to which the norms of a particular society or community are adopted determines one's willingness to engage with others. The norms of tolerance, reciprocity, and trust are important "habits of the heart," as de Tocqueville put it, in an individual's involvement in community.[14]
Community development, often linked with Community Work or Community Planning, is often formally conducted by non-government organisations (NGOs), universities or government agencies to progress the social well-being of local, regional and, sometimes, national communities. Less formal efforts, called community building or community organizing, seek to empower individuals and groups of people by providing them with the skills they need to effect change in their own communities.[15] These skills often assist in building political power through the formation of large social groups working for a common agenda. Community development practitioners must understand both how to work with individuals and how to affect communities' positions within the context of larger social institutions.
Formal programs conducted by universities are often used to build a knowledge base to drive curricula in sociology and community studies. The General Social Survey from the National Opinion Research Center at the University of Chicago and the Saguaro Seminar at the John F. Kennedy School of Government at Harvard University are examples of national community development in the United States. In The United Kingdom, Oxford University has led in providing extensive research in the field through its Community Development Journal,[16] used worldwide by sociologists and community development practitioners.
At the intersection between community development and community building are a number of programs and organizations with community development tools. One example of this is the program of the Asset Based Community Development Institute of Northwestern University. The institute makes available downloadable tools[17] to assess community assets and make connections between non-profit groups and other organizations that can help in community building. The Institute focuses on helping communities develop by "mobilizing neighborhood assets" — building from the inside out rather than the outside in.[18]
In The Different Drum: Community-Making and Peace, Scott Peck argues that the almost accidental sense of community that exists at times of crisis can be consciously built. Peck believes that conscious community building is a process of deliberate design based on the knowledge and application of certain rules.[19] He states that this process goes through four stages:[20]
More recently Peck remarked that building a sense of community is easy but maintaining this sense of community is difficult in the modern world.[21] Community building can use a wide variety of practices, ranging from simple events such as potlucks and small book clubs to larger–scale efforts such as mass festivals and construction projects that involve local participants rather than outside contractors.
Community building that is geared toward citizen action is usually termed "community organizing."[22] In these cases, organized community groups seek accountability from elected officials and increased direct representation within decision-making bodies. Where good-faith negotiations fail, these constituency-led organizations seek to pressure the decision-makers through a variety of means, including picketing, boycotting, sit-ins, petitioning, and electoral politics. The ARISE Detroit! coalition and the Toronto Public Space Committee are examples of activist networks committed to shielding local communities from government and corporate domination and inordinate influence.
Community organizing is sometimes focused on more than just resolving specific issues. Organizing often means building a widely accessible power structure, often with the end goal of distributing power equally throughout the community. Community organizers generally seek to build groups that are open and democratic in governance. Such groups facilitate and encourage consensus decision-making with a focus on the general health of the community rather than a specific interest group. The three basic types of community organizing are grassroots organizing, coalition building, and "institution-based community organizing," (also called "broad-based community organizing," an example of which is faith-based community organizing, or "congregation-based community organizing").[23]
If communities are developed based on something they share in common, whether that be location or values, then one challenge for developing communities is how to incorporate individuality and differences. Indeed, as Rebekah Nathan suggests in her book, My Freshman Year, we are actually drawn to developing communities totally based on sameness, despite stated commitments to diversity, such as those found on university websites. Nathan states that certain commonalities allow college students to cohere: “What holds students together, really, is age, pop culture, a handful of (recent) historical events, and getting a degree” (qtd. In Barrios 229). Universities may try to create community through all freshman reads, freshman seminars, and school pride; however, Nathan argues students will only form communities based on the attributes, such as age and pop culture, that they bring with them to college. Nathan’s point, then, is that people come to college and don't expand their social horizons and cultural tolerance, which can prevent the development of your social community. (Barrios, Barclay. Emerging: Conetmporary Readings for Writers. New York: Bedford St. Martins, 2010.)
Some communities have developed their own "Local Exchange Trading Systems" (LETS)[24] and local currencies, such as the Ithaca Hours system,[25] to encourage economic growth and an enhanced sense of community. Community Currencies have recently proven valuable in meeting the needs of people living in various South American nations, particularly Argentina, that recently suffered as a result of the collapse of the Argentinian national currency.[26]
Community service is usually performed in connection with a nonprofit organization, but it may also be undertaken under the auspices of government, one or more businesses, or by individuals. It is typically unpaid and voluntary. However, it can be part of alternative sentencing approaches in a justice system and it can be required by educational institutions.
A number of ways to categorize types of community have been proposed; one such breakdown is:
Communities are nested; one community can contain another—for example a geographic community may contain a number of ethnic communities.[27]
Possibly the most common usage of the word "community" indicates a large group living in close proximity. Examples of local community include:
Although large cities are also municipalities, they are often thought of as a collection of communities, due to their diversity.
In some contexts, "community" indicates a group of people with a common identity other than location. Members often interact regularly. Common examples in everyday usage include:
Some communities share both location and other attributes. Members choose to live near each other because of one or more common interests.
Definitions of community as "organisms inhabiting a common environment and interacting with one another,"[28] while scientifically accurate, do not convey the richness, diversity and complexity of human communities. Their classification, likewise is almost never precise. Untidy as it may be, community is vital for humans.[citation needed] M. Scott Peck expresses this in the following way: "There can be no vulnerability without risk; there can be no community without vulnerability; there can be no peace, and ultimately no life, without community."[29]
Wikibooks has a book on the topic of |
Look up development in Wiktionary, the free dictionary. |
Development may refer to:
|
This disambiguation page lists articles associated with the same title. If an internal link led you here, you may wish to change the link to point directly to the intended article. |
Look up Block, Blocks, block, blocked, or blocks in Wiktionary, the free dictionary. |
Block may refer to:
|
This disambiguation page lists articles associated with the same title. If an internal link led you here, you may wish to change the link to point directly to the intended article. |