Under the school of Structural Functionalism, conflict is defined as pathological because it prevents society from co-existing in harmony and progressing forward in a collective manner (Parson, 1979: p.10). However, sociologist Lewis Coser argues that society has developed in ways where individuals and groups can address conflicts while never actually producing a change to their situation nor making a shift to the social structure. In his work, “Functions of Conflict,” Coser introduces this concept of conventions as safety valve institution(s) and defines this new term as “institutions which provide substitute objects upon which to displace hostile sentiments as well as means of abreaction of aggressive tendencies” (Coser, 1979: p. 202). Coser
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In comparison, even Coser provides examples in his work of safety valve mimic that of escapist activity and mentality. For example, Coser identified how the “mass culture” phenomena grew through the popularity of boxing and wrestling. This media then evolves into a safety valve institution because he viewed it as a “general means of safe release of aggressive drives which are tabooed in other social contexts” ((Coser 1956a, p.44) Jawarski, 1991: p. 9). Coser believes that while that act of fighting during this age was frowned upon, the function of watching others fight plays a psychological effect on the viewers by allowing their own frustration project itself onto the matches they view. Thus, even though viewers are not engaging in any harmful physical activity, by viewing others do so the viewer releases their personal feelings or tensions. Once again preventing any build up aggravating feelings that could potentially cause destructive …show more content…
The more an individual’s surroundings become unbearable the more the individual engages in any sort of practices that distracts them from the increasing tensions. However, Longeway also argues that humans can act in ‘escapists’ manners for only a limited amount of time because it is not part of their nature or an active part of their character to do so (Longeway, 1990: p.15). Here Longeway hints towards the idea that at one point or another escapism will not be effective anymore and individuals will eventually deal with their troubles sooner or later. This idea parallels Marx’s views about the working class becoming self-conscious towards the oppression they are living and lead a revolution aimed in fixing their struggles (Marx et al,1992: pg. 14). Even if the circumstances and conflicts of their time are significantly different, both theorist portray the belief that safety valve institutions can work for a limited amount of time because the individual will eventually get tiresome of escaping from the social tension and will awaken a sense of radical action and mentality within
In comparison, even Coser provides examples in his work of safety valve mimic that of escapist activity and mentality. For example, Coser identified how the “mass culture” phenomena grew through the popularity of boxing and wrestling. This media then evolves into a safety valve institution because he viewed it as a “general means of safe release of aggressive drives which are tabooed in other social contexts” ((Coser 1956a, p.44) Jawarski, 1991: p. 9). Coser believes that while that act of fighting during this age was frowned upon, the function of watching others fight plays a psychological effect on the viewers by allowing their own frustration project itself onto the matches they view. Thus, even though viewers are not engaging in any harmful physical activity, by viewing others do so the viewer releases their personal feelings or tensions. Once again preventing any build up aggravating feelings that could potentially cause destructive …show more content…
The more an individual’s surroundings become unbearable the more the individual engages in any sort of practices that distracts them from the increasing tensions. However, Longeway also argues that humans can act in ‘escapists’ manners for only a limited amount of time because it is not part of their nature or an active part of their character to do so (Longeway, 1990: p.15). Here Longeway hints towards the idea that at one point or another escapism will not be effective anymore and individuals will eventually deal with their troubles sooner or later. This idea parallels Marx’s views about the working class becoming self-conscious towards the oppression they are living and lead a revolution aimed in fixing their struggles (Marx et al,1992: pg. 14). Even if the circumstances and conflicts of their time are significantly different, both theorist portray the belief that safety valve institutions can work for a limited amount of time because the individual will eventually get tiresome of escaping from the social tension and will awaken a sense of radical action and mentality within