Asilient anomie

Asilient Anomie is a mental disorder which is characterized principally by a transformation of the real vision of oneself, for an erroneous vision. It demonstrates the inability of an individual or of a social group to solve problems and to reach a standard high place of life. It causes them to obtain negative results before adversity. Social Asilient Anomie is produced by the structural changes that form differences, alienation and social, racial and ethnic exclusion. One could call social asilient anomie the opposite of social resiliency. It forms the belief that one cannot realize, reach, or satisfy the majority of their needs or wants, when actually--they can. It is the incorrect belief of being incompetent when coping adversity. Asilient Anomie is considered an important transformation that directly and negatively affects the socioeconomic development of big social groups (Flores 2006).
Asilient Anomie has a different orientation and application to anomie. To differentiate, it is called Asilient Anomie, as called by the International Research Institute for Development (IRID).
In a society with a high level of social differentiation such as Latin American, Emile Durkheim could again redefined anomie as he did in 1893 in his publication The Division of Labor in Society: a state without rules that destabilizes the relations of the group, thereby preventing their positive social integration. This arises when the collective order is interrupted, allowing human aspirations to rise above any possibility of achievement. In its extreme case, this can lead to suicide.
Merton (1964) provides more defined and specific guidance on application: social structures exert a definite pressure on certain people in society, thus producing a nonconformist behavior rather than a conformist. When a breakdown occurs between the institutional and cultural goals, in the successful access to the goals of a society by legitimate means, there is a deviant behavior called anomie. We can imagine a historical chain of collapses of the collective order, as a string of anomie, one over the other. As the case of a small community in harmony, which is captured and turned into slaves by another more powerful community, and then falls again and again into the hands of different ethnic, racial and social communities. Transforming their values, beliefs, customs and standards, over and over again. This effect changes, evolves, and is reproduced throughout generations, creating a great anomie that prevails submission, sacrifice and adaptation to the environment until there is a feeling of well-being even in death. Perhaps, at the end of the line is a great poverty as a disguise of a new form of virtual slavery, with slightly better privileges that allow the strongest groups, although indifferent, to feel good.
In 1962, in Washington, D.C. thousands of the American Sociological Association members gathered to address the issue of “Anomie and deviant behavior: a critique”. At this meeting it was said that anomie is the deviant behavior that today, modern urban societies emphasize the goals of competitive success and material gain as much education, but this provides limited means for everyone to achieve these targets legitimately, given the differences of racial and ethnic status, particularly of social classes. The increased pressure to produce a deviant behavior emerges among lower socioeconomic groups, where opportunities to acquire material goods and quality education are lower. Despite that, asilient anomie can also be found in developing countries among higher socioeconomic groups.
There are two other ways that anomie is defined. One social (Atteslander, 1999), and the other cross-cultural psychiatric (Jilek, 1985). Investigations completed by Atteslander call anomie a condition of socio-economic structures which are characterized by rapid structural change whereby the social systemic process which reinforce social integration declines in salience and force. At the same time the disintegration of social and cultural structures are simultaneously heightened. This state of anomie is associated with a great difficulty in individual adaptation, which results in: an overall loss of social orientation, the development of feelings of insecurity, high levels of unwarranted fears, development of marginalization, increased and uncontrolled over-expectations, feelings of relative deprivation, and doubting of the legitimacy of main social values.
This form of anomie is related to "resiliency". Specifically with "Resilience". These days the English-speaking scholars suggest a difference between "resilience" and "resiliency" --comparable to what difference there is between "freedom" and "liberty." The first concept refers to the process that is described as resilient. The second refers to the state of resilience. In this regard discussions are still found in recent literature. In Spanish there is still not an explanation of the difference. The relationship between asilient anomie and resilience broadens the relevance of resilience.
Resilience is a word of Latin origin. It comes from a verb meaning to jumb or bounce back, to rebound. In psychology, social psychology and sociology it is not associated with resistance, but to cope adversity and rebuild. It is a capacity to cope adversity and to regain the original state.
In physics, resiliency is shock absorption, expressed in kilograms per square centimeter. Although it originates in the area of physics of materials, its use has spread to social and psychological areas. Like social anomie, social resilience is defined by several investigators as an attitude that gives the person or social group an ability. For example, Rutter 1987, defines resilience as the ability to turn adversity into opportunity for challenge, prevent negative stress, and help develop the ability to deal effectively with stress and crisis. It gives the person resilience and adaptability to change.
Years later, in 1998, Grotberg defines resilience as a universal ability that allows a person, group or community to prevent, minimize or overcome the damaging effects of adversity. Resilience is also a social concept.
Boris Cyrulnik (1999) is one of the longest to have studied resiliency, and believes that one cannot be resilient alone, as the strength is built on interaction with the environment and the social environment. Although it is considered that we are all born with resilience, it will be reduced by parents and teachers from the age of 2 to 19 years old, developing asilient anomie instead. Resiliency is now of interest in sociology, anthropology, psychology and social psychology.
More recently Murray (2003) defines resiliency as a positive attitude that allows the individual to cope adversity, no matter how difficult. Successfully addressing or responding to adversity and all the problems of life and developing strengths to withstand that adversity.
In this article we define resilience as a standard of attitude and behavior, which is characterized mainly by transforming the real vision of oneself, for a vision that demonstrates the competence of the individual and the social group to solve problems and achieve a high standard of living, making it so that they obtain positive results when coping adversity. It is caused by structural changes that form integration without social, racial and ethnic differences. It resembles a tennis ball that is hit hard towards the ground, but immediately bounces back and rises rapidly towards the sky. The harder it hits the floor, the higher it rises (Flores, 2007).
Ann S. Masten (Flynn, 2006) confirms that resiliency indicates how well a system has responded to coping with a challenge. This concept can be applied to any human system or human organization, such as family, school or community. If there has been no challenge an individual, family, or any other type of system, they can be described as competent and successful, but not resilient. Researchers have often assessed resiliency in children in terms of progress or success in achieving the development goals for growth. Some are universal goals such as walking and communicating. Others are not, such as reaching an academic achievement, getting along with others, or follow rules of conduct for the community. During the transition to adulthood, there emerge new development goals in the workplace, romantic relationships or becoming parents. There are many types of risks and adversities in life. From an acutely undesirable event to a chronic situation that is characterized as dangerous or as having a persistently high and cumulative risk.
Parents today must learn to educate their children to build capacity to face any adversity of the difficult life that lies ahead. The only way to raise children today is to form resilience, allowing for the resiliency with which they were born to emerge. Not to be constantly involved in growth, believing wrongly that the role of a father or mother is to constantly give orders.
Correlating codes with good results has enabled us to form a list of factors associated with resilient behavior in children and young people:

Relationships and parenting. (Formative upbringing)
* Strong connections with one or more effective parents.
* Strong connections with one or more effective parents.
* Parenting quality (provide affection, rules, monitoring, expectations, socialization).
* Bonds with other prosocial adults (kinship, networks, mentors, teachers, elders).
* Positive connections with colleagues or similar social connections.
Individual differences.
* Learning and problem-solving skills (Intelligence).
* Self-regulation skills (self-control of attention, emotions, and impulses).
* Positive vision of themselves and their abilities (self-efficacy and self-worth).
* Positive perspective on life (belief that life has meaning, faith and hope).
* Qualities of attraction (social, academic, athletic, charismatic personality, talents).
Community environment.
* Effective schools.
* Opportunities to develop valuable skills and talents.
* Quality community (security, collective monitoring, positive organizations like Scouting, emergency services).
* Connections with social organizations (clubs, religious groups).
* Socioeconomic advantages.
A formation of Asilient Anomie, like the one that forms among poverty or in those with over-protective parents, may leave a child highly vulnerable to adversity and very ill-equipped to achieve the development goals that lie ahead.
It is imminent in developing countries to promote resilience for ALL children at risk and not at risk--promoting Resilience programs for both parents and scholars. If not cared for and nurtured, resilience can be substituted by Asilient Anomie.
Asilient Anomie resembles can be compared to the eagle that is born among chicks and all his life believes that he is a chicken without even attempting to fly. He died believing he was a chicken. In less developed countries there are many people who continue to die believing that they are chickens and are unable to resolve or cope with their daily hardships. It should be recalled that for many years, society and various religions have turned women into a weak, submissive and selfless group. In other words, asilient anomie was built in women. They were led to believe that this was the natural way until after several attempts during the French Revolution, in 1911, and during the first and second World Wars, it was discovered and published all over the world that women was not like that. There are some countries and peoples who have not yet reached this truth. In less developed countries not only women believe that they are incapable, but also men. Many men have Asilient Anomie without knowing it. Perhaps they will die without knowing it.
An excellent example of resilience development in a child, one who was resilient to his death, is Robert Baden-Powell (B-P), founder of the Scout Movement, a living example of resilience building. B-P became a prominent author on youth development and education. His ideas, outlined in "Scouting for Boys" and other works are an inspiration to youth groups around the world to become resilient for life. At eight years and four days, he wrote a short composition titled "Laws for me when I am old", which included two important ideas: I would like poor people to be as rich as us, it is fair that they should be as happy as us, you will be good if you make an effort to make this happen...
He was self-taught in the ability of: painting with both hands, singing in choir, soccer, theater arts, exploration, hunting, and tracking. He wrote tirelessly, books and articles on human development based on: coping in adversity, self-esteem, autonomy, conscientiousness, hope, responsibility, and tolerance for diversity and frustration. These are the foundations of resilience. All of this made him stand out in all that he undertook. He won titles and medals. He always achieved his goals. He rose in all the sense of adventure and love of the outdoors that so strong in children. In his final letter to the Scouts, Baden-Powell wrote:
...I have had a most happy life and I want each one of you to have a happy life too. I believe that God put us in this jolly world to be happy and enjoy life. Happiness does not come from being rich, nor merely being successful in your career, nor by self-indulgence. One step towards happiness is to make yourself healthy and strong while you are a boy, so that you can be useful and so you can enjoy life when you are a man. Nature study will show you how full of beautiful and wonderful things God has made the world for you to enjoy. Be contented with what you have got and make the best of it. Look on the bright side of things instead of the gloomy one. But the real way to get happiness is by giving out happiness to other people. Try and leave this world a little better than you found it and when your turn comes to die, you can die happy in feeling that at any rate you have not wasted your time but have done your best. 'Be Prepared' in this way, to live happy and to die happy — stick to your Scout Promise always — even after you have ceased to be a boy — and God help you to do it.

This Scout Movement could deepen the studies of resilience to transform its annual agenda and implement it in every activity, as a great way to promote resilience in today's world, so diverse, so changeable and so full of adversity.
It could be relevant to apply a universal tool that measures the levels of resilience and asilient anomie simultaneously as does the IAAR Test (Test on Inventories of Asilient Anomie and Resilience), already developed and validated in the International Research Institute for Development (IRID) (Flores, 2007). It is important to measure these levels within samples of social groups by country and compare the trends in poverty, Asilient Anomie and Resilience-- to search for explanation of why there is greater Asilient Anomie in less developed and poor countries. Special thanks to Danna Bramhall for this translation.

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