The Foundation of Social Facts: Understanding Social Norms and Expectations - Essay Sample

Introduction

The assertion that human beings are social beings is indisputable; however, as social beings, there are specific standards and canons that people are expected to stick to in their daily interaction. This, therefore, primarily forms the foundation of the concept of social fact. Fundamentally, social fact denotes the values, social structures, and cultural norms which rise above a person and can maintain social control (Ng and Swetnam-Burland 2018: 11). Therefore, social facts entail thinking, the demeanors of acting and feeling external to a person and are instituted using an intimidating force by the feature of which they practice control over a person.

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An Example of a Material Social Fact

First and foremost, it is gravitas to understand the existing differences between what is termed as material and non-material social facts before giving an example of material, social fact. Primarily, a material social fact refers to a feature that is present within the society, such as the existing social institutions and social structures (Kendall 2015: 18). On the other hand, a non-material social fact denotes the social facts in the society which lack the material authenticity. Non-material social facts, therefore, are made up of vital aspects such as systems of morality, values, and norms.

Therefore, from the differentiation definitions above, an example of a material social fact is the social structure of division of labor. The social structure of division of labor is a material social fact owing to the verity that it provides crucial stable and distinctive arrangements within the society. These arrangements, therefore, define the mode of interaction and living among people within a society. For instance, the structure of the division of labor stipulates the roles to be performed by the women and those to be solely undertaken by the men as well as the children.

Documentation of an Observable Non-Material Social Fact

A most recent and credible story has been reported this year by the United Nations Population Fund (UNFPA) concerning the fact that the total fertility rate or the birth rate is going down due the effects of several social facts. The decision by a couple to have children is undoubtedly private and very personal. However, the total number of kids that a woman or a couple can jointly have as well as the age at which to have kids is heavily influenced by society. As a result, there is an extensive evidential decline in the total number of birth rates, especially in the developed world.

Nonetheless, there are several causes of the reduction in the total number of birth rates globally, some of which include national promoted family planning, economic growth, and women empowerment (Jacobsen 2016: 23). However, the outstanding non-material social fact that has massively reduced the rate of fertility/birth rate is the veracity that the society is the prime determinant of the number of children a couple can have as well as the age at which to have children.

The news story is an example of a non-material social fact since couples have no control over the societal pattern that defines the number of children as well as the age to bear children. These societal patterns that define childbearing are primarily the values and norms as well as the systems of morality that in the society which are make a non-material social fact. More so, the news story is an example of a non-material social fact since it cannot be changed by one individual. Therefore, it is a non-material social fact since it is external to a person or a couple, and it is observable, predictable, and can be studied.

The news story as a non-material social fact constraints individual behavior since it detects the number of children that a couple can have, and at which age, they can get children. The non-material social fact primarily limits the number of children that a couple can have to roughly two. This is undeniably contrary to the desire of some couples who may wish to have more children but are compelled to stick two only two children since that is the societal norms and standards (Jacobsen 2016:39). More so, societal values might force or constrains couples to give birth at the age they don't wish, for instance below thirty years, yet some couples may want to get children even past thirty years.

The possible social sanction related to the inability of a couple to stick to an expected number of children such in China may see the parents punished for instance by denying the third child the access to government welfare (Gale 2016: 54). Therefore, the parents of the child will be compelled to privately cater to the needs of the child. The needs of the child are social welfare needs, such as access to free healthcare, education, among other social services.

Moreover, time as a limit to this social fact mainly underscores the age at which a couple is expected to have children by society. Therefore, according to the time limit of the social fact, a couple is expected to get children at a young age. Couples who chose to defy the time limit by getting children in old age are therefore viewed to act against the societal stipulations and expectations.

The space limit of the social fact claims there is no room for many children in modern society. This is relatively due to the high cost of raising children and high standards of living (Hicks and Beaudry 2010: 38). Hence, a couple ought to have a limited number of children, such as two to avoid straining on the limited number of available resources.

Conclusion

In conclusion, the limit of this social fact, according to community membership, is that a couple may not necessarily be denied community membership but instead will be perceived from a stereotypic perspective. Such a couple will be viewed as being rigid and traditional for failing to stick to the expectations of the society which are seen to be modern. Therefore, the decision to get many children may stigmatize and be a source of shame to a couple.

References

Gale, C. (2016). A Study Guide for Ellen Bass's "And What if I Spoke of Despair?". Gale, Cengage Learning.

Hicks, D., & Beaudry, M. C. (2010). The Oxford Handbook of Material Culture Studies. Oxford, England: OUP Oxford.

Jacobsen, M. H. (2016). Journal of Consumer Culture (Vol. 19). doi:10.1177/1469540516684190

Kendall, D. (2015). Sociology in Our Times: The Essentials. Cengage Learning.

Ng, D. Y., & Swetnam-Burland, M. (2018). Reuse and Renovation in Roman Material Culture: Functions, Aesthetics, Interpretations. Cambridge University Press.