Suicide occurs when an single voluntarily and deliberately takes his/her life. Everyone is said to hold a “suicide potential” which translates to the differing grades of the individuals’ disposition to stop their lives. ( Durkheim. Spaulding and Simpson 1951 ) This “suicide potential” is really much affected by the corporate societal histrions which have a world sui generis – unique ; of its ain sort. and non a mere subset of biological or psychological factors. ( Durkheim et al. 1951 ) Furthermore. these corporate societal histrions are entirely found in each differing society which underscores the blunt contrast of suicide rates between states and even towns. ( Durkheim et al. 1951 ) Whilst self-destructions in lower societies tend to picture the manifestation of the corporate societal scruples through the persons with small respect for their lives. self-destructions in higher societies are largely dictated by exigencies that disconcert the conceptualisation of accustomed societal sentiments that persons have grown accustomed to. ensuing in anomy. ( Durkheim et al. 1951 ) Therefore. this essay seeks to understand the causes of self-destruction with mention to a globalized metropolis. and how the proliferation of globalisation exacerbates this societal job.
In the twenty-first century. Japan holds a well-known repute in the modern technological sphere. open uping a overplus of medical and technological promotions. However. Japan besides holds the doubtful path record of being a suicide state. During the eleventh century. when the Samurai rose to prominence. there was a attendant rise in the credence and act of suicide known as Sepukku – a ritualized self-destruction by evisceration of oneself as a agency of avoiding gaining control and continuing one’s self-respect and award in the face of licking or failure. ( Fuse 1980 ) It has so been “socially and culturally prescribed and positively sanctioned” as an institutionalised signifier of self-destruction in Japan. ( Fuse 1980 ) Though Sepukku itself is seldom practiced in modern Japan. suicide refering to one’s role-performance is still rampant. ( Fuse 1980 ) In 2009. Japan had a sum of 32. 845 self-destructions. which translated to 1 self-destruction every 15 proceedingss. ranking 5th on the world’s self-destruction rate with 24. 6 self-destructions per 100. 000 people in 2010. ( The Guardian Aug 3. 2010 ; World Health Organization 2011 )
Table 1 – Beginning: World Health Organization: Mental Health To further understand the causes of self-destruction in a globalized metropolis. Tokyo will be used as a specific instance survey. With the mentioning of “Tokyo” . it brings to mind a extremely urbanised environment with a immense concentrated public encapsulated by an array of engineering and assorted civilizations. Harmonizing to Wirth ( 1938 ) . a metropolis is defined as “a comparatively big. dense. and lasting colony of heterogenous persons. ” A big population would intend multivariate persons who display a deficiency of personal relationship with a inclination to compartmentalise human dealingss. ( Wirth 1938 ) This highlights a modern boredom in urban metropolis life as urbanisation has brought people closer in propinquity to each other but alternatively strains impersonal and superficial acquaintanceship. ( Wirth 1938 ) A proliferation of heterogeneousness besides encourages mobility at the disbursal of stableness and security. organizing societal groups that have touchable. monetary benefits with speedy turnovers in rank. abdicating rigorous societal constructions. ( Wirth 1938 ) Irrevocably. Tokyo besides displays a similar temperament of these features that delineates the above impression of a metropolis. Of the 5. 747. 460 families in Tokyo. 2. 444. 145 are individual individual families. which accounts for 42. 53 % of the population in Tokyo – the highest rate in Japan 2005.
Table 2 – Beginning: Statisticss Japan: Prefecture Comparisons| People Living Entirely Similarly. of those 3. 303. 315 non-single individual families. 92. 15 % of them are atomic households. By atomic households. the statistics informations captured married twosomes. married twosomes and their kids. or individual parent and their kids. ( Statistics Japan 2010 ) This extended household retrenchment is a recent phenomenon in Japan. juxtaposed to the conventional three generational semen extended households that used to rule the family constructions. ( Rebick and Takenaka 2006 )
Table 3 – Beginning: Statisticss Japan: Prefecture Comparisons| Rate of Nuclear Families In add-on. the population denseness is the highest in Tokyo. with 5. 751 people/km2. This adversely affects the sum of urban and societal infinite one has. which is critical for the sustainability of the web of societal interactions between a web of persons. ( Tonnelat 2010 ) Harmonizing to Tonnelat ( 2010 ) . this infinite besides mirrors the “city’s spacial and societal organisation. which efficaciously acts as a medium for societal alteration for the improvement of the public. The thought of denseness besides brings to mind the demand for proficient specialization which portrays Durkheim’s word picture of a displacement from mechanic solidarity to organic solidarity. ( Flanagan 1993 ) In organic solidarity. there is a fusion of values and beliefs that comes through corporate consciousness and shared experiences. ( Flanagan 1993 ) However. this is unviable in the metropolis as specialisation forces people to be independent in their work. but functionally dependent on each other for the service of others. ( Flanagan 1993 ) Again. this suggests that relationships are formed on a caprice as a agency to an terminal.
Table 4 – Beginning: Statisticss Japan: Prefecture Comparisons| Population Density The Concept
Durkheim explicitly pronounced four chief theories refering to suicide. viz. . selfless. egocentric. fatalistic and alienated self-destruction. Altruistic suicide consequences from the high integrating with society. puting the demands of the community above his ain. and giving up his life for the common good. ( Durkheim et al. 1951 ) This is exemplified in Seppuku. where samurais would instead kill themselves than to put on the line the enemy pull outing information from them or convey shame to their kin. ( Fuse 1980 ) Egoistic self-destruction is the antithesis of selfless self-destruction. derived from the inordinate individualization from society which posits a low value to human being. ( Durkheim et al. 1951 ) Fatalistic self-destruction occurs when an person is in a extremely regulated societal environment where small can be done by him to better his life. thereby seeing self-destruction as an flight. ( Stack 1979 )
Anomic self-destruction is characterized by disenchantment and letdown. where societal and moral norms are clouded and undefined. ensuing in a deficiency of societal ordinance. ( Durkheim et al. 1951 ) In modern-day Japan. all four signifiers of self-destruction may likely still be ongoing. nevertheless. in Tokyo’s metropolitan context. egocentric and alienated self-destructions are much more inclined to happen. given the features of the modern societal construction. To better understand this phenomenon. mentions from urban sociology demand to be drawn with respects to the societal construction in Japan. Harmonizing to Tonnies. there are two types of societal relation that distinguishes the kernel of rural life from urban life. viz. . Gemeinschaft and Gesselschaft. ( Flanagan 1993 ) The former espouses intimate. emotional and communal relationships as “ends in and of themselves” which is an maxim of rural life. and the latter is said to be goal-driven relationships. bing as a “means to specific ends” . characterized by urban life. ( Flanagan 1993 ; McIntyre 2011 )
Therefore. a displacement in construction of societal relationship is observed. from one that has group individuality and moral support to one that is individualistic and self-seeking. seeking to gain from the relationships formed. Harmonizing to Tonnies. “the dominant motivation of self-interest insures that each individual is genuinely alone” . ( Flanagan 1993 ) This added integrating on secondary relationships instead than primary relationships is particularly pronounced in Tokyo. where it has the highest rate of remarkable life and atomic households. Irrevocably. this integrating could perchance represent to egocentric self-destruction in Tokyo. as people merely have less grounds to populate. due to a deficiency of familiarity with each other. ( McIntyre 2011 ) Durkheim’s rendering of anomy in modern society is the failure to implement sufficient norms or ordinances refering to the desires and aspirations of the people. ( McIntyre 2011 )
Robert Merton ( 1938 ) farther revised this construct with respects to modern-day societies. which suggests that anomy happens when there is a mismatch of norms and its societal construction. where there is a turning set of common ends prescribed by society. but is met with a hapless lucifer of legitimate agencies to accomplish them. ( McIntyre 2011 ) Basically. there is a widening disjuncture between the socially approved ends and agencies to make them. explicitly underlining the alterations in cultural and societal constructions. Furthermore. harmonizing to Sassens ( 2000 ) . the urban infinites in metropoliss are imbued with the “dominant corporate culture” which leaves small infinite for other per se desirable traits like societal interactions. There is a inclination by the dominant civilization to brush other civilizations aside as “otherness” . degrading them wholly. ( Sassens 2000 ) As a corollary. the infinite for societal acquisition and interaction is curtailed. go forthing them with small chances to set up familiar dealingss and civil apprehension of cultural diverseness. ( Tonnelat 2010 ) This impedes the cultural ties and dealingss that one has to the state and society. ensuing in an emptiness that is progressively filled with material wealth. adding on to the set of culturally accepted ends but yet missing an addition of legitimate agencies to accomplish it.
Similar to other planetary metropoliss. Tokyo has undergone cultural diffusion. which is an exchange of civilizations between states. However. the really fact that globalisation is pioneered from the West engenders American civilization into globalized metropoliss. ( Heiner 2002 ) Many metropoliss are forced to follow American capitalist economy to vie efficaciously. which promulgates the deregulating of markets and bureaucratisms in the name of net income maximization and efficiency. ( Heiner 2002 ) Along with this comes the American consumerist civilization. which influences people to mime American consumerism forms and abandon their ain autochthonal 1s. ( Heiner 2002 ) This exposes the metropolis to two chief jobs. First. a cultural grading threatens to homogenise old ages of cultural diverseness. potentially capable of displacing the staying shared civilization and experience in the constructs of mechanic solidarity and Gemeinschaft with individualistic consumerism. This farther exacerbates the eroding of moral support and cultural individuality that are the footing of intimate dealingss. Second. people may replace this increasing moral and societal nothingness with consumerism.
This has come to be a socially recognized end. where philistinism comes into drama when people display their socio-economic positions. Therefore. an increased leaning to devour is observed but this is non met with an equal addition in the legitimate agencies to command high consumerist power. Ironically. the “American Dream” . from whence consumerism came. has yet to be realized in America as a consequence of inequality. ( Heiner 2002 ) This has led to defeat and anomy in planetary metropoliss who readily embraced consumerism on the stalking-horse that it is inherently good for the economic system. ( Heiner 2002 ) The coming of the bureaucratisms through globalisation besides brings about the phenomenon of “iron cage” . Weber saw the dysfunctional side of bureaucratisms which he named “iron cage” . where “people become so at bay in following regulations and processs that they lose sight of the ground they are working so hard” . ( McIntyre 2011 ) Therefore. if people get overburdened by regulations and processs. they accidentally become awkward at accommodating to accommodations in societal fortunes. ( McIntyre 2011 ) As highlighted by Sassens ( 2000 ) . the grim March of globalization has brought about a proliferation of a digital epoch.
With urban infinites decreasing. people find agencies and ways to besiege this job by spread outing the practical infinite. ( Sassens 2000 ) Hence the cascade of on-line societal networking. on-line gambling. on-line picture streaming. on-line shopping. all in the purdah of one’s room with a one-eyed monster. Therefore. people escape into the practical universe. edifice embodiments and fake profiles to project their ideal individuality and utilize it as a tool to comprehend their sense of world. ( Heim 1994 ) This efficaciously restrains us from existent face-to-face socialisation. which harmonizing to Mead ( 1934 ) is critical for the development of “the self” as this arises merely through a procedure of societal experiences and activities. Furthermore. the proliferation of the cyberspace has brought about a recent phenomenon in Japan named netto shinju – online self-destruction treaties. The nature of these treaties is slightly curious as they are arranged between aliens. who met on the cyberspace though suicide web sites. ( Rajagopal 2004 ) This straight contradicts the traditional self-destruction treaties. where victims are people who portion close relationships. Epidemiologic surveies are still ongoing. nevertheless. there is an intimation that these treaties may be formed by immature self-destructive persons populating entirely. who join others in similar state of affairs. ( Rajagopal 2004 )
Suicide in a globalized metropolis like Tokyo stems from really different grounds from that of rural countries. This is particularly pronounced in a dramatic displacement of societal construction and infinite in globalized metropoliss. ensuing in a alteration in relationship familiarity and a homogenisation of civilization which breeds shallowness and less connection to society. Together with the proliferation of the cyberspace. the corporate consequence alienates people in modern life. holding small moral support when faced with troubles in public presentation based consequences and lose sight of their initial ends without the legitimate agencies of accomplishing them. ( 1936 words )
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