Shot in black and white cinema verity style, Hate (La Haine) follows a day in the life of three aimless, violence-prone, ethnically-diverse young men who hail from the same decaying housing project in Paris. Mathieu Kassovitz won the Best Director prize for this realistic movie at the Cannes Film Festival. Further than the cinematic side, La Haine aims at denouncing violence due to dismay, to precariousness. In a word, as it was shot in 1995, it illustrates the social issue that has become the keyword of the 95's presidential elections. More precisely, « social exclusion » is a dynamic process which leads to a loss of social links and of traditional marks. Furthermore, it is analysed through the notion of breaks, of dislocation. However, the strict definition of social exclusion is difficult to catch insofar as it gathers lots of dimensions, causes. Hence, it appears necessary to remind us the different origins of social exclusion in order to understand its complexity. Then, we should get the reason why sociologists speak about a multidimensional and cumulative process.
[...] In the same way, disabled people are rejected from labour market and/or social relationships because of their physical/mental handicap. Also, young and migrant workers aren't in an easier situation. Employers don't trust them because of their lack of experience or because of their origins. Those groups suffer from insecurity, precariousness and have to cope with machismo, racism and rebuttal. Accepted single parent families, unmarried person, childhood marked by poverty, women, migrant workers, young and disabled people are the sections of the population most exposed to social exclusion. [...]
[...] On the one hand, school should be the basis for a widely held understanding of the function of education in contemporary society On the other hand, Levitas writes that the failure of education is a particularly important and increasingly widespread factor of marginalization and economic and social exclusion According to Bourdieu, teachers are imposing a symbolic violence insofar as they repeat the prevailing power relations. The superiority of the dominant culture is pointed up. That is why this generates a self exclusion from low-class : they recognise the supposed inferiority of their culture. [...]
[...] Thus, the retrenchment of the welfare state is not only an actor but also a factor of social exclusion insofar as it prevents individuals from bails oneself out. It stigmatizes more than it saves. Conclusion As we have seen, a loss of employment is likely to start the process of decline, launching the downward spiral of disadvantages. Then, it is more difficult for people to participate in social activities and the lack of resources, combined with the stigmatizing effect of unemployment, leads to a fracturing people's social ties and growing social isolation. [...]
[...] Ignace Glorieux says there is two contrasting views on work: on the one hand, there is a materialistic conception of work (it is a necessary evil to provide one's material needs and on the other hand, work is also a means to create social cohesion and to being tied to broader society. Besides, Schnapper assumes that employment gives a belonging to public sphere; it is a second socialization insofar as you own a recognized place in the social hierarchy. Furthermore, you have access to solidarity networks thanks to social relations provided by work. [...]
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