Social structure of the society

There are three terms to be differentiated in the related area such as “institute”, “institution” and “institutionalization”. To institute something is to bring it into use, set it up, or establish it by practice. A father might speak of instituting some changes in his family, perhaps forcing the children to be respectful, and not giggle at his words. An institute may be something that has been

set up, for example, an association of women calls itself the “Women’s Institute”. If institution is spoken about, it is meant a totality of customs or practices that was established by the members of a particular society, by God, or just an established and respected practice (with no reference to its origin). Institutions are used about parts of the society, not the whole.

As a society is created by the interaction of people, they establish ways of interacting that are acceptable or unacceptable. When a way of behaviour is both emotionally satisfying and leads to rewards from others, it becomes institutionalized. The way by which behaviour, custom or practice is institutionalized, is called institutionalization. For instance, institutionalization of any science means working out various standards, laws, setting up research institutes, laboratories, faculties, departments at universities, also publishing textbooks, monographs and journals, training specialists in the area etc.

Thus, the concept of a social institution defines an aggregate of people whose activities in a certain area are regulated with inflexible systems of social, legal or other controls by organizations originally created for beneficial purposes and intents. As any structure, it is presented by its structural elements although some sociologists argue against, defining them as attributes.

Structural elements of the society’s fundamental institutions

At the same time fundamental institutions are divided into smaller units called non-fundamental institutions. For instance, economy can’t operate without such practices as production, distribution, market, management, accounting, etc.; the institution of the family and marriage includes such practices as martenity, vendetta, sworn brotherhood etc. So non-fundamental institutions are social practices or customs, for example, vendetta or celibacy can be identified either as a tradition or settled practice. Both are right as the fundamental institution includes both traditions and practices.

If the purpose of fundamental institutions is to satisfy the basic needs of the society, non-fundamental institutions perform specialized objectives, serve particular traditions or satisfy non-fundamental needs. For instance, a higher school as a social institution meets the social need in training highly qualified specialists.

By its character of organization, institutions are subdivided into formal and informal ones. The activities of formal institutions are regulated by strictly settled directions such as law, charter, instructions etc. Formal institutions are often bureaucracies in which the functions of bureaucrats are impersonal, i. e. that their functions are performed independently of their personal qualities.

In informal institutions playing a very important role in interpersonal interaction, their aims, methods, means to achieve objectives are not settled formally and not fixed in the charter. For instance, organizing their leisure time, teenagers follow their rules of game, or norms which allow them to solve conflicts. But these norms are fixed in public opinion, traditions or customs, in other words, in informal sanctions. Very often public opinion or custom is a more efficient means to control an individual’s behaviour than legislative laws or other formal sanctions. For instance, people prefer being punished by their formal leaders than being blamed by colleagues or friends.

Both formal and informal institutions have functions. To function means to bring benefit. So, the function of a social institution is the benefit that it contributes to the society. In other words, the outcomes or end-products of the system, institution and the like are referred to as its function. If besides benefit there is damage or harm, such actions are referred to as dysfunction. For instance, the function of a higher education is to train highly qualified specialists. If the institution functions badly due to some circumstances (lack of personnel, poor teaching, or methodical and material basis), the society will not get specialists of the required level. It means that the institution dysfunctions.

Functions and dysfunctions can be manifest if they are formally declared, perceived by everybody and obvious, and latent which are hidden, or not declared. To manifest functions of a secondary school those of getting literacy, enough knowledge to enter university, vocational training, learning basic values of the society may be referred to. Its latent functions are getting a definite social status which enables to become ranked higher than those who are illiterate, making stable friends etc.

Functions and dysfunctions are of relative, not of absolute character. Each of them can have two forms – manifest and latent. In one and the same time both a function and dysfunction may be manifest for some members of the society and latent – for the other ones. For instance, some people consider important to obtain fundamental knowledge at university, others – to establish necessary links and relations. Latent functions differ from dysfunctions by that they don’t bring harm. They only show that the benefit from any institution (system etc) can be larger than it is declared.

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