Patrimony “inherited from father”, i.e. the assumption is that the father creates wealth which is transmitted down the generations. This word does not fully encompass the concept which will be described below. In this sense it means that fraction of a nation which is shared among the population. To illustrate further, the sum total “wealth” of a nation can be assumed to belong, as the appropriate fraction, to every member of that national community. It is vaguely understood is some contexts. Thus the scenery is spoken of as “our beautiful land”. But it goes further – there is a “commonwealth’. This is that portion of the agriculture, the fisheries, industries, services, within a land which can be considered to belong – in the appropriate fraction – to each “citizen”. Of course it cannot be claimed directly by each citizen. Except in a few isolate circumstances such as a “commonage”, or (in English law) right of passage. But it is available as “drop down”. Thus the inhabitants of a wealthy country tend to be wealthy, benefiting from the affluence of the rest of the community.

Other factors abut on the residents of a given nation (or sub-section of that nation), such as the compassion, charitibility, and generosity of that community. Also included is the “filiality” of the community (the extent to which (most) feel an allegiance to their fellows, and are prepared to act as their “brother’s keeper”). This varies with community, and it is likely that the smaller the community, so the greater is this filial concern. [It is noteworthy that as populations condense, so the need to assert “individuality” increases. That is to say individuals projects their needs as individuals over (and in competition with) the needs of the community. Ultimately the individual competes against the state in an attempt to extract maximally from that state.]

This is the “patrimony” inherited by dint of the existence, and approval of that existence, by the community. It is valuable, and guarded by the community – at times by physical isolation, such as in an island or by building fortified walls about the community. It is a value not easily dispensed or sacrificed by most communities.

This “protection” of the “laggard” is demonstrated in many social animal communities.

What the immigrant does is to dilute the “patrimony” by that fraction represented by an individual, or multiplied by the size of that alien intrusion.

Approval.  This is the binding agent of societies. Each individual seeks approval, by controlling (inhibiting) behaviour to accord with the expectations of, and the approval of, that society. The precise strategies will vary with the society, its culture, and the threats to that society.

In this context “politeness” warrants introduction. What is politeness? It is suggested that this is a behavioral pattern which “recognizes that a system of behavior is in place”. The entire system might not be understood, at least initially. Once it is understood – or partly understood – the participants in this behavioral pattern will rapidly assert their social” rights”. That enhances and reinforces the behavioral patterns, and has the sub-purpose of demonstrating the existence of a behavioral pattern to the novice. To illustrate: a newcomer to a church congregation will demonstrate “politeness” by keeping voice down (which serves to establish that “he” is not assertively intruding, and probably accepts a seat to the back, behind the “established” congregation (which members of that congregation will readily demonstrate by the confidence with which they occupy “their” place in the chancel.)


About jp

Orthopaedic Surgeon
This entry was posted in Human Behaviour, Humans as social animals, Language and tagged . Bookmark the permalink.

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