W. E. B. Du Bois at the center: from science,civil rights movement,to Black Lives Matter

I am honoured to present the 2016 British Journal of Sociology Annual Lecture at the London School of Economics. My lecture is based on ideas derived from my new book, The Scholar Denied: W.E.B. Du Bois and the Birth of Modern Sociology. In this essay I make three arguments. First, W.E.B. Du Bois and his Atlanta School of Sociology pioneered scientific sociology in the United States. Second, Du Bois pioneered a public sociology that creatively combined sociology and activism. Finally, Du Bois pioneered a politically engaged social science relevant for contemporary political struggles including the contemporary Black Lives Matter movement.     

W.E.B. DU BOIS,THE BLACK CHURCH,AND THE SOCIOLOGICAL STUDY OF RELIGION

During his early sociological period (1896–1914), Du Bois published several empirically-based studies on the Black Church. Many topics were addressed that are relevant to the contemporary study of the Black Church and the sociology of religion. Du Bois utilized methodological triangulation to empirically ground his studies of the Black Church. Census, survey, and ethnographic data were integrated to provide a comprehensive picture of the role of the Black Church in the African American community. He addressed the social construction of African American religious identity and provided an early functional analysis of the Black Church. The association between religion and social class was recognized, and Du Bois was a pioneer in the area of congregational studies addressing such issues as church expenditures and membership patterns and generating surveys of children's religious beliefs and ministerial effectiveness. Extensive data were collected on Black Church membership in large cities and small communities. These data make it possible to reconstruct the Black Church religious economy in these areas. Du Bois' sociological work on religion provides a link to the discipline's past and a bridge to its future.     

W.E.B. Du Bois and the women of hull-house, 1895–1899

An important aspect of W.E.B. Du Bois’s professional socialization is documented; specifically, Du Bois’s professional interactions with women sociologists who practiced in social settlements, notably Jane Addams, Katherine Bement Davis, Florence Kelley, and Isabel Eaton. These women, and their research in Hull-House Maps and Papers, were facilitators and role models for Du Bois’s The Philadelphia Negro, in which Isabel Eaton was a significant collaborator. Addams, Kelley, and their friends joined Du Bois to cofound the National Association for the Advancement of Colored People, an exemplar of applied sociology and Du Bois’s shared interests with the early Hull-House women. These early sociologists changed American thought and social policy and today provide a rich heritage for contemporary professionals in sociology.     

Deferred Legacy! The Continued Marginalization of the Atlanta Sociological Laboratory

Between 1895 and 1917 the Atlanta Sociological Laboratory made substantial contributions to the discipline of sociology, including the establishment of the first American school of sociology, institutionalization of method triangulation, institutionalization of the insider researcher, and institutionalization of the public acknowledgment of one's research. Despite these contributions that predate the Chicago School, the W. E. B. Du Bois led laboratory remains in the margins of American sociological discourse. This paper examines the contributions of the Atlanta Sociological Laboratory, offers explanations for the school's more than 100-year marginalization and examines its legacy in the discipline.     

A CLASSIC FROM THE OTHER SIDE OF THE VEIL: Du Bois's Souls of Black Folk

Why has W.E.B. Du Bois not mattered more in sociology? In addition to being on the short list of the 20th century's most influential public intellectuals, Du Bois made substantial, if under recognized, intellectual contributions as a sociologist and social theorist. Among his nearly 2000 published writings, The Philadelphia Negro and Souls of Black Folk have all the qualities of classic works. Yet, neither has been officially canonized by sociology. The exclusion of Du Bois can be explained with tolerable plausibility by reference to his two key concepts in Souls of Black Folk: the veil and the double-self. One can only wonder what might have been significantly different about sociology, especially its theories of the Self and of field studies of race, had William James's most important student been allowed to matter.     

Sociology Hesitant: The Continuing Neglect of W.E.B. Du Bois

W.E.B. Du Bois’ early work as a sociologist from 1896 to 1914 represents a milestone in the development of modern sociology. His empirical studies often employed a triangular methodological approach, and by grounding The Philadelphia Negro in what is the earliest extensive social survey by an American sociologist, Du Bois set the stage for the growth of sociology as a legitimate science. In fact, his approach became the model that the discipline eventually followed. Had Du Bois been white, he would have been recognized as a leading founder of the field. Since Du Bois’ early sociological scholarship was completed during the height of the Jim Crow era, his brilliant landmark work was largely negated by the profession. His scholarly accomplishments clearly focused on establishing a scientific sociology. Based on his exemplary work, can sociology finally negate the sociological negation of W.E.B. Du Bois?     

The Sociological Insight of W.E.B. Du Bois

W.E.B. Du Bois discussed key aspects of the new field of sociology in his early writings. This article presents Du Bois’ conception of the developing field and his sociological perspective based on nine of his key original sociological writings. Rather than generating theoretical formulations and studying abstract concepts, Du Bois insisted that sociology be an empirical science adhering to the methods utilized by the physical sciences. Sociology's major objectives are to study the “deeds of men” and to provide a science of human action. Sociological research seeks the discovery of “truth” which can form the basis of social policy. Noting that the regularity of human behavior is evidence of laws and acknowledging that human behavior is also subject to chance factors, sociology must seek to determine the limits of each. Du Bois’ research methods, based on methodological triangulation, were formulated to provide the “truths” which he eagerly sought. Du Bois was convinced that these truths were worth knowing and that sociology had the promise of becoming one of the “greatest sciences.” Attention directed toward Du Bois’ key sociological writings within sociology curricula will introduce current and future readers to the groundbreaking sociological work of the pioneer sociologist.     

Toward a DuBoisian theorization of school curricula

After a near century of mainstream academic exclusion, recent efforts in sociology have centered Du Bois as a foundational figure. However, these efforts have overlooked his contributions to theorizing K-12 and college/university formal curricula. Moreover, curricula, teaching, and learning scholarship, already marginalized within mainstream sociology of education, have typically overlooked Du Bois’ theorizations, thus reproducing his marginalization. As a correction, this article centers Du Bois as a key figure in critical curricula theory. Specifically, Du Bois theorized that schools institutionalize formal curricula imbued with race-class ideologies and that said ideologies shape peoples’ subjectivities, identities, and consciousness of social processes. However, Du Bois also theorized how Black schools can serve as meso-level sites for challenging hegemonic ideologies and producing transformative ideologies. In articulating these processes, Du Bois identifies how ideological propaganda, organizational structures, and interpretations of temporal processes maintain and perpetuate racism and capitalism. This article concludes with suggestions for future research in educational sociology that incorporates these insights.     

Art as Propaganda: Bringing Du Bois into the Sociology of Art

We examine WEB Du Bois's writings about the arts in the NAACP journal The Crisis from 1910–1934 in order to construct a Du Boisian social theory of the arts. The key elements of this theoretical framework are: artists, money, freedom, organization, truth, beauty, and propaganda. The most surprising element is propaganda, which for Du Bois meant that art needs to address racial politics. There is a strong sense in Du Bois's writings that art can and should have socially transformative effects. Comparing Du Bois's work to current theories from the sociology of art, we find that Du Bois emphasizes the role of art in social change, while current work treats art primarily as a tool for social reproduction. We argue for expanding the theoretical toolbox of the sociology of the arts through greater consideration of Du Bois's propaganda concept.     

W. E. B. Du Bois as Interactionist: Reflections on the Canonical Incorporation of a Marginalized Scholar

Recent scholarship explores the relevance and canonical status of W. E. B. Du Bois in sociological theory; yet less is said about his contributions to symbolic interactionism. This paper interrogates the emerging meaning of W. E. B. Du Bois for sociology, and the nature of his canonical incorporation. We explore the less “official” dimensions of Du Boisian theory, and in particular two of his contributions to symbolic interactionism: double consciousness and autoethnography. In the last part of the paper, we suggest that Du Bois's incorporation into the sociological canon can be viewed as a process of “centering,” and argue that this form of sponsoring of Du Bois's work can elevate some interpretations of Du Bois to the detriment of others.     

St. Clair Drake,the Chicago School,and the Emergence of a New Urban Black Perspective

St. Clair Drake was responsible for a major shift in the way urban sociologists studied cities. While educated by Chicago school scholars in sociology and anthropology, such as Robert Park and Ernest Burgess, Drake was one of many Black doctoral students who veered from the dominant perspective of his White teachers on race. His skills in ethnographic research were indebted not only to Park and Burgess, but also to the work of Black scholars who came before him, such as W. E. B. Du Bois and E. Franklin Frazier. His unique personal approach to cities and their racial problems transitioned into a more global focus on the Black diaspora, colonialism and the history of African people, and cultures which connected him to a world of social action.     

Du Bois and the Sociology of Religion: Rediscovering a Founding Figure*

In his popular introductory sociology text, Stark identifies W. E. B. Du Bois and Albion Small as important cornerstones of the U.S. sociological tradition. While the work of the “Chicago School” is well known in sociological circles, Du Bois’ sociological legacy is not. The Philadelphia Negro ([1899] 1996) is a classic empirical sociological study that is rarely included in discussions of the development of scientific sociology. Likewise, The Negro Church ([1903b] 2003) represents one of the first empirically based sociological studies of a religious institution. Sociologists of religion routinely discuss the contributions of Durkheim, Weber, and Simmel while virtually ignoring Du Bois. This is ironic because Du Bois’ work on religion was based on ethnographic data, field interviews, surveys, and census data. This article provides an overview of Du Bois’ sociological study of the Black Church in the United States by identifying some of the main themes developed in The Philadelphia Negro ([1899] 1996), The Souls of Black Folk ([1903a] 1994), and The Negro Church ([1903b] 2003). These studies reveal that Du Bois was a pioneer in the areas of evaluation research, public sociology, service learning, and congregational studies.     

Du Bois and Diasporic Identity: The Veil and the Unveiling Project

Positioning Du Bois's arguments in The Souls of Black Folk (1903) within social theory enhances our understanding of the phenomenological dimensions of racial oppression and of how oppressed groups build on members' differences, as well as on what they share, to construct a cosmopolitan and richly textured community. Du Bois wrote Souls just at the beginning of the Great Migration but indicated that geographical dispersion would deepen racial solidarity, enhance the meaningfulness of community, and emancipate individual group members through participation in mainstream society while maintaining their black identity. Du Bois's writings have powerful implications for understanding how to promote racial justice, and contemporary readers might consider that they have implications for social justice more generally. An analysis of black newspapers that were published during the period of 1900 to 1935 illustrates how Du Bois's conceptions were woven into discourse and everyday practices.     

“With Whom no White Scholar can Compare”: Academic Interpretations of the Relationship between W.E.B. Du Bois and Max Weber

Max Weber (1864–1920) is considered one of the canonical founders of sociology, while W. E. B. Du Bois (1868–1963), author of The Philadelphia Negro (1899), The Souls of Black Folk (1903), and Black Reconstruction (1935), has only recently been included in the sociological canon. We provide a historical review of what we know of their relationship in order to first ask, what did Du Bois say about Weber, and second, what did Weber say about Du Bois? We then analyze the extant scholarly discourse of published English-language academic journal articles that substantively mention both Weber and Du Bois in order to address a third question: what did other scholars say about their relationship? We provide an analysis of the variation of scholars’ perceptions on the relationship between Du Bois and Weber to illumine the dominant assumptions about founding figures and the origin story of American sociology writ large. We argue that three mechanisms of white group interests configured the marginalization of Du Bois from both mainstream and sub-disciplinary sociological theory: (1) reduction or “knowing that we do no know and not caring to know” (when knowledge is perceived as irrelevant to white group interests), (2) deportation or “not wanting to know” (when knowledge is systematically exiled), and (3) appropriation or “not knowing that we do not know”) (when dominant knowledge usurps or assimilates challenges to that knowledge).     

WHY BLACK PEOPLE TEND TO SHOUT! AN EARNEST ATTEMPT TO EXPLAIN THE SOCIOLOGICAL NEGATION OF THE ATLANTA SOCIOLOGICAL LABORATORY DESPITE ITS POSSIBLE UNPLEASANTNESS

The Atlanta Sociological Laboratory, 1895-1924, comprised the first American school of sociology (Wright 2002). Despite this fact, the sociological accomplishments of this group of scholars are relatively absent from the existing sociological literature. Data collected for this investigation indicate that the Atlanta Sociological Laboratory has been rendered sociologically invisible because of race prejudice, the perception that the school's findings were ungeneralizable, that their methods of research unsophisticated and of low quality, and that they omitted theory from their analyses. The findings of this investigation indicate that the Atlanta Sociological Laboratory utilized a sophisticated methodology to produce generalizable findings that included theory despite the race prejudice that existed during that period in American history.     

Marginalization by the Marginalized: Race,Homophobia, Heterosexism,and “the Problem of the 21st Century”

On November 4, 2008, Barack Obama was elected the 44th president of the United States. This historic election occurred 105 years after W. E. B. Du Bois proclaimed in the introduction to The Souls of Black Folk, “the problem of the Twentieth Century is the problem of the color-line” (1994, p. v). According to Du Bois, the problem of the color line is racialized segregation and oppression. This article posits, however, that “the problem of the 21st century” is the further marginalization within already marginalized groups, and this article focuses on the history and occurrence of homophobia and heterosexism within the African American community as well as its links to gender discrimination. Special focus is placed on the Black Church as a possible causal factor for homophobia and heterosexism in the African American community. Possible solutions are also proposed, which consist of a nationwide legalization of same-sex marriage and African American leaders actively and publicly supporting lesbian, gay, and bisexual members of the African American community.     

Black Violence and Crime in the 21st Century

Abstract

Although a number of perspectives have been represented as frameworks for analyzing crime and violence perpetuated by African Americans, no analysis can replace a socio-historical perspective. By carefully studying the works of W.E.B. Du Bois a sharper analysis of black crime and violence can be clearly delineated.     

SOCIAL ISOLATION OF THE URBAN POOR:

We focus on the effects of race, class, and neighborhood on social isolation. Using data from households in Atlanta, Georgia, we compare poor and nonpoor African Americans to nonpoor whites on two types of social ties and the social resources inherent in those ties. We find that poverty has an important influence on the social resources available to African Americans in and outside of their household. Poor blacks are less likely than other blacks and nonpoor whites to live with another adult, to have even one person outside the household with whom they discuss important matters (a discussion partner), or to have a college-educated person in their discussion network. Higher neighborhood poverty reduces the size of the discussion network for whites and blacks and affects the probabilities of having any kind of social contacts. Important for the social isolation thesis is our finding that among African Americans, living in a very poor neighborhood increases social isolation and reduces access to social resources via one's network of close ties.     

THE ROLE OF PARENTS IN THE MAINTENANCE OF SECOND GENERATION VIETNAMESE CULTURAL BEHAVIORS

Although previous research shows that biculturalism is adaptive for the children of immigrants, in the United States there is a great deal of pressure for assimilation. This study examines whether parents who model cultural behaviors and encourage interaction with co-ethnics increase the likelihood that their adult children will engage in cultural behaviors. Data are from a survey of second generation Vietnamese members between the ages of 18 and 30 (N=66) living in Atlanta. Results indicate parents' cultural behaviors (speaking and reading) affect adult children's cultural skills and the ethnic composition of their social networks enhances the likelihood that their children's networks are ethnically based. Moreover, the parents' influence is direct, not mediated by children's social networks. Mothers exert stronger influence than fathers, but respondents' own gender does not predict cultural retention. We discuss results in terms of implications for maintaining ethnic cultures in a context that encourages assimilation.     

An Educational Partnership: Preparing Social Workers for a Changing Society

The learning-service center approach appears to offer a new and efficient way of bringing university resources to bear upon the social needs of local communities while providing a reality-based education for students. This paper describes the efforts of two schools of social work, Atlanta University and the University of Georgia, to develop an educational partnership through the use of this approach. The authors describe the early stages in the work of operationalizing the learning-service center concept as a possible means of effectuating a viable partnership between the two schools and the community.