Three Ecologies: Urban Metabolism and the Society‐Nature Opposition

This article is an intellectual history of two enduring binaries—society‐nature and city‐countryside—and their co‐identification, told through evolving uses of the concept of “urban metabolism.” After recounting the emergence of the modern society‐nature opposition in the separation of town and country under early industrial capitalism, I interpret “three ecologies”—successive periods of urban metabolism research spanning three disciplines within the social sciences. The first is the human ecology of the Chicago School, which treated the city as an ecosystem in analogy to external, natural ecosystems. The second is industrial ecology: materials‐flow analyses of cities that conceptualize external nature as the source of urban metabolism's raw materials and the destination for its social wastes. The third is urban political ecology, a reconceptualization of the city as a product of diverse socio‐natural flows. By analyzing these three traditions in succession, I demonstrate both the efficacy and the limits to Catton and Dunlap's distinction between a “human exemptionalist paradigm” and a “new ecological paradigm” in sociology.     

“I Stay by Myself”: Social Support,Distrust, and Selective Solidarity Among the Urban Poor

Significant debate exists about whether the black urban poor rely on each other for support. Currently, two perspectives dominate: the pervasive solidarity perspective, which asserts that support is widespread in poor, black communities, and the distrust‐individualism perspective, which claims that, in these communities, pervasive distrust undermines social cohesion and people use individualistic strategies for solving problems. Based on fieldwork in an African American public housing development, I present the concept of selective solidarity, which suggests that social life in these communities is neither as cohesive nor as individualistic as what past perspectives suggest. With selective solidarity, people rely on one another for support but selectively choose exchange partners, restricting exchange networks. Selective solidarity helps us understand how people manage sentiments of distrust while developing strategies for coping with material deprivation. Findings also have implications for the study of urban poverty. While my informants frequently stated that they “stay by themselves,” which implies individualism, they actually have meaningful exchange relationships. I argue that this contradiction suggests that they have multiple frames for approaching social life. We must consider such frames to avoid drawing misinformed conclusions, such as that the urban poor do not have supportive relationship when in fact they do.     

Performing Beauty: Dove's “Real Beauty” Campaign

Dove, a popular beauty brand, impressed some in the advertising world with its unique “Campaign for Real Beauty” and made others cringe. But little is known about how real women respond. “Real” beauty according to Dove means various shapes and sizes—flaws and all—and is the key to rebranding, rebuilding women's self‐esteem, and redefining beauty standards. Drawing on interviews and focus groups with sixteen Canadian women and guided by social semiotics and dramaturgy, I examine Dove's presentation of beauty and women's reactions to it from a “beauty as performance” frame. This study examines processes of interpretation and finds that expressing beauty, the self, and a public image inextricably requires elements of performance.     

Interpretative Freedom and New Combination: The Way in Which the “Middle Class” Has Been Narrated

The English words “middle class” have experienced much more connotations and denotations—typically “bourgeoisie,” “white‐collar,” and professional—than any other class‐referring word since the latter half of the 18th century. On the one hand, in response to such diverse narrations during about two and a half centuries, I partially agree with some of the nominalistic theories of class, in that the middle classes were not created until they were named by contemporaries. On the other hand, my view diverges from those theories, in my asserting that the contemporaries have had an interpretative freedom to recognize “middle classes” only within the bounds of plausibility on the side of the realistic social world. The typical middle class in each period has emerged in such a way that Schumpeter's new combination is performed in a stage of recession by new entrepreneurs, who will move into the “middle” strata and hold some cultural leadership but still obtain inconsistent statuses, to be recognized as “middle class”ex post facto in a boom time. Two Kondratieff's cycles have had one recognition of the typical “middle class.” The new combination is one of the pressures bringing middle classes into a modern society, contrary to the so‐called class decomposition into the two poles.     

The Interactional Construction of Social Authenticity: “Real” Identities and Intergroup Relations in a Transylvania Internet Forum

Authenticity has become an increasingly salient topic within various interactional traditions, including conversational and discourse analysis, discursive psychology, interactional sociolinguistics, pragmatics, and symbolic interactionism. However, there has been remarkably little cross‐fertilization of ideas and concepts. In this study, we consider the relevance of the interactional sociolinguistic concept of relationality for symbolic interactionist theories of authenticity. We first disambiguate two forms of authenticity that are commonly studied but not clearly differentiated in symbolic interactionist research—self‐authenticity, which emphasizes selves, and social authenticity, which emphasizes social identities. We then argue that relationality and its three pairs of interactional tactics—verification and denaturalization, adequation and distinction, and authorization and illegitimation—are particularly useful in conceptualizing social authenticity. We draw on data from an interethnic internet forum to show how members of two ethnic groups, Hungarian and Romanian, employ these relational tactics to authenticate their own ethnicity as the rightful inheritors of a place‐based Transylvanian identity, and to limit the other ethnicity's similar identity work. We then clarify the significance of social authenticity for the interactional study of category‐based identities by widening our discussion to other contestations over social identities in everyday life.     

“Should I Trust the Bank or the Social Movement?” Motivated Reasoning and Debtors' Work to Accept Misinformation

How can people believe corporate and state misinformation even if a social movement organization in their community has been countering this misinformation for years? Why do people knowingly accept misinformation without even being upset about it? I address these questions by analyzing ethnographic data and interviews with 84 Chilean low‐income housing debtors, whom, like many Chileans, are victims of financial misinformation. While the state and banks had significant agency in inducing the unproblematic acceptance of misinformation, debtors also played an active role in the processes. First, debtors had to decide whom to trust, which was not only a cognitive problem about evidence but also a behavioral and practical problem involving risks. Second, debtors engaged in “motivated reasoning”—affect‐driven biased information processing—to dismiss the possibility of being misinformed, to downplay the significance of misinformation, and to direct blame away from misinforming institutions. The latter two practices reduced debtors' anger about being misinformed. The findings have implications for studies of social movement framing and counterinformation, for the cognitive psychology of misinformation, and for the sociology and social psychology of acquiescence.     

Pacification of Rio's Favelas and the “Pacification of the Pacification Police”: The Role of Coordinating Brokerage in Police Reform

Rio de Janeiro's drug dealer–dominated favelas are territories where the state lacks the monopoly of violence. They have historically been sites of sporadic and violent police operations. Rio's favela “pacification” program aimed to consolidate state control via the establishment of a Pacification Police Unit (UPP). This proximity policing program initially experienced mixed results in different “pacified” favelas. I take advantage of this state intervention at the urban margins to ask, what explains the positive reception of this policing initiative in some communities but not others? I concentrate my fieldwork in two communities sharing a UPP that represented extreme cases of success in terms of the program's reception by residents. I find that the coordinating brokerage of respected local organizations helps acculturate police to the community and minimize offensive police behavior, thereby “pacifying the Pacification Police.” Residents are receptive to these resocialized police who comply with local norms of respect. This police‐reforming brokerage is possible due to the high level of closure in the local network and due to a vibrant local community with a strong history of organizing. My findings emphasize the importance of considering the role of local civil society in police reform at the urban margins.     

“A Community of Communities”– Catholic Communitarianism and Societal Crises in Ireland, 1890s–1950s1

Abstract This article argues that discourse on community as a socio‐political problem needs to be located within historical, institutional, and socio‐structural contexts if it is to be properly understood. In particular, it suggests that the role of religion in promoting forms of communitarian discourse and practice needs to be given greater attention than it has hitherto received within the social sciences. The article pursues this argument through examination of the religious discourse on community cultivated and promoted by the Catholic Church in the nineteenth and twentieth centuries. By providing an analysis of its role in Catholic responses to three major socio‐political crises in Ireland between the 1890s and 1960s, the paper suggests that not only does socio‐religious discourse on community constitute a powerful alternative to secular social‐scientific discourses, but that such discourse is particularly effective in helping to constitute specific groups as communities, given favourable sociological conditions.     

“Our Own Little Language”: Naming and the Social Construction Of Alzheimer's Disease

Social meanings and cultural definitions attached to illness, disability, and aging have a powerful influence on the development and operations of medical care as well as the social, behavioral, and therapeutic processes occurring within these settings. Specialized care environments designed to meet the needs of what some would argue is a dramatically increasing population worldwide, those with Alzheimer's disease, have been dominated by a medical model of care where treatment of disease has primacy over person. In contrast to the medical model, the Certified Nursing Assistants (CNAs) at Starrmount (pseudonym) Alzheimer's Unit have socially constructed an alternative to the medical model of care through what I argue is the use of language and a process of “naming and reframing.” In this “different world,” as the CNAs call the world of the Unit, the resident is depicted as a socially responsive actor with a surviving self that is to be treated with respect. Using a symbolic interactionist framework, this paper examines the CNAs' construction and use of a “language of openings”—that is, the language arising out of the lifeworld of the residents—as the counterpoint to the “language of limits” of the medical model. Spoken everywhere but nowhere inscribed as “official” knowledge, this “little language,” as the CNAs speak of it, is the fundamental medium for social interaction in the Alzheimer's Unit.     

On Being Not Canadian: The Social Organization of “Migrant Workers” in Canada*

Se fondant sur la méthode d'ethnographie institutionnelle de Dorothy E. Smith, l'auteure étudie l'organisation sociale de notre connaissance des gens catégorisés comme non‐immigrants ou « tra‐vailleurs migrants ». À la suite de l'étude du Non‐Immigrant Employment Authorization Program (NIEAP) du gouvernement canadien (1973), elle montre l'importance de la pratique idéologique raciste et nationaliste des États à l'endroit de l'organisation matérielle du marché du travail compétitif « canadien » dans le cadre d'un capitalisme mondial restructuré de même que la réorganisation qui en résulte des notions d'esprit national canadien. Elle montre aussi que la pratique discursive des parlementaires qui consiste à considérer certaines personnes comme des « problèmes » pour les « Canadiens » ne provient pas de l'exclusion physique de ces «étrangers » mais plutôt de leur differentiation idéologique et matérielle des Canadiens une fois qu'ils vivent et travaillent dans la société canadienne. Utilizing Dorothy E. Smith's method of institutional ethnography, I investigate the social organization of our knowledge of people categorized as non‐immigrants or “migrant workers.” By examining Canada's 1973 Non‐immigrant Employment Authorization Program (NIEAP), I show the importance of racist and nationalist ideological state practice to the material organization of the competitive “Canadian” labour market within a restructured global capitalism and the resultant reorganization of notions of Canadian nationhood. I show that the parliamentary discursive practice of producing certain people as “problems” for “Canadians” results not in the physical exclusion of those constructed as “foreigners” but in their ideological and material differentiation from Canadians, once such people are living and working within Canadian society. Expressions such as…“foreigner”… and so on, denoting certain types of lesser or negative identities are in actuality congealed practices and forms of violence or relations of domination… This violence and its constructive or representative attempts have become so successful or hegemonic that they have become transparent—holding in place the ruler's claimed superior self, named or identified in myriad ways, and the inadequacy and inferiority of those who are ruled. — Himani Bannerji.     

“Tell Something About the Pictures”: The Content and the Process of Autobiographical Work Among Scrapbookers

Viewing the popular process of making “scrapbooks” as a particular type of autobiographical occasion, I analyze interviews with scrapbookers and others who make up the scrapbooker's community, including industry workers and biographical others (i.e., family and friends). By considering scrapbooks within the autobiographical community in which they are created, I am able to scrutinize the structure of the narratives they contain, the role of the audience in their creation, and the emergence of norms of remembrance among scrapbookers. The narratives recorded in scrapbooks emerge from the bottom up and suggest that scrapbooking is a way to demonstrate the biographical stability necessary to craft an authenticity narrative. Further, I explore how scrapbookers “do autobiography” by uncovering their decision‐making process regarding what is worth memorializing. Scrapbookers work through a mnemonic checklist assessing special events and everyday life for its “scrapworthiness.” This paper's contribution centers on describing the process and the content of these atypical autobiographical occasions.     

Agriculture and Rurality: Beginning the “Final Separation”?*

Abstract When is a farm a farm? When is rural rural? Has the issue of the rural‐urban continuum returned? Decades ago rural sociology worked itself into two blind alleys: rural‐urban differences and attempts to define the rural‐urban fringe. Although these conceptual problems eventually were exhausted, recent developments in California raise the possibility of a phoenix‐like revival, although in new form. Three cases—the success of Napa Valley winemaking and the urban crowding that has accompanied it, the explosion of wine grape acreage in neighboring Sonoma County as demand for premium wine grapes has increased dramatically, and an antibody‐manufacturing goat “farm” in Santa Cruz County—have spurred community controversies and are now generating debates over the definition of “agriculture,” whether agriculture is rural, and “When is rural rural?”     

Social Structural Location and Vocabularies of Participation: Fostering a Collective Identity in Urban Agriculture Activism

Contextualized within the visible inequality that permeates its local food landscape and the broader elitist food culture of California's San Francisco Bay Area, Oakland's urban agriculture movement comprises actors with rich vocabularies of motive for participation. Drawing from 25 in‐depth interviews with movement activists, I uncover a racial and social class homogeneity among participants that contributes to the formation of a collective identity but also limits the movement's outcomes in important ways. This research draws from Bourdieu's theory of class distinction and social movement theories of collective identity formation to contribute to literature on the reproduction of class and racial privilege in alternative food activism. I find that narratives for movement involvement converge on three discourses: possession of education‐derived knowledge to contend with the agroindustrial complex, the conflation of the creation of community through urban food growing with inclusivity, and a missionary‐like desire to educate others as to the benefits of growing their own food. I argue that the movement could benefit from a more diverse repertoire of action generated from a greater integration of racially and economically diverse actors working together to reorient the food system toward local food production alternatives.     

Between the Procedural and the Substantial: Democratic Deliberation and the Interaction Order in “Occupy Middletown General Assembly”

This article analyzes interaction from an intentional, self‐reflexive democratic meeting of ordinary citizens—a “General Assembly” from the 2011 Occupy Movement—to explore two competing theories of democracy: Habermas's democratic deliberation and Mouffe's agonistic pluralism. The group's rational ideals and procedures for democratic deliberation approximate those of Habermas's “ideal speech situation,” but appear limited in their capacity to ensure Habermasian understanding or consensus. Intertwined with these rational procedures are practices best explained in terms of what Goffman called “face‐work”—the ways in which participants maintain a working consensus of mutual acceptance and respect in conversation. These face‐work procedures—rather than sincere, rational intentions—help constitute the civility necessary for rational deliberation and participation. Such symbolic valuing of self and other provide interactional grounds for the liberty and equality of agonistic democratic conversation as conceived by Mouffe.     

“People Will Bury Their Guns before They Surrender Them”: Implementing Domestic Violence Gun Control in Rural,Appalachian versus Urban Communities

Though gun violence is a global issue, the risk of firearm death is substantially higher in the United States than in other high‐income nations. Guns are deeply rooted within American culture; however, different subcultures exist along the urban‐rural divide. Such differences between urban and rural communities related to gun culture have been dubbed “firearm localism.” We investigated firearm localism in a state that has the highest proportion of firearm‐related domestic violence homicide and a large rural area representing a subgroup of rural culture: Appalachia. Specifically, key professionals reported issues related to domestic violence gun control in their communities. We conducted phone and in‐person surveys with a sample of community professionals (N = 133) working in victim services and the justice system in urban and Appalachian communities. Despite evidence of a strong gun culture in the rural communities, both urban and rural professionals estimated that about two‐thirds of their community would support restricting abusers' firearm access. Additionally, rural professionals were more likely to show concern for abusers' Second Amendment rights when discussing unintended negative consequences of gun confiscation; urban professionals were more likely to point out that gun confiscation can provide a false sense of security for victims. Policy implications are discussed.     

“Not Allowed to Inherit My Kingdom”: Amenity Development and Social Inequality in the Rural West

This article, based on 84 in‐depth interviews and 10 months of ethnography, focuses on the rural Washington community of “Paradise Valley,” whose economic bases in mining, ranching, and logging declined by the end of the twentieth century. Recently, economic development has focused on amenity‐based tourism and second‐home ownership, as well as attracting wealthy in‐migrants. Job growth has been concentrated in construction and service sectors, particularly low‐paid, part‐time, and seasonal jobs in hospitality, retail, and food services. The community has changed from a relatively homogenous population of working‐class residents to a more diverse and divided community. The article explores outcomes of these changes, including gentrification and housing shortages, unemployment and underemployment, and a social divide in which the community's longtime and working‐class residents are marginalized. I explore these social consequences of amenity‐based development, illustrating the ways in which the social divide is reproduced and the gradual disenfranchisement of those with roots in earlier social and economic systems in the valley, focusing on the changing meanings and uses of different types of symbolic capital.     

Space and place in an Urban Landscape: Learning from children's views of their social worlds

In this paper, I examine photos made by children as one part of a three‐year, ethnographic study of childhoods in different communities in California. Within this study, the children's photographs—and their talk about these and other images—illuminate distinctions between the urban spaces that outsiders might notice from particular urban places meaningful to children themselves. These images and commentaries reveal some of the ways in which the children's urban experiences are shaped by social class, gender, ethnicity, immigration, and racialization. They also confirm the importance of social relationships for the meanings that children attach to the urban landscapes in which they live.     

Embodying “tech”: Articulatory setting,phonetic variation,and social meaning

This article examines the co‐occurring realization of two sociophonetic variables within a style—the LOT vowel in English and word‐initial /l/—to explore the link between articulatory setting and stylistic practice. At an arts‐focused high school in the San Francisco Bay Area, the curricular and social practices of students in the technical theatre department centre around manual labour. Ethnographic analysis demonstrates that “tech” constitutes a locally enregistered persona, informed by tech students’ positioning as working‐class subjects through their bodily, sartorial, and technological practices. Tech students also produce higher and more rounded variants of LOT, and more velarized productions of /l/, than their non‐tech peers, and I suggest that articulatory setting is at play in the cohesive indexicality of these variants. I advocate for the continued exploration of co‐occurring sociolinguistic variables which treat the body as a broader stylistic context, and propose that studies of co‐occurring features focus on the ideological processes by which combinations of variables come to index thematic styles.     

Normal Queers: Straight Parents Respond to Their Children's “Coming Out”

This article explores how normative understandings of gender, family, and sexuality provide the foundation for stigma, an avenue out of deviance, and the means by which stigma is perpetuated. Using participant‐observation and interview data from a support group for families of lesbian women and gay men, I examine the destigmatizing identity work with which straight parents responded to their children's lesbian and gay identities. The parents' reliance on conventional understandings of gender, sexuality, and parenting invoked and affirmed heteronormative conceptions of normalcy. This redrawing—and not fundamentally challenging—of the lines defining sexual normalcy left intact systemic logics supporting heterosexist sexual hierarchies.