Oppositional Consciousness: Its Manifestation and Development. The Case of People with Disabilities*

While resource mobilization theory has advanced our understanding of social movements, two questions require further explanation: (1) How do people come to define their situation as unjust and subject to change through collective action? (2) How is such an “oppositional consciousness” empirically studied? From field research among people with disabilities, I suggest that oppositional consciousness is manifested through the collective actions, symbols, and cultural artifacts constructed by a group. I propose that strong interpersonal ties among group members may not be necessary for an oppositional consciousness to develop. To understand how a dominated group develops an oppositional consciousness, rather than analyzing the strength of its members' social ties, we must examine the context and the nature of these ties: (1) the institutions in which their social interactions typically occur; (2) the socialization process they experience within these institutions; and (3) members' contact with the oppositional ideologies of other dominated groups.     

THE LIMIT OF THE DISCURSIVE: A Critique of the Radical Constructionist Approach to Family Experience

To date, the postmodernist approach to family experience which considers the actor's use of discourse rather than external sociocultural forces as primordial in constituting domestic reality has become an intellectual stream which sociologists can hardly ignore. Using the Gubrium–Holstein model as an exemplar for a “more sophisticated” postmodernist approach to constructing family experience, this article attempts to outline a critique of radical constructionism which overemphasizes the discourse of actors as artfully producing reality as featured in the notions of “doing things with words” and “talking reality into being.” The critique is mainly based on the works of Schutz and Garfinkel, of which Gubrium and Holstein claim their own model share “abiding concern,” and is further supplemented by the work of Bourdieu. This article carries a commitment to rebuking the postmodernist emphasis on the discursive by highlighting that the prepredicative structure of the lifeworld—which is nondiscursive in nature—constitutes the primordial, albeit insufficient, basis of the nomos pertaining to experience as constituted.     

Writing Experience: Does Ethnography Convey a Crisis of Representation,or an Ontological Break with the Everyday World?

L'auteur pose comme prémisse la «brisure ontologique», telle qu'imaginée par Alfred Schutz, qui sépare deux champs: le «monde des coassociés», dans lequel la réalité sociale est directement expérimentée en face à face avec le présent intense, et l'«univers des contemporanéités», dans lequel l'autre est représenté selon des «types». Il soutient que cette coupure constitue un véhicule incitant à présenter une méta‐exposition de revendications majeures problématisant l'autorité traditionnelle en ethnographie. À la lumière de cette brisure, les tentatives postmodernistes d'acquérir ou de conserver la compréhension ici et maintenant de la signification subjective, ou de la «voix» des ethnographies, ne forment que des impossibilités épistémologiques. L'auteur conclut que le privilège postmoderniste accordéà une «ethnographie naïve» insistant sur les processus «expérimentaux», «interprétatifs», «dialogiques» et «polyphoniques» ne peut remplir sa promesse sur le plan méthodologique, pas plus qu'il n'est adaptable à la brisure ontologique de Schutz sur le plan théorique. This paper is premised on the “ontological break” as coined by Alfred Schutz that disconnects two realms: the “world of consociates” where social reality is directly experienced face‐to‐face in the vivid present, and the “world of contemporaries” where the other is interpreted in terms of “types.” It is argued that this break is a suggestive vehicle for conducting a meta‐exposition of major claims which problematize the traditional authority of ethnography. In the light of the break, the postmodernist attempts to attain or retain the here‐and‐now understanding of subjective meaning, or “voice” in ethnographies are but epistemological impossibilities. It is concluded that the postmodernist privileging of a “naive ethnography” which emphasizes “experiential,”“interpretive,”“dialogical,” and “polyphonic” processes is neither able to deliver on its promise at the methodic level, nor amendable to Schutz's ontological break at the theoretical level.     

Max Weber's Science of Composition

Starting from the recently translated biography of Max Weber by Joachim Radkau, this essay re‐evaluates Weber's “science of reality” in relation to his personality, the cultural context of the early twentieth century, and the position of Weber's thought in the sociological canon. The argument progresses through sequentially enlarged analyses, which propose that Weber's general style of thinking is a type of dissonant composition that places emphasis on the many relationships between cultural reality and the concepts derived from it, and not as much on its content. The logic of such a compositional approach to reality is based on similar principles found in sound and music, which Weber in fact uses in a more latent as well as more active form, to pursue his aim of a style of thinking as “aesthetics of dissonance”. The latter is a sort of “methodological wedge” that pries open the many layers of reality. As such, Weber's “science of reality” is an early “classical” example of a recent and much needed call for a social science as the “art of listening”.     

Ideological Primary Groups in Contemporary Cultural Movements

Abstract

This paper argues that “post-modern” societies generate movements for cultural change in models “of” and “for” identity and consciousness, rather than traditional kinds of social movements aiming at structural changes in institutional arrangements. The distinctive and crucial unit in comtemporary cultural movements is what we have termed the “ideological group.” These groups are similar to the “ideological informal groups” which recruited members of traditional social movements on the basis of personal contacts and confidence, and which rested on shared “inner convictions.” Like other, earlier, ideological groups, they focus on the construction and legitimation of a shared symbolic interpretation, and ideology of a dissatisfying reality as well as their own personal and collective identity in relation to it. However, contemporary movement groups have been influenced considerably by the sensitivity training-encounter-group dynamics techniques associated with the intensive group movement. The result is a new interest in artificial primary relations among sociologically homogeneous peers for joining socio-cultural analyses with psychological interpretations of common personal experiences. The processes generated in these ideological primary groups lead to the collective construction of new or modified ideological interpretations of reality which contain different, more satisfying, models “of” and “for” personal and group identity, and “consciousness.”     

Is Vygotsky Relevant? Vygotsky's Marxist Psychology

This article explores the connections between Vygotsky's psychology and Marxism, arguing that his was a “Marxist psychology” in its “historical foundation”: a specific conception of history. This conception of history is evident in Vygotsky's analysis and diagnosis of the crisis in psychology. The creation of a Marxist, general psychology was the historical task that was defined by this crisis, and his developmental psychology was the historical project of such a psychology. In his practice of the methodology of this general psychology, Vygotsky recounted “child history”: the history of the genesis of mind. The conception of history evident in Crisis throws new light on Vygotsky's texts on child development: They tell a history of the objective tendencies of consciousness, of the dialectical processes of sublation, and of self-mastery. As Vygotsky interpreted the higher mental functions, they are manifestations of the child's ability to master himself or herself as a consequence of the “social moment” of consciousness. In fostering these functions, one shaped a human consciousness capable of free and deliberate choice.     

Thinking with the Mind,Syncing with the Body: Ballet as Symbolic and Nonsymbolic Interaction

Symbolic interactionist theory describes self‐consciousness as arising through symbolic interaction. I use one empirical case, ballet training, to suggest that symbolic interaction can, by producing self‐consciousness, cultivate unself‐consciousness. Using in‐depth interviews with twenty‐three individuals reporting on training experiences in six countries and twenty‐three American states, I show that dancers can learn, through self‐conscious symbolic interaction, how it feels to embody what an audience sees, as they strive to train their bodies to portray an institutionalized aesthetic. The embodiment of technique facilitates a markedly unself‐conscious “flow” experience while performing. In contrast, having an acute awareness of embodying an incompatible physiology inhibits flow and often motivates dancers to self‐select out of ballet. These interactionist sources of “nonsymbolic” interaction both evoke and suppress “mind” through social interaction.     

The Medicalization of Deviance as an Interactive Achievement: The Construction of Compulsive Gambling

This article joins two lines of research from distinct areas in sociology to illuminate the mechanisms through which the meaning of “compulsive gambling” and what it means to be “a compulsive gambler” are cooperatively constructed in interaction at meetings of the fellowship group Gamblers Anonymous (GA). Combining Conrad's work on the medicalization of deviance with a social psychological focus on support group interaction, I demonstrate how individuals' experiences and identities come to be imbued with a medical vocabulary through the homogenization of the initial diversity among members. This analysis contributes to conceptualizations of the medicalization of deviance as well as to interactionist interests in the social construction of reality.     

Pregnant Women's Experiences of Crisis Pregnancy Centers: When Abortion Stigmatization Succeeds and Fails

There is broad consensus that abortion is stigmatized, but the role of interpersonal interaction in this process is underspecified. I examine interviews with 25 women in the United States who visited crisis pregnancy centers (CPCs)—antiabortion organizations that offer one‐on‐one “prolife counseling”—for how and when interactions matter for abortion stigmatization. I identify two primary ways CPC counselors stigmatized abortion and describe variation in their impact: counselors' efforts were “successful,” were misrecognized as ideologically‐neutral, or were resisted. The findings demonstrate the importance of women's current consideration of abortion and preexisting beliefs for understanding how interpersonal interactions contribute to abortion stigma.     

Displaying Gender: Transgender People's Strategies in Everyday Life

Drawing upon data from in‐depth interviews with transgender people in Portugal and in the United Kingdom, this article critically reflects upon different ways through which transgender people recreate their gender displays, particularly in terms of gender embodiment and aesthetics, in order to navigate their everyday lives. I focus on four strategies of articulating gender displays with one's own gender subjectivities: “blending in,” “masking,” “naturalizing,” and “subverting.” These strategies are not exclusive of one another. They are used differently throughout the participants' own lives in accordance to the social contexts they were in.     

The Internet and Demystifying Power Differentials

Abstract

Over the course of the past three years, a group of women residents of a forty-five-year-old public housing project have struggled with the housing authority to participate in the revitalization of that project. This article examines the emergence of a “critical consciousness” and action on the part of these women as a consequence of their going on-line on the Internet with their own home page. This article also looks at the historical and social context of their relationship with the local community and the housing authority as well as the women's ultimate challenge to the housing authority's sense of “exclusive” possession and use of information and data.     

Gramsci and Marxist Sociology of Knowledge: an Analysis of Hegemony—Ideology—Knowledge*

This paper is an attempt to analyze the fundamental components of Gramsci's Marxist theory: the assertion of absolute historicism and humanism over economic determinism, the primacy of superstructural over infrastructural activities, the primacy of ideological over political hegemony and the subjective over the objective dimension in Marxist theory of history and society. Furthermore, after reviewing the historical development of the sociology of knowledge and contrasting Marx, Mannheim, Stark, and Gurvitch with Gramsci's theoretical positions, an attempt is made to delineate a Gramscian sociology of knowledge. In its basic framework, the ideologization of thought is pressed to its extreme; the theory of knowledge becomes the theory of ideology; the totality of sociocultural phenomena is ultimately subordinated to the hermeneutic criterion of “critical consciousness” of subaltern classes developed in their ascendant movement toward idological and political hegemony, and the success of positivist methodology is explained in terms of the masses' lack of critical consciousness. In conclusion, the Gramscian sociology of knowledge becomes a form of critical consciousness. Its validity resides in its ideological function of intellectually organizing the experiences of the masses. Thus, ideologies cease to be viewed as intellectual processes mystifying social reality as in Marx and Mannheim and acquire true historical, psychological, and gnosiological value.     

Interactional Considerations In Studying American “Indians” The Case Of Adolescent Self-Esteem*

This paper argues that symbolic interactionists must recognize the necessity to not overgeneralize their data and to accurately reflect the natural environment of “Indianness” when investigating the empirical reality of the American “Indian's” social world. Data pertaining to the self-esteem of Arapahoe and Shoshone adolescents living on Wyoming's Wind River Reservation are discussed as a case in point. Arapahoe and Shoshone youth attending integrated high schools, as a racial and numerical minority, were found to have relatively high levels of self-esteem. The implications of this finding are reviewed.     

Toward a Sociology of Nature

Although we often believe that nature stands apart from social life, our experience of nature is profoundly social. This paper unpacks this paradox in order to (1) explain sociology's neglect of the environment and (2) introduce the articles in this special issue on “the sociology of nature.” I argue that sociology's disinterest in the biophysical world is a legacy of its classical concern with tracing society's “Great Transformation” from gemeinschaft to gesellschaft: while early anthropologists studied “primitive” societies that allegedly had not yet completed “the passage from nature to culture” (Lévi‐Strauss 1963 : 99), pioneering sociologists presumed that industrialization and urbanization liberated “modern” society from nature and therefore focused their attention on “urbanism as a way of life” (Wirth 1938 ). As exemplified by the articles in this symposium, environmental sociology critiques the nature‐culture and town‐country dualisms. One of environmental sociology's core contributions has been demonstrating that nature is just as much a social construction as race or gender; however, its more profound challenge to the discipline lies in its refutation of the sociological axiom that social facts can be explained purely through reference to other social facts. “Environmental facts” are a constitutive feature of social life, not merely an effect of it.     

TOO-BLUE: COLOUR-PATCH FOR AN EXPANDED EMPIRICISM

This essay is in part a response to the rhetoric of the ‘two cultures’ revived by the ‘science wars’ conducted in recent years through the mass media against humanities disciplines, especially ‘post-modern’ art, cultural studies, and non-analytic philosophy. The essay focuses in greatest detail on the relation between science and philosophy, arguing that they are in fact complementary activities effectively partaking of the same reality. Although knowledge practices in the humanities draw from their partaking radically different orders of result from those of science (and from each other), they have claim to an effective connection to a shared reality. Humanities disciplines, and even ‘informal’ or ‘traditional’ knowledge practices, can be argued to be realist, empirical enterprises generating modes of validity specific to their manner of result – provided that the definition of empirical reality is generously broadened. An ‘expanded’ empiricism is a ‘radical’ empiricism in William James's sense of taking relations to be as real and as fundamentally given to experience as discrete objects or sense-data. Recognizing the reality of relation nudges empiricism in the direction of process philosophy. The essay reviews concepts of cause and discovery, nature and culture, affect and virtuality, truth and constructedness, taking the experience of colour as a prime example. It combines elements of James's radical empiricism with Whitehead's process philosophy with the poststructuralism of Deleuze and Guattari with chaos and complexity theory. The resulting perspective converges with Isabelle Stengers' vision of a non-judgemental political ecology of knowledge. An expansive ethics of relationality, of mutual differential belonging, is the natural correlate of an expanded culture of empiricism.     

Death,Modernity and Monuments: The Realities Expressed in the Monuments of the Hanshin–Awaji Earthquake*

Many monuments have been constructed to commemorate the Hanshin–Awaji earthquake. If a memorial represents the need to reaffirm one's ties to “a world,” each monument is supposed to provide an image of that “world.” An analysis of the monuments shows that they are greatly influenced by the character of the various organizations and groups that constructed them. Therefore, the monuments almost appear to be linked to the duties or functions of these groups. However, two realities appeared across these organizations. At first, there is a pattern in the monuments to mourn the death of those with whom one in familiar. It expresses a spiritual feeling about death. Second, we often find the word “we” in the monuments. The word “we” expresses reality in a homogeneous space. Although each reality does not correspond to a particular type of group or organization, they cannot be expressed simultaneously in the one monument. The result of the research shows that the two realities are constituted through different means.     

Houellebecq,or, the Carnival of Spite

Despite their significance in social reality and in fiction, ressentiment and especially spite are surprisingly under‐researched topics. As the repressed other of the contemporary post‐political society, they often combine political impotence and enjoyment in passivity, two experiences that are closely related to the increasing transformation of the “city” into the state of nature, of politics to bio‐politics (or post‐politics) and of the “social” into the simulacra (the society of spectacle). The article discusses ressentiment and spite in Houellebecq's fiction, by taking point of departure in the way he depicts the contemporary society, combining this with a discussion of his artistic position and the affective economy of ressentiment and spite in his work. Finally it asks whether it is possible to imagine a sociality, a “city,” without spite.     

Jeopardy,Consciousness, and Multiple Discrimination: Intersecting Inequalities in Contemporary Western Europe

Theories of intersectionality argue that individuals with multiple minority statuses often face mistreatment that stems from multiple, interlocking systems of inequality. King (1988) refers to this phenomenon as “multiple jeopardy,” and argues that those who experience multiple jeopardy often develop a “multiple consciousness”—an awareness of multiple systems of inequality working with and through one another. This study analyzes recent survey data to assess perceived multiple jeopardy and its relationship to multiple consciousness in the context of contemporary Western Europe. Findings provide support for intersectionality, as individuals who hold multiple minority statuses are more likely than others to perceive having personally experienced multiple forms of discrimination, and are more likely to view multiple discrimination (discrimination based on multiple social statuses) as a widespread social phenomenon. Controlling for other factors, personal experiences with multiple forms of discrimination (“multiple jeopardy”) are associated with greater multiple consciousness. Personal experiences with discrimination based on a single dimension of inequality (“single jeopardy”) also facilitate multiple consciousness, however, though not to the same degree. The conclusion highlights the importance of intersectionality for future research and policy concerning discrimination.     

Relationships and identity of gay men in Mexico: A qualitative approach

Relationships are a fundamental element of human and social interactions because they provide us with meanings around physical and abstract objects that allow us to make sense of our reality and identities. There is little Mexican research regarding how gay men construct a sense of identity through their social interactions. This article describes the relationships that gay men in Mexico City have within their families, with their friends, and with their partners. Fifteen in-depth interviews are analyzed through elements of Grounded Theory and Critical Discourse Analysis. Results show that family reproduced homophobia with participants that taught them that their gay identity is socially unaccepted. This is deconstructed through friendships with other gay men. Partner relationships are lived as one of the last milestones in the construction of a gay identity. Some men question hegemonic values around sexuality through polyamorous and polygamous relationships. Conclusions show the importance of these social relationships for gay men's emotional well-being, but that their relationships are often impacted by cultural and interpersonal homophobia.