Raymond Williams and sociology

The purpose of this article is to recover Williams as a major theoretical inspiration for the social sciences, specifically, as the inaugurator of what might be regarded as a research paradigm, cultural materialism. In the first section, Williams's encounter with the discipline of sociology is traced and distinguished as a critical alternative to the presently ascendant – at least in the USA – neo‐Durkeimian school of ‘cultural sociology’. In the second section, his cultural‐materialist programme is proposed as a powerful analytical framework for the study of culture and society today. In the final section, a key concept of Williams's cultural materialism, mobile privatization, is selected illustratively and proposed as a powerful analytical tool for studying the production and technological mediation of typical modes of communicative sociality in the early twenty‐first century.     

Decorative sociology: towards a critique of the cultural turn

In this paper we outline a critique of ‘decorative sociology’ as a trend in contemporary sociology where ‘culture’ has eclipsed the ‘social’ and where literary interpretation has marginalized sociological methods. By the term ‘decorative sociology’ we mean a branch of modernist aesthetics which is devoted to a politicized, textual reading of society and culture. Although we acknowledge slippage between the textual and material levels of cultural analysis, notably in the output of the Birmingham School, we propose that the intellectual roots of cultural studies inevitably mean that the textual level is pre‐eminent. In emphasizing the aesthetic dimension we seek to challenge the political self‐image of decorative sociology as a contribution to political intervention. We argue that while the cultural turn has contributed to revising approaches to the relationships between identity and power, race and class, ideology and representation, it has done so chiefly at an aesthetic level. Following Davies (1993), we submit that the greatest achievement of the cultural turn has been to teach students to ‘read politically’. The effect of this upon concrete political action is an empirical question. Without wishing to minimize the political importance of cultural studies, our hypothesis is that, what might be called the ‘aestheticization of life’ has not translated fully into the politicization of culture. We argue that an adequate cultural sociology would have to be driven by an empirical research agenda, embrace an historical and comparative framework, and have a genuinely sociological focus, that is, a focus on the changing balance of power in Western capitalism. We reject the attempt to submerge the social in the cultural and outline the development of an alternative, integrated perspective on body, self and society. We conclude by briefly commenting on three sociological contributions to the comparative and historical study of cultural institutions which approximate this research agenda: Norbert Elias, Pierre Bourdieu and Richard Sennett.     

Who Speaks for the Place? Cultural Dynamics of Conflicts Over Hazardous Industrial Development

Research in environmental sociology typically focuses on how communities mobilize against polluting industries in “not in my backyard” (NIMBY) reactions or accept industrial pollution. Instead, I explore how different groups react to the same proposed development with divergent NIMBY and “place it in my backyard” (PIMBY) demands. I use the emblematic case of controversial proposed copper mines in the rural Iron Range region of Minnesota to examine how different social actors use cultural repertoires to interpret development and assert legitimacy in making decisions about the place. Through interviews, ethnographic observation, and discourse analysis, I find that decisions about mining development become controversial because of how the projects resonate, or conflict, with people’s emotional meanings of place, not simply material benefits or scientific assessments of pollution. Pro-mining mobilization from rural, white, and working-class residents is justified by the right to defend a way of life. Opposition from environmentalists is framed as protecting a cherished place understood through experiences of outdoor recreation and wilderness that is now threatened by development. I advance environmental sociology by using concepts of cultural repertoires and place to examine cultural dynamics of environmental conflicts and how groups construct meanings of justice and assert legitimacy.     

Justice for whom?: Assessing humanist criminology as a catalyst for change in the criminal justice apparatus

Humanist perspectives on criminology incorporate the role of the state in affecting basic justice processes. Separate scholarly work by Alfred McClung Lee, Richard Quinney, and others set the stage for viable alternatives embodied in peacemaking and restorative justice. Tie-ins between critical humanist criminology critiques, basic sociology views toward society, and current developments in alternative justice models are assessed. An evaluation of how humanist criminology has transformed conceptions of community participation (as stressed in the original humanist sociology perspective) will serve as an integral analysis in assessing the impact of social justice models.     

Foundations of British sociology 1880–1930: contexts and biographies

‘This paper provides an overview of aspects of the history of British sociology. In particular, it tries to answer critical historical work by among others, Perry Anderson and Philip Abrams, which sought to explain the supposed indigenous ‘failure’ to develop academic sociology in Britain before the 1960s. It is argued that a narrowly academic reading of the history of sociology cannot do justice to its role in the service of social administration and public enlightenment and may exaggerate the degree to which sociology from its foundations was conceived as a purely intellectual discipline. The paper points to a thriving sociological culture in Britain in the generation before the First World War, though it was one in which many contributions came from philosophers, natural scientists and political economists rather then self‐proclaimed ‘sociologists’. It ends with a brief review of Patrick Geddes and Victor Branford, a founder of the Sociological Society and editor of the Sociological Review, whose biographies and eclectic social and international interests tell us something about the personalities and political interests of early British sociological pioneers.’     

In search of disability: a critical discourse analysis of a Key Stage 1 guided reading scheme

This paper employs critical discourse analysis to examine the representation of disability in the children’s Oxford Reading Tree Series Read with Biff, Chip and Kipper. The representation is found to influence self-identity and social attitudes towards disability, for it grants ‘normalcy’ a status of idolatry. Such elevation of normalcy elicits ‘normate’ culture, which, in turn, can generate ‘aesthetic nervousness’. This hegemonic tradition therefore produces a replicative process that is consequential to the production of future texts, social justice and an inclusive society.     

Locating Gender in Environmental Sociology

Environmental sociology is premised on the inseparability of humans and nature and involves an analytical focus on the place of power and social inequality in shaping human/nonhuman interactions. Our purpose here is to conduct a broad overview of the place of gender in environmental sociology. We review gender‐relevant scholarship within environmental sociology and argue that to date, critical gender theorizing in the sub‐discipline is relatively undeveloped, as evidenced by theory that examines gender without considering power relations. We argue that this represents a shortcoming that should be addressed by future scholarship. In order to inform future critical gender–environment theorizing, we provide a brief review of ecofeminism and note promising examples of scholarship that takes power and inequality seriously when accounting for phenomena of relevance to women and the environment. It is likely that theorizing at the intersection of gender and the environment will become more prevalent given a growing consensus that social justice and equity are precursors to ecological sustainability; environmental sociologists could be the vanguard of critical gender–environment theory.     

The Human Habitat: a Systemization and Critique of Park’s Theory from a Radical Interactionist Perspective

When Park died, he left his theory of the human habitat not only incomplete, but in considerable disarray. Although few present-day scholars have demonstrated much interest in building on this critical body of Park’s work, which he based on dominance, it probably represents his most important contribution to American sociology. I argue that the key to systemizing his highly discursive account of the human habitat is to view it from an emergent social evolutionary perspective, which makes it possible to differentiate his notion of “community” from “society,” as well as explain how the two concepts can logically be viewed as both separate and unified entities. A community is not only a necessary stage in the social evolutionary process of producing a society, but it also provides the habitat needed for a society’s later emergence. Among other things, Park’s theory of the human habitat is also criticized for its failure to (1) distinguish dominance from domination, (2) identify the reciprocal relationship existing between power and domination, (3) accurately characterize the nature of the economic order operating in communities, and (4) demarcate a pre-lingual, lingual and literate communal stages that precedes in the social evolutionary process the possible development of a society. In passing, I also point out critical, but often overlooked aspects of Park’s theory of the human habitat that contradict popular characterizations of his work as being purblind to the operation of dominance and power, social Darwinist, conservative, sexist, and racist. Finally, I deduce the implications of his theory for the future emergence of a “world society.”     

A critical examination of key assumptions underlying diversity and social justice courses in social work

This article examines underlying assumptions of Master of Social Work diversity and social justice courses as sites that embody social work’s dual projects of social justice and professionalization. Through a latent content analysis of course syllabi from 27 US-based social work programs, three key assumptions emerged: (1) social workers are members of dominant social groups; (2) cultural competency and anti-oppression are compatible frameworks; (3) self-awareness mitigates oppression. Findings reflect the reification of dominant culture groups in social work and promotion of individual-level skill development over structural change. Implications and recommendations for social work education and future research are discussed.     

WORKING WITH PIERRE BOURDIEU IN THE TOURISM FIELD MAKING A CASE FOR ‘THIRD WORLD’ TOURISM

Tourism in the ‘third world’ is seen as a consumption of culture, and attempts at investigating it within a cultural studies framework have not adequately addressed key social and cultural aspects. Bourdieu's analytical legacy which is significant as a cultural legacy is largely misappropriated. This article, reviewing recent research in cultural studies in tourism, highlights and critically interrogates the treatment Bourdieu's theory has received in tourism studies. Arguing that Bourdieu's sociological framework is often misinterpreted, this article sketches out the key components of a Bourdieusian approach to a cultural analysis of tourism. Reflexive return in tourism research remains largely unexplored. This conceptual paper emphasizes the significance of working with Bourdieusian methodological approach and explores the possibilities of employing a reflexive sociology in tourism studies. The paper further highlights the difficulties of pursuing such a theoretical approach and proposes the need to accommodate recent theoretical and empirical challenges to Bourdieu's paradigm.     

Saving the Savior

This article begins with an autobiographical reflection about what sociology has meant to me as an Iranian intellectual. Sociology has enabled me to think critically about my country's politics and culture, appreciating its strengths without overlooking its unjust and injurious aspects. That experience shapes my answer to the question “Saving Sociology?” If there is anything in sociology that I would like to save–in both senses “to keep” and “to rescue”—it is sociology as a critical, reflective discipline, a discipline that not only studies society but also contributes to its change. As the contemporary world moves toward a “global” society, we are increasingly facing the dilemmas of multiculturalism. Sociologists often investigate other societies or (like myself) look back at their own from a spatial and cultural distance. This situation has created a dilemma for many scholars: Should we criticize problems stemming from “indigenous” beliefs and practices of other societies? Cultural relativism argues that different cultures provide indigenous answers to their social problems that should be judged in their own context. While this approach correctly encourages us to avoid ethnocentrism, it has led to inaction towards the suffering of oppressed groups. Reflecting on the relativist approach to sexual dominance, I question some cultural relativist assumptions. Discussing how “indigenous” responses to male domination in many cases disguise and protect that domination, I will challenge the “localist” approach of relativism and argue for a universalist approach.     

The cosmopolitan imagination: critical cosmopolitanism and social theory

Critical cosmopolitanism is an emerging direction in social theory and reflects both an object of study and a distinctive methodological approach to the social world. It differs from normative political and moral accounts of cosmopolitanism as world polity or universalistic culture in its conception of cosmopolitanism as socially situated and as part of the self-constituting nature of the social world itself. It is an approach that shifts the emphasis to internal developmental processes within the social world rather than seeing globalization as the primary mechanism. This signals a post-universalistic kind of cosmopolitanism, which is not merely a condition of diversity but is articulated in cultural models of world openness through which societies undergo transformation. The cosmopolitan imagination is articulated in framing processes and cultural models by which the social world is constituted; it is therefore not reducible to concrete identities, but should be understood as a form of cultural contestation in which the logic of translation plays a central role. The cosmopolitan imagination can arise in any kind of society and at any time but it is integral to modernity, in so far as this is a condition of self-problematization, incompleteness and the awareness that certainty can never be established once and for all. As a methodologically grounded approach, critical cosmopolitan sociology has a very specific task: to discern or make sense of social transformation by identifying new or emergent social realities.     

Emotional impacts of environmental decline: What can Native cosmologies teach sociology about emotions and environmental justice?

This article extends analyses of environmental influences on social action by examining the emotions experienced by Karuk Tribal members in the face of environmental decline. Using interviews, public testimonies, and survey data we make two claims, one specific, the other general. We find that, for Karuk people, the natural environment is part of the stage of social interactions and a central influence on emotional experiences, including individuals’ internalization of identity, social roles, and power structures, and their resistance to racism and ongoing colonialism. We describe a unique approach to understanding the production of inequality through disruptions to relationships among nature, emotions, and society. Grief, anger, shame, and hopelessness associated with environmental decline serve as signal functions confirming structures of power. The moral battery of fear and hope underpins environmental activism and resistance. More generally, we expand this concern to argue that neglecting the natural world as a causal force for “generic” social processes has limited not only work on Native Americans, but also work sociology of emotions and theories of race and ethnicity, and has masked the theoretical significance of environmental justice. Taking seriously the experiences of Native people and the importance of the natural environment offers an opportunity to extend sociological analyses of power and to move sociology toward a more decolonized discipline.     

Caught on camera,posted online: mediated moralities,visual politics and the case of urban ‘drought-shaming’

The ‘shaming’ of subjects caught on camera, engaging in socially transgressive acts of varying kinds, has become a familiar occurrence and locus of ambivalent possibility in contemporary public culture. In this article, I theorise the socio-moral complexities and visual politics of ostensibly civic forms of online shaming through an in-depth analysis of a single case: urban ‘drought-shaming’ in California (2014–2015). Drawing on interpretive methods of social analysis and anchored by the classical sociological tradition, I highlight the role of images, especially the circulation of still photographs taken and posted by ordinary members, in the emerging problematisation of excessive water use at the centre of this case. Understood as a vital and diminishing resource within an interconnected and interdependent social order, water was made sacred; it was prohibited from being handled in mundane or carelessly reckless ways during the drought. A state-of-emergency came to be constituted (also) as a moral drama. The language and practices constitutive of drought-shaming, I argue, contributed to a popular sociological imagination of water use whose critical dimensions transcend the specificities of this case. To highlight its ritual structure within the context of a viable and organically solidaristic collective order, I compare online civic shaming with the ‘status degradation ceremony’, as theorised by Harold Garfinkel in the 1950s. Comparable in that it constitutes a new form of public denunciation with socially integrative and renewing possibilities, there are also differences that shed light onto some of the new and defining elements of public shaming in a digitally convergent, visually mediated, and (more) participatory media-sphere. Finally, revealing significant overlap and collaboration between social, news, and tabloid media in the social production of mediated shaming today, this study is located at the border of visual sociology and a critical sociology of visual representation in contemporary mediated society.     

The cosmopolitan contradictions of planetary urbanization

This paper explores the empirical, conceptual and theoretical gains that can be made using cosmopolitan social theory to think through the urban transformations that scholars have in recent years termed planetary urbanization. Recognizing the global spread of urbanization makes the need for a cosmopolitan urban sociology more pressing than ever. Here, it is suggested that critical urban sociology can be invigorated by focusing upon the disconnect that Henri Lefebvre posits between the planetarization of the urban – which he views as economically and technologically driven – and his dis‐alienated notion of a global urban society. The first aim of this paper is to highlight the benefits of using ‘cosmopolitan’ social theory to understand Lefebvre's urban problematic (and to establish why this is also a cosmopolitan problematic); the second is to identify the core cosmopolitan contradictions of planetary urbanization, tensions that are both actually existing and reproduced in scholarly accounts. The article begins by examining the challenges presented to urban sociology by planetary urbanization, before considering how cosmopolitan sociological theory helps provide an analytical ‘grip’ on the deep lying social realities of contemporary urbanization, especially in relation to questions about difference, culture and history. These insights are used to identify three cosmopolitan contradictions that exist within urbanized (and urbanizing) space; tensions that provide a basis for a thoroughgoing cosmopolitan investigation of planetary urbanization.     

Negation,Refusal and Co‐Optation: The Frankfurt School and Social Movement Theory

This article outlines how the critical theory of the Frankfurt School has influenced some key debates within social movement studies. The impact of Jürgen Habermas's sociology is widely acknowledged, especially with regards to our understanding of ‘new social movements’. There have however also been several lesser‐known attempts to bring the concerns of Theodor W. Adorno's negative dialectics and Herbert Marcuse's critique of one‐dimensional society to bear onto social movement research. For this reason it makes sense to outline the relevance of the ‘first generation’ members of the Frankfurt School – something that is often missing from the most authoritative overviews and textbooks on social movement theory. Presenting a body of literature that often appears as fragmented or only on the periphery of social movement theory in this way reveals a number of common themes, such as negation, refusal and co‐optation. To this end, the article provides a comprehensive theoretical overview of the multiple ways of how critical theory has made sense of social movements and argues that its concerns can be brought into a rewarding dialogue with contemporary social movement studies.     

The Conceptual Incoherence of “Culture” in American Sociology

The meaning of the concept “culture” as used in American sociology is incoherent. Despite the advances and maturing of cultural sociology, the central idea of “culture” itself remains conceptually muddled. This article demonstrates this critical point by analyzing the definitions, meanings, and uses of the word “culture” in the field of cultural sociology’s most significant, recent edited volumes, handbooks, readers, companions, annual review chapters, and award-winning books and journal articles. Arguing for the scholarly importance of conceptual coherence, this article calls for more disciplined and cooperative theoretical work to clarify and move toward a more standardized meaning of “culture” in American sociology.     

‘Aboriginal mass culture’: a critical history

In Australia, some Aboriginal art objects are celebrated as fine art of great cultural, aesthetic and economic value, while the vast majority are judged to be stylistically derivative and intrinsically compromised by overtly mercenary market forces. This article introduces the concept ‘Aboriginal mass culture’ as a means for understanding the significance of the often maligned forms of the Aboriginal art and culture industry in Australia and to address the problem of why it continues to be difficult to demarcate the space of Aboriginal fine art. While a canonical and connoisseurial art history approach must disavow the vast majority of ‘Aboriginal art’, this article embraces a sociological perspective and turns an analytical eye upon the Aboriginal art and culture industry in its entirety, treating it as a phenomenon of visual culture that mediates Indigenous/non-indigenous relations within national public culture. It offers a critical history of ‘Aboriginal mass culture’ from the market for ‘Aboriginalia’ in the post-Second World War era through to the unruly Aboriginal art market of the present day. In so doing, it illuminates some of the drivers of these cultural forms across commercial, governmental and civil society domains. Its analysis reveals the way in which ‘Aboriginal mass culture’ manifests the unique social and economic circumstances that underpin Aboriginal art practices and the ways in which Aboriginal art is entangled with a redemptive political and civic project in Australia that has sought to affirm a resilient Indigenous presence and stimulate new visions of nationhood, heritage and intercultural fellowship.     

Culture,the Public Sphere,and Media Sociology: A Search for a Classical Founder in the Work of Robert Park

This article examines the history of media sociology in the U.S., through a critical analysis of articles published in the major sociology journals during the twentieth century. I argue that media sociology has been at its most vibrant when its goal has been to understand the dominant cultural structures that shape the public sphere. Robert Park was the first sociologist to adopt this perspective, with his research on newspapers and the power of the press. This interest continued into the 1950s, with research on media and propaganda. By the 1960s, however, concern had shifted away from the public character of media, focusing instead on the ways in which social factors intervened between media messages and society. While important, this shift in analytical focus ultimately led to a more reductionist media sociology, which failed to explore how media provided a distinctive type of social output. There is evidence that a less reductionist media sociology has begun to emerge since the 1990s, with the rise of cultural sociology and theories of the public sphere. This new media sociology could increase its visibility within mainstream sociology by making more explicit connections to the Chicago School tradition, and by claiming Robert Park as its classical founder.