Self-work and social change: disindividualised participation amongst young Australian Buddhist practitioners

Recent work on youth participation has mobilised a ‘DIY’ or ‘individualised’ framework to explain the nature of contemporary participation, particularly amongst minoritised religious youth. This paper examines this conceptual framework in light of concurrent claims that contemporary participation can be better conceptualised using a ‘doing it with others’ (DIWO) approach, which emphasises the collaborative nature of participation. In light of these claims, I analyse the participation experiences of 22 young adult Buddhist practitioners who are located within a neo-liberal Australian context, yet simultaneously have access to religious teachings and practices which challenge distinct notions of selfhood. This paper shows that both ‘DIY’ and ‘DIWO’ conceptions of participation find expression in the participation experiences of participants from the study, and that both DIY and DIWO approaches can additionally be seen as mutually reinforcing rather than distinctly contrasting. I propose a new concept of ‘disindividualisation’, suggesting that Maffesoli's concept of ‘disindividuation’ and Elias's work linking psychological development and social change should be considered in conjunction with an individualised or DIY perspective on youth participation to denote this kind of participatory work.     

Sociological discourse of the relational: the cases of Bourdieu & Latour1

Pierre Bourdieu's approach to sociology has been so widely recognized as being innovative that his innovations can be said to have been academically incorporated to the degree of having‐been‐innovative. On the other hand, the more recent work of Bruno Latour seems to offer a fresh innovative impetus to sociology. Over against Bourdieu's relational sociology, Latour's relationist sociology overcomes the subject‐object dichotomy, and abandons the notions of ‘society’ and ‘the social’. In this contribution, a comparison is made between the ideas of Bourdieu and Latour on the question of what sociology should look like, specifically focusing on their respective ideas on what can be called the relational. A Latourian critique of Bourdieu is provided, as well as a Bourdieusian analysis of Latourian sociology. Rather than ending up with two different ‘paradigms’, an attempt is made on the basis of Foucault's archaeology of discourse to view Bourdieusian and Latourian sociology as distinct positions within a discourse on the relational.     

Contemplating a postmodern sociology: genealogy, limits and critique

As its title suggests, this paper explores certain directions a specifically postmodern sociology (rather than say a sociology of postmodernism) might take. It reinterprets Gouldner's prescient warnings of a crisis in ‘academic’ sociology as an expression of despair within modern sociology. In particular, three important ‘contradictions’ are examined as possible points of departure for a postmodern sociological discourse. Foucault's genealogical approach, it is argued, is useful in helping to orientate any attempts to develop a sociology of this kind. The analysis concludes by anticipating possible objections, showing how these might profitably be incorporated into future enquiries. The aim of the paper is not to offer concrete enunciations for a postmodern sociology, but to develop more modest rules of thumb through which such a discourse might be erected.     

Book Review

This article is concerned with current understandings of the relevance of urban community studies within sociology. It starts by revisiting some of the major critiques made of community studies in the 1960s and 1970s, and briefly reviews whether network analysis, and in particular a focus on ‘personal communities’, provided a satisfactory alternative approach. The main part of the article argues that despite the criticisms there have been there is still much to be gained from a focus on people's attachments to locality, including the networks to which they are linked. Taking processes of globalization and migration as its major themes, the article explores how research has demonstrated the continuing relevance of ‘locality’ and ‘community’ for understanding the ways that contemporary social and economic transformations shape people's experiences. As well as considering different aspects of social exclusion, the article reviews how recent studies have explored the increasingly complex interplay of locality and identity.     

'Will the real Niklas Luhmann stand up, please'. A reply to John Mingers

This article is a critical response to John Minger's recently published piece ‘Can social systems be autopoietic?’. It draws attention to instances in this piece where Mingers has misconstrued Luhmann's theory—especially in the central concepts of openness and closure, system‐environment relation, interaction, and functionality, but also in the interpretation of the role which Luhmann ascribes to the political system—and it attempts to give a more accurate analysis of these terms, and of their place in Luhmann's overall sociology. The article also asserts, more generally, that to criticize Luhmann from the perspective of action‐centred theory, as Mingers has done, fails to reflect on and integrate Luhmann's direct challenge to perspectives of this kind. The article concludes with the argument that legitimate criticism of Luhmann should set out a more immanent account of his sociology, and should not simply have recourse to the more traditional sociological perspectives, which Luhmann has already effectively called into question.     

The contemporary significance of Schmalenbach's concept of the Bund

This paper will look at a form of sociation known as the Bund, conceptualized by Schmalenbach in the 1920's. I shall argue that this long ignored concept, dealing with affectual form of solidarity in small groups, is of considerable relevance to contemporary issues concerning individuality and lifestyle, particularly in relation to debates surrounding their significance in modernity and postmodernity. After looking at the historical origins of the German word Bund and its usage by various groups from the Bundschuh to the Wandervogel, I shall consider its significance in the sociology of Herman Schmalenbach, particularly in relation to his critiques of Tönnies's Gemeinschaft/Gesellschaft dualism and Weber's typology of social action. A comparison of the Bund will then be made with Victor Turner's concept of communitas and Maffesoli's concept of the neo-tribe. The paper will conclude by looking at some contemporary examples of Bund-like sociations using a diverse range of examples including: the womens' peace camp at Greenham Common; soccer crews and Tom Peter's notion of the workplace based ‘self-managing team’. My central argument shall be that an understanding of the Bund is of use in explaining the significance and dynamics of all manner of elective groups and lifestyles     

After ‘ethnicity’: Migration,identity and political economy

In an earlier article¹ I have argued that British ‘African Asians’ can not legitimately be described as an ‘ethnic’ community. This argument was made by means of a critique of sections from the 4th PSI Survey. I show that the attitudinal responses of British ‘African Asians’, as evidenced in the Survey, do not reveal any special emphasis upon the components of ethnicity (religion, skin colour, ‘extra‐British’ origins, ‘racial’ grouping) specified by the Survey's authors and that parental roles in marital decision‐making, thought by the Survey's authors to be important in maintaining ‘ethnic’ boundaries, and their attitudes towards ‘mixed marriages’, are now little different from the majority of Britishers. My chief objection to the ‘ethnicity’ paradigm, incorporating the notion of ‘ethnic identities’, is that, as with all analytical concepts, it inhibits those whom it embraces from inclusion within alternative conceptions: marking individuals and communities as ‘ethnically’ special robs them of parity with their ‘non‐ethnic’ neighbours.

In this article, in opposition to the current vogue for ‘ethnic’ labelling and in sympathy with Robert Miles's well‐known position, I contend that British Gujarati Hindus (who form a majority of British ‘African Asians') should be considered in the same analytical light as any other group of British citizens. The focus of the article is on those members of the Gujarati Hindu Patidar caste (commonly having the surname Patel), who settled first in East Africa and then, often not through their own choice, in Britain. I argue that their caste identity, the dynamics of their migrations and changes to their socioreligious culture are all fully explicable by non‐'ethnic’ political sociology.     

Until Further Notice: Post-Modernity and Socio-Territorial Belonging

One of social theory's main concerns is the analysis of the changes that take place in human societies. This article systematizes existing knowledge about the characteristics of post-modern societies by incorporating it into Ferdinand Tönnies’ classical theory of societal change. Post-modern societies are defined as societies in which people are essentially separated, yet still tightly connected in spite of everything that divides them. Tönnies characterizes community as ‘organic’ and society as ‘mechanic’. In this article, contemporary societies are defined as ‘digital’. Their ‘psychological’ foundation, or founding will, is found in the concept of ‘imagination’. New forms of relationships accompany the coming of the digital society. Relationships with other individuals and with the territory are defined as ‘fluid’.     

Translating Bourdieu into youth studies

ABSTRACT

Against a backdrop of lively discussion about the best ways to do youth studies, or sociology of youth, this article asks: Can Pierre Bourdieu’s work be translated into youth studies in ways that benefit the field? We begin by considering Bourdieu’s thoughts on the category of ‘youth’ using a new translation of this text, and then turn to an important discussion by Furlong, Woodman, and Wyn about certain long standing tensions in youth studies. These tensions are between writers engaging in the ‘structure versus agency’ debate that is mapped onto the ‘culture versus transitions’ binary. We consider the case for adopting a ‘middle-ground’ represented by Bourdieu’s writings. We argue that many in youth studies work from an unacknowledged substantialist tradition, which is contra to Bourdieu's relational perspective. The result includes misunderstandings of Bourdieu's thinking and expectations of his work, for example, that it can pass certain empirical tests. We argue that if Bourdieu's relational perspective is to be translated into youth studies, we will need a more determined effort to understand that perspective first.     

Theorizing theory: Invitation to a broader conversation about ‘theory’ in sociology

‘Theory’ is a seminal term in sociology. Sociologists tend to ask that articles, chapters and monographs are ‘theoretical’, ‘develop theory’ or ‘make a theoretical contribution’. Yet, as demonstrated in Gabriel Abend’s 2008 article ‘The Meaning of ‘Theory’, it is generally unclear what sociologists mean when they talk about theory. Abend distinguishes seven different meanings sociologists tend to impute to ‘theory’ and argues that no single definition can usefully capture these substantively different meanings. Counter to Abend, we propose and defend a minimal and versatile theory of theory, which does capture the important common denominators in sociologists' various uses of the term theory. The major strengths of our proposal are that it enables informed and synthetic discussion and fosters reflexivity about differences and similarities between different types of theory. Our minimal theory of theory thus serves as an invitation to a broader conversation about theory in sociology.     

The musical composition of social reality? Music,action and reflexivity1

Developments in the sociology of music during the 1980s have brought the sub-field more firmly in to the center of sociological concerns, The ‘worlds’ concept, and the concern with music and social status have helped to ground and specify links between music and society. Meanwhile however, questions concerning music's social content have been sidelined. This paper explores music as an active ingredient in the constitution of lived experience. As with other cultural/technical forms, music provides a resource for the articulation of thought and activity. Bodily conduct and movement, the experience of time, and social character within opera are used to illustrate this point. Recent developments in feminist music analysis have been suggestive for the ways in which music metaphorizes social processes and categories of being. These developments can enrich the sociology of music. However, as with all attempts to ‘read’ music's social content, they should be conceived as claims made by analysts who are themselves engaged in social projects. Analytical readings of music have no a priori claim of privilege. A constructivist sociology of music should therefore be devoted to the question of how specific music users forge links between musical significance and social life. A sociology of the construction and deployment of musical realities is capable of avoiding the naive positivism otherwise implicit in attempts to ‘read’ music's social content.     

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.     

Organizing the organism: a re-casting of the bio-social interface for our times

I present a future-oriented look at sociology and anthropology's historical appropriation of the concept of organism. The ‘future’ of which I speak is one in which the biological and technological are blending together. In cultural and science studies, the figure of the ‘cyborg’ is often discussed in this context. But the cyborg tends to be treated as a specifically ‘postmodern’ innovation, whereas the organism has always invited the cyborg's ontological ambivalence. This sensibility goes back to the dawn of both the modern biomedical sciences and the social sciences. I begin on the relatively familiar terrain of the role that emerging medical conceptions of the organism in the mid-nineteenth century played in the formation of such founding figures of sociology and anthropology as Emile Durkheim and Franz Boas. I then move to the specific ‘relativization’ of Darwin's theory of evolution that fostered turn-of-the-century conceptions of the social organism, including that emergent entity, the ‘superorganism’, which figures prominently – albeit differently – in the attempts to characterize the uniquely ‘human’ character of culture and technology. Finally I look at one very explicitly ‘constructivist’ approach to the social organism promoted by the distinguished chemist Wilhelm Ostwald, who was in turn anathematized by Max Weber in one of the original episodes of sociology's disciplinary boundary maintenance. The pride of place that Ostwald gave to ‘catalysts’ in consolidating and enhancing social organisms – from business firms to academic disciplines – earns his perspective a second look in our time. I end with directions for further exploration, which include reviving Norbert Wiener's cybernetic vision.     

Social acceleration and the network effect: a defence of social ‘science fiction’ and network determinism

This essay is a response to Judy Wajcman's essay ‘Life in the fast lane? Towards a sociology of technology and time’ (2008: 59–77). In that article Wajcman argued that recent developments in the sociology of temporal change had been marked by a tendency in social theory towards a form of ‘science fiction’– a sociological theorizing, she maintains, that bears no real relation to actual, empirically provable developments in the field and should therefore be viewed as not contributing to ‘a richer analysis of the relationship between technology and time’ (2008: 61). This reply argues that as Wajcman suggests in her essay, there is indeed an ‘urgent need for increased dialogue to connect social theory with detailed empirical studies’ (2008: 59) but that the most fruitful way to proceed would not be through a constraining of ‘science fiction’ social theorizing but, rather, through its expansion – and more, that ‘science fiction’ should take the lead in the process. This essay suggests that the connection between social theory and empirical studies would be strengthened by a wider understanding of the function of knowledge and research in the context of what is termed ‘true originality’ and ‘routine originality’. The former is the domain of social theory and the latter resides within traditional sociological disciplines. It is argued that both need each other to advance our understanding of society, especially in the context of the fast‐changing processes of technological development. The example of ‘technological determinism’ is discussed as illustrative of how ‘routine originality’ can harden into dogma without the application of ‘true originality’ to continually question (sometimes through ideas that may appear to border on ‘science fiction’) comfortable assumptions that may have become ‘routine’ and shorn of their initial ‘originality’.     

Between sociology and the business school: critical studies of work,employment and organization in the UK

This is a paper about what happens when a form of knowledge moves to another part of the university. The author, identifying himself as an ‘ex‐sociologist’, investigates the relationship between the sociology of work, employment and organization and various ‘critical’ traditions within the business school. I argue that the contemporary divide between sociologies of work and employment, and Critical Management Studies (CMS) within the business school rests in part on developments in UK sociology in the 1960s and 70s. This means that divergent understandings of the role of sociology and its relevant theoretical resources provided the deep structure for the current tension between CMS on the one hand and research on work and employment on the other. The movement of sociologists and industrial relations academics to the business school provided the preconditions for two very different critical traditions. The paper concludes with thoughts on what it means to be an outsider inside an institution, and on the future prospects for Burawoy's ‘critical’ or ‘public’ sociologies in UK business schools.     

Research,policy and funding – academic treadmills and the squeeze on intellectual spaces1

In recent years, there has been a great deal of collective rumination about social scientists' role in society. In the post‐1997 UK context, public policy commitments to ‘evidence‐based policy’ and ‘knowledge transfer’ have further stimulated such reflections. More recently, Michael Burawoy's 2004 address to the American Sociological Association, which called for greater engagement with ‘public sociology’ has reverberated throughout the discipline, motivating a series of debates about the purpose of sociological research. To date, most such contributions have been based on personal experience and anecdotal evidence. In contrast, this paper responds directly to Burawoy's suggestion that we should ‘apply sociology to ourselves,’ in order that we ‘become more conscious of the global forces’ driving our research ( Burawoy 2005 : 285). Drawing on an empirical research project designed to explore of the relationship between health inequalities research and policy in Scotland and England, in the period from 1997 until 2007, this paper discusses data from interviews with academic researchers. The findings suggest that the growing pressure to produce ‘policy relevant’ research is diminishing the capacity of academia to provide a space in which innovative and transformative ideas can be developed, and is instead promoting the construction of institutionalized and vehicular (chameleon‐like) ideas. Such a claim supports Edward Said's (1994 ) insistence that creative, intellectual spaces within the social sciences are increasingly being squeezed. More specifically, the paper argues we ought to pay far greater attention to how the process of seeking research funding shapes academic research and mediates the interplay between research and policy.     

Social work, modernity and post modernity

In this article we argue that current reform proposals coming from Robert Pinker and others are challenging the universalist premises of generic social work. Pinker et al. argue that social work should, for the sake of efficiency and performance, be a connected set of specialist activities. This ‘determinate dispersal’ which we recognise as falling within the remit of postmodern strategies, we contrast with the far more libertarian ideas of the noted post-modern theorist J.F. Lyotard. Thus we site the political and cultural meanings of Pinker's ideas between generic social work which upholds ideas of universal ethical values and universal provision, and those of Lyotard whose anti-foundationalism proposes a radically heterogeneous society with no central value-structure. We express our concern that the ‘new specialist’ remit may allow too much power to the social worker. Thus we have considerable sympathy for Lyotard's call for a radical anonistics – a field wherein the inequalities of power between say, a worker and her client, to some extent can be redressed.     

From False Premises to False Conclusions. On Pierre Bourdieu’s Alleged Sociological Determinism

Pierre Bourdieu’s sociological determinism is a recurrent issue in French as well as in Anglo-Saxon sociology. Accusations of ‘determinism’ are very often coupled with the enunciation of a mechanistic and rigid structuralist vision of society which would result in a ‘reproductivist’ approach of social relations. In such a perspective, social change would be hardly possible. Without ignoring Bourdieu’s particular attention to structural constraints, in this article my intention will be to refute the accusations of social determinism by showing in a synthetic manner why it would be if not completely erroneous, but at least simplistic to define Pierre Bourdieu’s sociology as one only focusing on reproductive tendencies and thus being incapable of dealing with the possibility of social change.     

Bosanquet's social theory of the state

Bosanquet's political philosophy was a social theory of the function of the State as ‘hinderer of hindrances to the best life’, where individual development was supported by relationships within a community. This was worked out in the context of considerable knowledge of conditions among the London poor at the turn of the century, and reinforced by his wife's practical work and research. He sympathized with Durkheim's pioneering sociology, and was in contact with him through the Sociological Society. His ‘New Liberal’approach, seeing problems of poverty as to be met by informed charitable activity, was restricted by insufficient recognition of the structural aspects of social problems and conflicts. The bearing of his Idealist Metaphysics is critically considered, and it is claimed that, although a good deal of this may not be acceptable, it gave a background to a kind of social thinking which is of interest to those looking for a communitarian type of political philosophy.