Little Theories and Big Problems: Chicago Sociology and Ethnic Conflicts*

Since this society is oriented toward a specific theory, I thought I ought to say something about theories in general and our little theory in particular. Let me get that off of my chest. I am not overly fond of terms like “theory” and “theorist,” both of which seem to suggest the importance of the person who claims the identity more than anything else. They are pompous terms. To the extent that we are thoughtful about what we are doing and how we are going about it, all sociologists are theorists and methodologists. But if that is all we are, then we are literally people of no substance. We have no substantial knowledge of or concern for the empirical world. The little theory we share is extraordinarily empirical. It is, as one of its most prominent practitioners called it, a “grounded theory” ( Glaser and Strauss 1967 ). I confess that several years after receiving my degree I had no real sense of what symbolic interaction was and how it might differ from other theoretical orientations. Arnold Rose enlightened me on this when he asked me to submit a paper for a new collection he was editing ( Rose 1962 ). I was pleased and flattered. Rose was a mentor of mine, and I had never before been asked to contribute to an edited volume. But I was unsure of what would be appropriate for a book about symbolic interaction. I screwed up my courage and asked Arnold: “Exactly what is symbolic interaction”” He shrugged off my ignorance, turned on his heels, and muttered over his shoulder, “It is what they do at Chicago.”     

Speed Limits: Out of Time in Organization Studies

A screaming comes across the sky. Others glare with a vacant intensity. Solaris studies at the very same time that the world appears to be becoming one vast recording studio. Our cameras are in the process of dissolution and decay. This paper hurtles headlong into the Green Burning Car that is the crash of organization studies today. On the cusp of a promised new mode of study in organizational analysis we write on speed, attracting found objects, jump cuts, wierd juxtapositions, and chance encounters in a ‘pataphysical’ dérive. As an exercise in sympathetic magic, or orgiastic ritual, we are able to exorcise here a number of ghosts in organization theory. Speed limits provide an occasion for shame: shame for its bombast and juvenility, its masculinity and narcissism; the end(s) of organization studies intrudes as event, a sacrifice for dreams of what might come.     

Purely Academic? Exploring the Relationship Between Theory and Political Activism

This paper discusses the relationship between political activism and theory and asks to what extent the production of disability theory is 'useful' in broad terms. Through out the paper I locate myself as part of the disabled peoples movement, and write from a position of a shared value base and analyses of a collective experience. In doing so, I make no apology for flouting academic pretentions of objectivity and neutrality. Rather, I believe I am giving essential information which clarifies my motivation and political position.     

All Things Thrown and Wonderful,All Memories Great and Small

And the Lord God made them all. I went to Sunday school and like lots of other kids (though far from all) came to an age at which I simply stopped going. Nothing conscious about it, I don't think, it's just those sets of spaces stopped becoming; stopped like nothing physical can stop, like a car crashing into a wall and instead of rebounding being merely consumed in whole. I (re)member, in my naive teens (when is this? I do not know. Perhaps the time of the Iraq war, but maybe this was a different car journey) I once came out with the statement (which was not particularly naive especially) “I think God exists, how did we all get here otherwise”. Me, my sister that is two years older than me, my mum and dad, were on the road from Auchmuir Bridge towards Stirling around Loch Leven, the loch in Fife, Scotland, on which Mary Queen of Scots was held on an island. I have an image of a memory of going there as well. It is thus, however, that I (re)member the initiation into a different vision of the universe and everything. Yet it is a state clearly pleated bewilderingly. As an event it exists in what Deleuze and Guattari term a “rhizome, a burrow”, with “flights of escape” which have no beginnings or ends, mere initialities and finalities. 3 3 They talk of this in many places. See Deleuze, Gilles and Guattari, Felix , Anti‐Oedipus: Capitalism and Schizophrenia , ( London and New York : Continuum, 2004 ); Deleuze, Gilles and Guattari, Felix , Kafka: Toward a Minor Literature , Dana Polan trans., ( Minneapolis and London : University of Minnesota Press, 1986 ). For Deleuze alone also see Deleuze, Gilles , The Fold: Leibniz and the Baroque , Tom Conley trans. ( London : The Athlone Press, 1993 ).
This is strange. It is not a polemic, nor does it have an explicit argument, except perhaps to ask the question that always dances on a pinhead – as Bohumil Hrabal once put it, “Pirouettes on a Postage Stamp” 4 4 Hrabal, Bohumil , Pirouettes on a Postage Stamp .
– is there any escape? I think I sang “All Things Bright and Beautiful” at my Gran's funeral, but it might have been something else. We stopped in the house of the priest and watched England lose the Cricket World Cup in 1999; they played in blue. That's how I (re)member the year of my Gran's funeral. The church I used to go to burned down. Arson, I think.     

Zen and the art of aut-ethnography: a tribute to Robert M. Pirsig

With the passing of Robert M. Pirsig, I felt that it was an appropriate time to write a tribute to his work and the influence it has had on my own theorising in regard to autistic ways of being. This reflection utilises the concept of an ‘aut-ethnography’ to examine passages that I had highlighted word by word when I first read Pirsig’s book: Zen and the Art of Motorcycle Maintenance. These fragments contain links to a number of theoretical ‘lines of flight’ within my own work and that of others, from his concepts of dynamic ‘quality’ to his discussion on the tension between scientific method and lived experience.     

After inclusion. Thinking with Julian Go's ‘Thinking against empire: Anticolonial thought as social theory’

This contribution engages Go's generative invitation to think against empire by thinking through the epistemic and disciplinary implications of such endeavour. I zoom in on the need to explicitly address the purpose and ethos of scholarly inquiry and how that translates into decolonial academic praxis. Thinking with Go's invitation to think against empire, I feel compelled to constructively engage the limitations and impossibilities of decolonising disciplines such as Sociology. I glean from the various attempts at inclusion and diversity in society and argue that adding or including Anticolonial Social Thought/marginalised voices and peoples in the existing corridors of power—such as canons or advisory boards—is at best a minimal rather than a sufficient condition of decolonisation or going against empire. This raises the question of what comes after inclusion. Rather than offer a ‘correct’ or single alternative anticolonial way, the paper explores the pluriversally inspired method(ological) avenues that appear when we commit to thinking about what happens after inclusion when the goal is decolonisation. I expand on my ‘discovery’ and engagement with the figure and political thought of Thomas Sankara and how this led me to abolitionist thought. The paper then offers a patchwork of methodological considerations when engaging the what, how, why?—questions of research. I engage with questions of purpose, mastery, and colonial science and turn to the generative potential of approaches such as grounding, Connected Sociologies, epistemic Blackness, and curating as methods. Thinking with abolition and Shilliam's (2015) distinction between colonial and decolonial science, between knowledge production and knowledge cultivation, the paper invites us to not only think of what we need to do more of or better when taking Anticolonial Social Thought seriously, but also what we might need to let go of.     

‘I Thought We Came for Therapy!’: Autobiography Sessions in Couple Work

Each family builds up its own culture which is partially invisible to each of its members, and so I invite my couple clients to write their own autobiography as part of a move towards self‐differentiation. By emphasising difference in this way, I hope to allow my clients to feel OK about their discomfort, if any, with my ethnicity. I include vignettes to illustrate the process and client response.     

Contradictions of state socialism: the case of Poland*

This article originates from an invitation to give a paper at the Polish Academy of Sciences in Warsaw m the Autumn of 1980. As then drafted, the paper consisted mainly of a discussion of the writings of selected Polish and British sociologists on the structure and workings of contemporary state-socialist societies, and it was my intention to revise it for submission to the Sociological Review as a sequel to, and commentary on, the article by Christopher G.A. Bryant published in the issue of February, 1980.¹ On return from Warsaw, I decided against doing so for two reasons: first, it seemed to me that the writings which I had taken as my starting-point were too remote from the actual course of events in Poland; second, I did not see how I could use the many informative conversations about those events which I had had with Polish sociologists and others in an academic journal article. On further reflection, however, I do not believe that either of these reasons should prevent my attempting to set out and justify my view of the implications for sociological theory of the Polish case, even though it is based in part on non-documentary sources and (more seriously) I lack the knowledge of the language which would give me direct access to the documentary ones. In what follows, accordingly, I first outline the framework within which the forms and distribution of power in state-socialist societies in general and Poland in particular can, in my view, best be analysed; I then set out in slightly more detail what I see as the reasons why events in Poland between 1956 and 1981 followed the course they did; and I conclude with a brief discussion of what I believe to be the principal weakness in the recent British sociological literature on state socialism insofar as it relates to the Polish case.     

John Harsanyi's contributions to social choice and welfare economics

This article provides an overview of John Harsanyi's contributions to Social Choice and Welfare Economics.This article is a slightly expanded version of remarks I made on July 9, 1994 when I introduced John Harsanyi's address (which follows in this same issue) to the meetings of the Society for Social Choice and Welfare in Rochester, New York. In preparing my remarks for publication I have tried to keep the conversational tone of the original presentation but have added references for the reader's convenience. At the time of the meetings I had not anticipated publishing my introduction. When a few months later Maurice Salles asked if I would write up my remarks, I had to do so from memory, not having kept the notes I used to make my presentation. Subsequent to the Rochester meetings, Professor Harsanyi was awarded the Nobel Memorial Prize in Economic Sciences and I am pleased to add my congratulations to him for this honour in the form of this introduction to his research in Social Choice and Welfare Economics. Research support from the Social Sciences and Humanities Research Council of Canada is gratefully acknowledged.     

Coming Out as “We 3”

Abstract

Using an academic letter format, I use a blended-method-ological approach of personal ethnography and qualitative case study to assess the three-partner, gay male relationship and the role of parental support. In working to understand better the relational “We 3,” I first provide an account of my relational experience with two other men. I discuss the process of our coming together and then make a methodological turn to provide insights from both e-mail and face-to-face interviews with one set of parents who have supported their gay son in his three-partner relationship. As I, personally, have not had an in-depth conversation with my own parents regarding this issue, I use the parental case study to bridge an academic conversation regarding the negotiation of what might be termed a second or relational coming out process with parents. Finally, I discuss how insights from the first, personal coming out process provided the parents with tools to keep the conversation going and to support their son's relational coming out as a “We 3.”     

Annual Review: Practice and Research in Career Counseling and Development, 1993

This is not a boring, sterile review. Neither is it exhaustive, unbiased, or genteel. My aspiration was to write an interesting, informative, and forthright article that would encourage career counselors to continue their education by reading the original books and articles discussed herein. The praise I expressed is genuine, as is the criticism. My intent was to explain what I found useful, thoughtful, helpful—or not. My hope is that those who read this review will appreciate my viewpoints. I do not expect everyone, however, to subscribe to my positions for, surely, controversy and eclecticism may hone the critical and creative thinking necessary to move career counseling and development forward into the next millennium.     

Home Is Where She Is

ABSTRACT

I have written this paper with the intention of reading it out loud to you. As I was writing this paper, I imagined your skin, that soft outer membrane of your body. I imagined my tongue moving to shape my words, all the while carefully shifting my teeth out of the way. I imagined having these words thump under your skin and tremble your presence to the beat of our hearts. Because this paper was supposed to have you feel me and my people. And by “my people,” I truly mean everyone around me, including you. So, this paper is essentially about us, you and me. You know, I just had a feeling that you might know us, but you do not feel us. I just had a feeling that you have got to feel how we are. … Do you hear me? Because, only then, can we finally, start.     

Gratitude to an Unknown Mentor: Bostrom's Influence on Janusik

Many people influence us throughout our lives, and sometimes we are fortunate enough to have the opportunity to reflect upon the influence. Often, this is more challenging than it sounds, as some people become a part of our DNA, inextricably linked to who we are, what we believe, and how we work. Such is the case of the influence of Robert (Bob) N. Bostrom on my work. Though I met Bostrom only once, his work became a part of what I believe about listening and how I choose to approach listening and listening research. Through the process of examining both my work and Bostrom's work, I was able to identify the two main influences he had on me. They are pursuing listening from a cognitive-based perspective and not struggling to define the construct of listening.     

Should we expect commitment?

And I, who felt my head surrounded by horrors, Said: Master, what then is it that I am hearing? And what people are these, so crushed by pain?     

Locked down? Speaking from the shadows and silence for survival

I write to speak of silencing and the suffering of survivors of domestic abuse in the family courts of England and Wales and the struggle to find a voice to articulate the hardship faced in this lockdown through court. It has taken the whole period of lockdown to find the words, the courage to keep writing, even as tears stream down my face, even as I sit in a virtual court hearing, even as my voice breaks as I fight to be heard. This text is a glimpse into a world that is hidden in plain view, where I will share fragments of my lived experience. I am scared to write but know I speak or am lost in the silent void that I have known for too long. Domestic abuse and the taboo around it screams at me to remain unseen, hidden, and invisible. I keep returning to find the words, as the very real cost of not naming the violence and reaching out to speak through it is too high. The fragmented account that follows is a raw telling of living life through the court system; it is written to share a voice that was unheard in the family law court and has been minimized, side-lined, ordered, and silenced through 3 years of the court journey and the embodied effects this has had. It moves between space and time to show a journey endured. Can you hear me? Will you bear witness?     

Ethnography and anxiety: Field work and reflexivity in the vortex of U.S.-Cuban relations

This paper explores the ways in which geo-political forces can shape doing, interpreting, and representing ethnographic field work. Using my field work in a law collective in Havana, Cuba between 1989 and 1994 as a starting point, I consider how macro-social relationship—in this case 30 years of political hostility between the U.S. and Cuban governments—can inscribe themselves on the micro-social relations between ethnographers and informants in the field, and ethnographers and their audiences at home. The combination of geo-political tensions and reflexive attempts to discern the impact of these tensions on my field work generated, what I term, disciplinary anxietyand discursive anxiety.I consider how anxieties became part of my reflexive routines in the field, shaped my interactions with Cubans, colored my attempts to interpret those interactions, and affected my framing of those interpretations for audiences at home. I suggest that reflexivity in fieldwork must be sensitive, not only to the standpoints imbedded in the field worker's biography, but also to the way in which macro-political processes enter into the biographies of field workers, their informants, and their audiences, and influence the interactions among them.     

Participatory filmmaking with Qur’anic students in Kano,Nigeria: ‘speak good about us or keep quiet!’

‘Participatory’ research is often presented as a means to ‘empower’ stigmatised groups by addressing shame and by promoting attitude changes. Drawing on experiences producing a ‘participatory’ docudrama with traditional Qur’anic students (almajirai) in Kano, northern Nigeria, I reflect on the limits of ‘participatory’ research as a tool for ‘empowerment’. I describe the risks stigmatised groups may incur by participating, and consider to what extent, if at all, it can foster social change. The almajirai have attracted negative attention as presumed victims of child neglect and as ‘cannon fodder’ for Islamic radicalisation. Their participation in the filmmaking gave them an opportunity to voice their concerns and to rebuke those treating them heedlessly. At the same time, they became vulnerable to accusations and suspicions within their communities. To escape the negative connotations of poverty, they deemphasised its role for almajiri enrolment, thus concealing structural inequalities.     

My Father,His Psychiatrists,and Me

My father is at an age when the body breaks down beyond repair. This essay describes my attempts to sustain what little sense of autonomy is left to him within the constraints of his physical limitations and to contain the anger generated by them. As I negotiate with a host of medical authorities, the most vexing of whom is the all-important psychopharmacologist, I am reminded of earlier interactions between my father's psychiatrists and me. These memories allow me to tell the story of our fraught, if loving, relationship. For a gay man, this telling is marked by the homophobic attitudes that funded many of my ostensibly therapeutic interactions with psychiatrists, as well as by a celebration of the queer genealogies through which I feel at home in the world.     

Danger,Pleasure, Vulnerability,Shame: Reply to Commentaries

Hartman's and Blechner's responses to my essay highlight some illuminating differences with my own theoretical and clinical inclinations. In particular, Hartman's postmodernism and Blechner's empiricism allow me to clarify my own thinking, in particular the centrality of my concern with vulnerability. Sedgwick's challenge to my clinical case says much of interest about shame. It also permits me to address misunderstandings that can take place between analysts and patients, as well as between psychoanalysts and academics.     

Shame and Cognitive Strikes: What Would it “Really” Mean for Queer Psychoanalysis to Enter the Perverse?

Clinical psychoanalysis and queer theory have at their core a deep exploration of sexuality. Although the link between shame and sex has generated a strong theoretical reflection (Butler, 1993; Dimen, 2013; Saketopoulou, 2013, 2014; Sedgwick, 1993; Stein, 1997, 2012; Straker, 2007), shame is in this literature primarily a threatening affect in need of psychic elaboration. In contrast, I look at shame as a critical and surprising intervention provoked by the analyst. I argue that analysts perform in their work not only psychic labor but also “excessive” nonverbal states which challenge the established boundaries of the analytic relationship. I show that such moments function as “cognitive strikes,” which can be productively deployed by analysts to reap their benefits.

The aim of my argument is to show that the analysts “enter the perverse” when they momentarily stop processing difficult mental states. According to the professional ideal of “mentalization” (Fonagy & Target, 1996), psychoanalysts are put in the position to permanently do cognitive work. Yet refusing this demand offers the analyst the freedom to shift the relationship between a paid laborer and a beneficiary of therapeutic work. I theorize these noncognitive acts of “excessive shame” to expand on and criticize theories of queer performativity such as Judith Butler’s and Eve Sedgwick’s. The first contribution of this article is to draw the attention of clinicians to queer work that theorizes the emergent materiality of affects. The second contribution is to ask queer psychoanalytic theorists to take seriously the potential of surprising interventions which interrupt the demand to incessantly perform mental labor for their clients.