The Nuclear Power Plant as God

There is a theological meaning to the disaster at the Fukushima nuclear power plants. I can clarify this meaning through a sociological investigation of the significance of nuclear power in post‐war Japan. First, as preparation, I will compare the ideology of Christ to that of John the Baptist. Christ thought that we had already arrived at the Kingdom of God. This idea led to the activist aspect of Christ. Second, I will show that nuclear power was considered as a key for the gate to the Kingdom of God in Japan. We can distinguish three stages in Japan's post‐war period: the ideal, the fictive and the impossible. It was nuclear power that embodied the ideal during the first era. Third, I will explain how the Japanese fascination with nuclear power has been compatible with Japanese aversion toward it. For the Japanese, the nuclear power plant seemed to be like non‐alcoholic beer. In the fourth and fifth parts, I will prove that the nuclear disaster implies a message equivalent to Christ's announcement. Theodicy is an answer to the question of irrational misfortune in a world created by God. However the Book of Job as ultimate theodicy shows paradoxically the incompetence of God. This situation is similar to the disaster at Fukushima, which demonstrated the incompetence of nuclear power (as God). The distance between Job and Christ is short, because if God plays the role of Job himself, it becomes Christ. We will explain why Christ's message can be a call for revolutionary social movement.     

Seeing (Transitions to) Adulthood in Youth (Sub)cultural Studies Through the Eyes of Former Straightedge Adherents

This article uses forty‐four face‐to‐face interviews with individuals who formerly identified with straightedge—a clean‐living, mostly youth‐based (sub)culture—to explore the possible role chosen youth cultural identities play in adult transition, as well as extend recent work on aging and youth scenes by more deeply engaging both “subjective adulthood” and the retrospective accounts of “ex” members. Data show interviewees developing (paths to) subjective adulthoods substantially influenced by former affiliation with straightedge culture they frequently believe mark their (paths to) adulthoods fundamentally distinct from others in their age cohort. Particularly, individuals transitioning from straightedge recounted pronounced subculturally rooted antipathy toward adult conventionality, often envisioned alternative adult trajectories for themselves, discussed transitional impediments and opportunities they took to be unique to transitioning from straightedge, and, in indicating heightened awareness of adulthood's “facework,” visualized a collective of others like them inside adult social spheres by virtue of the formative bases (former) scene affiliation provided them. Ultimately, findings suggest that the study of subjective adult transition may profit from directly considering the formative influence of elective youth identities. Likewise, perhaps the most fertile grounds in the turn toward examining aging and scenes might rest in meanings individuals attach to adulthood and transitioning, even for ex‐members of certain communities.     

Professionals' Accounts for Work‐related Deceptions

Using interview and observational data, this article analyzes how private detectives account for using work‐related deceptions, I place special emphasis on how practitioners' accounts draw on professional affiliations and organizational resources that are less available to individuals in their private lives. These affiliations and resources include economic and demographic characteristics of employers, practitioners, clients and investigative targets, state licensing, the profession's social repute, and asymmetries in specialized knowledge between practitioners and laypersons. The conclusion addresses how accounts for work‐related deceptions benefit professionals through advantaging them over targets, obscuring harmful consequences of work, and helping them and their clients to avoid negative labeling. If you call someone up and say, “Hi, would you mind telling me where your brother is, so that I can put his ass in jail for the next five years,” you won't last too long in the private detective business. —Anonymous private detective     

Signs,Symbols, and Interaction Theory

Abstract

People may attribute their success in life to their own hard work and ability or to forces external to themselves like luck, chance, God, or other people. These attributions have social causes and emotional consequences (Seeman 1959; Wheaton 1980). Theory and research indicate that belief in personal control is associated with low levels of psychological distress compared to the belief that outcomes are determined by forces external to oneself. Less is known about the varieties of these external forces. If people do not attribute success to pesonal control, they may attribute it to luck, family background, connections, or God I examine the relationship of various attributions of success with distress, as measured by symptoms of depression and anxiety. I find that attributing success in life to luck and to good connections with others significantly increase distress. However, attributing success to God and to family background are not significantly associated with distress. The internal attribution of success to personal control significantly decreases distress. I discuss possible reasons why some external attributions increase distress, while others do not.     

Finding God in Grain: Crop Circles,Rationality, and the Construction of Spiritual Experience

Crop circles, which are intricate geometric patterns cut in fields of grain, have taken on spiritual significance for thousands of people across the globe. Based on field work in southwest England and interviews with believers, I analyze the socially constructed bases of this form of “New Age” spirituality. Using a symbolic interactionist framework, I illustrate how believers define crop circles as spiritual using subjective and normative rationality. Crop circle culture furthers this construction by providing a normative foundation with which to understand and experience the circles, as well as a basis of legitimizing this intersubjective reality to skeptical outsiders. In these ways, and others, spiritual experience is constructed, maintained, and defended by the individual in a subcultural context.     

Fight Club,or the Cultural Contradictions of Late Capitalism

Most critical engagement with the film Fight Club tends to emphasize its relevance for the study of contemporary representations of gender and masculinity. These readings tend to primarily highlight the “reactionary” aspects of the film, which are seen as a response to structural sources of feminization experienced by men as they are embedded in the consumerist machine of the service‐oriented economy. In this paper I argue that these takes on Fight Club, while enlightening and indeed capturing a key aspect, miss what I think is its most essential contribution: its attempt to craft a transcendental “counter‐myth” capable with dealing with the cultural and societal contradictions of post‐industrial capitalism in the context of the transition to a service oriented economy. I draw on the work of Daniel Bell in order to offer a neo‐Weberian reading of Fight Club which makes sense of various aspects of the film which are rendered meaningless by the gender‐focused reading. I argue that Fight Club can be seen as an attempt to deal with the evacuation and exhaustion of the original form of value‐rationality from the realm of production in service work — grounded in the older ethic of ascetic Protestantism — as well as the failure of ideological interpellation in the consumer society — grounded in a domesticated version of the experience‐based counter‐Bourgeois ethic associated with aesthetic modernism — to provide an adequate substitute for it. I conclude that Fight Club can therefore be interpreted as an inchoate attempt to produce some version of a class consciousness and cognitive mapping in the late‐capitalist situation.     

Underground Markets as Fields in Transition: Sex Work in New York City

Most ethnographers visualize their fieldwork study vis‐à‐vis their long‐term commitment to a bounded sociospatial context—an “ecology.” In this manner, the majority of ethnographic studies are presented as studies not only of practices but also of recognizable physical ecologies that breathe life into the practices—for example, homes, ghettos, firms, schools, and so on. In the pages that follow, I consider the ways in which the status of place has shifted in urban sex work. The shifting commerce of sexual services in New York enables me to open up a set of methodological issues about the role of space in ethnographic work. One in particular is at the core of this paper: namely, because so many ethnographic labors begin with the selection of a field site, what conceptual issues arise that fieldworkers must pay attention to vis‐à‐vis that decision? For example, the field site may change, the field site may itself be shaped by wider societal forces, and it may be simply dissolve over time. How does any of this impact a technique that is premised on the dependability of “sitting” so that others may be dependably followed? I draw on the notion of “strategic action fields” to present an alternative analytic framework, one more useful for the challenges ethnographers face.     

Getting Serious About Inequality

Sociologists have spent a great deal of energy studying social inequality, but in this presentation I suggest that we need to refocus our efforts a bit. I examine four popular myths among the general public, and among some in sociology, regarding the drivers of extreme inequality: (1) that most inequality is generated by race and gender, (2) that most inequality is driven by educational inequality, (3) that most inequality is driven by differences in family structure, and (4) that most inequality results from face‐to‐face interactions. I provide preliminary evidence that our explanations need some work. That work involves recognizing that most inequality is generated within demographic groups and that this inequality is growing rapidly. It also involves recognizing that there are few ways to incorporate underrepresented groups into the mainstream of a social and economic system where extreme inequality is getting worse and substantial percentages of the population face economic stagnation and downward mobility. The conclusion represents a call to focus on the most important group gap—the widening gap between the wealthy and the poor—and the mechanisms through which most people gain access to economic goods, services, and social respect—jobs and money.     

Misery Has Company: The Shared Emotional Consequences of Everwork Among Women and Men

Everwork—defined as a combination of overwork, face time, constant availability, and unpredictability—is becoming an increasingly common form of work, especially among highly skilled service workers. While such an environment would seem to disadvantage mothers in particular, I find that employees of all genders and parental statuses suffer in such intensive work environments. Through 50 in‐depth interviews with management consultants, I examine how employees reconcile their personal lives with the realities of everwork. I characterize young childless men and women as “quit intenders,” mothers as “tightrope walkers,” and fathers as “reluctant sacrificers.” This article offers new insight into the tensions employees face between their parenthood ideals and everwork expectations, the strategies they engage in to manage those tensions, and the emotional impacts they experience as a result. Because employees use career–life strategies that accommodate rather than challenge the fundamental nature of everwork, everwork environments may persist despite the negative consequences.     

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

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

Constructing Clean Dreams: Accounts,Future Selves,and Social and Structural Support as Desistance Work

This article investigates the discourse individuals use when talking about desisting from criminal offending. I analyze the links between offenders’ accounts of past negative behavior, their construction of their possible “clean” future selves, and the social and structural conditions in which they were raised and continue to be embedded. Applying Scott and Lyman's (1968) framework on accounts and Markus and Nurius's (1986) framework of possible selves to interview data with twenty‐eight criminal offenders, I illustrate how excuses for past behavior provide a way for people to distance themselves from their past selves in attempts to preserve or re‐create a possible self that is still worthy to be redeemed in the future. This discourse becomes one mechanism that motivates individuals to change their lives—but it can be short‐lived. The analysis highlights how limited structural opportunities influence individuals’ lifestyles and behaviors, how individuals approach the desistance process even in the face of structural deprivation, and how they attempt to sustain this desistance process.     

Interactions That Trigger Self‐Labeling: The Case of Older Undergraduates

Deviant or stigmatizing labels are associated with various negative outcomes. Although self‐labeling theory proposes that one can self‐label as deviant without first being labeled by others, most labeling research focuses on people whom others have already labeled. Using the case of undergraduates aged twenty‐five and older, I identify three subtle forms of interaction—contextual dissonance, reminder cues, and third‐party communication—that trigger self‐labeling and are associated with negative reactions, even absent others' direct negative feedback or prior labeling. I also show that each form of interaction may systematically relate to specific kinds of negative reactions. I discuss possible reasons for these patterns, as well as how these findings may affect self‐labeling theory and policymaking decisions in higher education.     

Calling for accounts: numbers, monsters and membership1

This article questions how accounts are marked. In asking why some accounts ‘pass muster’ and others fail, the analysis brings into focus the extent to which membership work helps hold the social and the technical apart. The analysis contrasts a long insistence on narrative forms of interaction as defining conditions of co‐presence with numerical regimes in which there is an implicit deletion of social contact under fashionable slogans like ‘action at a distance’. Taking numbers to act as ‘bearers of culture’, the paper contests the idea that numerical forms of accountability delete the membership work traditionally associated with narrative forms of account. Attending closely to ‘occasions’ in which it is appropriate for members to deploy numerical accounts rather than verbal accounts, the argument challenges the idea that a face to face negotiation of social order has been superceded by a pervasive use of perfonnance targets. The article begins by exploring how ‘calls to account’ are created by a reporting of adverse budget variatices within organizations. Using an extended example to consider how such ‘gaps’ affect a manager's conduct towards a spouse who is sick, the analysis shows how the use of numbers becomes crucial to sustaining one's affiliation across a range of memberships. As illustrated, the rehabilitation of numerical artefacts into conceptions of the social greatly expands possibilities for interaction beyond that anticipated by the sociological ideal of ‘co‐presence’.     

Hard Jobs and Good Ambition: U.S. Army Generals and the Rhetoric of Modesty

This article examines the accounts given by U.S. Army general officers explaining their success. Based on interviews with sixty‐two generals, I describe the ways in which these officers—whose profession renounces careerism and self‐aggrandizement—fashion explanations of their success (and the success of their colleagues) as being due to selfless service. Even as they have reached the zenith of success in their field, these men and women are not free to admit to personal ambition or to a desire for promotion. Their accounts of their success emphasize their good fortune, hard work, and love of the service. Eschewing personal ambition, they cite as their primary responsibility the well‐being of the soldiers under their command. When asked directly about their extraordinarily successful careers, they almost uniformly acknowledge their willingness to accept the “hard jobs” the organization has asked them to assume. When asked about ambition, they routinely distinguish between good and bad ambition, a distinction that aligns almost perfectly with that between unit and self. Although they are warriors, specialists in the art of war, this is a group that is also practiced in modesty. I think I've had good ambition. (Division Commander, Interview #53)     

Demands and Devotion: Cultural Meanings of Work and Overload Among Women Researchers and Professionals in Science and Technology Industries

How do cultural meanings influence how people experience work‐life demands? Much research, especially quantitative research, on the effects of structural work and family conditions does not account for employees’ cultural beliefs about the meaning of work in their lives. This article uses unique survey data to investigate the effects of employee embrace of elements of the “work devotion schema”—a cultural model that valorizes intense career commitment and organizational dedication—on their sense of “overload,” an experience that includes feeling exhausted and overloaded by all one's roles, net of actual hours on the paid job and family responsibilities. We argue that by cognitively, morally, and emotionally framing work as a valued end, the work devotion schema reduces feelings of overload. Using a case of senior women researchers and professional service providers in science and technology industries, we find that those who embrace work devotion feel less overloaded than those who reject it, net of work and family conditions. However, this effect is curtailed for mothers of young and school‐aged children. We end by discussing implications for flexibility stigma and gender inequality.     

For a Social Psychology of Prayer

Prayer is one of the most common religious activities practiced by Americans. In this review, I make the argument that prayer is a social psychological phenomenon that scholars should treat as such. After a discussion of the use of prayer as a proxy for overall religiosity and a brief excursus on current typologies of prayer, I provide three main arguments for the claim that prayer is a social psychological phenomenon. First, I review evidence that prayer is a legitimate social interaction with “imagined others” that shares many characteristics with and involves the same cognitive and interactional processes as human‐human interactions. Second, I review evidence that shows that individuals’ social positions influence the frequency of prayer. Third, I review evidence that prayer influences social action through psychological and interactional processes.     

New Identities

The transformation of a segment of the Hamilton working class in the space of a couple of decades—from lifestyles supported by good jobs that, given the global demand for steel, seemed certain to last forever, to week-to-week insecurity and shattered gender expectations—came about not only through structural shifts in the global economy, but through the agency of the members of steelworker families as well, all mediated by local cultural ideas and practices. This article considers how we might think about the apparently mundane, everyday actions of women as contributing to—rather than simply responding to—broader shifts. I suggest this means thinking about women's lives as entailing meaningful acts that, through continuous and combined application, gradually alter structural conditions. Sensitivity to the forms of agency that women employ requires a notion of agency that can account for different experiences and, thus, different meanings, which arise from unequal access to wealth and power. Human agency involves a cognitive process of remembering the past, engaging the present, and imagining the future as people reflect on ideas and events, make judgements, and evaluate imagined alternatives. In the distinctively human ability to incorporate imagined futures into decisions over which path to take, we can see a particularly gendered expression of agency. As women reflect on their own experiences of the past and the present, they can rarely avoid confronting gendered forms of inequality. Action rests on a capacity to imagine a future free of (the effects of) gendered inequalities. Imagination thus spurs gendered action.     

The multi‐functionality of accounts in advice giving1

Accounts have traditionally been understood as explanations designed to exonerate the speaker from an untoward act (e.g. account for lateness) ( Scott and Lyman 1968 ). In this paper, I examine the use of accounts in advice giving, adopting a broader view of accounts as the reasoning provided to bolster the viability of the advice. The data set consists of 15 graduate peer tutoring sessions and a total of 143 advising sequences collected over a period of four years. Using the methodology of conversation analysis, I show that besides their remedial utility of ‘repairing the broken,’ accounts can also be used proactively to validate and promote a current agenda. In particular, I argue for the multi‐functionality of accounts in addressing face threats, managing resistance, and doing pedagogy.