The Sociological Insight of W.E.B. Du Bois

W.E.B. Du Bois discussed key aspects of the new field of sociology in his early writings. This article presents Du Bois’ conception of the developing field and his sociological perspective based on nine of his key original sociological writings. Rather than generating theoretical formulations and studying abstract concepts, Du Bois insisted that sociology be an empirical science adhering to the methods utilized by the physical sciences. Sociology's major objectives are to study the “deeds of men” and to provide a science of human action. Sociological research seeks the discovery of “truth” which can form the basis of social policy. Noting that the regularity of human behavior is evidence of laws and acknowledging that human behavior is also subject to chance factors, sociology must seek to determine the limits of each. Du Bois’ research methods, based on methodological triangulation, were formulated to provide the “truths” which he eagerly sought. Du Bois was convinced that these truths were worth knowing and that sociology had the promise of becoming one of the “greatest sciences.” Attention directed toward Du Bois’ key sociological writings within sociology curricula will introduce current and future readers to the groundbreaking sociological work of the pioneer sociologist.     

Du Bois and the Sociology of Religion: Rediscovering a Founding Figure*

In his popular introductory sociology text, Stark identifies W. E. B. Du Bois and Albion Small as important cornerstones of the U.S. sociological tradition. While the work of the “Chicago School” is well known in sociological circles, Du Bois’ sociological legacy is not. The Philadelphia Negro ([1899] 1996) is a classic empirical sociological study that is rarely included in discussions of the development of scientific sociology. Likewise, The Negro Church ([1903b] 2003) represents one of the first empirically based sociological studies of a religious institution. Sociologists of religion routinely discuss the contributions of Durkheim, Weber, and Simmel while virtually ignoring Du Bois. This is ironic because Du Bois’ work on religion was based on ethnographic data, field interviews, surveys, and census data. This article provides an overview of Du Bois’ sociological study of the Black Church in the United States by identifying some of the main themes developed in The Philadelphia Negro ([1899] 1996), The Souls of Black Folk ([1903a] 1994), and The Negro Church ([1903b] 2003). These studies reveal that Du Bois was a pioneer in the areas of evaluation research, public sociology, service learning, and congregational studies.     

Sociology Hesitant: The Continuing Neglect of W.E.B. Du Bois

W.E.B. Du Bois’ early work as a sociologist from 1896 to 1914 represents a milestone in the development of modern sociology. His empirical studies often employed a triangular methodological approach, and by grounding The Philadelphia Negro in what is the earliest extensive social survey by an American sociologist, Du Bois set the stage for the growth of sociology as a legitimate science. In fact, his approach became the model that the discipline eventually followed. Had Du Bois been white, he would have been recognized as a leading founder of the field. Since Du Bois’ early sociological scholarship was completed during the height of the Jim Crow era, his brilliant landmark work was largely negated by the profession. His scholarly accomplishments clearly focused on establishing a scientific sociology. Based on his exemplary work, can sociology finally negate the sociological negation of W.E.B. Du Bois?     

Decolonial sociology: W.E.B. Du Bois's foundational theoretical and methodological contributions

Decolonial theory offers sociologists, especially critical race scholars, powerful theoretical and methodological tools to understand historical and contemporary injustice and resistance. As a revolutionary epistemology, decolonial theory and methods feature critical insights into knowledges from subaltern voices concerned with how the implementation of modern technologies shape colonial structures, inequalities, the daily lives of the colonized, and resistance strategies. However, decolonial studies have long been the purview of the humanities and remain marginal to the social sciences due, partially, to a dearth of foundational theorizing. Challenging scientific colonialism, historicism, and Eurocentric conceptions of civilization while simultaneously linking these phenomena to racialized exploitation of labor within a modern global capitalist system and resistance to it, W. E. B. Du Bois's sociological theories, methods, and advocacy offer insightful ways to begin decolonizing the discipline, theoretically and in practice, in scholarship and in the world. This article outlines Du Bois's theoretical and empirical contributions by putting him in dialogue with a century of decolonial scholarship before offering suggestions for how to mobilize Du Bois's decolonial theory and methods for a pluriversal decolonial sociology.     

W.E.B. DU BOIS,THE BLACK CHURCH,AND THE SOCIOLOGICAL STUDY OF RELIGION

During his early sociological period (1896–1914), Du Bois published several empirically-based studies on the Black Church. Many topics were addressed that are relevant to the contemporary study of the Black Church and the sociology of religion. Du Bois utilized methodological triangulation to empirically ground his studies of the Black Church. Census, survey, and ethnographic data were integrated to provide a comprehensive picture of the role of the Black Church in the African American community. He addressed the social construction of African American religious identity and provided an early functional analysis of the Black Church. The association between religion and social class was recognized, and Du Bois was a pioneer in the area of congregational studies addressing such issues as church expenditures and membership patterns and generating surveys of children's religious beliefs and ministerial effectiveness. Extensive data were collected on Black Church membership in large cities and small communities. These data make it possible to reconstruct the Black Church religious economy in these areas. Du Bois' sociological work on religion provides a link to the discipline's past and a bridge to its future.     

“With Whom no White Scholar can Compare”: Academic Interpretations of the Relationship between W.E.B. Du Bois and Max Weber

Max Weber (1864–1920) is considered one of the canonical founders of sociology, while W. E. B. Du Bois (1868–1963), author of The Philadelphia Negro (1899), The Souls of Black Folk (1903), and Black Reconstruction (1935), has only recently been included in the sociological canon. We provide a historical review of what we know of their relationship in order to first ask, what did Du Bois say about Weber, and second, what did Weber say about Du Bois? We then analyze the extant scholarly discourse of published English-language academic journal articles that substantively mention both Weber and Du Bois in order to address a third question: what did other scholars say about their relationship? We provide an analysis of the variation of scholars’ perceptions on the relationship between Du Bois and Weber to illumine the dominant assumptions about founding figures and the origin story of American sociology writ large. We argue that three mechanisms of white group interests configured the marginalization of Du Bois from both mainstream and sub-disciplinary sociological theory: (1) reduction or “knowing that we do no know and not caring to know” (when knowledge is perceived as irrelevant to white group interests), (2) deportation or “not wanting to know” (when knowledge is systematically exiled), and (3) appropriation or “not knowing that we do not know”) (when dominant knowledge usurps or assimilates challenges to that knowledge).     

Art as Propaganda: Bringing Du Bois into the Sociology of Art

We examine WEB Du Bois's writings about the arts in the NAACP journal The Crisis from 1910–1934 in order to construct a Du Boisian social theory of the arts. The key elements of this theoretical framework are: artists, money, freedom, organization, truth, beauty, and propaganda. The most surprising element is propaganda, which for Du Bois meant that art needs to address racial politics. There is a strong sense in Du Bois's writings that art can and should have socially transformative effects. Comparing Du Bois's work to current theories from the sociology of art, we find that Du Bois emphasizes the role of art in social change, while current work treats art primarily as a tool for social reproduction. We argue for expanding the theoretical toolbox of the sociology of the arts through greater consideration of Du Bois's propaganda concept.     

David R. Maines: Embedding Symbolic Interactionism at the Heart of Sociology

David R. Maines was a key founder of the Society for the Study of Symbolic Interaction, and a champion of symbolic interactionist sociology. Maines fought against characterizations of symbolic interactionism as astructural and “subjectivist.” He was adamant that symbolic interactionism offered vital perspectives on the study of social structure and organization, and that it was compatible with a variety of research methods. He played a vital role in developing narrative sociology and bringing narrative scholarship from communication studies to sociological audiences. In this retrospective on his life and career, I detail what Maines saw as the five central features of symbolic interactionism: (1) interpretation and meaning, (2) communication, (3) temporality and process, (4) agency, and (5) dialectical thinking. I then examine four interrelated themes of Maines' sociological contributions: (1) temporality, (2) debunking myths about interactionism, (3) mesostructure, and (4) narrative sociology. A video abstract is available at https://youtu.be/YodjvXbo51Q .     

W. E. B. Du Bois at the center: from science,civil rights movement,to Black Lives Matter

I am honoured to present the 2016 British Journal of Sociology Annual Lecture at the London School of Economics. My lecture is based on ideas derived from my new book, The Scholar Denied: W.E.B. Du Bois and the Birth of Modern Sociology. In this essay I make three arguments. First, W.E.B. Du Bois and his Atlanta School of Sociology pioneered scientific sociology in the United States. Second, Du Bois pioneered a public sociology that creatively combined sociology and activism. Finally, Du Bois pioneered a politically engaged social science relevant for contemporary political struggles including the contemporary Black Lives Matter movement.     

A CLASSIC FROM THE OTHER SIDE OF THE VEIL: Du Bois's Souls of Black Folk

Why has W.E.B. Du Bois not mattered more in sociology? In addition to being on the short list of the 20th century's most influential public intellectuals, Du Bois made substantial, if under recognized, intellectual contributions as a sociologist and social theorist. Among his nearly 2000 published writings, The Philadelphia Negro and Souls of Black Folk have all the qualities of classic works. Yet, neither has been officially canonized by sociology. The exclusion of Du Bois can be explained with tolerable plausibility by reference to his two key concepts in Souls of Black Folk: the veil and the double-self. One can only wonder what might have been significantly different about sociology, especially its theories of the Self and of field studies of race, had William James's most important student been allowed to matter.     

SYMBOLIC INTERACTIONISM VS. ETHNOMETHODOLOGY*

Are ethnomethodology and symbolic interactionism essentially the same? An examination of these perspectives suggests that each offers a unique contribution to sociological knowledge. Although both perspectives have been influenced by pragmatism, ethnomethodology shares affinity with James' philosophy while symbolic interactionism is allied with Dewey's and Mead's. Both perspectives emphasize meaning and constraints, but each offers critically different conceptualizations of them. Symbolic interactionism and ethnomethodology share a verstehen outlook, yet each perspective uses different methods to gain “understanding.” Hence, these perspectives differ philosophically, conceptually, and methodologically.     

Deferred Legacy! The Continued Marginalization of the Atlanta Sociological Laboratory

Between 1895 and 1917 the Atlanta Sociological Laboratory made substantial contributions to the discipline of sociology, including the establishment of the first American school of sociology, institutionalization of method triangulation, institutionalization of the insider researcher, and institutionalization of the public acknowledgment of one's research. Despite these contributions that predate the Chicago School, the W. E. B. Du Bois led laboratory remains in the margins of American sociological discourse. This paper examines the contributions of the Atlanta Sociological Laboratory, offers explanations for the school's more than 100-year marginalization and examines its legacy in the discipline.     

Black Interactionist Thought and the Lived-Experience Approach to Symbolic Interactionism

Du Bois is often regarded as an important scholar for his contributions to the development of sociology. However, less is known about his work in developing interactionist thought. This essay is an introduction to this special issue, and a small attempt to acknowledge the work of scholars of color within the interactionist tradition. The Du Bosian approach to sociology has for too long been dismissed out of hand. Scholars pursuing new areas of inquiry, topics outside the bounds of “mainstream sociology,” are often met with fierce resistance—even today. Instead of building these scholars up, through mentorship and aid, so-called “accomplished” scholars see fit to tear down the work of those not like them. The Du Bosian perspective celebrates the plurality of voices, advocates for mentorship, and sees sociological inquiry as rooted in the real needs and concerns of those so marginalized. As this collection of articles illustrates, even when conforming to scientific standards work in this tradition has a political dimension as it lays bare the inequities in society—even, at times, drawing government interference with their work. This issue also calls upon professional sociologists to reflect on the ways they reproduce these patterns within the discipline and higher education.     

W.E.B. Du Bois and the women of hull-house, 1895–1899

An important aspect of W.E.B. Du Bois’s professional socialization is documented; specifically, Du Bois’s professional interactions with women sociologists who practiced in social settlements, notably Jane Addams, Katherine Bement Davis, Florence Kelley, and Isabel Eaton. These women, and their research in Hull-House Maps and Papers, were facilitators and role models for Du Bois’s The Philadelphia Negro, in which Isabel Eaton was a significant collaborator. Addams, Kelley, and their friends joined Du Bois to cofound the National Association for the Advancement of Colored People, an exemplar of applied sociology and Du Bois’s shared interests with the early Hull-House women. These early sociologists changed American thought and social policy and today provide a rich heritage for contemporary professionals in sociology.     

Editor's Choice: An Interview with Hans Joas

The interview explores multiple aspects of social theory, most of them directly related to Joas's theory and others to symbolic interactionism and Goffman. The first part delves into Joas's theory in three respects. First, a clarifying note on a common misunderstanding about his book The Creativity of Action. Second, a clarification on the scope of his theoretical endeavor, and third, a look into his coming books to have a better grasp of the course that his theory is taking. The second part is dedicated to symbolic interactionism and Goffman. Firstly, Joas's opinion about the theoretical relationship between symbolic interactionism and macrosociology is emphasized, secondly, his opinion about the pertinence of locating Goffman within symbolic interactionism is stated, and thirdly, a brief commentary about the relationship between Joas's theory and Goffman's is introduced.     

Marginalization by the Marginalized: Race,Homophobia, Heterosexism,and “the Problem of the 21st Century”

On November 4, 2008, Barack Obama was elected the 44th president of the United States. This historic election occurred 105 years after W. E. B. Du Bois proclaimed in the introduction to The Souls of Black Folk, “the problem of the Twentieth Century is the problem of the color-line” (1994, p. v). According to Du Bois, the problem of the color line is racialized segregation and oppression. This article posits, however, that “the problem of the 21st century” is the further marginalization within already marginalized groups, and this article focuses on the history and occurrence of homophobia and heterosexism within the African American community as well as its links to gender discrimination. Special focus is placed on the Black Church as a possible causal factor for homophobia and heterosexism in the African American community. Possible solutions are also proposed, which consist of a nationwide legalization of same-sex marriage and African American leaders actively and publicly supporting lesbian, gay, and bisexual members of the African American community.     

Toward a DuBoisian theorization of school curricula

After a near century of mainstream academic exclusion, recent efforts in sociology have centered Du Bois as a foundational figure. However, these efforts have overlooked his contributions to theorizing K-12 and college/university formal curricula. Moreover, curricula, teaching, and learning scholarship, already marginalized within mainstream sociology of education, have typically overlooked Du Bois’ theorizations, thus reproducing his marginalization. As a correction, this article centers Du Bois as a key figure in critical curricula theory. Specifically, Du Bois theorized that schools institutionalize formal curricula imbued with race-class ideologies and that said ideologies shape peoples’ subjectivities, identities, and consciousness of social processes. However, Du Bois also theorized how Black schools can serve as meso-level sites for challenging hegemonic ideologies and producing transformative ideologies. In articulating these processes, Du Bois identifies how ideological propaganda, organizational structures, and interpretations of temporal processes maintain and perpetuate racism and capitalism. This article concludes with suggestions for future research in educational sociology that incorporates these insights.     

SIGN,SYMBOL, AND METALANGUAGE: AGAINST THE INTEGRATION OF SEMIOTICS AND SYMBOLIC INTERACTIONISM

Dean MacCannell's proposal for a “rapprochement” between symbolic interaction-ism and semiotics, in which the “generality” of symbolic interactionism's conception the sign is “raised” to that of semiotics, is examined. By turning exclusively to Saussurian semiotics, MacCannell does not adequately reflect the distinction between “natural” and “arbitrary” representation in Peirce's semiosis that is the most fruitful link with Mead's symbolic interactionism. Consequently, MacCannell's argument at the level of terminology is flawed. Rather than merging, the perspectives might benefit from a radical rethinking of representation. This would involve preserving the distinction between the “natural” and “arbitrary,” while at the same time recognizing that in mass society “arbitrary” representation has become a kind of “second-order” (Barthes) indexical metalanguage of membership within which symbolic interaction may occur. As Baudrillard claims, “commutation of signs” has replaced “interaction of symbols,” yet strains against an unfulfilled symbolic demand. Efforts should be directed at generating a theory of representation capable of addressing the tension that produces this symbolic demand.     

Bridging the Gap: On the Collaboration between Symbolic Interactionism and Distributed Artificial Intelligence in the Field of Multi-Agent Systems Research

This article discusses the relationship in the U.S. between current symbolic interactionism and computer sciences—specifically, distributed artificial intelligence (DAI). The general thesis is twofold. First, current interactionist approaches to organization, science, and technology show a special affinity to goals and problems of DAI research, and in research style, methods, and theoretical concepts, symbolic interactionism can provide useful suggestions in the design of DAI systems. Second, a good way to analyze the relationship between computer sciences and symbolic interactionism is reflexive of theoretical concepts provided by interactionist approaches. In this sense, DAI is a “going concern” which extends across various fields and intersecting social worlds connected through a set of conceptual “boundary objects.” It is concluded that the interaction between technology and sociological thought must go beyond a mere exchange of ideas. What is required is continual, hands-on, trans-disciplinary collaboration.     

Networks and Complexity: Directions for Interactionist Research?

In this article I consider the potential importance of social networks for symbolic interactionism. Specifically, I argue that symbolic interactionism operates with an underdeveloped and often tacit conception of networks; that network analysis offers us various tools for further developing and operationalizing this conception, empirically; and that doing so would be to our considerable advantage. In addition, I argue that a stronger focus on networks would give interactionism an inroad into important contemporary debates on “complexity,” building on an obvious but again underdeveloped affinity between these two academic domains. Moreover, tackling complexity raises important and central sociological concerns of structure/agency and micro/macro, with the additional payoff that interactionism can develop and demonstrate its strengths, as an approach, in addressing the problems often associated with these concerns.