Status and Solidarity: A Reformulation of Early Durkheimian Theory*

Previous scholars have charged that Durkheim provides an inadequate theory of inequality, that the concept of organic solidarity is not well supported, and that egoistic and anomic suicide cannot be adequately distinguished. Although these problems appear distinct, they each arise because Durkheim naturalized inequality and ignored social status. Introducing a concept of status permits a reconceptualization of the types of suicide and creates new analytic connections between The Division of Labor and Suicide. Social solidarity and status hierarchies are presented as variations in the relationship between social integration and social regulation. The interplay between status and solidarity influences the expression of social practice, power, belief, and justice.     

Durkheim's contribution to the sociological analysis of history

Emile Durkheim has long been viewed as one of the founders of the so-called variables-oriented approach to sociological investigation. This view ignores his considerable achievements using the methodology of “case-based” historical analysis, most prominent among them, his lectures on the history of French education (The Evolution of Educational Thought).In this paper I first outline the intimate relationship that Durkheim envisioned between historical and sociological investigation. I then turn to his work on French education for substantive illustrations of his approach. Finally, I explore certain points of intersection between Durkheim's approach to history and present-day concerns, especially in regard to the role of culture in history and the opposition between prospective and retrospective (“teleological”) strategies of historical analysis.     

Theorizing the social: Émile Durkheim's theory of force and energy

This paper offers a new interpretation of Émile Durkheim's The Elementary Forms of Religious Life (1912) as the basis for reconsidering the Tarde–Durkheim debate of 1903 and the distinctions between a theory of social force and a theory of social assemblage. Resisting traditional interpretations of Durkheim's scientism, this essay traces how concepts of force and energy are centrally developed in Elementary Forms to draw new lines between epistemology to ontology for twentieth-century theory. I argue that Durkheim develops an ‘energetic epistemology’ that conceives of the human capacity for shared meaning as a product of invested energy in the form of continually enacted and evolving material practice, thought, and attention. According to Durkheim, when a member of a collective perceives a god or feels belief, he or she actually perceives the accumulated energy of on-going creation and maintenance of objects and ideas by members of a collective. Sacred objects, images, and ideas bear the trace of collective energy the more they are carefully crafted, maintained in spaces that are specially arranged, and written into behavioural codes. This reading of Durkheim allows us to consider him in a lineage of social constructivists and, particularly, in relation to Ludwik Fleck, who has been largely confined to different theoretical discussions when his contributions to sociology have been acknowledged at all. By reconsidering Durkheim, we have occasion to rethink his sociology and understand how he redrew the lines between thought and action, between epistemology and ontology, through the material framework of energy and force.     

The Mechanisms of Suicide: A Realist Approach

This article pursues two aims, a major and a minor one. The major one is to read some important results in the sociological literature on suicide, namely those obtained by Durkheim in 1897, Giddens in 1966 and Pope and Danigelis in 1981, as Context–Mechanism–Outcome configurations. The realist interpretation of the theories of suicide is deemed to be fundamental for the explanation of this social phenomenon, if one wishes not to be misled by the (false) laws which have repeatedly been designated to govern it, e.g., the married are more immune than the unmarried, and, above all – being clamorously labelled ‘Sociology's One Law’ – the one declaring ‘Protestants kill themselves more often than Catholics’. The minor aim is to show that the synthesis of Boolean data, as can be performed for example by QCA (qualitative comparative analysis), is perfectly compatible with the realist synthesis; when not quite constituting its rigorous formalization.     

The canonical limits of Durkheim's first classic

A classic text is not always canonized. Canonical texts are frequently anything but classics. Durkheim's Division of Labor in Societyis an instance of the former; his Rules of Sociological Methodof the latter. Both books are based on errors of fact and method. Division of Laborwas so intentionally the classical theory of modern divided societies that Durkheim, son of generations of rabbis, totally misrepresented the facts of Ancient Israel. In Rules,Durkheim was so intent on writing the canonical text of sociology's methods that he stipulated rules that even he (in Suicide) could not use. Durkheim was thus a giant of the sociological past because,not in spite of, his errors. He erred because he dared to think seriously about the moral issues of his time. Hence, the ironic fate of Durkheim's sociology—it led in two different directions. From Rulesand Suicidecame modern empirical sociology. From Elementary Formscame all the antimodernists—beginning with Levi-Strauss, and from him, Derrida and the others—who became, among other things, the most articulate critics of the sociology Durkheim helped invent. Such is the genius of classic, if not canonical, authors like Durkheim.     

Differences in Adolescent Experiences of Polyvictimization and Suicide Risk by Sexual Minority Status

Sexual minority adolescents (SMA) report more suicide risk behaviors than heterosexual adolescents. Polyvictimization (co‐occurrence of multiple types of victimization) may be an important, underresearched correlate of this disparity. With the 2017 national Youth Risk Behavior Survey (N = 13,179), national estimates of polyvictimization and suicide risk were assessed among high school students by sexual minority status (SM vs. heterosexual), and multivariate relationships between sexual minority status, polyvictimization, and suicide risk were tested. Additionally, risk profiles of those who experienced polyvictimization (2 + types of victimization; n = 1,932) were compared across sexual minority status. Results confirm that SMA are more likely to experience polyvictimization than heterosexual adolescents (31.8% v. 12.9%, respectively); however, also indicate that polyvictimization does not fully explain elevated suicide risk among SMA.     

Reconsidering Durkheim's Assessment of Tarde: Formalizing a Tardian Theory of Imitation,Contagion, and Suicide Suggestion

Emile Durkheim summarily rejected Gabriel Tarde's imitation thesis, arguing that sociology need only concern itself with social suicide rates. Over a century later, a burgeoning body of suicide research has challenged Durkheim's claim to a general theory of suicide as 4 decades worth of evidence has firmly established that (1) there is a positive association between the publicization of celebrity suicides and a spike in the aggregate suicide rate, (2) some social environments are conducive to epidemic‐like outbreaks of suicides, and (3) suicidal ideas or behavior spreads to some individuals exposed to a personal role model's suicidal behavior—for example, a friend or family member. Revisiting Tarde, the article examines why Tarde's theory deserves renewed attention, elucidates what he meant by imitation, and then formalizes his “laws” into testable theses, while suggesting future research questions that would advance the study of suicide, as well as other pathologies. Each “law” is elaborated by considering advances in contemporary social psychology as well as in light of its ability to supplement Durkheim's theory in explaining the “outlier” cases.     

Suicide,Religion, and Latinos: A Macrolevel Study of U.S. Latino Suicide Rates

Since the publication of Durkheim's Suicide more than a century ago, researchers have been examining the relationship between religion and suicide, and race/ethnicity and suicide. However, no study has examined how religion influences U.S. Latino suicide rates. This study fills a gap in the literature by applying three competing theses to the study of Latino suicide. Results show that (1) religious contextual variables significantly affect Latino suicide rates, (2) U.S.‐born Latinos benefit from religious communities, regardless of denomination or measurement used, and (3) foreign‐born Latinos only benefit from Catholic adherents and homogeneity.     

Knowledge of Suicide Risk Factors,But Not Suicide Ideation Severity,Is Greater Among College Students Who Viewed 13 Reasons Why

Abstract

Objective: To test associations between viewing 13 Reasons Why, Season 1 and past week suicide ideation severity, behavior risk, stigma, and knowledge in college students. To explore whether personal exposure to suicide and depressive symptom severity moderated these associations. Participants: Eight-hundred and eighteen college students, 64% (n?=?522) of whom watched 13 Reasons Why. Methods: Students completed surveys online. Multivariate negative binomial regressions were used to test associations between watching 13 Reasons Why and suicide-related variables, and interaction terms. Results: Suicide ideation severity and suicide behavior risk were not significantly associated with viewing 13 Reasons Why; however, there was limited statistical power to detect associations. The association between watching 13 Reasons Why and greater suicide knowledge was stronger among those who did not have personal exposure to suicide. Conclusions: 13 Reasons Why may be a platform for psychoeducation on suicide, particularly among those who do not have personal exposure.     

Halbwachs and Durkheim: a test of two theories of suicide

The social integration hypothesis forms the basis of this study. It was first asserted by Durkheim in late nineteenth-century France and many of his assumptions are based on a social disorganizational model. This model tended to equate social change with the breakdown of social control and many of Durkheim's notions about anomie are derived from this view of industrial society. Halbwachs, on the other hand, proposed a social psychological theory of suicide. His model specifies more clearly the conditions under which lack of social integration may induce suicide. This study shows that among a population in transition, the Alaska Natives, the suicide rate was explained by the Halbwachsian model at least as well as the Durkheimian one and sometimes better. The Durkheimian model is shown to reflect a Cartesian dualism, which accounts only for that which is observable, thus making for biased studies of suicide. Moreover, psychopathological research confirms the Halbwachsian model. These findings restore the social isolation theory, once long neglected, to its rightful place among theories of suicide and opens up an important field for researchers seeking to understand high rates of suicide.     

Suicide and Religion: A Comparative Analysis

Abstract

Previous work on the relationship between religion and suicide has focused on the simple bivariate relationship and has failed to address the problem of the possible convergence between Catholicism and Protestantism in the underlying determinant of suicide, the degree of social integration. The present study explores the relationship more systematically through a series of multiple regression analyses. The lack of any significant relationship between the proportion Catholic and measures of the suicide rate supports the convergence hypothesis. In contrast, two control variables taken from other prominent theories of suicide have considerable explanatory power. Tests of Durkheim's theory of marital integration and suicide all confirm a significant relationship but one of a parabolic form. Finally, the paradigm connecting the level of industrialization to suicide is confirmed, but preliminary analysis of social mobility rates and suicide indicate that this relationship is more of a function of cultural heterogeneity produced by the modernization process than of increasing mobility rates.     

Spivak’s Fantasy of Silence: A Secular Look at Suicide

Gayatri Spivak’s response to the attack of the World Trade Center on September 11, 2011, the event otherwise known as 9/11, was one of many responses that denote the event’s traumatic impact. In psychoanalytic terms, the psychic condition of trauma, identified by Lacan as the encounter with the real, is a shock which the subject initially misses; as such, the subject is compelled to make intelligible what was missed through what Lacan calls ‘fantasy.’ According to Zizek in Welcome to the Desert of the Real, the cinematic quality of the planes crashing into the towers, iterating the fantasies of Hollywood disaster films (16), pointed to a haunting in America of some historical trauma that returned in the real of 9/11 (17). Zizek’s reflection on 9/11 as a haunting in cinematic terms, pointing to a confluence of his scholarship and the event, sets a precedent for this paper’s focus on seeing in Spivak’s response to the suicide acts of 9/11 a haunting of the suicide rite of Sati in her earlier scholarship. This paper reviews Spivak’s representation of suicide in “Can the subaltern speak?” (1988) and “Terror: A Speech After 9/11” (2004), noting the non-coincidental echoes between these projects with respect to secularism and silence, affirming this paper’s proposal that in Spivak’s work, a trauma shared by western secular society is evident as a fantasy of silence.     

Temporal Disappointment,Homicide and Suicide: An Analysis of Nonwhites and Whites

Abstract

And a theory that covers holiday, day of the week and seasonal effects simultaneously. According to “broken promises” theory the frustration created by a gap between raised expectations and stubborn reality brought about by such factors as weekends and holidays should increase suicide risk. The present study tests the broken promises theory on race-specific indicators of suicide (n = 188,047) and extends it to homicide (n = 167,790) as well. The results of a time series analysis indicate support for four out of six hypotheses for nonwhites and six out of six hypotheses for whites. Given a tendency of nonwhites towards the externalization of aggression, the disappointments associated with temporally related broken promises are more apt to trigger homicide than suicide.     

Anomic suicide: A Durkheimian analysis of European normlessness

ABSTRACT

According to Durkheim (1897), periods of economic, social, or political change result in a state of anomie or normlessness. Anomic periods lead to deregulation of desires and suffering. Durkheim hypothesized that, as an expression of suffering, societies and groups experience an increase in suicide rates. This paper provides two formal tests of Durkheim’s (1897) theory of anomie - a behavioral aggregate analysis and an attitudinal individual-level analysis - on the backdrop of the 2008 economic crash. The first analysis assesses the relationship between unemployment and suicide in the European Union between 2000 and 2010. Results provide conditional support for Durkheim's theory: suicide rates increased following the crash and decreased once economic stability resumed in 2010 for males only. A second attitudinal analysis identified factors contributing to the gendered relationship between anomie and suicide. Results indicated that traditional Durkheimian regulatory mechanisms, such as marriage and divorce, contributed to the gender-specific results.     

Self-Esteem,Locus of Control,and Suicide Risk

Abstract

Past research suggests that African American clients in need of mental health services are less likely to be properly diagnosed and receive appropriate treatment compared to White Americans. It has been further suggested that this may be even a greater problem for those who are both African American and female. In the current study, 2 groups of hospitalized clinically depressed females (92 African American females; 99 White females) were administered the Self-Esteem Rating Scale, Internal Control Index, and Suicide Risk Scale. Results indicated more similarities than differences between the two groups. For instance, there were no differences in locus of control or suicide risk between groups. In addition, although there were differences in self-esteem between groups, self-esteem was the best predictor of suicide risk within groups (White, R² =42%; African American, R² = 19%). African American females possessed higher self-esteem than White females (p = .05). For African American females age and self-esteem were positively correlated (r = .27, p =.01). Clinically depressed females could benefit from treatment focusing on improving self-esteem within a context of multicultural sensitivity.     

Family and Household Formations and Suicide in the United States

Family support systems have been theoretically linked to suicide risk. But no research to date has investigated the effects of detailed living arrangements on individual risk of suicide. Using data on 825,462 adults from the National Health Interview Survey Linked Mortality File reveals that living in families with stronger sources of social support and integration decreases risk of suicide. These effects persist despite controls for important individual level characteristics. Risk of suicide decreases for persons in married as well as unmarried families when children are present and risk increases for persons living with unrelated adults. These results reveal the structural importance of family formation on the social integrative forces that contribute to an individual's risk of suicide.     

Durkheim on Religion and Moral Community in Modernity*

Durkheim's theory of religion is approached from the perspective of his lifelong concern with the question of meaning and moral order in modern society. This emphasis naturally leads to a consideration of wider themes informing Durkheim's sociology of religion than are usually found in analyses focusing exclusively on his treatment of primitive religion in The Elementary Forms of Religious Life (1964). Durkheim sees as the distinguishing feature of modernity the progressive emancipation of the individual from traditional sources of influence. The evolution toward greater individuation, culminating in the “cult of the individual” or “religion of humanity,” is set by Durkheim within the context of the role of collective ideals in promoting social change and in the maintenance of moral order. Religion, the major symbolic expression of societal wide ideals, is identified as the key variable which enables Durkheim to reconcile the competing demands of individuals for freedom with the interests of society in collective welfare.     

Families,Resources, and Suicide: Combined Effects on Mortality

Important resources from family support systems, employment, and educational attainment inhibit the risk of death. Independently, these factors are particularly salient for suicide, but how they combine to affect mortality is less clear. Analyses of National Health Interview Survey data from 1986 to 2004 (N = 935,802), prospectively linked to mortality through 2006 (including 1,238 suicides), reveals a process of compensation in the way work status and family combine to affect adult suicide: Individuals who are not working experience more suicide defense from more protective family support systems than do working adults. But a process of reinforcement occurs in the combination of education and family: More education associates with more protection from the family than does less education. The findings demonstrate how families and resources combine to affect mortality in unique ways.     

Parsons's Emergent Durkheims

Parsons's training as an economist, his graduate stay at Heidelberg, and his participation in the Henderson seminar at Harvard provide major clues to his familiarity with Marshall, Pareto, and Weber—three of the four figures whose convergence forms the major theoretical achievement in The Structure of Social Action . But what led him to Durkheim, since Parsons did not study or reside in France, yet read Durkheim in the original, remains an enigma. Without resolving the enigma, this paper argues that Parsons had a great deal in common with Durkheim, and, equally important, that in his mature and late periods he found in his 'revisits' of the later writings of Durkheim both inspiration and affinity. I argue that Parsons well deserves recognition as a major authority on Durkheim, and that both combined offer an alternative to the contemporary version of utilitarianism.     

Personal and Professional Knowledge of and Experience With Suicide and Suicide Prevention Among Stakeholders in Clinical and Community Practice

Community-dwelling veterans at risk for suicide may be in contact with a variety of providers in agency-based settings that offer health and human services. The study aim is to describe the perspective of agency-based clinical and community providers who may come into contact with veterans in need of suicide prevention services and to examine the nature of their personal and professional relationships to individuals at risk for suicide among this sample.

This study reports on qualitative data from a sample of Veterans’ Affairs (VA) and community providers serving veterans and military families in one Midwestern state (N = 70). Providers completed a survey assessing exposure to suicide, including contact with and relationship to someone suicidal, and organizational characteristics of the providers’ employing agencies. Semi-structured interview questions probed for the nature of how they would react with suicidal individuals. Most providers (94%) had some prior contact with someone who was suicidal, and nearly three quarters (77%) knew someone who had died by suicide. Providers reported powerful emotional responses of sadness and remorse to suicidal experiences. While these providers interact with veterans and military families as part of their jobs, they may have their own history of being exposed to suicide, both professionally and personally.