Teaching Sociology at a Tribal College: Navajo Philosophy as a Pedagogy

This article begins with a brief history of Dine College, the first tribally controlled college in the nation. I then provide an overview of Dine College’s educational philosophy, called Sa’ah Naaghai Bik’eh Hozhoon, and give examples that demonstrate how I apply this SNBH philosophy in my teaching. I discuss my own Dine identity, and explain how that fosters a greater understanding among the students I teach. I also introduce a concept called “the Navajo time bind” that illuminates the challenges I face in teaching sociology to a Navajo population. Overall, this article provides insights about the unique aspects of teaching sociology in a tribally controlled college.     

Sociology as a vocation

What does it mean to be a sociologist? Does it still make sense to “commit a social science”? This essay reflects on the former question and answers the latter affirmatively. It accepts much of Weber’s argument in “Science as a Vocation,” but it goes beyond Weber by suggesting that the practice of sociology is meaningful in ways he did not fully recognize. The point of doing sociology is not only being dedicated to specialized scholarly work or called to illuminate human affairs, but also being oriented to certain virtues and moved by a particular kind of passion.     

Sociology as a vocation

During the 1950s, when sociology modeled itself on the natural sciences, the vocational ideals that shaped the profession were also modeled on the natural sciences; objectivity, peer review, and other such ideals were linked to the epistemological assumption that reality existed out there in the world to be discovered by the techniques of science. With postmodern and other similar philosophical challenges in the air, it is no longer possible to believe that the relationship between reality and its representations is so uncomplicated. But what do these new epistemologies have to say about professional conduct? This paper argues that it would be a mistake to practice the deconstruction one preaches. Epistemological skepticism, far from leading to an attitude toward professional conduct that “anything goes,” requires an ever-greater belief in professional responsibility.     

Archival Work as Qualitative Sociology

Qualitative Sociology -     

Sociology as a Skin Trade

The purpose of the essay is to connect the practice of sociology with the sensitizing concept of a skin trade in order to relate it to the commonsense needs of the body-politic. The critical observations on professional sociology are not the focus of the essay any more than the concerns of modern youth which are adopted as a context for its argument. The essay intentionally avoids documentation in the conventional sense for the sake of the improvisation contained in the image of the skin trade. It is the first step in a series of studies in the skin trade in which I hope to treat race, for example, as a skin disease and to develop the social and political aspects of various other body events.     

Varieties of Normative Inquiry: Moral Alternatives to Politicization in Sociology

This article evaluates four different ways of relating the normative side of sociology to its empirical side. Two such ways are in existence at present. The first is “dualism,” the idea that sociology provides purely scientific results to political or moral projects that are conducted on some independent normative basis. This position is commonly invoked in the idea of “value-free sociology.” The second is “monism,” the ideas that value-freedom is impossible and that sociology is inevitably value-driven, indeed perhaps that it should be openly so driven. This position is commonly invoked in the idea of “the unity of theory and practice.” These existing approaches are complemented by two that do not yet exist in practice. Both are explicitly normative in part. The first of these is a “canonical” approach, like that of the subdiscipline of political theory, in which normative inquiry within sociology would be formally recognized within the discipline and would be organized around a classical canon of normative works. The second would be a “legalist” approach, which would grow out of new genres of writing that aimed at the systematic normative evaluation of bodies of work or literatures, thus working inductively, in contrast to the canonical approach’s deductivism. The article evaluates these four positions according to four criteria: feasibility, coherence, trajectory, and open-mindedness. It concludes that the current positions (dualism and monism) are both embarrassingly weak: typically unconscious and sometimes naïve, in many cases driven by the unacknowledged – and hence uncritical - assumption that one's particular politics are in fact universally desirable. The discipline should try to create an explicit but rigorously argued normative subdiscipline, probably combining both the canonical and legalist positions.     

Elements of a Sociology of Ideas in the Saint-Simonist Philosophy of History

Before Marx, the posthumous disciples of Saint-Simon attempted to develop a theory of the social relatedness of all ideas, holding that knowledge and ideas were inseparable from their social context, that even the positive scientific method must be considered as related to a specific historic society rather than as universally valid. Proceeding from a typology of society, they examined the social relatedness of various types of mental productions besides scientific methodology: the generalizations of science, political economy, jurisprudence, historiography, theology, literature, and aesthetics.     

Sociology as a discipline: Quasi-science and quasi-humanities

Sociologists, like other professionals and academic practitioners, have engaged in a collective project—“becoming a science.” This article traces the occupational and intellectual components of that project, focusing especially on the model of science employed, the limits of that model, and the limits of the science model in general. It is argued that sociology is a quasi-science and a quasi-humanities. Unfortunately, sociology has not systematically pursued its links to the humanities. The article argues for maintaining the empirical and explanatory thrust of the science model, while recognizing the extent to which concepts and theories are civilizationally embedded. The article ends with suggestions for systematically enriching sociology by closer links to the humanities. This article is a revision of a paper presented at the Plenary Session, The Future of Sociology, Annual Meeting of the American Sociological Association, August 24, 1988, Atlanta, Georgia. I have discussed the issues raised in this paper with, and received comments on previous drafts from, many colleagues: Andrew Abbott, Renee Anspach, Joseph Berger, Philip Converse, Claude Fischer, Herbert Gans, Michael Kennedy, Albert J. Rothenberg, AndrewScott, Anne Scott, Robert Scott, William Sewell, Jr., Margaret Somers, Sheldon Stryker, and Charles Tilly. They are not responsible for its sins.     

Public Ethnography; Ethnography as Public Sociology

Since ethnography is arguably the kind of sociology of most appeal to the lay public, public ethnography, particularly participant observation research, should be a major form of public sociology. Public ethnography differs from academic ethnography when its sites and subjects are relevant to what the lay public wants and needs to know, and when it is written in non technical English. This article spells out the requirements, conditions and processes involved in making relevant ethnography acceptable to the lay public and thus turning it into public ethnography.