Pierre Bourdieu: Economic models against economism

The use of economic analogies by Bourdieu has often been the object of much criticism. For some scholars, it reveals an “economistic” vision of the social world too much inspired by neoclassical economics. For others, it is a kind of mechanical metaphor transposed to cultural phenomena in a determinist way, as in the holistic (Marxist) tradition. To understand this usage and to refute these contradictory criticisms, we return to and focus on the very first occurrences in the 1958–1966 period – the focus of our article – of what Bourdieu would call a “general economy of practices” in his book Esquisse d’une théorie de la pratique. Two central aspects, often forgotten by critics, are presented here: first, the close but very particular link between his work and economics as a growing scientific discipline during these years; second, the criticisms Bourdieu makes of the economic model as a general scientific tool for the social sciences. If one insists only on one of the two sides of the coin, one risks misunderstanding Bourdieu’s original scientific habitusand intellectual project. By contrast, this “double” position opens the possibility of an “integrated” vision of social and economic factors of practices, thanks to the introduction of the “cultural” and above all the “symbolic” dimensions of social life.     

Ambivalent Interactionist: Anselm Strauss and the “schools” of Chicago sociology

This article takes up the discussion recently stimulated through the volume, A Second Chicago School? That book’s connecting postwar Chicago sociology with the “Chicago approach” of mainly the 1910s to 1930s is extended, going back as far as the turn of the twentieth century and also forward to the 1990s, with a view endorsing Simmelian interactionism as opposed to Spencerian utilitarianism. Albion Small, first Chairman of the Chicago Department, introduced a Simmelian sociology to the U.S., and the question arises to what extent this legacy is being realized until today. Using Anselm Strauss as a case in point, the article has two main parts. Part One recapitulates various attempts at understanding the phases and realms of Chicago sociology. The focus is not only on the various “Chicago Schools” that may be separated, but also the differences in the work of three scholars who often are grouped together under the label of Chicago, namely Herbert Blumer, Robert Park, and Everett Hughes. Part Two recollects Strauss’s intellectual biography, as life of a scholar determined to make a contribution to modern sociology, in the name of “Chicago interactionism.” Strauss’s work, however, came to endorse Spencerian-type utilitarianism more than Simmelian-type interactionism from the middle 1960s onwards—thereby joining in with anti-structural functionalism tendencies in American sociology.     

Retelling the Past Using New Technologies: A Case Study into the Digitization of Social Work Heritage Material and the Creation of a Virtual Exhibition

This article explains the rationale for the digitization of social work heritage material and the virtualization of an archived nondigital museum exhibit constructed by a Scottish Museum of Social Work. The project involved the “virtualization” of an existing social work museum exhibition on the migration of “Home Children” from Scotland to Canada in the late 19th and early 20th century and the digital preservation of historical assets (both text and images) held by the contemporary social care organization involved in the migration of the children. This article discusses best practice in the preservation of historical assets, the methodology and technology used in the creation of the multimedia version of the exhibition, and the complexities of negotiating intellectual property rights in the transition from historical artifacts to new digital works.     

Die Integration qualitativer und quantitativer Forschung – theoretische Grundlagen von „Mixed Methods“

Mixed Methods have been used in social research for quite a long time, as can be seen by looking on influential empirical studies from the first half of the 20^th century, where the combined use of qualitative and quantitative methods was justified in most cases only pragmatically (if at all). Unfortunately, the discussions led from the 1970s onwards about theoretical justifications of mixed methods designs often suffered from a focus limited on formal and epistemological issues. This holds true for the debates about the notion of “triangulation” as well as for the controversies about the paradigms presumably underlying quantitative, qualitative or mixed methods research. By contrasting “positivism”, “constructivism” and “pragmatism” outdated frontlines were often preserved and complex philosophical problems oversimplified. Furthermore, the focus on epistemology led to a neglect of substantial issues relating to the research field (which are always critical for the use of methods).The necessity for using (and combining) quantitative and qualitative methods follows from the nature of social structures relevant for the concrete field of investigation which may differ widely according to their stability and flexibility. Thereby structures with limited scope or “contingent structures” create specific problems for qualitative and quantitative methods which can be detected and dealt with by drawing on the strengths of the respective other methodological tradition in mixed methods designs.     

Standpoint theory and middle-range theorizing in International Sociology

This paper responds to Julian Go's Lecture “Thinking against Empire. Anti-colonial Thought and Social Theory.” It proceeds in two parts: I first follow Go's invitation to read and reread Mabel Dove Danquah and Frantz Fanon and explore what their work contributes to our understanding of state-forms. I then examine the terms of Go's invitation more closely. I contrast Go's juxtaposition of imperial sociology on the one hand and anti-colonial sociology on the other hand, with the broader range of theoretical traditions and methods, which a practice-oriented sociology of sociology and an international history of sociology would highlight. I raise the question what “standpoint” adds to the authors Go discusses and the broader range of scholars who have engaged with post-colonial contexts in their research at this point in time. Calling for consideration of the anti-colonial standpoint is a particular choice, which has a distinctive heritage in Hegelian-Marxian projections of the social whole and is in tension with either deep exploration of particular thinkers or the middle-range theorizing that Go also seems to endorse. Defined at a level of abstraction that is “above” (or underneath) actual conversations in a range of fields and subfields, it can appear as a “test” for scholars who have long engaged with post-colonial contexts, which can have unintended consequences when coupled with the institutional power and asymmetric insularity of Anglo-American academia.     

Musical Ties That Bind: Nostalgia,Affect, and Heritage in Festival Narratives

Affective heritage embracement, a collective narrative of nostalgia, is identified at two popular music festivals. “MusicFest” embraces a tradition of “Red Dirt” country music through performance (music festival), whereas the “Walnut Valley Festival” embraces a bluegrass/folk musical heritage through performance and participation (musicians' festival). The symbolic importance of musical interaction is explored to highlight the experienced emotionality that leads to the affective ties that bind these otherwise temporary communities. This collective narrative reveals the various functions of nostalgia wherein collective sentiment both reflects and creates the perceived authentic experiences of festival attendees.     

Knowledge Management in Social Work–Towards a Conceptual Framework

SUMMARY

Knowledge management (KM) is receiving increasing attention in the human services such as social work. Social service organizations have started to use information and communication technology for knowledge management purposes with the aim of improving service efficiency and effectiveness. Existing KM studies, particularly in the commercial or industrial sectors, mainly focus on the reductionistic “knowledge-as-object” view, while other perspectives such as “knowledge-as-process” are less discussed. This paper argues that these mainstream conceptions of knowledge in KM do not fully fit with that of social work knowledge, and that a spectrum view may be more useful for future practice and inquiry in the area.     

Spirituality,Religion, and Social Work

Abstract

Social work scholars and practitioners have approached the question of how to integrate religion and/or spirituality into their profession in one of four typical ways: (1) resistance or avoidance; (2) an overly-generalized syncretism; (3) radical separation of the terms spirituality and religion; or (4) a genuinely interdisciplinary conversation between the disciplines of social work and religious studies. This latter approach not only identifies social work's conflictual founding legacy, but also recognizes broader contemporary intellectual traditions which do not easily separate “religion” from “spirituality.” Such awareness and common grounding allow social work to more substantively and creatively partake in cross-disciplinary research and discussion.     

Art dealers as competitors and community builders: Understanding the overlapping social logics of the contemporary art world

Art dealers are often described as gatekeepers who are focused on their own position as well as the status of their artists and collectors. We argue that this is an incomplete account of art dealing. The goal of this article is to explain how art dealing is a “toolkit” that does not exclusively focus on status building and social capital, but also includes behavior associated with accessing the visual arts field and community development. First, art dealers often have a background that has strong social ties to art, which provides them with intimate knowledge of the art world and social connections with artists, collectors, and other art world actors. For that reason, entry into art dealing reflects intimate knowledge of art practices, what we call “proximate connoisseurship.” Second, art dealerships reflect both competitive and communal factors. Art dealers may choose to work with artists based on their ability to generate income, social capital, and prestige (“competitive logic”), but art dealers may also employ a “communal logic” focused on friendships and creating community. This theory of art dealers is illustrated with excerpts from interviews with 34 dealers randomly selected from the rosters of international art fairs such as Art Basel Miami, EXPO Chicago, Aqua, and the New Art Dealers Alliance show.     

科技助力非遗 带来无限可能

当今时代,科技迅猛发展,文化与科技的融合日益紧密。原本非遗传承给人们最直观的感觉是“老”和“旧”,但在科技手段的赋能之下,不少非遗秒变成为新风尚。为了让年轻人更多地了解非遗文化,一些非遗项目采用科技手法赋予传统技艺新国潮的内核,使其表达、记录和传播的方式更为现代和多元。     

The Enduring Social Psychology of Robert K. Merton: Motivating Sentiments,Reference Groups and Self-Fulfilling Prophecies

Robert K. Merton (1910–2003) gained renown as a distinguished sociologist, especially in connection with the paradigm of “structural-functionalism” and he publicly self-identified as a “structuralist.” This paper calls attention to an emphasis in Merton’s work that sociologists have often overlooked, namely, his social psychology. I argue that, throughout his long career, Merton consistently pursued social psychological issues, including how non-logical action, appeals to shared sentiments and collective definitions of situations affect life in organized groups. I shall characterize his earlier analyses as “Harvard style,” and his later social psychological works as “Chicago style,” as a heuristic means of calling attention to interesting variations in framing. Merton’s formulations have impacted numerous subfields of sociology, and some (e.g., “self-fulfilling prophecies,” “the Matthew Effect”) remain influential even today. Examining Merton’s social psychology will contribute both to a fuller appreciation of his career and also to a more complete history of social science in the United States.     

Good kids with ties to “deviant” peers: network strategies used by African American and Latino young men in violent neighborhoods

Adolescence can be a precarious time for young men of color growing in low-income neighborhoods with high rates of violence. For young men in those neighborhoods this may mean developing a suite of coping strategies that help them successfully navigate their neighborhood and school. Those strategies may include developing social ties with neighborhood residents that are engaged in “deviant” behavior. The aim of this paper study is to leverage the concept of resiliency to examine how social ties to the neighborhood-based “deviant” peers operate as protective factors. To answer this question we use qualitative data from African American and Latino boys and young men from neighborhoods in Chicago and Waukegan, IL who are between the ages of 14–25. Themes emerged that highlight short term positive impacts of social ties with “deviant” peers vs long term consequences. Implications for social work practice and future research are discussed.     

Environmental Risks and Environmental Justice,Or How Titanic Risks Are Not So Titanic After All*

Some of the best‐known social scientific theories of risks are those that have been elaborated by Anthony Giddens and Ulrich Beck. Although their arguments differ greatly, they agree in seeing the technologically induced risks of today’s “Risk Society” as global—so pervasive that they transcend all socioeconomic as well as geopolitical and national boundaries. Most empirical work, however, provides greater support for a theoretical tradition exemplified by Short and Erikson. In this paper, we argue that many of the technological mega‐risks described by Giddens and Beck as “transcending” social boundaries are better described as “Titanic risks,” referring not so much to their colossal impact as to the fact that—as was the case for the majority of the victims on the Titanic—actual risks are related to victims’ socioeconomic as well as sociogeographic locations. Previous research has shown this to be the case with high‐risk technologies, such as nuclear energy and weaponry, and also with localized ones, such as toxic waste disposal. This article illustrates that the same is true even for the most genuinely “global” risks of all, namely those associated with global climate disruption.     

Toward a Radical Model of Social Work in Rural Communities

“Rural” areas as distinct from “urban” continue to be defined by greater personal interactions and less emphasis on formal systems of support. This reality rests in contradiction to the overwhelming majority of social work scholarship and theory development which takes place in an urban context. As such the present-day act of being a “social worker” in a rural community can, in many ways, feel like a bad fit, back-applying the model of an urban generalist into an environment whose organic community ties the social work model itself was originally designed to substitute for. In recognition of this, it is necessary to develop a “combined” model of practice for social work with rural communities and peoples. The fundamental distinction to be made is that rural social work, in its most radical form, is less concerned with adapting persons to the Gesellschaft than it is with strengthening the capacity of the Gemeinschaft to provide the kind of support capacity it historically has, taking into account changes and challenges resulting from factors such as globalization, urban sprawl, and cultural change.     

Saving the Savior

This article begins with an autobiographical reflection about what sociology has meant to me as an Iranian intellectual. Sociology has enabled me to think critically about my country's politics and culture, appreciating its strengths without overlooking its unjust and injurious aspects. That experience shapes my answer to the question “Saving Sociology?” If there is anything in sociology that I would like to save–in both senses “to keep” and “to rescue”—it is sociology as a critical, reflective discipline, a discipline that not only studies society but also contributes to its change. As the contemporary world moves toward a “global” society, we are increasingly facing the dilemmas of multiculturalism. Sociologists often investigate other societies or (like myself) look back at their own from a spatial and cultural distance. This situation has created a dilemma for many scholars: Should we criticize problems stemming from “indigenous” beliefs and practices of other societies? Cultural relativism argues that different cultures provide indigenous answers to their social problems that should be judged in their own context. While this approach correctly encourages us to avoid ethnocentrism, it has led to inaction towards the suffering of oppressed groups. Reflecting on the relativist approach to sexual dominance, I question some cultural relativist assumptions. Discussing how “indigenous” responses to male domination in many cases disguise and protect that domination, I will challenge the “localist” approach of relativism and argue for a universalist approach.     

Pierre Bourdieu on social transformation,with particular reference to political and symbolic revolutions

This article challenges what is now the orthodoxy concerning the heritage of Bourdieu (1930–2002): namely, the judgement that his distinctive sociological innovation has been his theory of social reproduction, and that he has failed to provide a necessary theory of social change. Yet Bourdieu consistently claimed to offer a theory of social transformation as well as accounting for continuities of power. Indeed, he provides two substantive keys for an understanding of historical transformation—first, a theory of prophets (religious or secular) as the authors of heresies or “symbolic revolutions” that dispel current doxa; second, a theory of the “corporatism of the universal”: the role of intellectuals or other educated professionals in pursuit of social justice and other universalistic goals. Moreover, Bourdieu fuses his theories of “symbolic revolutions” with a materialist analysis of their social preconditions, including a fresh account of social crises. Crises—war, famine, recession, and especially the intensified precarity of the educated—have, for him, a profound impact, both within differentiated fields and across fields. Conflicts that become effectively synchronized across fields acquire great resonance within the wider field of power, particularly due to hysteresis or “maladjusted habitus.” Indeed, the appearance of crises, together with new prophetic heresies, leads the subordinate classes to question the taken-for-granted order of things and to orchestrate their resistance. Alongside his corpus of published writings, this article draws widely on Bourdieu’s posthumously published lectures. These cast a distinctive new light on how his well-known conceptual instruments can aid us in the study of historical change. They also expand on how social science itself might be used to facilitate progressive social movements.

     

People and Contexts: Social Development from Birth to Old Age,by Henry S. Maas. Englewood Cliffs,New Jersey: Prentice-Hall,Inc., 1984

Abstract

Throughout the history of professional social work education, the liberal arts have been regarded as not simply the most suitable basis for professional education but as the essential basis. As undergraduate programs developed more fully, liberal arts content inevitably decreased. Also, because graduate programs rely increasingly on undergraduate programs for students, the need to define clearly the nature and purpose of liberal education for social work students has become even more apparent. This article addresses the purposes of liberal education and the “content” versus “perspective” controversies and their relation to social work preparation. The premise is that social work has a natural alliance with the liberal arts. For one reason, social work is a complex set of “ideals” reflecting many ideas that have had currency over the century in the literature, politics, economics, history, philosophy, and the human and natural sciences that compose the liberal arts. Social work is not so much “technology of intervention” or science, as it is applied humanistic value. As such, the relationship of social work to the liberal arts is one of intertwined strands. This article proposes that social work education emphasize the ideas, assumptions, and events that have shaped, and are shaping, the profession, and in so doing, recast and strengthen its relationship with the liberal arts.     

Existential social work and the quest for existential meaning and well-being: A conceptual framework

ABSTRACT

The aim of this article is to conceptualize “existential social work.” A greater understanding of what existential social work means may enable social workers and those studying social work to see how its practice can reveal “the truth” about human existence and how they, as professionals, can enhance existential meaning and existential well-being among their clients. In such work, existential social workers have at their disposal tools such as the Frankl therapeutic approach to existential analysis (i.e., logotherapy) as well as spiritual-sensitive modalities (prayer and mindfulness). To interpret and understand apparent phenomena in the therapy is the ultimate goal with existential social work practices, thus providing clients with the opportunity to discover the meaning that exists in themselves. In addition, these practices pave the way for existential well-being.     

Polanyi vs Hayek?

ABSTRACT

Karl Polanyi and Friedrich Hayek are often portrayed as implacable intellectual opponents but their respective historical trajectories suggest some telling similarities. Here we describe some key similarities in their approach to markets, as a prelude to evaluating the political consequences of relying upon their Austrian conceptions of nature-based and constructivist framing of markets. Perhaps it is time to transcend their dichotomy.