Culture and Agricultural Land Tenure1

The traces left by land transactions in legal records, maps, and family-farm size corroborate oral accounts and observations gathered during field studies among seven Illinois farming communities dominated by German and Yankee ethnic groups. Cultural factors are demonstrated to shape intergenerational land transmission practices, leading to ethnically distinctive patterns of land tenure, visible in the size of farms, persistence in farming, fragmentation of holdings, and amount of acreage owned or rented. Three family-land issues, synthesized from the field studies, are posited as pivotal to how local land tenure systems develop: who owns “family”-owned land, whether the group or individual welfare is of highest priority, and the value placed on connections between the household and community. As families enact land transmission, those who control it aim to reproduce customary asymmetric relations of gender, generation, and status that maintain the cultural system in its special configuration.     

Interstate Relations and the Sociological Imagination Revisited: From Social Distance to Territoriality*

This essay presents a conceptualization basic to the development of a global sociology. Claiming that territoriality is the successor concept to social distance, the author provides an extension of the aspects of territorialization to the entire globe. A global sociology requires a reactivation and global application of two nearly forgotten subdisciplines: sphragistics, that is, the discipline that investigates ideas and practices related to the use of seals and signet rings; and ekistics, that is, the scientific study of human settlements. Among the subconcepts that are elaborated in service to these developments are home territorialization, boundaried communication, and the territorialization of the body politic. Examples are drawn from post-cold war developments in Eastern Europe.     

Symbols of Collective Memory: The Social Process of Memorializing May 4, 1970, at Kent State University

Monument and memorial building is one of the more dramatic forms of symbolic expression. This form of symbolic expression represents aspects of a community's collective history; and its existence thereby serves to crystallize consensus and solidarity. The building of the memorial is a dialectic of symbolic interaction explicated through use of a social process model. This article will first describe the theoretical issues involved with collective representation and memory. The theoretical base when applied to the activity of memorial building generates a social process model. The model is described by application to the building of various memorials, but particular interest will be focused upon the Vietnam Veterans Memorial in Washington, D. C. The model suggests how creation of this type of symbolic work involves a complicated organization of social norms or conventions. Part of this organization involves merging norms from a specialized genre of the art world with norms of collective representation residing in the non-professional community. Administrative bureaucracies and political institutions play important roles as well. After the authors explicate the social process model, they apply it to the experience of memorializing students killed and wounded at Kent State University on May 4, 1970. Erection of this memorial involves a process of constructing collective memory in such a way as to create moral unity within the community.     

The role of marriage in linguistic contact and variation: Two Hmong dialects in Texas1

The role of marriage in linguistic contact and variation has been under‐represented in sociolinguistic research. In any practice‐based analysis, individual interactions and relationships are crucial. Therefore, marriage relationships – small but intense communities of practice – deserve variationist attention for their role in dialect construction and identity. This investigation of cross‐dialectal marriages explores how dialect practices and choices are negotiated between partners. The results show the importance of viewing this linguistic behavior in terms of community ideology, culture, and individual choice, rather than primarily as a matter of the amount and intensity of contact. Likewise, the study shows how less commonly studied minority communities can bring new insights to the study of dialect acquisition and linguistic contact. Specifically, this investigation focuses on marriages between speakers of two different dialects of Hmong, a Hmong‐Mien language of Southeast Asia. On the basis of home visits to ten Hmong immigrant households in Texas, the study analyzes lexical and phonetic contrasts and ethnographic interviews. Results suggest that macro‐level shifts in Hmong social organization and gender roles are being reflected and constructed by gendered, marriage‐level dialect practices. The linguistic behavior in these marriages is best viewed as a matter of community ideology in tension with individual choice: individual wives are choosing to challenge the traditional Hmong ideology regarding language behavior in cross‐dialect marriages.     

Child Welfare Social Workers and Open Adoption Myths

Open adoption can have positive effects on the psychological well-being of adopted children. This study's purpose was to explore child welfare social workers' open adoption attitudes and their agreement with open adoption myths in predicting the relationship with their levels of openness toward open adoption. This study showed that open adoption attitudes, open adoption myths, and area of practice have an association with the levels of openness toward open adoption in a group of child welfare social workers. This information could be beneficial to policy makers and professionals who may be interested in increasing the facilitation of open adoption.     

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