Durkheim's Theory Research Articles

What Hindu Sati can teach us about the sociocultural and social psychological dynamics of suicide

AbstractBy leveraging the case of Hindu sati, this paper elucidates the ways in which structure and culture condition suicidal behavior by way of social psychological and emotional dynamics. Conventionally, sati falls under Durkheim's discussion of altruistic suicides, or the self‐sacrifice of underindividuated or excessively integrated peoples like widows in traditional societies. In light of the fact that Durkheim's interpretation was based on uneven data, nineteenth century Eurocentric beliefs, and a theoretical framework that can no longer resist modification and elaboration, by reconsidering sati it is possible to sketch a new model that strengthens Durkheim's theory by making it more robust and generalizable. The following model is built on five principles. First, integration and regulation are not distinct causal forces, but overlapping contextual conditions. Second, to better explain the variation in suicidality across time and space, we must also pay attention to culture as it provides the underlying meanings of suicide that can increase the odds a person or class of persons become suicidal or are protected against suicidality. Third, structure still matters, but in many cases, the role power and power‐differentials play must be considered. Fourth, understanding why and how people choose suicide depends on incorporating identity and status processes. Fifth, because the expression of social emotions like shame are patterned by structural and cultural conditions, to understand how suicidality is socioculturally patterned we must further explore the link between identity/status, social emotions, and structure and culture.

Religion and Genocide Nexuses: Bosnia as Case Study

Social scientists have been involved in systematic research on genocide for over forty years, yet an under-examined aspect of genocide literature is a sustained focus on the nexuses of religion and genocide, a lacuna that this article seeks to address. Four ways religion and genocide intersect are proposed, of which two will receive specific attention: (1) how religious rhetoric and (2) how religious individuals and institutions foment genocide. These two intersections are further nuanced by combining a Weberian method of typologies, the Durkheimian theory of collective violence, and empirical data in the form of rhetoric espoused by perpetrators and supporters of the 1995 Bosnian genocide. This combination yields the three typologies of “othering”, justification, and authorization, which are further supported by a review of genocide literature. The typologies provide a framework for analyzing the synergistic relationship between religion and genocide in the interest of devising a model that can be applied to other genocides for investigative and comparative purposes and reveal that religion is both instrumentalized by individuals and institutionally instrumental in genocide perpetration. Individuals explicitly employ religious rhetoric to prey on the fear of the masses, and religious institutions and individuals are indispensable to lending religious justification and moral authority to genocidal campaigns. These results may serve as a starting point for devising strategies that neuter the destructive links between genocide and religion as well as leveraging the ambiguity of religion in favor of its constructive and obviating potential.

INTRODUCTION TO THE SYMPOSIUM

This symposium showcases diverse contributions that a particular institutional theory of cultural biases makes to public administration and policy research. Bridging and integrating these subfields, the theory offers powerful explanations for the ways in which institutional processes drive policy‐making. Developed initially by Douglas using Durkheimian theory, Hood and Wildavsky made the theory increasingly influential in public administration and policy. Today, the theory has several variants which nevertheless share common core elements. We briefly survey this institutional theory's contributions to the study of public administration and policy before describing its central claims, analysing the uses of its variants in the symposium articles, and identifying their key advances. We conclude with challenges and promising developments in efforts to conceptualize, operationalize, and test the theory in public administration and policy research.

Durkheim and the Homo Duplex: Anthropocentrism in Sociology

ABSTRACTPrevious analyses of anthropocentrism in sociological theory primarily attribute the origins of anthropocentrism in sociology to George Herbert Mead. This study addresses anthropocentrism in the influential works of David Émile Durkheim. At the core of Durkheim’s theory is his concept of the homo duplex, an inherent but tentative quality separating humans from all other animals. Durkheim uses the homo duplex as an ontological device, defining humanity as having the unique capacity to create and participate in the social. This collective process permits humans to transcend the profane, or what he observes as the immoral, passionate, animalistic individualism of nonhuman animals, into social solidarity: a realm generating morality and, ultimately, the sacred. This key distinction serves as the basis of all Durkheimian theory. This profound anthropocentrism becomes significant considering the degree of Durkheim’s influence on the field of sociology and the extent of anthropocentrism in sociology as a whole.

Intergenerational solidarity: the paradox of reciprocity imbalance in ageing welfare states.

In this article a new theoretical framework is applied to a research field that is somewhat fragmented, namely that of intergenerational solidarity in ageing welfare states. Inspired by utilitarian considerations many scholars tend to problematize the lack of reciprocity characterizing intergenerational exchanges. As some generations are longer old and more numerous they may receive excessive state-administered support of the younger generations, especially in a democratic setting. However, in reality there is limited empirical evidence of intergenerational conflict and theoretical explanations of this paradox are rare. An integrated and dynamical approach that incorporates Durkheim's solidarity theory, Honneth's intersubjective recognition theory, and the current work on reciprocal exchange is necessary in order to understand the survival of intergenerational solidarity in ageing welfare states. According to this model reciprocal recognition leading to the empathization of exchanges is the driving force of intergenerational solidarity in a prefigurative and democratized culture where the status of the young has risen dramatically. Hence, we come to the paradoxical conclusion that attempts to preserve intergenerational solidarity by openly denouncing excessive transfers and trying to bypass them institutionally sometimes might be counterproductive because they may erode their empathic underpinnings.

Evaluation of Social and Psychological Factors Affecting the Feeling of Security of Women in Iran

This article is trying to examine social and psychological factors affecting social security for women over 18 years in Kerman. The population is consisted of female employees over 18 years (equivalent to 357,963 persons) in Kerman and the research sample is 400 employees and cluster and simple random methods are used for sampling. Regarding the theoretical framework, the integration of theories of Durkheim, Buzan, Jenkins and Walter Rekles and colleagues were used to explain the social factors and theories of Sigmund Freud and David Riesman have been used to account for psychological factors affecting women's sense of social security. The results suggest that the variables that have a direct and positive impact on the sense of security in the highest to lowest impact are respectively as: perception of social control (0.339) and female identity (0.283) and social capital (0.172) perception of social order (0.131) and the perception of appropriate clothing (0.108) and variables that have less an negative impact are nearness to the areas of high crime (0.113-) and religious adherence (0.73-). The results also suggest that social control of women, female identity, social capital, social order and proper coverage and religious commitment are effective in a sense of security in women and can give women a sense of security. DOI: 10.5901/mjss.2016.v7n3s2p123

The Terror Attacks of 9/11 and Suicides in Germany: A Time Series Analysis.

Data on the effect of the September 11, 2001 (9/11) terror attacks on suicide rates remain inconclusive. Reportedly, even people located far from the attack site have considerable potential for personalizing the events that occurred on 9/11. Durkheim's theory states that suicides decrease during wartime; thus, a decline in suicides might have been expected after 9/11.We conducted a time series analysis of 164,136 officially recorded suicides in Germany between 1995 and 2009 using the algorithm introduced by Box and Jenkins.Compared with the average death rate, we observed no relevant change in the suicide rate of either sex after 9/11. Our estimates of an excess of suicides approached the null effect value on and within a 7-day period after 9/11, which also held when subsamples of deaths in urban or rural settings were examined.No evidence of Durkheim's theory attributable to the 9/11attacks was found in this sample.

Social complexity, modernity and suicide: an assessment of Durkheim's suicide from the perspective of a non-linear analysis of complex social systems.

Can we share even today the same vision of modernity which Durkheim left us by its suicide analysis? or can society ‘surprise us’? The answer to these questions can be inspired by several studies which found that beginning the second half of the twentieth century suicides in western countries more industrialized and modernized do not increase in a constant, linear way as modernization and social fragmentation process increases, as well as Durkheim’s theory seems to lead us to predict. Despite continued modernizing process, they found stabilizing or falling overall suicide rate trends. Therefore, a gradual process of adaptation to the stress of modernization associated to low social integration levels seems to be activated in modern society. Assuming this perspective, the paper highlights as this tendency may be understood in the light of the new concept of social systems as complex adaptive systems, systems which are able to adapt to environmental perturbations and generate as a whole surprising, emergent effects due to nonlinear interactions among their components. So, in the frame of Nonlinear Dynamical System Modeling, we formalize the logic of suicide decision-making process responsible for changes at aggregate level in suicide growth rates by a nonlinear differential equation structured in a logistic way, and in so doing we attempt to capture the mechanism underlying the change process in suicide growth rate and to test the hypothesis that system’s dynamics exhibits a restrained increase process as expression of an adaptation process to the liquidity of social ties in modern society. In particular, a Nonlinear Logistic Map is applied to suicide data in a modern society such as the Italian one from 1875 to 2010. The analytic results, seeming to confirm the idea of the activation of an adaptation process to the liquidity of social ties, constitutes an opportunity for a more general reflection on the current configuration of modern society, by relating the Durkheimian Theory with the Halbwachs’ Theory and most current visions of modernity such as the Baumanian one. Complexity completes the interpretative framework by rooting the generating mechanism of adaptation process in the precondition of a new General Theory of Systems making the non linearity property of social system’s interactions and surprise the functioning and evolution rule of social systems.

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

ABSTRACTThis 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.

In a period of economical crisis who is at risk for attempted suicide?

IntroductionAccording to Durkheim's theory, suicide attempts increase during periods of rapid economic changes and decrease again when stability is achieved, due to the social integration in the community guaranteed by occupational status. Since 2009 in Europe, it was observed an increase in the suicide rates, in line with the increase of unemployment. Although unemployment is considered a risk factor for suicide, it was observed a noticeable increase in suicide rates among Italian employed men during the last years, probably related to the specific economic scenario and to emerging difficulties in keeping an income to adequately maintain one's own family standard of living.AimTo study attempted suicides with a specific focus and attention on the current Italian economic scenario.MethodsDeterminants of emergency room visits for psychiatric reasons in patients aged > 16 years were studied prospectively from 2008 to 2015 at the AOU Maggiore della Carità Hospital, Novara, Italy. Each patient was assessed by an experienced psychiatrist with a clinical interview and socio-demographic and clinical features were gathered. Statistical significance was set at P ≤ 0.05.ResultsPreliminary results suggest an increase in suicide attempts according to the rise of the unemployment rate in Novara. Although in absolute figures most attempters are unemployed, it seems that suicide attempts are more frequent in the group of employed subjects, which includes also people under redundancy fund. This subgroup may be considered halfway between employed and unemployed attempters.ConclusionsData collection and statistical analyses are still ongoing. Implications for clinical practice will be discussed.Disclosure of interestThe authors have not supplied their declaration of competing interest.

Homicides and social vulnerability

The goal of this study was to analyze the spatial distribution of homicide rates (H) according to the social vulnerability index (SVI) and the quality of urban life index (QUL) in Betim, State of Minas Gerais, from 2006 to 2011. Descriptive analysis was performed using Moran's spatial correlation analysis, and the H, SVI and QUL spatial analyses. During this period there were 1,383 deaths, mostly of males (91.9%), aged 15-24 years (46.9%), brown/black (76.9%), with secondary education (51.1%), and single (83.9%). No spatial autocorrelation was revealed, indicating that the distribution of homicide rates is random; the same occurred with the SVI and the QUL index. Taken together, however, the H, SVI and QUL index overlapped, which was analyzed using different theories of crime, such as those addressing socioeconomic issues, arms of drugs dealing and Durkheim's and Habermas' theories, namely anomie and colonization of the lifeworld. social vulnerability and homicide are associated from both empirical and theoretical perspectives.

Anomic suicide: A Durkheimian analysis of European normlessness

ABSTRACTAccording 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.

Suicide mortality at time of armed conflict in Ukraine.

The purpose of this review is to explore the dynamics of suicide mortality rates in Ukraine during an ongoing armed conflict between 2014 and 2015. Suicide mortality data were obtained by reviewing annual analytical releases from the State Service for Emergent Situations of Ukraine and annual release of Russian Federal Service of State Statistics. Suicide mortality in mainland Ukraine and in the Crimea region demonstrated a mild decrease, whereas suicide mortality in the regions directly involved in the armed conflict demonstrated a prominent decrease. The results of this review support Durkheim theory. The limitation of this review includes general concern about quality of data at time of armed conflict in the country.

Durkheim's Theory of Triangular Force Relations and Its Application to Christian Collegia in the Roman Empire

Emile Durkheim, in his Professional Ethics and Civic Morals argues that individual freedom in a given society is the product of a triangular relation of forces composed of the State; secondary authorities like the family, church or guild; and the individual. The State, acting in its own interests, acts as a check upon the secondary authorities which, being closer to the individual, will tend toward tyranny if left unchecked. Likewise, the secondary authorities, through their collective force, provide safe harbor for the individual from the excesses of State power. Both in the Roman Republic and into the Roman Empire, secondary associations known as collegia were to be found in abundance, representing a wide spectrum of economic classes and dedicated to advancing diverse causes. Senators to soldiers, slaves to tradesmen found camaraderie with others advancing everything from a fine meal, promoting religious observance, giving proper burial to the dead or providing mutual benevolence among members. Their relation with the Roman State was at times tenuous, subject to regulation which resulted in the dissolution of private association activities when the activities were deemed illicit. Collegia provided their membership opportunities to engage and shape Roman society through the promotion of commonly held values and to engage in social and professional activities without fear of State intervention.The primary goal of this paper is to primarily examine the phenomena of the Roman collegia, and in particular those associations of the early Christian church, as a manifestation of this widespread phenomena in the social order of the Roman Empire between the first and fourth centuries. Particular attention will be paid to the interplay predicted by Durkheim between the Roman State and Christian associations to see in what way the State protected the individual from the secondary authority’s excesses as well as how such associations provided for the enhancement of the individual liberty of their membership. The secondary goal will be to critique Durkheim’s theory as it applies to Roman Christian collegia and to ascertain whether the triangular relation of forces did, as a historical fact, play out in the way that Durkheim had predicted.

Translation as a social fact

This article proposes a reading of classical works of Emile Durkheim, one of the founding fathers of sociology, in light of their applicability to translation research. It is argued that, since translation is a social phenomenon, Durkheimian sociological thought may be of considerable help to Translation Studies (TS). The sociology of translation should be methodologically distinguished from the psychology of translation. In the sociology of translation, even studies of individual translations and translators should be conducted within a social context. In accordance with Durkheimian theory, it is argued that methodology for a sociologically-informed study of translation should avoid relying on common sense, which more often than not turns out to hamper, rather than help, the perception of translation as a social phenomenon. In other words, translation is presented as a social fact and the need to study it as such is strongly emphasized. Examples are borrowed from present-day translation research.

The Decline in Shared Collective Conscience as Found in the Shifting Norms and Values of Etiquette Manuals

AbstractIn this article we address Emile Durkheim's theory that norms and values become more generalized and abstract in a society as it becomes more complex and differentiated. To test Durkheim's theory we examine etiquette manuals—the common texts that define normative manners and morals in American society. We perform a deductive content analysis on past and present etiquette manuals to understand what changes have occurred regarding shifting behavioral norms and values over time. Our findings suggest that a change has occurred in the presentation and language of contemporary etiquette manuals, reflecting a greater change in the normative order. We find—as Durkheim would expect—that three main shifts have occurred: a shift from specific to general expectations for behavior in social settings, a shift from demanding to more suggestive rules of behavior in social situations, and a weakening in the severity of sanctions for breaches of etiquette.

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.

A sacralidade invisível do mercado (The invisible sacredness of the market) - DOI: 10.5752/P.2175-5841.2014v12n34p316

Este artigo tem por objeto o estudo do lugar da religião nas sociedades de mercado. Para isso coloca em questão o conceito de religião como a expressão de fé em entes transcendentes ou sobrenaturais, porque ele se aplica bem a religiões deístas como o cristianismo, mas deixa em segundo plano o fundamento mesmo do fenômeno religioso: a sacralidade. Recuperando a teoria de Durkheim, este artigo parte da hipótese de que a sacralidade é fundamental também nas sociedades de mercado. Abandonando o conceito de religião derivado da fé, propõe uma explicação sociológica da religião nas contemporâneas sociedades de mercado por sua sacralidade. A argumentação é organizada em cinco passos: (1) o “crepúsculo dos grandes deuses” nas sociedades de mercado, (2) a crítica ao conceito de religião relacionada a fé, (3) o resgate da contribuição de Durkheim para o estudo da religião como fato social (4) o fetichismo da mercadoria como base da sacralidade do mercado (5) o lugar das atuais religiões nas sociedades de mercado.

Effervescence and Solidarity in Religious Organizations

In the ritual theories of Durkheim and Collins, collective effervescence is the engine that drives social solidarity. I use data from religious organizations to perform a rare test of this hypothesis. In addition, four other hypotheses from Collins's interaction ritual theory are tested regarding ritual dynamics that are expected to promote effervescence and solidarity. Congregational data from the 2001 United States Congregational Life Survey reveal the following: (1) organizational attendance rates strongly correlate with the dependent variables; (2) longer rituals tend to be more emotionally rewarding, although there appear to be diminishing returns for symbolic solidarity; (3) crowded rituals are more rewarding, although socioeconomic status is a crucial intervening variable; (4) barriers to outsiders in the form of behavioral proscriptions correlate with symbolic solidarity; and (5) most important, there is a consistent and robust relationship between effervescence and solidarity. Interaction ritual theory provides a valuable framework for understanding how some religious organizations become more effective than others at providing emotional and symbolic rewards for their members.

Surveying social factors effecting on norm violation among high school student in Kermanshah-region 2 at the years 2013-2014

Norm violation is composed of two words; norm and violation, norm is the practical model of the person entering the group whichhave to follow. Cohen writes that normis a fixed sample or standard action that must exist within a given culture. The question of the study is that what are the causes and context affecting the student's norm violations. Thus, the aim is identifying aspects of norm –violation and influential factors among students (male).So by studying the experts and schools of sociology and previous research on this subject, Durkheim's theory of pathology, Merton's theory of pathology, Travis Hirsch’s social control theory, the hypothesis were formulated. In this study, norm violation is the dependent variable and factors such as social control, educational dissatisfaction, lack of parent, training methods are the independent and effecting variables. The population of this research isstudents (male) studying in high school in Kermanshah, region 2 at the years 2013-14. Data collected and completed from 370 questionnaires. SPSS statistical software and Pearson tests to test interval variables, Spearman rank for ordinal variables and agreement coefficient C for nominal variables have been used. Findings suggest that there is a significant relationship between social control, educational dissatisfaction, training methods, family dimension and norm violation while the relationship between lack of parents and their norm violations could not be confirmed.