Early Sociology Research Articles

Quantitative Inquiry in the Early Sociology of W. E. B. Du Bois

Abstract A New Du Boisian Sociology has recently clarified, elevated, and synthesized Du Bois’s sociological contributions. We argue that more systematic and detailed study of Du Bois’s research methodologies, with an eye towards their contemporary applicability, can further strengthen this body of scholarship. Here we begin this effort with sustained attention to Du Bois’s use of quantitative data and methods during a productive and illustrative period around the turn of the twentieth century (1898–1902). This adds a level of depth and specificity to a subset of existing Du Bois scholarship that has more generally noted quantitative inquiry as one aspect of Du Bois’s social-scientific approach of mixed-methods triangulation. We detail how and why Du Bois developed an inductive, theoretically generative approach to his research on race. This orientation appears, at first glance, to be a misfit for contemporary quantitative sociology, which is currently skewed towards deductive theory testing and causal inference. We demonstrate that Du Bois’s quantitative methodology invites sociologists to return to exploratory, descriptive, and theoretically generative quantitative research based on creative syntheses of primary and secondary data that span generations and levels of institutional and geographic aggregation. Such data can, among other possibilities, assess within- and between-race comparisons and intersections of race with factors including class, gender, age, place, and time. Our study also enters Du Bois, as historical precedent, into current debates regarding quantification’s productive role, if any, in social science research on race/racism and other axes of systemic inequality.

Ibn Khaldun in early German-language sociological theory

In the course of recent debates, Ibn Khaldun has been (re-)claimed not as a precursor, but as one of the “founding fathers” of sociology. This entails the suspicion that Ibn Khaldun’s legacy, especially his Muqaddima as an important reference in the foundational phase of modern European sociology, has been sidelined in the construction of the sociological canon and thus remains an unacknowledged source today. This paper presents a historical case of South-North reception of sociological theory. A systematic assessment of the reception of Ibn Khaldun in early German-language sociology reveals that while his acknowledgment was quantitatively rather low, it was indeed qualitatively interesting. In particular, two important early sociologists, Ludwig Gumplowicz and Franz Oppenheimer, mobilized references to his Muqadimma in the context of their “sociological theory of the state.” They discovered the fundamental theoretical convergence between their approach and the early Arab scholar. Against the ahistorical philosophical idea of the state and the non-historical juridical idea of the state, both authors defended the sociological idea of the state. It is the conquest of one tribe over another with the aim of economic exploitation through political subjugation that gives rise to the state. Here, Ibn Khaldun appeared as a particularly reliable reference. His reception in the works of Gumplowicz and Oppenheimer also sheds a different light on the much-voiced refusal of imported social theory as being irrelevant.

“Pay No Attention to That Man Behind the Curtain”: A Critique of the Rational Choice Approach to Religion

Abstract The rational choice approach to religion (RCAR) applies neoclassical economic principles to religion to create models of religious behavior. It presents both those principles and the resulting models as universal. Most critics of that approach have challenged those models’ empirical predictions. In contrast, this article develops an ‘upstream’ critique of the theory by examining the problems with its chosen approach in economics itself. The history of that discipline shows that the utility-maximizing figure of Homo economicus is a modern construct, as is the notion of a self-correcting free market. Both are contextual and ideological, not universal. Early 20th-century sociologists already provided a comprehensive and radical rebuttal of these ideas – a critique that was a major source of the early sociology of religion. Recent alternative approaches by economists show that neoclassical formalism even fails to account for basic economic phenomena. Models built on this formalism – such as RCAR – thus cannot be naively imported to explain religious action. This does not mean that the sociology of religion should avoid economics tout court. Some non-formalist economic approaches show much more promise.

Marshall and Dahrendorf: theories of citizenship 1945-2022

ABSTRACT The development of citizenship studies and changes in citizenship is examined between 1945 and 2022 with special reference to Britain. Although the idea of citizenship was established as early as Greek political thought, the development of citizenship based on a welfare state starts in Britain with post-war legislation on education, health, and welfare. The early sociology of citizenship was the work of T. H. Marshall in Britain and Ralf Gustav Dahrendorf in Germany. These two sociologists established a vocabulary and research agenda that has remained influential including basic concepts such as social citizenship, civility, life chances, and public cultures. The post-war settlement in Britain that involved a strategy for the reform of capitalism began to come apart during the Thatcher Years (1979–1990) in which neo-liberalism became the dominant political-economic paradigm. This period saw the creation of ‘casino capitalism’, the erosion of the welfare state or in Thatcher’s words ‘the Nanny State’. Whereas citizenship in the twentieth century was based on notions of sameness and solidarity, citizenship studies have to address increasing social and cultural diversity, a global refugee crisis, the relationship between social and human rights, a demographic crisis, and above all the erosion of citizenship.

Inequality in Ecuadorian Sociology of the 1950s and 1960s

ABSTRACT Heavy inequalities mark Ecuador. Ecuadorian sociology was always aware of this. Inequality is a central political language of academic sociology in Ecuador and the main field of contact with global sociology, politics, and other local traditions. This is why the treatment of inequality by sociologists in Ecuador shows in an exemplary manner the conceptual shifts taking place – including the local relation to global tendencies in the sense of a global intellectual history. Early Ecuadorian sociology was based on the pre-classics of sociology and their organicist understanding of society: inequality appeared related to morals, education, and work. The main problem was the artificial barriers in society that hindered the participation of indigenous peoples in society, thus producing a social divide. This reading fit well with the political language of that time, allowing for paternalistic reformism that did not put actual social structures into doubt. The 1950s and 1960s condense the development of the sociological debates on inequality, introducing a push for modernisation. However, the concrete possibilities to open Ecuadorian sociology to global debates could not be used. The more contemporary class analysis was finally replaced by a strictly Marxist approach in the 1970s.

A critique of the crowd psychological heritage in early sociology, classic phenomenology and recent social psychology

The paper critically reconstructs the crowd psychological heritage in phenomenological and social science emotion research. It shows how the founding figures of phenomenology and sociology uncritically adopted Le Bon’s crowd psychological imagery as well as what I suggest calling the disease model of emotion transfer. Against this background, it can be examined how Le Bon’s understanding of emotional contagion as an automatic, involuntary, and uncontrollable mechanism has remained a dominant force in emotion research until today. However, a closer look at phenomenological descriptions and empirical investigations of how emotion’s spread shows that there is little evidence supporting Le Bon’s crowd psychological framework. Thus, I suggest that the disease model should be dismissed in favor of more plausible approaches to interpersonal emotion dynamics.

Research on the Marxist School of Early Chinese Sociology

The “Marxist School” in the early stage of Chinese sociology had played a vital role in the development of Sociology and the spread of Marxism in China. This article introduces the social and historical contexts for the emergence of the Marxist School of Chinese Sociology in the early 20th century, the school’s representatives and main academic activities, the school’s academic characteristics, and their contributions to the localization and innovation of early Chinese sociological theory and empirical research. The prominent representative scholars of the Marxist school were also the early core members of the Communist Party of China. Therefore, their academic activities and research findings also played an essential supporting role in the early stage of constructing the theoretical system and revolutionary practice of the Communist Party of China. They also have enlightenment significance for social science research and social construction in contemporary China.

When Baehr met Steffen: Appraising classicality through the lens of neglect

Classical sociology has long served as a locus for the discipline's self-understanding, and is a phenomenon increasingly studied in its own right. The growing literature is synthesised in Peter Baehr's renowned framework for scrutinising reception and formation processes. By theorising on the trajectories of multiple classics, Baehr has helped pave the way for sociology’s understanding of how classicality becomes established. This paper deploys this framework in order to appraise neglected work with classicality potential in early sociology, namely the bulky production of Sweden's main candidate for a classic, Gustaf F. Steffen (1864–1929), with special attention given to his magnum opus Sociology: A general theory of society (1910–1911). The analysis exposes some of the conceptual ambiguity in Baehr's framework, while proposing that both the notion of a ‘classic’ and the sole focus on reception and formation need to be expanded. This article also argues that our understanding of classicality could be advanced if we were to distinguish between author, text, and theory, since each of these plays different roles in reception, formation, and neglection processes.

Conscience and Conscious in the Global South: B.R. Ambedkar, Kwame Nkrumah, and Anticolonial Sociology

Abstract By reading Pan-African writing with anti-caste writing together, this article examines the uses of “conscience” and “consciousness” across Third World solidarity movements. By drawing out the relationship between “consciousness” and “conscience” in political writing, this essay reveals the intertwined intellectual genealogies of Global South political theory. This genealogy is indebted to sociological projects in the early twentieth century. This article focuses particularly on Ghanaian Pan-Africanist Kwame Nkrumah and Indian anti-caste activist B.R. Ambedkar. By connecting these the two thinkers, and by tracing their shared intellectual genealogies, I illuminate the sociological experimentation at the center of anticolonial philosophy. For early twentieth-century sociology, these were normative claims about “society” as a heteronomous and egalitarian collective. By tracing these experimentations through the Global South, I show that the most ground-breaking sociologists in the North Atlantic world were, in fact, anticolonial thinkers who used the field to reimagine human emancipation.

Some turning points in the early sociology of Robert King Merton

ABSTRACT Robert King Merton's early sociology of science is significant for the understating of modern sociology. The relationship between unplanned consequences and developments in science and technology is fundamental for a definition of the contemporary picture of social action developments. Theoretical interests link to the working-in-progress formulations. Empirical development emerges from these perspectives. The significance of the theoretical progression encapsulated in the American sociologist's doctoral dissertation is astounding (1938). The theory-research connection is equally significant when placed in relation to the scholarly output of the 1950s. In addition, the questions posed by Merton apply in the 1970s and 1990s sociology. They are fertile with interesting answers even today, which is a dramatically disturbed time due to the technological progress. This progress raises new ethical, political, and social questions about the future of humanity. Other sources of disorder derive from the ecological crisis that leads to a rethinking of the man-environment relationship. Merton does not address this topic. The twentieth-century totalitarianisms that have survived into the twenty-first century embed dangerously within the scientific technological development (e.g. the China case). The development of new medical-biological theories and practices impose new questions about the value attributed to life. This is of particular relevance today due to the global and devastating Covid 19 pandemic crisis.

Global inequalities avant la lettre: Immanuel Wallerstein’s contribution

This article argues that Immanuel Wallerstein’s world-system approach was instrumental in revealing sociology’s theoretical and methodological blind spots and in formulating a comprehensive framework for the study of global inequalities. In doing so, it anticipated both the critique of Eurocentrism and methodological nationalism put forth by transnational and postcolonial approaches as well as the debates over the rise in global inequalities by several decades. I trace this analytical primacy to several factors: first, to world-systems analysis’ methodological shift from the nation-state to the entire capitalist world-economy as an early global sociology; second, to the relation between the methodological shift to the epistemological critique and their role in Wallerstein’s early approach to global inequalities. Finally, I address the relationship between the self-definition of world-systems analysis as a form of protest against mainstream social science (rather than as a theory) and the theoretical and political filiations with postcolonial and decolonial approaches in order to show how they contributed together to the prominence of global inequalities as a topic.

Identification as translation: The art of choosing the right spokespersons at the securitized border

This article pursues a translational approach to the securitization of migration. It argues that sociotechnical processes of identification at the border can be conceived of as translations into legible identities of individuals who are unknown to authorities. The article contributes to the materiality debate on securitization across Critical Security Studies (CSS) and Science and Technology Studies (STS) by answering the call to conduct empirical explorations of security, and by revisiting the potential of the early sociology of translation (i.e. actor-network theory) to account for the identification of border crossers. Data collection was conducted at four identification facilities in the Hellenic Republic. Three sets of implications for the CSS-STS debate on the materiality of securitization are discussed. First, a translational approach can replace a representational understanding of identity with a performative apprehension of identification. Second, adopting a translational approach leads to acknowledge that the identification encounter is mediated by multiple, heterogeneous actors. It thus helps to open technological black boxes and reveal the key role of material qualities, affordances and limitations of artefacts. Third, a translational approach to the securitization of migration can help advance the field of ‘alterity processing’ by appreciating the de facto re-arrangements of institutional orders elicited by techno-political alignments with global security regimes.

Constrained Realism: Representing Social Facts in George Gissing's Fiction

Constrained Realism:Representing Social Facts in George Gissing's Fiction Maria Su Wang (bio) over the past fifteen years, studies of the nineteenth-century novel and the rise of the social sciences have proliferated. These studies have revealed the confluence of ideas and shared discourse between Victorian fiction and developments in the emerging fields of anthropology (Buzard 2015), economics (Jaffe 2010), political economy (Gallagher 2006; Steinlight 2018), and sociology (McWeeny 2016). These accounts often describe narrative form and social scientific ideas as mutually shaping or overlapping, productively elucidating one another in their juxtaposition. Writing on the significant intersection of the social mistake and the literary, Kent Puckett has argued that "if worked properly, narratology might emerge as a productive kind of sociology" (10). In this essay, I would like to amend Puckett's claim as follows: expanding our contexts for the Victorian novel beyond immediate materialist or cultural registers, beyond even the periodicity of "Victorian" itself, reveals how early sociology—as founded by Emile Durkheim, Georg Simmel, and Max Weber—might emerge as a productive kind of narratology. That is to say, reading social theory as a type of narrative thinking, similar to Victorian realism, can reveal broader, unexpected histories and disciplinary convergences. This essay thus takes as its starting point the urgency of reading the Victorian novel form alongside and against early sociological theory in order to show how both reflect an interrelated interest in the fact that emerges over the nineteenth century. Today we use "fact" to mean a singular epistemological unit that transcends belief or opinion and corresponds with reality, but that was not always the case. As Mary Poovey has shown in A History of the Modern Fact, it has been a contested term contingent upon epistemological and disciplinary shifts at various historical junctures. Yet while Poovey focuses on the natural and social sciences generally, she glosses over how early sociologists attempted to work through their disciplinary understanding of facticity; this was especially true of Durkheim, who sought to define the "social fact" as a distinguishing methodological concept for sociology. At a parallel moment at the fin de siècle, Victorian novelist George Gissing addresses similar concerns, trying to enact in his narration the constraining [End Page 97] power of social structures and their affective impact on individual subjects. By looking at Gissing and Durkheim together, this essay reinscribes them into their respective traditions and asks what this comparison reveals about Victorian narrative realism and the development of sociology at the fin de siècle. Both the fiction of Gissing and the social theory of Durkheim converge around the idea of constraint—specifically, how social structures impinge on individuals. While Gissing asks what this means for character and narration, Durkheim explores its meaning for understanding the collective dimensions of social life. This comparison reveals fin de siècle realism and early sociology as congruent attempts at grappling with and accounting for the constricting material and affective realities of social existence, what Durkheim has named the social fact. Social facts, according to Durkheim, transcend the individual yet play a crucial determining role in the individual's life. Focusing on social facts enables Durkheim to document both social norms and values (e.g., rules governing etiquette) and structures (e.g., the institution of kinship and marriage). By reading Gissing's fiction as an attempt to translate the constraining social facts of urban life into realist narrative practice, this essay clarifies his place within the history of the novel: as a later realist writer whose narrative mode adopts a Durkheimian realism.1 More broadly, reading Gissing's narrative form alongside and against Durkheim's concept of the social fact shifts us away from considering his novels as primarily documents of fin de siècle social history, whether indexing the changing publishing landscape of the period, in New Grub Street (1891), or annotating debates over gender, in the case of The Odd Women (1893).2 As valuable and insightful as such accounts are, they overlook the longer histories in which Gissing's work partakes, both as a contribution to realism and as part of the longer process of knowledge reorganization that led to our modern understanding of the fact. By...

The Stranger as Self and Other: Georg Simmel, Hermann Cohen, and the Significance of Jewish Difference

The Stranger as Self and Other:Georg Simmel, Hermann Cohen, and the Significance of Jewish Difference Adam Sutcliffe In his landmark 1908 essay "The Stranger," Georg Simmel links the Jews to his signature sociological type almost only in passing. In identifying the Jews as the "classic example" of an intruding outsider group that specializes in trade because all the productive economic niches in their host society are "already occupied," he makes clear that he considers this minority the strangers of history par excellence.1 He also associates the outsider stranger, in highly positive terms, with intellectual acuity and objectivity. He equates this objectivity with freedom, noting that the stranger, precisely because of his separation from the social world surrounding him, "is not bound by ties which could prejudice his perception, his understanding, and his perception of data."2 Objectivity was the most cherished intellectual value of the founding generation of German sociologists, among whom Simmel stood in the first rank. Alongside his colleagues Max Weber, Werner Sombart, and Ferdinand Tönnies, Simmel was deeply committed to establishing the credentials of this new discipline as an authentically scientific and "value-free" form of expert inquiry.3 In this context, Simmel's valorization of the objectivity of the stranger, as well as his association of this figure with the Jew, carried particular significance. Issues of ethnic and racial difference, which were attracting considerable attention in German public debate at [End Page 300] this time, posed a considerable challenge to the scientific aspirations of these early sociologists. Sombart and Weber argued that they could not neglect these topics—and in his The Jews and Modern Capitalism (1911), Sombart controversially engaged directly with them—while Simmel advocated a more cautiously aloof approach.4 Simmel absolutely did not want to argue directly for the exceptionalism of any particular ethnic group, and most certainly not of Jews. In his "Stranger" essay, he approached this topic obliquely and in a manner that was, on the surface, rigorously detached: he presents the Jewish case as simply one instance of the stranger phenomenon, straightforwardly explained by historical circumstances. Beyond this primary analysis, however, Simmel's essay also invites a highly personal reading. In associating the stranger with his own highest professional values, as well as with his ethnicity, Simmel theorized not only Jewish traders and financiers but also Jewish intellectuals such as himself. An unstated implication of the "The Stranger" is that Jews are particularly likely to be excellent sociologists—and perhaps especially baptized secular Jews such as Simmel, who were, in a sense, "double strangers," not fully belonging among either Jews or Christians. Simmel had already more extensively analyzed Jews as stranger traders eight years earlier, in his Philosophy of Money (1900). As a trading people in medieval Europe, he argued, the Jews were mentally shaped by their cultural isolation and their dependency on finance. This sharpened their logical faculties at the expense of their creative ones.5 Money, Simmel centrally argued in this book, promoted calculating, intellectual, "supra-personal" modes of thought. The Jews acquired this core characteristic of modernity precociously and with particular intensity. The "most brilliant example of this," he wrote, was Spinoza, whose philosophy gave expression to the most perfect objectivity of outlook: "nowhere are the incalculabilities of individuality allowed to break through the logical-mathematical structure of the unity of the world."6 Like many other secular Jewish intellectuals of his generation, Simmel identified with Spinoza, whose social position as a renegade Jew and highly original thinker in late seventeenth-century Holland seemed to foreshadow his own. Fascination with Spinoza's "Marrano" outsider [End Page 301] background and the association of this with the acuity and modernity of his insights has a long and enduring history.7 Standing firmly within this tradition, the heroization of Spinoza adorns Simmel's theory of Jewish distinctiveness, in which he combines a softly melancholy acceptance of inevitable cultural isolation and vulnerability with a discreet but nonetheless unmistakable assertion of intellectual superiority. The figure of the stranger features very differently in the almost contemporaneous work of another leading German Jewish thinker: Hermann Cohen. In his Religion of Reason out of the Sources of Judaism, published posthumously in...

SECULARIZATION AND ITS DISCONTENTS

From the beginning of sociology in the mid-19th century, the dominant concern was with the emergence of industrial society. Early sociologists had a lot to say about the significance of religion to this development and vice versa. They laid down a pattern of concepts and theoretical arguments which have tended to highlight a very limited number of reasons for regarding religion as an interesting topic for sociologists. The pattern is dominated by the theme of religion’s eclipse by industrial society. In various ways, and with a bewildering variety of embellishments, social scientists have overwhelmingly framed religion as a topic of marginal and declining significance. Explanations for the downward trajectory of religion have taken many forms, but the ground-bass refers monotonously to aspects of industrialization and modernization. This leads an air of inevitability to the process which is conventionally called ‘secularization’.

The corporate menagerie

This paper offers a typology of university management roles in the age of permanent austerity. The repackaging of every function within the university administration as a cost centre – meaning of course a potential profit centre – has long been seen as an unsustainable market model. Yet perversely it persists, and we would do well to name the hyperbolic functionaries of this administered institutional reconstruction, in a place where a humourless credentialism prevails. The paper revives the work, and temperament, of the early 20th-century sociologist Thorstein Bunde Veblen as a heuristic aid. With Veblen, the protocols of commercial imperative in the state education sector masquerade as education as a social good while the ‘university’ itself is skewered with the tragic realism of forms.

TÜRKİYE’DE TEK PARTİLİ DÖNEMDE ESTETİĞİN SİYASAL İNŞASI

Tek partili dönemde Türkiye’de yukarıdan aşağı doğru bir ivmeyle gerçekleştirilen modernleşme politikaları, yeni bir kültür formunu da inşa etmeyi hedeflemiştir. Bu sebeple sanat ve estetik gibi öznel alana ait olduğu düşünülen unsurlar, devlet ve toplum arasındaki ilişki üzerinden sosyolojinin bir araştırma konusu haline gelir. Türk toplumunun Batı sanatlarına ilgisini Tanzimat Fermanına kadar geri götürmek mümkündür. Bununla birlikte geleneğin terk edilerek Batı sanat ve estetiğinin toplum tarafından benimsenmesi için devlet eliyle bir programın başlaması Türkiye Cumhuriyeti ile birlikte olmuştur. Tek partili dönemde medeniyet ile ilgili algı imal edilmek istenmiş ve toplumsal estetiğin devlet eliyle üretilmesine çalışılmıştır. Kültür nesneleri üzerinden neyin iyi neyin kötü olduğunu belirleme ve bunları halka dikte etme beraberinde devlet ile toplum arasında bir gerilime yol açmıştır. Bununla birlikte resmi kurumlar, sanat eğitimi, devlet desteği ve genel olarak eğitim kurumları aracılığıyla devletin estetik anlayışı yeniden üretilmiş ve evrensel ilkeler haline getirilmeye çalışılmıştır. Bu sürecin daha iyi anlaşılabilmesi için mesele Gramsci ve Althusser’in kültür yaklaşımları çerçevesinde ele alınmıştır. Gramsci iktidarla ilgili hegemonya yaklaşımı ile belirli bir iktidarın kendi üstünlüğünü sağlamak için sadece fiziksel ve ekonomik güce değil aynı zamanda kültürel bir gücü de kullandığını savunmuştur. Hegemonya entelektüel olarak rızanın imalatını hedeflemektedir. İktidarı elinde tutan üst sınıflar, toplumsal yapının kendi istedikleri gibi kalması için belirli kültür formlarını toplum tarafından tartışılmadan kabul edilmesini ön görmektedir. Egemen sınıflar bunu yaparken tek tip bir dünya görüşü ortaya koymak yerine muhalefeti etkisizi hale getirecek bir yöntemle hakim kültürün evrensel olduğu fikrini oluşturmak isterler. Bu yolla devlete bağımlı halk kitleleri mevcut toplumsal yapıyı koruyacak şekilde belirli idealler, amaçlar ve kültürel sembolleri destekleyerek egemen sınıfların hegemonyasını kabul etmiş olur. Böylece mesela belirli sanat dalları eskimiş/köhnemiş, çağın beklentilerini karşılamayan, modern estetik bakışı doyurmayan gibi ifadelerle nitelendirilirken, diğer bazıları bunun tersi bir yerde konumlandırılarak modern, çağdaş, geçerli, uygun sanat olarak görülüyorsa, bunun altında sadece estetik bir değerlendirme olmayıp iktidarın kendini sürdürmek için belirli bir kültür yorumunu yaymak istemesinin bir sonucu olabilir. Bu sebeple sanat alanındaki faaliyetler, süreçler, akımlar, saf estetik bakışı ile sanatçı öznesinin ürettiği tekil eserler olmaktan çıkarak belirli iktidar formlarının yeniden üretim biçimine dönüşebilirler. Türkiye Cumhuriyeti’nde tek partili dönem kültür politikaları bu perspektiften ele alındığında benzer örüntüleri görmek mümkün olacaktır. Tek partili dönem boyunca kültür ile ilgili yaklaşımların belirli aşamalardan geçtiği görülmektedir. Uzun yıllar etkisini sürdüren en önemli yaklaşım Türkiye’nin ilk sosyologlarından birisi olarak kabul gören Ziya Gökalp’e ait olmuştur. Batı sanatlarının kültür alanına hakim olmasında meşruluk temellerini atan önemli bir yaklaşım olarak, kültür ve medeniyet kavramlarını birbirinden ayırmıştır. Bu yaklaşım ile birlikte kendi kültürel öğelerimizi Batı tekniği ile sunmak evrensel bir yaklaşım biçimi olarak sanat alanına uzun yıllar hakim olmuştur. Bu yaklaşım ile birlikte İsmet İnönü döneminde medeniyetin kaynağı Türk kültür öğelerinde değil yine Batı tarihinde aranmıştır. Hümanist evre olarak görülen bu dönemde bu dönemde Yunanca ve diğer Batı dillerinden eserler Türkçe’ye tercüme edilmiş, Yunan klasikleri tiyatrolarda oynamış, Köy Enstitülerinde Yunan heykellerinin replikaları yapılmıştır. Yine tek partili dönemde kültürel üretim üzerinde uygulanan sansür ile estetik anlayışın şekillenmesine çalışılmıştır. Tek partili dönem boyunca devlet sanat ürünleri üzerinde bir denetim kurarak ne tür eserlerin üretilebileceğine, hangi tür, biçim ve içerikte üretim yapılabileceğine müdahale etmiştir. Bu müdahale bir taraftan üst ve evrensel görülen Batı sanatlarının halka kabul ettirilmesi hem de tek parti ideallerinin bu sanatlar aracılığıyla halka sevdirilmesi için gerçekleşmiştir. Bu sebeple devrim düşüncesini anlatan eserler desteklenirken, geçmişi hatırlatacak, devrim ideolojisiyle çelişen eserler sansüre uğramıştır. Bu çabanın pratik sonuçları, o dönemde ortaya çıkan eserlerin biçim ve içeriğinde görülmektedir. Öncelikle tek partili dönemde Batı sanatları dışında bir üretimin olmadığı görülür. Yine bu dönemde resim, tiyatro, mimari, gibi sanat dallarına ait eserlerde tek partili dönemin sürekli övülürken Osmanlı negatif sunulmuştur. Yeni estetik algıda eskiye ait unsurların olumlu anlamda yer almasına sıcak bakılmamıştır.

Living with motor neurone disease: an insider’s sociological perspective

ABSTRACT This article is a discussion between two former colleagues and longstanding friends about the lived experience of illness and disability. In January 2013, Kirsten Harley, a promising early career sociologist was diagnosed with motor neurone disease (MND), a degenerative neurological condition with a typical life expectancy of 2–3 years. In this article, which is part interview and part shared reflection, we consider how Kirsten’s knowledge of sociology has shaped her responses to the illness. We ‘discuss’ the process of meaning making, health system navigation, interactions with health professionals, advocacy, becoming a ‘passive activist’, the role of technology and what we, as sociologists, might learn from a life so dramatically changed.

Network capital and migration potential

The specialty of our paper, based on the Hungarian survey of ISSP 2017 is that (1) we only focus on a single (the planning) phase of the migration process, (2) we use the concept of network capital, which fits the strategic features of the migration potential phenomenon, (3) we estimate the impact of the size of Ego’s network and that of the respondents’ strong and weak ties on the migration potential separately, and (4) within the strong ties we analyze the impact of the migration specific networks and the negative perceptions of strong ties. We found that among the network variables, migration-specific network had far the strongest role in the planning phase of migration. This core group contains strong ties to people with migration experience who very likely themselves accumulated network capital that can transfer to Ego. This core network seems to act as hammer and anvil in forging the chain upon which the entire migration planning process depends in a manner very much like the early sociologists and historians/anthropologists described it. Other elements of Ego’s network (such as the size of the network or weak ties) do not have significant impact in the planning phase of migration.

Historical Roots of Chicago’s Contemporary Violence: An Interpretation of Chicago’s Early Sociologists’ Texts on Black Assimilation

Early 20th-century Chicago witnessed an in-migration of foreign-born immigrants and Black American migrants fleeing slavery. As the Black Americans’ population increased and dispersed across urban neighborhoods, Whites’ anti-Black aggression and violence intensified. This article outlines the mechanisms that account for this discord through an examination of sociological texts. We propose that, first, contemporary racial discord has diachronic origins; second, 21st-century synchronic analysis of racial discord, absent of historical insight, cannot adequately account for a century of racial violence by attributing it to poverty and employment going overseas; and, third, a century of racism cannot be mitigated by replacing personnel in administrative agencies, retraining law enforcement personnel, and tightening police oversight. Mitigation of systemic law enforcement violence toward Black Americans must first recognize the contemporary effects of the history of law enforcement agencies’ institutionalized racism documented by sociologists a century ago. A synchronic account of the origin of that racism lays deeply buried in the intellectual history of early 20th-century social science when decades of social researchers misinterpreted the influence of culture and biology on racial behavior.