Defined by chronic repetition and immateriality, domestic invisible labor consistently evades visual registration. To confront this deficit, this practice-based research utilizes textile art to construct a mechanism of embodied translation. The study deploys traditional resist-dyeing as a structural language to recode routine somatic gestures (sewing, binding, wringing, and folding) onto silk organza. This specific substrate functions as a primary material archive, capturing ephemeral physical exertion as permanent indexical marks. Through sequential botanical over-dyeing and destructive material manipulation, the experimental process actively simulates the sedimentation of affect. The resulting installation, Vestige, capitalizes on the inherent shape memory and translucency of the organza to fix these interventions within the fiber, transmuting the unseen accumulation of labor time into highly legible surface deformations. Ultimately, this research repositions traditional crafts as critical instruments for contemporary sociological inquiry, establishing a structural method for textiles to simultaneously archive somatic exhaustion and articulate psychological tension.

This article explores two potential forms of institutional ageism within Norwegian General Practitioner (GP) services for older adults experiencing mental health and substance abuse challenges. Despite recent legislative developments - including anti-discrimination laws that prohibit age-based discrimination in healthcare - transformation appears to be unfolding in services for the population. Drawing on interviews with 17 systems-level stakeholders, this study examines their perceptions of potential institutional ageism in Norwegian GP services, their roles in addressing it, and the possibilities for legal recognition and intervention. Rather than offering a legal analysis, the article presents a sociological inquiry into cultural beliefs that may shape the interpretation and implementation of legislation. It identifies a web of underlying beliefs that inform stakeholders’ views and may contribute to systemic inertia. The findings suggest, that unless these beliefs are critically examined and challenged, legislation may fail to prevent institutional ageism and instead risk legitimizing inaction amid broader welfare state transformation.

Intergender kushti matches, where male and female wrestlers compete, have emerged as provocative spectacles in North India. Though often staged for entertainment, these events offer rich terrain for sociological inquiry into gender performance, media framing, and symbolic disruption. Drawing on Guy Debord’s theory of the spectacle, Judith Butler’s gender performativity, and the emerging discourse of sociological reckoning, this article situates intergender kushti within broader debates on visibility, agency, and cultural resistance.Based on an analysis of 100 publicly available intergender kushti matches exclusively from India, the study codes outcomes, formats, and staging signals. Results show that women win in 38 cases, men in 44, and 18 end in draws or ambiguities. These outcomes underscore the performative nature of many bouts, where empowerment is staged as much as it is contested. The analysis also considers training floor realities, where women wrestlers such as the Phogat sisters, Sakshi Malik, and Reetika Hooda spar with men due to the scarcity of female peers in akharas. This dual lens—spectacle and everyday practice—reveals how intergender kushti dramatizes symbolic disruption while reflecting structural gender imbalances in Indian wrestling culture.

The emotional turn and the aesthetic challenges of sociological inquiry: Writing emotions in a time of upheaval

This study explores the psycho-social dimensions of character construction in Malayalam New Generation cinema, with particular reference to Traffic (2011) and Joseph (2018). It contends that, from the early 2010s onward, Malayalam cinema has undergone a marked transition away from conventional hero-centered storytelling toward representations that foreground psychological depth, moral complexity, and experiential ambiguity. Employing a qualitative textual approach, the analysis investigates how processes such as urban expansion, technological transformation, and shifting patterns of human relationships inform the cinematic articulation of identity and behaviour. The study identifies recurring thematic concerns, including the fragmentation of identity, the enduring effects of trauma and grief, and the negotiation of moral responsibility within uncertain contexts. By bringing together perspectives from psychology, postmodern theory, and sociological inquiry, it argues that character formation in this cinematic phase emerges through a continuous interaction between individual subjectivity and broader social structures. Ultimately, the paper suggests that these films do more than narrate individual stories; they offer critical insight into changing conceptions of identity, ethics, and meaning in contemporary Kerala. In doing so, Malayalam New Generation cinema functions as a significant cultural site where evolving human experiences are both represented and reinterpreted.

The Quarter-Life Crisis (QLC), a period of intense self-doubt, anxiety, and identity confusion during early adulthood has become a widespread phenomenon affecting mental health and well-being globally. In the Indian context, this phase is further shaped by cultural expectations, economic uncertainty, and social transitions that shape young adults’ sense of purpose and stability. Although often discussed in psychological and sociological terms, the QLC remains under-addressed in public health discourse. This perspective paper argues for the recognition of QLC as a legitimate public health issue with cross-sector implications. Economic precarity, including unstable employment, student debt, and housing insecurity, plays a critical role in exacerbating this crisis, making it not only a psychological experience but also a condition influenced by broader socioeconomic and cultural forces. Drawing on developmental psychology, sociocultural theory, and the framework of the Sustainable Development Goals (SDGs), this paper situates the Quarter-Life Crisis within India’s evolving social landscape and examines it as a social determinant of mental health. It further highlights community-based and digital interventions, such as resilience and self-compassion apps, that can support young adults. Integrating QLC into public health frameworks particularly those focused on Good Health and Well-Being (SDG 3) can offer timely, systemic solutions to a rising mental health concern among India’s youth and the global young adult population.

Although it has been agreed that agroecology can be understood as a movement, science and/or practice, this classification is insufficient in sociological terms. We sought to identify the political and ideological content of what is claimed to be the “social dimension of agroecology” by comparing the political discourses of the Food and Agriculture Organization of the United Nations (FAO) and La Via Campesina. Using Social Ecology and sociological materialism as analytical-interpretative tools, we identified that the fundamental distinction between the “types” of agroecology can be found in categories of class differentiation, ideology, social organization and the relationship between society and nature. We concluded that today agroecological knowledge can take on both a hegemonic-dominant-central form and a subaltern-peripheral-insurgent form. At the same time as they exclude each other, both mutually reinforce each other, in a dialectical relationship between authority and freedom.

This paper examines how sociology can think cinematically through the creation of sociological film, achieved by blending sociological and filmic imaginations. While traditional visual sociology often treats film as a tool for data collection, this study argues that cinema functions as a medium of thought that constructs and communicates social knowledge through image, rhythm and affect. Drawing on Just Black? (1992), Talking Heads (1980), Anything Can Happen (1995) and Chronicle of a Summer (1961), the paper demonstrates how cinematic form can embody key dimensions of sociological imagination, such as lived experience, structure–actor relations and reflexivity. By analysing how interviews and framing translate sociological inquiry into visual language, it highlights film's potential to generate affective, collaborative and public modes of understanding. The study concludes that sociological film transforms the camera from an instrument of observation into a participant in thought, making the sociological imagination visible and experiential.

Thrift shopping, or “thrifting,” has gained widespread popularity over the past 15+ years. Sociological inquiry into thrifting has linked the phenomenon to a wide‐ranging blend of conditions and factors that principally include economic necessity, resistance to economic, environmental, and labor injustices, and hedonism. Yet, how thrift shoppers come to engage thrifting as an agentic, identity‐forming process remains relatively neglected in the relevant literatures. This article introduces a new theoretical perspective to this body of research that centers on a reciprocal dynamic between human and material agency that spurs and sustains thrifting as a form of reflexive consumption and identity work. Data were collected through semi‐structured interviews with 37 undergraduate student thrift shoppers at an American public research university. I articulate three core elements that characterize thrifting as a form of reflexive consumption and identity work: (1) initial thrifting experiences, (2) reflexivity and self‐formation, and (3) agentic reciprocation. The study empirically shows how thrifting can be an agentic act underpinned by a reciprocal dynamic that turns on materiality, reflexivity, and ongoing identity work.

The correctional institution is designed to keep criminals and offenders of the law from afflicting the society and to restore them as conformists. But the existence of inmate subculture tends to have a great influence on inmates which may have positive or negative effects on the rehabilitation. This study aimed at investigating the dynamics of inmate subculture in Nigeria, using Ikoyi medium security custodial centre as a case study. The study is anchored on the deprivation and importation theoretical models which assume that inmate subculture develops as a reaction to custodial deprivation and from the various experiences brought into custody by inmates. A cross-sectional survey was carried out in the custodial centre with questionnaire administered to 200 inmates, using cluster and proportional stratified random sampling to obtain quantitative data, while five indepth interviews were conducted to obtain qualitative data. Findings from the study reveal that the inmate subculture is based on cell membership with hierarchy of authority. The argots used for communications among inmates were also found as well as the mechanism of social control in the subculture. Based on the outcome of the research, more thorough investigation of the inmate subculture and decongestion of the correctional centres were recommended.

The concept of “anomie” is fundamental to sociology for at least two reasons, in addition to its well-known application for constructing models of the social, which have retained their heuristic potential to this day. First, anomie is an integral and fundamentally important part of the categorical apparatus that ensured the development and “legitimization” of sociology as a new field of social inquiry with its own subject field and “rhetoric”. Second, unlike many other sociological terms (“social fact”, “social action”, “charisma”, “marginal”, “social type”, “deviation”, etc.), which lost their original sociological “sterility” due to everyday use, “anomie” still provides sociologists (and representatives of other disciplines) with a sense of belonging to a community of “initiates” in the meaning of categories that are incomprehensible for the average person. The article presents: the BRVssical sociological interpretation of anomie by E. Durkheim; the generally accepted definition of anomie as a certain transitional state of society with no single or understandable system of moral principles and norms, no hierarchy of social positions and values; two conditional directions of the development of the concept of anomie after Durkheim - a description of the situation of “normlessness” and of the state of “normative tension” in a specific culture (R. Merton is considered the founder of the latter); another vector in the development of the theory of anomie, based on its two “dimensions” - macro-social (BRVssical Durkheimian approach) and micro-social (Merton’s concept is considered more social-psychological); an attempt to group theories that developed on the basis of two BRVssical concepts of anomie into six approaches - three sociological (structural-functional, social-cultural and communicativeinformational), criminological, psychological and managerial, or to BRVrify specific forms of manifestation of anomie in certain spheres of life of contemporary society (for example, political anomie).

This article explores the transformative effects of digital media on the sport-media-business nexus. The approach is an analytical focus on a wide range of sports, examined from a theoretical framework that integrates institutional and organizational perspectives on mediatization with critical theories of hyperreality and the society of the spectacle. Based on a deconstruction of contemporary global sport, it is demonstrated that digital platforms are a major concern across the entire sporting landscape and that a new wave of mediatization is reconfiguring the nature of spectatorship and fandom. Still, many aspects of this digitally inflected reality are in a state of flux, with emergent forms of community and engagement existing alongside new modalities of control and commercialization. Consequently, one of the significant effects of convergent media is the dispersion of the sporting experience across multiple platforms, involving a concurrent increase in the complexity of power dynamics between leagues, media corporations, and audiences. Mediatization is, therefore, a process operating at many levels and at various speeds, which also takes sport in diverse and often contradictory directions. Employing the theoretical lenses of Baudrillard, Debord, and Turner, updated through contemporary scholarship on convergence culture, it is argued and demonstrated that the fusion of sport and convergent media demands a critical examination of platform governance, datafication, and the very future of community in an increasingly hyperreal world. This research offers a new perspective by establishing a conceptual framework for sociological inquiries into sport’s technological and economic interface. This analysis engages directly with recent scholarship to update and sharpen the critique of commercialized sport, concluding that the evolving sportscape necessitates a critical interrogation of its intricate power relations.

ABSTRACT In his reply to “Old Wine in New Wineskins,” Foertsch argues that positivist critiques of the “Christian nationalism” literature are deficient and advocates for continued application of critical epistemology in this area of research. In response, I argue, first, that the focus on positivism mischaracterizes the interpretivist critique in “Old Wine in New Wineskins” while unintentionally implicating most of the evidentiary basis for claims about “Christian nationalism.” Second, critical epistemology relies on a set of first principles that are, at minimum, non‐obvious and controversial, but necessary for his counter‐critique to be effective. I reject critical epistemology for its circularity and offer an alternative and more minimal set of first principles from which to conduct sociological inquiry. I nonetheless affirm Foertsch's explicit recognition of the critical epistemological commitments underlying the “Christian nationalism” research agenda as well as his call for deeper philosophical reflection in this area of scholarship.

The syncretism of the religious views of contemporary Russians who identify themselves as Orthodox has repeatedly become the subject of sociological inquiry. Yet most studies on this topic merely document the presence within the Orthodox milieu of heterogeneous beliefs and practices, without attempting to comprehend their structure or semantic content. This article seeks to fill the gap. To this end, the authors propose and test a classification of Orthodox believers by the substance and internal logic of their beliefs, drawing on the worldview types distinguished by G.W.F.Hegel — monotheism, polytheism, and pantheism. The empirical basis of the study consists of a series of 15 in-depth, semi-structured interviews with Orthodox believers. Analysis of the interviews confirms the feasibility of differentiating Orthodox believers into “monotheists”, “polytheists”, and “pantheists”. Within each worldview type, a comparatively coherent system of cosmological and value-normative representations emerges, integrated on the basis of the worldview categories of the particular, the individual, or the universal, in the logic described by Hegel. In addition, the authors partially confirm the hypothesis of a possible relationship between the type of religious worldview and believers’ ethical and political views. The authors’ approach to analyzing the beliefs of Orthodox Russians through the prism of the basic worldview categories of monotheism, polytheism, and pantheism, and the corresponding logics for constructing and reconciling religious commitments opens up venues for deeper research. In particular, using the proposed criteria for classifying beliefs into a given worldview category, one can develop a questionnaire for quantitative research that would not only differentiate Orthodox Russians by basic worldview type, but also reveal the connection between those foundations and the presence among contemporary Orthodox of beliefs that do not fit Orthodox doctrine, and their attitudes toward domains such as ethics and politics.

This paper critically examines the disjunction between the cultural ideal ofhanmen chu guizi("a noble son from a poor family") and the reality of education-driven social mobility in contemporary China. Through an interdisciplinary analysis of Lu Yao's seminal novelOrdinary Worldand contemporary nonfiction narratives, and framed by Pierre Bourdieu's theories ofcultural capital, habitus, and field, this study argues that education functions not as a mere "great equalizer" but as acontested arenathat paradoxically offers limited opportunity while systematically reproducing social inequality. The analysis demonstrates howstructural barriersmanifested in the divergent trajectories of the Sun brothers in literature and the plight of migrant and left-behind children in realityconsistently prevent disadvantaged youth from accessing the full spectrum of cultural capital necessary for success. Consequently, the widely celebrated individual success stories, rather than invalidating systemic critiques, often operate as a potent form ofsymbolic solacethat inadvertently legitimizes the very structures of inequality they appear to challenge. By bridging literary and sociological inquiry, this research offers a nuanced understanding of educational equity in China and reflects on the implications for fostering more culturally literate and inclusive pedagogical practices.

ABSTRACT At the center of this study is a key event in the formation of the modern Hungarian literary field: the series of debates known as the Lexicon Trial (1830–1831), which played a decisive role in the institutionalization and autonomization of literature during Hungary's Reform Era (1825–1848). Over these years, the literary sphere gradually began to organize itself around “pure” esthetic judgments—a transformation that can be conceptualized as a “symbolic revolution” in Bourdieu's sense. This historical–sociological analysis focuses on strategies of the “social capitalization of knowledge,” drawing on Viktor Karády's concept to trace how pre‐intellectual groups migrating to Pest‐Buda laid the foundations for the main literary professions. I interpret the polemic surrounding the publication of the lexicon as a clash between the progressive‐autonomous and conservative factions of literary figures, with the aim of capturing, in sociological terms, how a demarcated market of symbolic goods was established in Hungary. I aim to demonstrate the utility of a Bourdieusian historical–sociological framework for examining the genealogy of semi‐peripheral fields of cultural production, particularly those marked by belated embourgeoisement, thereby offering an alternative to positivist literary history. This work also serves as an invitation to apply Bourdieusian historical analysis in one of its domains par excellence: the autonomization of fields.

University constitutes a measured and well-researched intervention in contemporary debates concerning the institutional embeddedness of American experimental poetry.Kimberly Quiogue Andrews challenges the persistent though increasingly invalid assumption that avant-garde practices emerge in deliberate opposition to academic structures.Instead, she advances a nuanced thesis: far from being antithetical to innovation, the university -its professional routines, curricular frameworks, and intellectual networks -has played a central role in shaping the aesthetic and conceptual orientations of the U.S. poetic avant-garde.The monograph is grounded in a balanced combination of textual analysis, institutional history, and sociological inquiry, and it offers a contribution of considerable relevance to scholars of post-war American literature.The book was reviewed by John Beer in The Review of English Studies (vol.75, no.318, February 2024).John Beer underscores the importance of such a study, drawing on Andrews's observation that what is often labelled "marginal" or "extra-institutional" within avantgarde poetry is, in fact, deeply interwoven with the structures of the university.Consequently, the familiar opposition between "the university" and "the avant-garde" warrants reconsideration.The architecture of the book reflects a deliberate critical choice.Kimberly Quiogue Andrews organizes her study not by literary movements or individual authors but by forms of academic labour.Chapters devoted to teaching, theorizing, editorial practices, workshop culture, and institutional critique provide the backbone of the analysis.This organizational strategy underscores the author's contention that

This article presents a novel methodological approach in which institutional ethnography borrows from design sociology. Although mapping is a core component of institutional ethnography, previous research highlights opportunities to further develop mapping techniques as both an analytical tool and a means of presenting research findings. Design sociology is an emerging interdisciplinary field that merges sociological inquiry with design methodologies, offering creative tools for analyzing and visualizing complex social phenomena. The article builds on a project conducted in the elderly care sector, illustrating how design-based approaches can bring caregivers' everyday experiences and invisible work to the forefront while revealing systemic challenges. Utilizing design sociology, the study broadens the methodological repertoire of institutional ethnography by introducing new strategies for analysis and communicating research findings. This interdisciplinary framework offers opportunities for mapping and visualizing how people's experiences and activities are structured by larger institutions and structures.

David G. Beswick's 1970 article ‘Attitudes to taking human life’ holds an interesting place within sociological research and its content, when reinterpreted through the intersecting lenses of queer theory, critical disability studies and design justice principles, can provide a contemporary understanding of human life. Situated within a historical context of pathologisation and exclusion, the original study is interrogated for its normative assumptions, methodological limitations and ethical omissions, particularly its treatment of disability and absence of queer perspectives. This piece proposes a reimagining of the initial survey design and delivery in a manner that centres lived experience, challenges ableist and heteronormative framings, and affirms the dignity of marginalised communities. In doing so, it advocates for inclusive, participatory and trauma-informed approaches to sociological inquiry that honour historical legacies and future possibilities – and the hope that researchers will use the redesigned survey to understand current Australian attitudes towards killing.

Since groups constitute one of the essential components of the social structure, they form a fundamental subject of sociological inquiry. A subcategory of social groups, religious groups are examined from the perspective of the sociology of religion. In order to better understand the interactions of contemporary religious groups with social life, it is necessary to possess knowledge of their historically rooted origins. In addition, a researcher seeking to acquire knowledge about the religious history of a city must become familiar with the religious groups that have played significant roles within its religious and social structure. Gaining insight into both the historical origins of these groups and their functions within the city’s social fabric requires recourse to works on urban history, which contain a wealth of information on religious groups and are regarded as one of the primary sources for scholars. In his Amasya History, Hüseyin Hüsameddin Yaşar mentions the names of numerous religious groups that influenced the city’s social structure. These groups fulfilled significant functions in shaping the religious and social life of the city and played crucial roles in the formation of its present social fabric. The social and religious impact of these groups was not confined to the city itself; throughout history, they also influenced the religious landscape and social structures of the states to which they belonged. This study examines the diversity of religious groups in the city of Amasya from the perspective of Hüseyin Hüsameddin Yaşar, aiming to demonstrate the extent of their social influence and the ways in which they shaped the city’s socio-cultural and religious life. Following a general introduction concerning Hüseyin Hüsameddin Yaşar, an overview of the history of Amasya is provided. Subsequently, general information and definitions regarding religious groups are discussed. Subsequently, the findings concerning religious groups identified through the examination of the twelve-volume work are presented in a systematic manner. The interactions of the religious groups mentioned in this extensive work with the city’s social structure constitute a subject broad enough to warrant a separate study. Therefore, this article confines itself to providing information about the religious groups mentioned and the social structures that developed around them, limiting the scope of inquiry accordingly. This study primarily aims to identify the religious groups that shape the religious geography of the city.The subject of this study is significant not only in terms of examining the place of religious groups in the history of Amasya, but also in revealing what these groups represented within the intellectual world of Hüseyin Hüsameddin Yaşar. This research, which involves processes such as reviewing the author’s work, identifying the religious groups, and collecting information about them by consulting various sources, employs the document analysis method. Keywords: Sociology of Religion, Amasya, Hüseyin Hüsameddin Yaşar, Religious Groups, Historical Sociology.