The following materials are a small segment of my Introduction to Sociology course. In regards to craft of teaching, my concern is to devise field experiments that both allow and provoke students to experience personally sociological ideas and principles we are studying. In regard to temperament and style, many of us teach the subject matter; now and then a few of us teach the student. This approach attempts to systematically combine these dimensions. My primary frame of reference is a wedding of basic premises found in BuddhismI with ethnomethodological strategy of breaching taken-for-granted, obvious-yet-invisible norms of ordinary societal life. An accompanying concern is critical sociology's analysis of dynamics of internalized oppression. We get at this by repetitive, course long use of koan/question Where does society end and my self begin? I am interested in practicing and teaching a liberation sociology. Our first required reading for course consisted of selections from Studs Terkel's (1972) Working: People Talk about What They DoAllDay andHow TheyFeel about What They Do, a widely diverse collection of interviews with in all sorts of occupations: steelworkers, firemen, ad executives, millionaire entrepreneurs, prostitutes, policemen. It's a very honest book that deglamorizes many of our preconceptions about occupations and professions in contemporary American society by giving a firsthand account of everyday disillusionment and daily despair of great majority of today's work force. I use Terkel in my introductory course to gain access to, or to bring us into presence of, a number of sociological problems: relationship of working to nature and complexity of social structure and to nature and complexity of personal life and to our intimate, accomplished sense of identity. As an opening text in an introductory course it has rich resonances with a number of foundation stones, sociological concepts, and preoccupations: nature of human labor and alienation (Marx); division of labor, social solidarity, and anomie (Durkheim); moral value and meaning of work and Protestant ethic (Weber); capitalism and socialism; exploitation and social justice; social construction and accomplishment of human identity and social order (Mead, Goffman, Berger and Luckman, and Garfinkel). Robert Nisbet (1966) in his classic work The Sociological Tradition, presents in detail these and other unit-ideas of sociology. In order to examine this constellation of rather abstract concepts directly and personally, we engaged in our first experiment: unoccupied, unemployed. The was to nothing, to be unoccupied and unemployed for 10 minutes and to see what you can see. I explained that I preferred that students this experiment in a relatively busy place and that I meant what I was saying to be taken quite literally. They were to stand in an ordinary social setting and nothing for 10 minutes. They were to stand still. They weren't allowed to pretend they were waiting for someone. That would be doing waiting, to use Goffmanesque terminology, with all activity entailed by that particular behavioral pattern: glancing nervously at one's watch, looking around periodically and repeatedly so as to appear to be looking for someone, and so on. They weren't allowed to do sightseeing--that is, self-consciously to act way we think when they're sightseeing: scrutinizing and admiring architecture, landscape, and like. They weren't to sit down and do relaxing or time out or people watching. They were, quite simply, to nothing.