A new study from Purdue University lends weight to the idea that, emotionally, children do not always grow up in the “same” home. Research by Professor Jill Suitor and graduate student Megan Gilligan builds on this with a bit of sibling rivalry: siblings are likely to be more bothered by perceived favoritism from fathers than from mothers.

Other work has shown moms who picked “favorites” had caused sibling tension, but studying the influence of both parents was a novel approach. Revisiting 2008 interviews (from the Within-Family Difference Study) with “Baby Boomers” whose parents were still alive, the authors spotted the difference. Karl Pillemer of Cornell University, who has worked with Suitor and Gilligan on this data previously, commented in a HealthCanal article:

We often think of the family as a single unit, and this reminds us that individual parent and child relationships differ and each family is very complex. Favoritism from the father could mean something different than favoritism from the mother. We suggest that clinicians who work with families on later-life issues be aware of this complexity and look for such types of individual relationhsips as they advise families on care giving, legal, and financial issues.

Suitor also offered an explanation:

Mothers are often more open and affectionate with their children, whereas fathers have sometimes been found to be more critical, leading offspring to be more concerned when fathers favor some children over others.

From families to gender, culture, and the lifecourse, scholars are sure to take up this new angle on household dynamics.

…The more they stay the same. That is one conclusion University of Maryland sociologist John Robinson draws from the results of the 2012 American Time Use Survey. Despite the global economic downturn in 2008 and subsequent elevated levels of unemployment in the U.S., the breakdown of how Americans spend their time has changed little over the past five years.

In 2007, Americans reported working an average of 7.6 hours per day. Five years later, in 2012, employed people worked for 7.7 hours each day, while dedicating two hours to chores and five to six hours to leisure (approximately half of that leisure time is spent watching television).

Robinson explained the similar time use as social inertia:

We went through the biggest recession in history, we went through the most economic turmoil. And yet we see very little decline in the time that people spend working.

Other notable statistics include the growing parity in how much time men and women spend more equal amounts of time working, doing housework, and taking part in the leisure activities than they did 50 years ago. Additionally, U.S. citizens are found to be increasingly sedentary. Between leisure time spent in front of the television and sedentary work environments, Americans use little of their time in physical activity.

If you pack enough people and conversations in the right space—and add a hefty dose of coffee—they’re bound to start brewing creative energy for all kind of thinkers, artists, writers, and even sociologists. But in such lively groupings, what happens when the patrons all start talking about death?

In a recent op-ed for The Boston Globe, Alex Beam stops by a “Death Cafe”— a gathering pioneered by Swiss sociologist Bernard Crettaz. In these informal salons, people meet to share their thoughts about shuffling off the mortal coil. The Death Cafes aren’t about providing a support group, but letting attendees mull over just one topic we don’t often discuss. By sharing their perspectives, members break the social norms of small talk and get a fulfilling and genuine interaction in a public space.

Was the experience worthwhile? Absolutely. At least we weren’t talking about suburban real estate prices, Baby Boomers’ endless litany of health “concerns,” or who’s going to buy the Globe. Those subjects, it is fair to say, bore me to death.

With celebrity baby names like Apple, Blue Ivy, and now-old-fashioned Moon Unit, it is perhaps a little surprising that Kanye West and Kim Kardashian evoked an uproar by naming their child North West. The blogosphere erupted with jokes about the strange moniker, including many twitter users posting pictures of compasses and Northwest Airlines planes as the child’s first photo.

In a recent article in Vogue, sociologist Dalton Conley comes to the parents’ defense. With his own children named E and Yo Xing Heyno Augustus Eisner Alexander Weiser Knuckles (which you can sing to the tune of “John Jacob Jingleheimer Schmidt”), Conley argues that North West is just one in a long legacy of eccentric and often gender-neutral names. He also points to the historical rise in unique black names after the Civil Rights Movement, a trend examined by sociologists Stanley Lieberson and Kelly S. Mickelson.

Conley points out that these strange names often turn out to be less gender-neutral than they may first appear. In fact, many respondents in Lieberson and Mickelson’s study correctly guessed the gender of child in possession of the unique name, and Conley writes:

My own experience mirrors this. Nobody mistakes Yo for a girl’s name. Meanwhile, three other Es, who heard about my daughter’s name from my public musings, wrote me. (So much for unique…) Two of them were female, bringing the total percent female to 75. I only wish I had 25 other kids, so I could test the gender of every letter in the alphabet.

Later this year, Conley will be releasing a new book, Parentology: Everything you wanted to know about the science of kids but were too exhausted to ask.

With ouster after ouster, Egypt has undergone constant changes in leadership in recent years. The situation may look like utter chaos, but political scientist Mark Abdollahian and his team of researchers believe they have a good idea of how the events will play out: They wrote a program. In a piece for CNN, Tara Kangarlou describes their work:

Abdollahian’s team used complex computer algorithm logic games that measure how people interact with one another to draw different scenarios of how segments of Egyptian society, power brokers, religious sectors and other sociopolitical variables would affect the outcome of the transition.

Abdollahian had earlier predicted that the Egyptian military would take an important role in watching over the restructuring of the nation and would serve as an important safety net in keeping good relations with the U.S. and its allies like Israel—important because of the massive amounts of American aid the Egyptian military relies on.

These researchers and others saw Morsy and the Muslim Brotherhood as the best answer during the “Arab Spring,” but even at the time, they predicted that the Egyptian people would expect change within a year. Since true change is extremely difficult to achieve in such a short span, the team predicted Morsy’s rejection.

Asked what they think might unfold now, Abdollahian and his colleagues predict that the military will support elections and a revamping of the constitution. But first, they believe there’s a strong possibility of continued violence in which “regular Egyptians are the casualties.”

Adam Davidson, of NPR’s “Planet Money,” makes a sheepish confession right at the very start of his latest NYTimes piece: “raising a child in Park Slope, Brooklyn, can bear an embarrassing resemblance to the TV show ‘Portlandia.'” Having trucked his family down to the Brooklyn Baby Expo, Davidson saw everything from plant-resin teething rings to organic-cotton car seat covers (to limit babies’ exposure to manmade fibers). He realized, the baby market is a commodity market, and that’s when he started to feel better:

It’s easy to feel like a sucker once you realize that nearly every dollar you’ve paid over the commodity price is probably wasted. But the process also has enormous benefits for all consumers.

When companies need to compete, they must differentiate, and in the baby market that can mean safety innovations that set the newest standard—possibly inspiring the government to raise safety regulations. Even if you’re not an early adopter of BPA-free bottles, you may soon find that your store brand bottles are BPA-free, just like joovy® “boob baby bottle.” And then everyone’s a little safer, even if that concern is relatively new.

Davidson turns to classic research from sociologist Viviana Zelizer to expand on “The Sippy Cup 1%” and changing childhood:

It might shock the shoppers at Brooklyn Baby Expo, but the idea that everything children touch should be completely safe is a fairly new one. In previous generations—and for most people currently living in poorer countries—having children was an economic investment. Viviana Zelizer, a Princeton sociologist, in her 1985 classic, “Pricing the Priceless Child,” tracked how childhood in America was transformed between the 1880s and the 1930s. During this period, Zelizer says, parents stopped seeing their children as economic actors who were expected to contribute to household finances. Families used to routinely take out life insurance plans on their children to make up for lost wages in the not unlikely event of a child’s death.

But eventually, increased societal wealth, child-labor laws and the significant drop in child mortality led parents to reclassify their children, Zelizer explained, as “a separate sphere, untainted by economic concerns.” This came along with “an increasingly sentimentalized view of children,” in which their comfort and protection can be given no price. Now, for the first time in human history, having a child in the United States is a net financial cost for a parent. This, of course, has been a huge boon to child-product manufacturers. Companies profit from our sentiment with extraneous features. The whole process is prone to produce absurdities like the $4,495 Roddler custom stroller, but the best advances become inexpensively incorporated into everybody’s products. In the end, it really does contribute to making children safer than ever.

In Britain, it’s usually Banksy who’s associated with free-wheeling art in the streets. But now, sociologist and performer Tom Shakespeare is taking what might be an even more radical stance—not only should street art be outside the walls of the museum, museum art should go free, too.

“Couldn’t a gallery be more like a library and less like a temple?” Shakespeare asks in his Point of View piece for the BBC News Magazine. His idea is that a society is enriched by its art, and so, by locking up the great works of the world, we’re preventing the flourishing of society-level happiness. Hang a Monet in your house for a couple of weeks, and your whole worldview might change.

Maybe my modest proposal to break open the museum vaults will appear as fanciful as my support for the much-maligned Arts Council. In which case, let me finish by mentioning another way of democratising the visual arts – an experiment that is happening here and now and in the UK, no less.

Last week, the long list for Art Everywhere was published. This project, subtitled “A very, very big art show”, seeks to use hundreds of donated billboard sites to bring 50 of the best-loved works of British art into the public space for two weeks.

I think that Art Everywhere is an inspired idea. We are being asked to donate three pounds, and to choose which pictures from the long list will get this unprecedented exposure.

Just imagine: for two weeks, large scale artworks, in our streets. Not selling, not scaring, not “sloganising”, not titillating – just existing. Intervening silently in our lives with beauty and wonder and mystery.

More please.

For art lovers as well as scholars of utopias and happiness, this modest proposal might be a fantastic conversation starter—and we know that’s good for society.

The “achievement gap” typically refers to the disparities in high school completion between white and non-white students. In the Los Angeles Times, though, Columbia’s Thomas A. DiPrete and Ohio State’s Claudia Buchmann write about another educational achievement gap—the growing gulf between women and men in post-secondary education.

DiPrete and Buchmann’s research shows that women earn 58% of bachelor’s degrees and 62% of postsecondary occupational certificates. Men are less likely to enroll in colleges and universities, and those who do enroll are less likely than their female counterparts to obtain degrees or certificates.

The authors identify a number of reasons for men lagging behind, including a view of educational achievement as “unmasculine,” poorer grades in middle and high school, and prioritizing work in the short-term over education in the long-term.

More broadly, young men seem to have trouble navigating educational institutions. DiPrete and Buchmann write:

[Boys and young men] want better jobs than their fathers have, but their attitudes toward school and work are misaligned with the opportunities and requirements in today’s labor market. Many boys seem to think they will be successful—career-wise and financially—without having any idea about how they’ll achieve that success.

The authors mention the German model—tight linkages between companies and schools that lead to 350 specific occupational certificates—as a system that better aligns hopes, expectations, and realities, concluding:

Clearer pathways from courses to credentials and from credentials to careers would further enhance the rates of success for men as well as women and make for a more competitive America.

This year’s hot trend in religion research is definitely the “spiritual but not religious” (SNBRs), a growing group of Americans who choose not to affiliate with any particular religious tradition, but don’t want to take the plunge into full-blown atheism. While a lot of scholars are still working through the concept, this new identity label is already cropping up in all kinds of research. How do SNBRs feel about religious practices like prayer, are they a stronger political force than conservative Christians, and—most recently—are they even more criminal than their religious peers?

A recent report from the science news website phys.org starts in on this latest question with research from Baylor sociologists Sung Joon Jang and Aaron Franzen.

Young adults who deem themselves “spiritual but not religious” are more likely to commit property crimes than those who identify themselves as either “religious and spiritual” or “religious but not spiritual”… a fourth category—who say they are neither spiritual nor religious—are less likely to commit property crimes than the “spiritual but not religious” individuals.

Franzen suggests that the SBNR identity reflects weaker ties to social networks that may prevent these crimes:

We were thinking that religious people would have an institutional and communal attachment and investment, while the spiritual people would have more of an independent identity.

Of course, this doesn’t quite explain why those who were neither spiritual nor religious were less likely to commit crimes than the SBNRs. The next question is whether strong ties to religion actually prevent crime, or just show up after criminals have been caught.

Amidst the uncertainty surrounding the health of Nelson Mandela, it’s an interesting time to reflect on the legacy of race and inequality in South Africa. Although the work of Mandela and others has extended human rights to black South Africans, a recent Al Jazeera article by Minnesota sociologist Cawo Abdi illustrates the continued violence and racism against Somali immigrants in South Africa, as highlighted by the recent gruesome murder of a young Somali refugee.

Relegated to informal housing settlements, many Somali refugees work as entrepreneurs in the informal economy. They open shops, called spazas, that provide goods and services to neglected, poor black neighborhoods. These neighborhoods themselves are rife with violence, both criminal and vigilante. Abdi writes:

Labeling violence against migrants as simply xenophobic diverts attention from the context of violence, the generalized criminality that is a daily reality for those in informal settlements. The brutality forces us to confront the limited access that many South Africans have to the social, economic, and political rights enshrined in the country’s progressive constitution.

Historically considered an issue of racial equality between black and white South Africans, Abdi demonstrates that issues of economic inequality and anti-immigrant sentiment are just as pervasive in the country.