We often hear how Facebook, Twitter, and other social media contribute to protests and demonstrations by allowing activists to express their views or coordinate their actions. Social media were a big part of Arab Spring, but they were also a large part of the Reformation, says an article from The Economist. Nearly 500 years ago, Martin Luther went viral by circulating pamphlets, woodcuts, and other social media of that day in order to spread the message of religious reform.

The start of the Reformation is generally explained as a three-step process: 1. Martin Luther gets fed up with members of the Catholic Church asking for money to free souls, 2. Luther pins a list of 95 Theses (in Latin) to the Church door, and 3. The Reformation has begun. But, a closer look reveals Martin Luther spent more time thinking about social media:

The unintentional but rapid spread of the “95 Theses” alerted Luther to the way in which media passed from one person to another could quickly reach a wide audience. “They are printed and circulated far beyond my expectation,” he wrote in March 1518 to a publisher in Nuremberg who had published a German translation of the theses. But writing in scholarly Latin and then translating it into German was not the best way to address the wider public. Luther wrote that he “should have spoken far differently and more distinctly had I known what was going to happen.” For the publication later that month of his “Sermon on Indulgences and Grace”, he switched to German, avoiding regional vocabulary to ensure that his words were intelligible from the Rhineland to Saxony. The pamphlet, an instant hit, is regarded by many as the true starting point of the Reformation.

While it sounds pretty different (imagine communicating through woodcuts!), the media environment Luther circulated in shared some similarities with today. It was a decentralized system in which participants distributed messages through sharing—Luther passed the text of a pamphlet to a friendly printer, who could print the small text in a day or two.  Copies of this first edition, which cost about the same as a chicken, spread through the town they were printed in, being picked up by traveling merchants, preachers, or traders, and spread across the country. Local printers would then reprint their own editions, much like Facebook “shares” or Twitter “retweets.”

And, as with collective action in the 21st century, social media could  be dangerous during the Reformation:

In the early years of the Reformation expressing support for Luther’s views, through preaching, recommending a pamphlet or singing a news ballad directed at the pope, was dangerous. By stamping out isolated outbreaks of opposition swiftly, autocratic regimes discourage their opponents from speaking out and linking up. A collective-action problem thus arises when people are dissatisfied, but are unsure how widely their dissatisfaction is shared, as Zeynep Tufekci, a sociologist at the University of North Carolina, has observed in connection with the Arab spring. The dictatorships in Egypt and Tunisia, she argues, survived for as long as they did because although many people deeply disliked those regimes, they could not be sure others felt the same way. Amid the outbreaks of unrest in early 2011, however, social-media websites enabled lots of people to signal their preferences en masse to their peers very quickly, in an “informational cascade” that created momentum for further action.

Something very similar happened in the Reformation. A1523-24 surge in reform-pamphlet popularity (including those written by Luther and many others) served as a collective signaling mechanism of Luther’s support. Luther had been declared a heretic, but, because of his supporters, he was able to escape execution, and the Reformation became established in much of Germany. The power of social media is anything but new.

Talk about a chronic condition! According to new research from the European Journal of Public Health, higher rates of poor health among women aren’t just the result of reporting bias, but higher actual rates of chronic health problems. MSNBC.com’s “Vitals” section (via MyHealthNews Daily) covers the research, which included interviews and medical records data from over 29,000 Spaniards, and reports:

…when the researchers matched up the number of chronic conditions each person had with his or her health rating, the gender difference disappeared. Having a higher number of chronic conditions correlated with poorer self-rated health to the same degree in both genders.

For men and women with the same conditions, or the same number of conditions, women were no more likely to claim poorer health.

To put these numbers into some context, reporter Sarah C.P. Williams sought out British sociologist Ellen Annandale, who studies the connections between gender and health. Dr. Annandale confirmed the long-standing notion that women simply communicate better and more often with their doctors, but don’t actually experience worse health outcomes than men—but said this new research upends that idea and offers clues to better medical treatment for people of all genders:

“Gender influences that way that people are treated and diagnosed in health systems,” Annandale said. “It influences the kind of health conditions that men and women suffer from, the way people relate to their own bodies, and what kind of access to health care they have.”

Understanding gender differences in health can help scientists and doctors find ways to better treat patients, she said.

“Women generally live longer than men, but in many countries that gap in life expectancy has been decreasing over time. One of the reasons for that is thought to be that men’s health is improving, but women’s is not.”

In an interview discussing whether teen sleepovers can actually prevent teen pregnancy, CNN’s Ali Velshi says flatly, “This is a little bit counter-intuitive.” But as his interviewee, UMass sociologist Amy Schalet (who wrote on this subject in Contexts in “Sex, Love, and Autonomy in the Teenage Sleepover” in the Summer of 2010), explains, “Let me clarify: it’s not a situation where everything goes… It’s definitely older teenage couples who have established relationships and whose parents have talked about contraception.” Which is to say, as Velshi puts it, sex and sex education in countries like the Netherlands, in which parents are more permissive—or as Schalet says, “parents are more connected with their kids”—about allowing boyfriends and girlfriends to sleep over, take “a holistic approach.”

Schalet’s research, explored more deeply in her new University of Chicago book Not Under My Roof, takes a look at American parenting practices surrounding teen sex and the practices of parents in other countries. Using in-depth interviews with parents and teens and a host of other data, she finds:

The takeaway for American parents… isn’t necessarily “You must permit sleepovers.” Many parents are going to say, “Not under my roof!” That’s why it’s the title of my book. The takeaway is that you can have more open conversations—you should probably have more open conversations—about what’s a good relationship, sex and contraception should go together, what does it mean to be “ready,” how to get rid of some of these damaging stereotypes (gender stereotypes). Those are all things that are going to help promote teenage health and better relationships between parents and kids.

Schalet is clear that parental approaches are nowhere near the only factor in the stark differences in teen pregnancy rates between the U.S. and the Netherlands, but says they are, in fact, particularly important. “Kids are having sex, clearly,” Velshi says. And that’s precisely the point, no matter whether parents believe their kids should be able to have sex in their own homes, Schalet believes: “I think what you emphasize is that, above all, the conversation is important, and the conversation itself does not make kids have sex.” Ideally, she points out, that conversation will take place at home with parents, but a holistic talk about sexuality, relationships, and health can also take place in schools, with clergy, and in many other locations.

Tunisia. Egypt. Libya. Yemen. Spain.  United States.  Many authors have claimed that protests in these and other countries can be seen as a worldwide movement against inequality.  And, recent New York Times articles add another pin on the world map of protest movements by covering recent protests in Wukan, China, over land seizures.  According to one article, protests in China are becoming increasingly common,

…a reflection of the widening income gap and deepening unhappiness with official corruption and an unresponsive legal system. But the clashes in Wukan, which first erupted in September, are unusual for their longevity — and for the brazenness of the villagers as they call attention to their frustrations. Despite the government’s best efforts to control social media outlets, such frustrations have only grown as millions of Chinese gain access to unofficial sources of information and use new tools to organize protests.

Public scenes of dissatisfaction are comparatively rare in China. But last year, there were as many as 180,000 outbursts of what sociologists call “mass incidents,” including strikes, sit-ins, rallies, and violent clashes.  (For comparison, in the mid-1990s, there were fewer than 10,000.)

People don’t have sufficient faith in legal procedures or the media and feel they have no redress when bad things are done to them,” said Martin K. Whyte, a Harvard sociologist who studies Chinese social trends.

Some of the protests are a response to worsening pollution, while others are a response to police brutality.  Much of the unrest, including in Wukan, is in response to the seizure of land by private developers or government officials.

The discontent in Wukan has been simmering for more than a decade. Residents say land seizures began in the late 1990s, when officials began selling off farmland for industrial parks and apartment complexes. Villagers say more than 1,000 acres have been seized and resold to developers in the past decade or so.  The residents’ ire exploded in September, when thousands of people took to the streets to protest the sale of a village-owned pig farm for luxury housing that netted the government $156 million.

The rest of the article gives more detail on the specific incidents in Wakun.  But, multiple recent new stories on protests in China posit that these events are not isolated and are instead connected across China.  And, to some, these protests are connected to others across borders and oceans as well.

Young people have always tended to get into some trouble here and there. What’s shocking, though, is how often young Americans are being arrested–in fact, by the age 23, nearly a third of Americans will have been arrested for a crime other than a moving violation. This stat is reported by the New York Times and comes out of a study by Shawn Bushway, a criminologist at the State University at Albany, and Robert Brame, a professor of criminal justice and criminology at the University of North Carolina-Charlotte. Their work analyzed data from the federal government’s National Longitudinal Survey of Youth.

Bushway and Brame found that the current arrest ratio (30.2 percent of young adults having been arrested for things other than a minor traffic violation) was a significant increase from 22 percent back in 1965. According to the researchers, this could be a result of an increasingly aggressive and punitive judicial system that has given rise to more drug related offenses and zero-tolerance policies in schools. According to Bushway:

This estimate provides a real sense that the proportion of people who have criminal history records is sizable and perhaps much larger than most people would expect.

Brame says that he hopes the study, which was appeared in the journal Pediatrics, could help alert physicians to signs that their young patients could be at risk. As he said in USA Today, “Arrest is a pretty common experience,” but still, “We know that arrest occurs in a context,” Brame told the Times. “There are other things going on in people’s lives at the time they get arrested, and those things aren’t necessarily good.” If doctors can intervene, he added, “It can have big implications for what happens to these kids after the arrest, whether they become embedded in the criminal justice system or whether they shrug it off and move on.”

Regardless of the study’s intended audience, the fact that nearly a third of young adults has an arrest record is a serious manner, especially in an era in which many employers routinely conduct criminal background checks and youth records that should be sealed are often found to be publicly available on the Internet.

Media attention around the Republican crop of presidential candidates, as well as a new ad campaign with the tagline “I am a Mormon,” have popularized discussion about the Church of Latter-day Saints. In Utah, however, new data shows Mormonism isn’t as prominent as it once was, especially among men. A report written by sociologists Rick Phillips (University of North Florida) and Ryan Cragun (University of Tampa) and released by Trinity College in Hartford, Connecticut found that Utah’s Mormon majority is shrinking. It’s now down to 57 percent, and men account for only 40 percent of those Utah Mormons (down from 47.5 percent two decades ago).

In their paper, the Salt Lake Tribune reports, Phillips and Cragun suggest the reason for this widening gender gap might be that Utah’s men are abandoning their faith at higher rates than women. In the past, Mormon men remained tied to the church rather than lose their social standing in the community, argue Phillips and Cragun, both on the board of the Mormon Social Science Association. “However, declining Mormon majorities [in Utah] may have weakened that link, and Mormon men who lack a strong subjective religious commitment to the church are now free to apostatize without incurring sanctions in other social settings.”

Other scholars in the field, disagree with Phillips and Cragun’s interpretation of the data. David Campbell, a political scientist at the University of Notre Dame, points out to the Salt Lake Tribune this shift isn’t necessarily due to men leaving the church, but could also be a result of more women joining. And Marie Cornwall, sociologist at Brigham Young University and editor of the Journal for the Scientific Study of Religion, has her own criticism of Phillips and Cragun’s conclusions:

They have no way of knowing whether the growing gap reflects migration patterns—professional men and women leave the state to look for jobs and, given the lower rates of professional women, that may mean that men are leaving the state as much as it means that they are leaving the [LDS] Church.

As in so many other cases, the numbers can’t tell the whole story of why the population of Utah’s male Mormons seems to be shrinking.

It’d be easy to think that Georg Simmel hasn’t been the talk of the town since he took on Kant, but there he is, resplendent in the New Yorker’s front section in its December 5, 2011 issue.

The topic at hand is actually the naming of personal wireless networks in reporter Lauren Collins’s “Brave New World: The Tao of Wifi.” In the article, readers are introduced to Alexandra Janelli, an environmental consultant with an accidental interest in the names of the wifi networks she encounters as she and her iPhone wander New York City. Janelli’s website, wtfwifi.com, catalogs and considers the names, which Collins says range from “passive aggressive messages to neighbors (Stop Cooking Indian!!!)” to “names [that] are poetry (Dumpling Manor, More Cowbell).”

To get a little more background on this unique form of self-expression, the New Yorker’s author sought out Elihu Rubin, a professor of urbanism at the Yale School of Architecture. It was Rubin who brought Simmel into the discussion:

He wrote [in “The Metropolis and Mental Life,” 1903] about the difficulty in asserting individual personality within the dimensions of metropolitan life. One solution was to adopt “tendentious peculiarities,” mannerisms (of dress, speech, etc.) or other extravagances to attract attention and thus bolster self-esteem.

Rubin muses that “the wireless network name is one such peculiarity,” and comments on how such names give anonymous writers “an open, uncensored forum for personal mantras and other compact philosophies.” It’s nice to see that, nearly a century later, Simmel is still helping everyone ask “What is Society?”

Each year, millions of people don their running kicks and spandex and tackle 5ks, marathons, or the occasional holiday-themed trot.  But if you’ve ever been a spectator at one of these events, you’ve perhaps wondered what Runner’s World’s Jay Jennings found himself asking: Why is running so white?

That perception has become a truism, and the truism has become a joke. The popular satirical blog “Stuff White People Like,” which spawned a best-selling book, ranked marathons 27th on the original list, just behind farmer’s markets and Wes Anderson movies. More scathing was comedian Daniel Tosh, in a segment on his show, Tosh.0: “The only reason marathons are still around is so 20,000 white people can chase three black guys through the streets of Boston like the good old days.”

But how valid is the idea that running is indeed a predominantly white sport?

Well, pretty darn valid, according to Running USA’s recently released biannual National Runner Survey. Media spokesperson Ryan Lamppa stresses that its methodology is “opt-in” from 60 running organizations and clubs nationwide and “may not be a representative sample” of the actual running population. Still, the numbers, compiled between January and May 2011 from nearly 12,000 respondents, are eye-opening: “Core runners” (who tend to enter running events and train year-round) are 90 percent Caucasian, 5.1 percent Hispanic, 3.9 percent Asian/Pacific Islander, and, in perhaps the most startling figure, only 1.6 percent African-American. (The sample adds up to more than 100 percent because respondents could mark more than one choice.) Those numbers are consistent with ones from other surveys, such as Runner’s World’s, and have remained low even as the number of runners has grown by 56 percent in the past decade, according to the National Sporting Goods Association. (The overall population, from the 2010 U.S. census, is 72 percent white, 16 percent Hispanic or Latino, 13 percent black or African-American, 5 percent Asian, and 1 percent American Indian or Alaska native.)

The next question is, of course, why?  In search of an answer, Jennings spoke with new and well-trod runners, heads of national organizations, race directors, coaches, and academics. Through these conversations, he learned that there are economic and cultural roadblocks for minority runners.

Arguably, a potential runner needs only a pair of shoes (barefoot enthusiasts will say not even that!) and a stretch of pavement, but in reality, dedicated running shoes (which RunnersWorld will tell you elsewhere are critical for injury prevention) and race entrance fees can be expensive, especially over time.  Moreover, poor neighborhoods may lack safe avenues for running.

In fact, ‘Lacking a safe place to exercise’ was the top barrier to physical activity for African-American women age 40 and older in a 2000 study published in the journal Health Psychology. In another study for the American College of Sports Medicine in 2007, Simon J. Marshall, Ph.D., the lead researcher, commented,

“People in poverty are more likely to live in neighborhoods where public recreation is unavailable or dangerous,” but he added, this does not mean that culture does not play a role.

Martin Beatty, an African-American head track and field coach at Middlebury College in Vermon, cites social pressure to participate in football and basketball as a factor resulting in low participation in cross-country.  Another interviewee told Jennings,  “Within African-American culture, if your kids don’t play football and basketball, in a lot of communities, it’s not respected.”  Low minority participation in the sport means that there are few role models, on the street or in ad-campaigns, to inspire non-white runners. And when African-Americans do participate in running, stereotypes tend to funnel them toward short-distance events.

Why does all of this matter?  Health disparities, for one, says Harvard University sociologist, David R. Williams.

[The] professor (and two-time Detroit Marathon finisher) who studies racial differences in health, told Steve Barnes on an Arkansas public-affairs television broadcast, “You cannot take individuals who have been shackled by chains and put them at the start of a line to run a marathon…and expect them, if they haven’t had any training or preparation, to be successful.” He was speaking metaphorically, but a very real fact he cited is that “96,000 African-Americans die every year prematurely from racial disparities in health.”…”All of our institutions,” he said, citing schools, churches, and others, “Need to be encouraging healthy choices.”

Multitasking is taking a bigger toll on working mothers than on working fathers, confirms a new study published in the American Sociological Review. The authors suggest the key to the difference in stress may lie in which tasks each group is juggling. As the Los Angeles Times reported, the parents all spent nearly equal hours doing paid work, but the women were spending about nine more hours each week multitasking. In addition, that maternal multitasking often involved juggling housework and childcare.

The story for dads was a bit different, the Times wrote:

Multitasking by fathers was far less likely to involve child care, the study found, and unlike moms, dads tended to report they were more focused when in charge of their kids. Researchers said this jibes with much research showing that fathers are more likely than mothers to engage with their children in “interactive activities” that are “more pleasurable than routine child care tasks.” When mothers had child care duties, they were more likely to take the kids along on errands, drive them to activities or supervise their homework, the study found.

“This helps explain why women feel more burdened than men,” lead author Shira Offer, an assistant professor of sociology at Bar-Ilan University in Israel, told Time. “It’s related not just to amount but to their experience when they multitask.”

Barbara Schneider, study co-author and a sociologist at Michigan State University in East Lansing, also told the Los Angeles Times article that the families studied were not necessarily “typical American families”:

Participants in the 500 Family Study may not be representative of American families economically, educationally or by ethnicity, Schneider acknowledged. But by focusing on some of the busiest parents, she said, the study underscores the disproportionate emotional toll that multitasking may be taking on women as they shoulder a wider range of responsibilities in the family.

The take-away from the study, according to Time‘s interview with study author Offer:

Dads, pitch in more (without being asked!). Employers and policy-makers, make that possible by understanding that it’s not only mom who should transport the kids to day care and school or stay home with a sick child.

*Photo by Liz Throop, populational.com

The current political and cultural upheaval focused on the American economy has Wall Street under the microscope. The New York Times DealBook section recently reported on a study by CUNY Graduate Center sociologist Richard D. Alba which dissected some of the income stratification occurring within financial industry. His findings? Not surprisingly, Wall Street remains an old boys’ club. White men are making significantly more than their female or non-white coworkers:

The median compensation for a white man in the financial industry between 2005 and 2009 was $154,500, 55 percent percent more than that for a white woman, according to the study, which used United States Census data. He made 55 percent more than a Latino man, and 72 percent more than a black man. A typical white woman, with a salary of $100,000, made 59 percent more than a Latina woman, and 65 percent more than a black woman.

Historically, white males have dominated the financial sector, and their wage superiority has remained consistent despite growing diversity within the field:

In 2000, more than 67 percent of older workers were white men, the study shows. In the period between 2005 and 2009, that dominance showed signs of eroding, as white men were less than 46 percent of the youngest workers, those just starting out on Wall Street.

While Wall Street has been quick to adapt to complicated new financial instruments and markets, according to Alba, it shows few signs of adapting to an already-changed labor market.