On April 21st, 2011, Harold Garfinkel, one of the important figures of the sociological canon and the man responsible for countless ‘face the wrong way in an elevator’ or ‘eat like a dog in a crowded cafateria’ introduction to sociology labs, passed away. He was 93.

The New York Times honored his passing with an account of his importance to the discipline and to broader understandings of the social world. In the article Garfinkel is attributed with the ability to draw out the complexity of even the simplest social interaction. His tendency to match the complexity of the social world with the complexity of his writing is also noted when he is characterized as:

an innovative sociologist who turned the study of common sense into a dense and arcane discipline.

Through development of the sociological approach known as ethnomethodology, Garfinkel went against the grain of the discipline by focusing on how members of society worked together to create social order rather than focusing on how the social rules determined the behaviors of individual members of society.

Mr. Garfinkel was sometimes likened to a quantum physicist because, in effect, he suggested that the fundamental building blocks of a social order were much smaller and much harder to observe than had been previously believed. Rules were not the smallest particles of social order, he found; rather, the rules themselves would be impossible without the bits of knowledge, the gestures and the methods of reasoning that allow people to communicate.

John Heritage, a professor of sociology at U.C.L.A., explains,

“His point of view wasn’t that rules aren’t important, but that how they get interpreted and applied is a matter of mutual negotiation. We have to have common resources for any form of coordinated action of human beings, and we use these common resources just to exist in a shared world. It’s a fundamental part of the human condition.”

In Garfinkel’s seminal work, Studies in Ethnomethodology, published in 1967, he introduced sociologists to so-called “breaching” experiments:

in which the subjects’ expectations of social behavior were violated; for example, a subject playing tic tac toe was confronted with an opponent who made his marks on the lines dividing the spaces on the game board instead of in the spaces themselves. Their reactions — outrage, anger, puzzlement, etc. — helped demonstrate the existence of underlying presumptions that constitute social life.

As Professor Heritage explains, the book had influence beyond disciplinary walls.

“Not only did it deal with rules and language, which are fundamental elements of sociological study, but it reached across many fields: cognitive science, artificial intelligence, philosophy. You wouldn’t get any argument if you said it was among the 10 most important books in sociology in the 20th century.”

After Sunday’s announcement that bin Laden had been killed, people gathered in front of the White House and Ground Zero in what many social scientists say was a rare moment of American unity. The Christian Science Monitor turned to social scientists to reflect upon these celebrations.

“It’s one of those things that is as close to what passes for a day of national unity in the U.S. as we can get these days,” said Peter Ditto, a psychologist at the University of California, Irvine who studies politics and judgment.

But, debates are already in full swing, as people consider whether flag-waving and chanting were appropriate ways to respond to a death.

At times, the scene seemed like that of a sporting event, with people climbing lamp posts and singing “Na Na Hey Hey (Kiss Him Goodbye),” a song more associated with losing basketball teams than the war on terror. That’s not a surprising dynamic, according to Francesco Duina, a sociologist at Bates College in Maine and author of “Winning: Reflections on an American Obsession” (Princeton University Press, 2011). American culture is particularly competitive, Duina said.

“The percentage of Americans who embrace competition is higher than the percentage in any other industrialized country in the world,” Duina told LiveScience.

Duina also shared that to many people, bin Laden’s death is a confirmation that our approach to life is superior to his.  “That’s what’s being celebrated, and that’s why you see the flags.”

Political differences likely explain some differences in opinion regarding the appropriate way to respond to this death.  But, sociologists point out another—generational differences.  Many people in the crowds were college students, who often don’t have to work early in the morning.

But young people also experienced 9/11 differently than those in older age cohorts, said Andrew Perrin, a sociologist at the University of North Carolina, Chapel Hill, who has studied the cultural aftereffects of 9/11.

“If you were 8 or 9 at the time, by the time you began thinking about world politics, 9/11 was a thoroughly interpreted, thoroughly understood, if you will, cultural event,” Perrin told LiveScience. “So you didn’t go through the same level of experiencing this unsettled time and doing the work of interpreting it. You experienced it as something that was thoroughly understood before it was presented to you.”

In a recent opinion column in the Star Tribune, John Rash points to the absence of religion as a major theme in shows on the national television networks.

The absence is all the more surprising considering that 80% of Americans reported to Gallup that religion plays a ‘very’ or ‘fairly’ important role in their lives.

And as Rash reminds readers, religion continues to maintain a very visible presence in other popular culture:

Topping the bestseller list is “Heaven is for Real,” about a boy witnessing the afterlife following a near-death experience.
The hottest Broadway show is “The Book of Mormon,” a satire (and grudging admiration) of the faith from the creators of “South Park.”
The highest-grossing R-rated film ever isn’t a gross-out comedy, Quentin Tarantino-style nihilistic violence, or even a sexual coming-of-age story, but “The Passion of the Christ.”

To help understand the absence, Rash turns to academia. Professor Jeanne Halgren Kilde, director of religious studies at the University of Minnesota, explains that even though network television rarely features explicitly religious themes, it is engaging in many of the same debates.

“Questions about good and evil, justice, personal destiny, love, about relationships — these are the narratives we see on TV that are the same questions religion has been asking, and answering, forever. So TV becomes in some senses a kind of superseding of what had been the religious context of discussing, to a more secular context of answering these questions.”

And, while the major religions are rarely a central theme in popular television, there has been a dramatic increase in the number of shows with spiritual and paranormal themes.

Hitting its peak around 2006, this trend inverted media maven Marshall McLuhan’s famous dictum: This time, the message was the mediums — as well as the psychics, ghost hunters and clairvoyant crimefighters who populated prime-time in shows like “Medium,” “Supernatural” and “Ghost Whisperer.”

Penny Edgell, professor of sociology at the University of Minnesota provides context to the rise.

“Network prime time is responding to a trend,” said Penny Edgell “And thus it’s perpetuating and popularizing that trend of people thinking about spiritual things, but drawing on a different kind of repertoire that’s more about relationships and flexible personal contacts that might shape your own life that don’t have anything to do with a doctrine or a church. There’s a lot of the supernatural on TV, but not a lot of organized religion. And that mirrors trends in how people are thinking about their spirituality; it mirrors a rise of a discourse that emphasized spirituality of something that’s distinct from, but not always in opposition to, organized religion.”

Rash does make note of one of the few shows where religion is discussed – America’s longest running cartoon, The Simpsons.

Even the Catholic Church’s official newspaper, Osservatore Ramono, honed in on Homer, saying he “finds in God his last refuge, even though he sometimes gets His name sensationally wrong.”

Whether or not the misadventures of America’s favorite animated family is the appropriate venue for a national discussion of religion remains up for debate.

If anything positive came from the debacle that surrounded the International Association of Athletics
Federation’s attempts to ‘determine’ South African runner Caster Semenya’s sex, it is that it brought to light the crude methods that were being used to enforce the male/female binary in sports (See David Zirin and Sherry Wolf’s article in the Nation for critical coverage of the initial controversy).

Two years later the International Olympic Committee and the International Association of Athletics Federation, the governing body for track and field, have released a new policy to regulate athletes whose sex development is considered unusual to avoid a repeat of the nightmare that Semenya faced.

In a recent editorial in the The New York Times, Alice Dreger, professor of clinical medical humanities and bioethics at the Feinberg School of Medicine at Northwestern University, provides a critical read of the new policy. Dreger explains that initially the policy seems like an improvement because:

The new policy no longer allows any room for a simplistic “I know it when I see it” approach to who counts as a female athlete.

The new system relies on setting the ‘appropriate’ levels of functional testosterone a female athlete should have. However, as Dregger argues, this policy is fundamentally sexist. Both men and women naturally produce testosterone.

Yet despite the fact that testosterone belongs to women, too, the I.O.C. and the I.A.A.F. are basically saying it is really a manly thing: “You can have functional testosterone, but if you make too much, you’re out of the game because you’re not a real woman.”

Dregger explains that men are free of any equivalent biochemical policing and can take full advantage of any ‘mutation’ that gives him an advantage. In efforts to create ‘the mythical level playing field’ the committee has taken another step in a now rich history of controlling and categorizing women’s bodies. For women athletes who have more functional testosterone than is considered appropriate for a female the only option is to “submit to being made sexually ‘normal’ through hormone treatments” or they cannot compete.

While Dregger is sympathetic to the difficulties that I.O.C. and I.A.A.F. face, she finds little progress in the decision

this newly proposed biological reduction of women to a hormonally disadvantaged class of people — one medically made disadvantaged, if necessary — struck many of us as regressive from the standpoint of women’s rights. Indeed, it reminds me of those itty-bitty shorts that college women’s volleyball players must wear. They each sexualize the bodies of female athletes as a requirement of play. They each insist that a woman never be manly.

Perhaps the biggest take away point from Dregger’s article and the debates surrounding how to define and separate male from female in the sporting arena is that:

There is no perfect solution, one that is reasonably objective, universally applicable and universally satisfying.

According to a recent New York Times article, white children will soon be in the minority in the United States.  In fact, a new report based on Census 2010 data showed that the population of white children fell by 4.3 million (10%) in the last decade, while the population of  Hispanic and Asian children grew by 5.5 million (38%).

The Census Bureau had originally forecast that 2023 would be the tipping point for the minority population under the age of 18. But rapid growth among Latinos, Asians and people of more than one race has pushed it earlier, to 2019, according to William Frey, the senior demographer at the Brookings Institution who wrote the report about the shift, which has far-reaching political and policy implications.

The largest increase was among Hispanics, whose birth rates are much higher than non-Hispanic whites, in large part because the U.S. white population is aging.

As a result, America’s future will include a far more diverse young population, and a largely white older generation. The contrast raises important policy questions. Will the older generation pay for educating a younger generation that looks less like itself? And while the young population is a potential engine of growth for the economy, will it be a burden if it does not have access to adequate education?

As the Supreme Court considers a case regarding discrimination at Wal-Mart, a key issue is sociologist William Bielby’s research.

Plaintiffs in the class-action suit, who claim that Wal-Mart owes billions of dollars to as many as 1.5 million women who they say were unfairly treated on pay and promotions, enlisted the support of William T. Bielby, an academic specializing in “social framework analysis.”

Bielby concluded that two aspects of Wal-Mart’s culture might be behind pay and other disparities.

One was a centralized personnel policy. The other was allowing subjective decisions by managers in the field. Together, he said, those factors allowed stereotypes to infect personnel choices, making “decisions about compensation and promotion vulnerable to gender bias

Now, a main question in the case is whether Bielby should have been allowed to use general research to draw specific conclusions in the preliminary proceedings.

“Bielby made a conclusion that he had no basis to make,” said Laurens Walker, one of two University of Virginia professors who coined the term for the analysis almost 25 years ago. “He hasn’t done the research.”

But a brief supporting the plaintiffs from the American Sociological Association said that Professor Bielby’s work explaining how Wal-Mart’s policies may have led to discrimination “is well within our discipline’s accepted methods.”

Click here for the full story from the New York Times.

Last fall, 27-year-old Ohad Ben-Yaakov was injured in an accident at his part-time job, and he died after two weeks in a coma. Ben-Yaakov wasn’t married, nor was he in a relationship. No woman was pregnant with his child. Nevertheless, his devastated parents believe it’s not too late for them to become the grandparents of his offspring. And because they live in Israel, the world capital of in-vitro fertilization and a country that regularly pushes the envelope on reproductive technologies, they might get their wish.

No, this isn’t science fiction.  It’s reality in Israeli, and  Tablet recently explored an Israeli court’s consideration of whether parents have the right to use their dead son’s frozen sperm to create a grandchild.

It’s not surprising that Israel, a society that is at once rooted in ancient faith and deeply invested in cutting-edge technology, has pioneered futuristic forms of procreation. The biblical emphasis on fruitfulness, when compounded by the legacy of the Holocaust and the demographic issues shaping the Middle East, have made Israeli society and public policy exceptionally pro-natalist. The country is aggressive in pushing the boundaries of reproductive technology.

Some scholars worry about how these boundaries are being pushed, though.

“It used to be, God forbid you were infertile, it was sad and terrible and tragic, but you came to terms with it,” says Susan Martha Kahn, a Harvard anthropologist and author of Reproducing Jews: A Cultural Account of Assisted Conception in Israel. “Now you can never come to terms with it. There’s no resolution. Some of these women go through round after round, 12, 15 rounds of IVF, and it doesn’t work. That is the eclipse of an entire young life spent trying to get pregnant.

Vardit Ravitsky, a professor in the Bioethics Programs at the Université de Montréal Faculty of Medicine, adds:

“Where we are with reproductive technologies is a result of the fact that we have refused to accept infertility as a fact . . . Today, the idea that I have a right to have a genetic child is much more accepted than in the past. To extend that one generation to genetic grandchildren maybe is not that farfetched.”

As the author of the article thoughtfully asks, when should a tragedy be accepted rather than combated with technology? Who gets to decide?  For more questions and discussion, see the full article.

Judging by the popularity of cat and dog videos on the Internet, it seems safe to say that pets have assumed an important role in our society.

However, as Benedict Carey explores in a recent NY Times article, the pet’s position within the family can be a contentious topic.

“The big bone of contention was that my mom and my sister thought that he was too smart to be treated like a dog; they thought he was a person and should be treated as such — well, spoiled,” said Danielle, a Florida woman who asked that her last name not be published to avoid more family pet strife. “The dog remains to this day, 10 years later, a source of contention and anger.”

To understand human pet relationships, Carey turns to the field of sociology. David Blouin, a sociologist at Indiana University, explains that there are three basic categories of belief concerning pets.  “Dominionists” who see pets as a useful, and beloved, but ranked below humans and replaceable. “Humanists,” who cherish their pets and raise them to the same status as a favored child. And, “protectionists,” who base their views on what they think is “best” for the animal.

“These are ideologies, and so protectionists are very critical of humanists, who are very critical of dominionists, and so on,” Dr. Blouin said. “You can see where this can create problems if people in a family have different orientations. Every little decision about the pet is loaded.”

And, whether you believe Fido should be in the yard or snuggling under the down comforter at night may not simply be a matter of personal preference. Rather, as sociologist Elizabeth Terrien helps us understand, views vary by class, ethnicity and geographic location.

One clear trend that has emerged is that people from rural backgrounds tend to see their dogs as guardians to be kept outside, whereas middle-class couples typically treat their hounds as children, often having them sleep in the master bedroom, or a special bed.

Terrien explains, the cultural and class-based differences in understanding how a pet should be treated can lead to groups judging each other negatively.

In neighborhoods with a larger Latino immigrant population, owners were more likely to say “protector,” or even “toy for the children,” she found. “In those neighborhoods you’ll sometimes see kids yanking around a dog on the leash, pushing and playing, the sort of behavior that some middle-class owners would think of as abuse” she said.

Carey’s article provides an important reminder that sometimes even the most personal – for instance, family arguments over whether the dog is included in the will – is linked to larger social forces. Also, Carey confirms yet again that class matters, even for dogs and cats.

Sociologist Charles A. Gallagher recently wrote an Op-Ed for the Philadelphia Inquirer that expressed concern about the belief that racial equality has been achieved in the U.S.

With some minor caveats, what has moved to center stage in our national dialogue on race is the idea that the goals of the civil rights movement have been achieved, with Exhibit A being the election of the first black man as president of the United States. White Americans can point to President Obama as proof of this new racial egalitarianism, cementing the widespread belief that we are indeed a color-blind nation and that white privilege is a prerogative of the past.

And that’s not all.

Consider these figures from polls of white Americans: 71 percent were satisfied with the way society treats blacks (Gallup 2007); 43 percent said that racial discrimination toward blacks is not serious; 55 percent believe that racism is not widespread, but 42 percent believe racism against whites to be widespread (Gallup, 2007, 2008). A 2010 New York Times poll found that close to half, 48 percent of whites, agreed with the statement that “discrimination against whites has become as big a problem as discrimination against blacks and other minorities.”

Gallagher counters the idea that America has become a color-blind nation by explaining that every quality of life indicator (on health, employment, incarceration, longevity, etc.) varies by race, “with racial minorities being on the short end of the stick.”

Yet, with many Americans viewing color-blindness as an accepted social fact, race-conscious policies and actions may be construed as reverse racism against whites.

I have witnessed such pushback, almost exclusively from my white students, when discussing racial inequality in the university classroom. Students challenge any talk about institutional racism with the “What about Obama?” retort, which implies we are beyond race because there is a black man in the White House. This is a fair question from 18-year-old college students, many of whom were raised in almost exclusively white, middle-class suburbs. But we must realize that for many whites of all ages, “What about Obama?” is now the default answer to questions about racial equality in the United States.

Check out the full Op-Ed here.

In an op-ed published in the Raleigh-based paper, the Newsobserver, sociology Ph.D student Amanda Gengler provides insight into what is at stake in the current political struggle in Wisconsin. To do so Gengler draws upon her experience at the University of Wisconsin-Madison where she earned her master’s degree.

As a graduate student at the University of Wisconsin-Madison 10 years ago, every month a few dollars of my stipend went to pay dues to the TAA; a unique union that represents and protects graduate employees working in the UW-System. In return, I worked under a contract that ensured full health care benefits and basic dental care (with no out-of-pocket premiums), and tuition remission (without which my education would not have been possible) as well as other fair labor protections.

Now, even after each subsequent renegotiation of the rights for Wisconsin’s graduate employees has resulted in more and more concessions, current Gov. Scott Walker is proposing to remove the TAA’s collective bargaining rights altogether. This would make it impossible to fight for any of these protections, all of which could be immediately revoked.

Graduate students are not alone in seeing this as an attack on the education system.

Under the rallying cry “Hands off our Teachers,” undergraduates have taken to the streets in recent days alongside their graduate student instructors.

Gengler cautions us to not see this as an isolated threat directed at the University system.

Wisconsin’s 3,000 graduate student workers are but one of the many constituencies that will be directly harmed by the state government’s attack on unions and workers’ rights. As Wisconsin’s unions offer up economic concessions in terms of pay and premiums, only to be completely rebuffed by state lawmakers, it is clear that this issue is not about the budget: it is about ending workers’ collective bargaining rights.

The op-ed serves as a call for all workers and unions to pay close attention to what is occurring in Wisconsin. While the situation appears bleak, Gengler leaves us with a statement of resolve:

Those of us who have been fortunate enough to have those rights know what they are worth, and the thousands who continue to flood Madison’s streets make it clear that the right to fight is one thing they will not concede.