ASA speaks with sociologist Dustin Kidd at the 2016 ASA Annual Meeting on August, 2016, in Seattle, WA. Kidd talks about what it means to “do sociology,” how he uses sociology in his work, highlights of his work in the field, the relevance of sociological work to society, and his advice to students interested in entering the field.
ASA speaks with sociologist Doug Hartmann at the 2016 ASA Annual Meeting on August, 2016, in Seattle, WA. Hartmann talks about what it means to “do sociology,” how he uses sociology in his work, highlights of his work in the field, the relevance of sociological work to society, and his advice to students interested in entering the field.
Debates about science and religion—whether they conflict and how they factor into public opinion, policies, and politics—are of longstanding interest to social scientists. Research in this area often examines how elites use science and religion to justify competing claims. But, how do members of the public more generally incorporate science and religion into their worldviews? The assumption that science and religion inherently conflict with one another has come under increasing scrutiny and recent studies reveal that science and religion are more compatible than previously assumed.
Contemporary social research often has located religion’s public influence by focusing on individual or collective religious actors. In this unitary actor model, religion is a stable, uniform feature of an individual or collectivity. However, recent research shows that people’s religious expression outside religious congregations varies by context.
Despite the profound impact Durkheim’s Suicide has had on the social sciences, several enduring issues limit the utility of his insights. With this study, we offer a new Durkheimian framework for understanding suicide that addresses these problems. We seek to understand how high levels of integration and regulation may shape suicide in modern societies. We draw on an in-depth, qualitative case study (N = 110) of a cohesive community with a serious adolescent suicide problem to demonstrate the utility of our approach.
Employing the concept of racial evasion—a derivation of Bonilla-Silva’s colorblind ideology theory—the author analyzes 237 songs of underground white and nonwhite rappers from 2006 to 2010. Performing a content analysis on their lyrics, the author finds that white artists make fewer references to racially political and social themes (e.g., racial profiling, police brutality, racist policies) than nonwhite artists—what the author terms racial evasion.
We know that culture influences people’s behavior. Yet estimating the exact extent of this influence poses a formidable methodological challenge for the social sciences. This is because preferences and beliefs are endogenous, that is, they are shaped by individuals’ own experiences and affected by the same macro-structural conditions that constrain their actions. This study introduces a new method to overcome endogeneity problems in the estimation of cultural effects by using migrant populations.
Research on young-adult sexuality in sub-Saharan Africa typically conceptualizes sex as an individual-level risk behavior. We introduce a new approach that connects the conditions surrounding the initiation of sex with subsequent relationship well-being, examines relationships as sequences of interdependent events, and indexes relationship experiences to individually held ideals. New card-sort data from southern Malawi capture young women’s relationship experiences and their ideals in a sequential framework.
Dual-process models of culture and action posit that fast, automatic cognitive processes largely drive human action, with conscious processes playing a much smaller role than was previously supposed. These models have done much to advance our understanding of behavior, but they focus on generic processes rather than specific cultural content. As useful as this has been, it tells us little about which forms of culture matter for action.