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Social scientists have long argued documentary films are powerful tools for social change.
But a University of Iowa (UI) sociologist and his co-researchers are the first to use the Internet and social media to systematically show how a documentary film reshaped public perception and ultimately led to municipal bans on hydraulic fracking.
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Do police treat religious-based protest events differently than secular ones? Drawing on data from more than 15,000 protest events in the United States (1960 to 1995) and using quantitative methods, we find that law enforcement agents were less likely to show up at protests when general religious actors, actions, or organizations were present. Rather than reflecting privileged legitimacy, we find that this protective effect is explained by religious protesters’ use of less threatening tactics at events.
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Recent scholarship highlights the importance of public discourse for the mobilization and impact of social movements, but it neglects how cultural products may shift discourse and thereby influence mobilization and political outcomes. This study investigates how activism against hydraulic fracturing ("fracking") utilized cultural artifacts to influence public perceptions and effect change. A systematic analysis of Internet search data, social media postings, and newspaper articles allows us to identify how the documentary Gasland reshaped public discourse.
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The article discusses alternative wedding ceremonies staged in urban spaces as a statement of protest among immigrant couples that cannot marry in rabbinical courts, because they are not recognized as Jews. These public weddings are organized and sponsored by the Fishka association of young Israeli adults of Russian origin.
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How do people feel when they benefit from an unfair reward distribution? Equity theory predicts negative emotion in response to over-reward, but sociological research using referential standards of justice drawn from status-value theory repeatedly finds positive emotional responses to over-reward.
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In conversational storytelling, the recipients are expected to show affiliation with the emotional stance displayed by the storytellers. We investigated emotional arousal-related autonomic nervous system responses in tellers and recipients of conversational stories. The data consist of 20 recordings of 45- to 60-minute dyadic conversations between female university and polytechnic students. Conversations were videotaped and analyzed by means of conversation analysis (CA), with a special emphasis on the verbal and nonverbal displays of affiliation in storytelling.
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I tackle some major criticisms addressed to Pierre Bourdieu’s notion of habitus by foregrounding its affinities with Ludwig Wittgenstein’s notion of rule-following. To this end, I first clarify the character of the habitus as a theoretical device, and then elucidate what features of Wittgenstein’s analysis Bourdieu found of interest from a methodological viewpoint. To vindicate this reading, I contend that Wittgenstein’s discussion of rule-following was meant to unearth the internal connection between rules and the performative activities whereby rules are brought into life.
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To comply with ideals of multiculturalism and diversity, postsecondary institutions incorporate Latino students into distinct campus cultures. These cultures influence how students interact with one another, the university community at large, and communities outside of campus, ultimately shaping how students inhabit Latino politics. Drawing on data from 20 months of ethnographic fieldwork with six student organizations and 60 in-depth interviews, I compare Latino student organizations in a liberal arts college, a research university, and a regional public university.
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American Indians experience forms of domination and resist them through a wide range of decolonizing processes that are commonly overlooked, misidentified, or minimally analyzed by American sociology. This inattention reflects the naturalizing use of minoritizing frameworks regarding tribal members and ethnic rather than political conceptions of American Indian nationhood, membership, and identity.
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I critique Glenn’s article on settler colonialism and Bonilla-Silva’s article on critical race analysis from Indigenous perspectives, including racial genocide and world-systems analysis, to cover five centuries of global systemic racism during the conquest of the Americas, by Spanish and English colonizers and United States imperialism. I also propose macro-structural, comparative-historical analysis of racism including the destruction, resistance, and revitalization of Native Nations and American Indians.
