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Recent decades have seen the influence of the professions decline. Lately, commentators have suggested a revived role for a "new" professionalism in ensuring and enhancing high-quality health care in systems dominated by market and managerial logics. The form this new professionalism might take, however, remains obscure. This article uses data from an ethnographic study of three English health care improvement projects to analyze the place, potential, and limitations of professionalism as a means of engaging clinicians in efforts to improve service quality.
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Several recent spatial analyses conclude the strong positive association typically found between neighborhood concentrated disadvantage and crime in cross-sectional studies significantly differs across neighborhoods. It is possible this spatial variation is due to within-neighborhood dynamics of continuity and change, as suggested by ecological theories of neighborhood crime.
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Recent methodological debates in sociology have focused on how data and analyses might be made more open and accessible, how the process of theorizing and knowledge production might be made more explicit, and how developing means of visualization can help address these issues. In ethnography, where scholars from various traditions do not necessarily share basic epistemological assumptions about the research enterprise with either their quantitative colleagues or one another, these issues are particularly complex.
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This article is about behavioral variation in genocide. Research frequently suggests that violent behaviors can be explained by or treated as synonymous with ethnic categories. This literature also tends to pre-group actors as perpetrators, victims, or bystanders for research purposes. However, evidence that individuals cross boundaries from killing to desistance and saving throughout genocide indicates that the relationship between behaviors and categories is often in flux.
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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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Americans love crime. The criminal justice system is fetishized in popular culture and news media. We watch the news and scour the Internet to assess our own moral compass, take cues from others' digressions, and bear witness to justice and punishment. Historically, we learned about crime through news media and fiction. The Internet has dramatically changed this landscape: for the first time, mug shots and jailhouse rosters are available with a click.
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Claudio E. Benzecry reviews Profane Culture by Paul E. Willis.
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Hiro Saito reviews Japan Copes with Calamity: Ethnographies of the Earthquake, Tsunami and Nuclear Disasters of March 2011, edited by Tom Gill, Brigitte Steger, and David H. Slater.
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Previous work on conservative Protestant creationism fails to account for other creationists who are much less morally invested in opposition to evolution, raising the sociological question: What causes issues’ moral salience? Through ethnographic fieldwork in four creationist high schools in the New York City area (two Sunni Muslim and two conservative Protestant), I argue that evolution is more important to the Christian schools because it is dissonant with their key practices and boundaries.
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By Freeden Oeur
Recognizing Dignity
One finding animates studies of life in poor urban communities: young men yearn for respect, or the admiration and deference of their peers. Given the threat of violence in their communities, young men learn to defend their bodies. They can gain status through fighting. They can also earn their “stripes” through verbal insults and with the clothes they wear. When mainstream institutions block access to these young men, they invest deeply in these alternative status systems. It’s here where young men can “be known.”
