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.
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.
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.
This address explores a broad framework for thinking sociologically about emancipatory alternatives to dominant institutions and social structures, especially capitalism. The framework is grounded in two foundational propositions: (1) Many forms of human suffering and many deficits in human flourishing are the result of existing institutions and social structures. (2) Transforming existing institutions and social structures in the right way has the potential to substantially reduce human suffering and expand the possibilities for human flourishing.
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.
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.”
Squatters who illegally occupy vacant homes or buildings are not always contributing to apathy or social disorder, says a new University of Michigan study that was presented at the 111th Annual Meeting of the American Sociological Association (ASA).
It can actually be a good situation for a neighborhood to have these individuals move into abandoned homes, lessening the chance of them becoming sites for drug users or burned by arsonists, the study indicates.
ASA speaks with ethnographer and sociologist Jessica Calarco at the 2016 ASA Annual Meeting on August, 2016, in Seattle, WA. Calarco talks about what it means to “do sociology,” how she uses sociology in her work, highlights of her work in the field, the relevance of sociological work to society, and her advice to students interested in entering the field.