As the U.S. experiences sharp increases in drug overdoses, researchers in Delaware are using geo-mapping to look at the state, neighborhood by neighborhood, to identify “hot spots” where the use of prescription fentanyl — an extremely powerful synthetic opiate, which recently attracted national attention as the drug that caused Prince’s death — and other opiates is especially prevalent.
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.
Washington, DC — Increasingly, social scientists use multiple forms of communication to engage broader audiences with their research and contribute to solutions of the pressing problems of our time. Yet, in academia, it is unclear whether these efforts to communicate with the public should count when colleges and universities are evaluating scholars.
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 can think of three basic principles of classificatory judgment for comparing things and people. I call these judgments nominal (oriented to essence), cardinal (oriented to quantities), and ordinal (oriented to relative positions). Most social orders throughout history are organized around the intersection of these different types. In line with the ideals of political liberalism, however, democratic societies have developed an arsenal of institutions to untangle nominal and ordinal judgments in various domains of social life.