Contemporary articles citing Lamont M (2002) Annu Rev Sociol

cultural, way, studies, third, literature, first, actors, claims, understanding, empirical

Kuorikoski, Jaakko & Samuli Poyhonen. 2012. "Looping Kinds and Social Mechanisms." Sociological Theory. 30:3 187-205. Link

Human behavior is not always independent of the ways in which humans are scientifically classified. That there are looping effects of human kinds has been used as an argument for the methodological separation of the natural and the human sciences and to justify social constructionist claims. We suggest that these arguments rely on false presuppositions and present a mechanisms-based account of looping that provides a better way to understand the phenomenon and its theoretical and philosophical implications.

Tavory, Iddo. 2011. "The Question of Moral Action: a Formalist Position*." Sociological Theory. 29:4 272-293. Link

This article develops a research position that allows cultural sociologists to compare morality across sociohistorical cases. In order to do so, the article suggests focusing analytic attention on actions that fulfill the following criteria: (a) actions that define the actor as a certain kind of socially recognized person, both within and across fields; (b) actions that actors experienceor that they expect others to perceiveas defining the actor both intersituationally and to a greater extent than other available definitions of self; and (c) actions to which actors either have themselves, or expect others to have, a predictable emotional reaction. Such a position avoids both a realist moral sociology and descriptive-relativism, and provides sociologists with criteria for comparing moral action in different cases while staying attuned to social and historical specificity.

Armstrong, Elizabeth & Mary Bernstein. 2008. "Culture, Power, and Institutions: a Multi-institutional Politics Approach to Social Movements." Sociological Theory. 26:1 74-99. Link

We argue that critiques of political process theory are beginning to coalesce into a new approach to social movements-a ``multi-institutional politics'' approach. While the political process model assumes that domination is organized by and around one source of power, the alternative perspective views domination as organized around multiple sources of power, each of which is simultaneously material and symbolic. We examine the conceptions of social movements, politics, actors, goals, and strategies supported by each model, demonstrating that the view of society and power underlying the political process model is too narrow to encompass the diversity of contemporary change efforts. Through empirical examples, we demonstrate that the alternative approach provides powerful analytical tools for the analysis of a wide variety of contemporary change efforts.

Abend, G. 2006. "Styles of Sociological Thought: Sociologies, Epistemologies, and the Mexican and Us Quests for Truth." Sociological Theory. 24:1 1-41. Link

Both U.S. and Mexican sociologies allege that they are in the business of making true scientific knowledge claims about the social world. Conventional conceptions of science notwithstanding, I demonstrate that their claims to truth and scientificity are based on alternative epistemological grounds. Drawing a random sample of nonquantitative articles from four leading journals, I show that, first, they assign a different role to theories, and indeed they have dissimilar understandings of what a theory should consist of. Second, whereas U.S. sociology actively struggles against subjectivity, Mexican sociology maximizes the potentials of subjective viewpoints. Third, U.S. sociologists tend to regard highly and Mexican sociologists to eagerly disregard the principle of ethical neutrality. These consistent and systematic differences raise two theoretical issues. First, I argue that Mexican and U.S. sociologies are epistemologically, semantically, and perceptually incommensurable. I contend that this problem is crucial for sociology's interest in the social conditioning of scientific knowledge's content. Second, I suggest four lines of thought that can help us explain the epistemological differences I find. Finally, I argue that sociologists would greatly profit from studying epistemologies in the same fashion they have studied other kinds of scientific and nonscientific beliefs.

Hartmann, D & J Gerteis. 2005. "Dealing With Diversity: Mapping Multiculturalism in Sociological Terms." Sociological Theory. 23:2 218-240. Link

Since the 1960s, a variety of new ways of addressing the challenges of diversity in American society have coalesced around the term ``multiculturalism.'' In this article, we impose some clarity on the theoretical debates that surround divergent visions of difference. Rethinking multiculturalism from a sociological point of view, we propose a model that distinguishes between the social (associational) and cultural (moral) bases for social cohesion in the context of diversity. The framework allows us to identify three distinct types of multiculturalism and situate them in relation to assimilationism, the traditional American response to difference. We discuss the sociological parameters and characteristics of each of these forms, attending to the strength of social boundaries as well as to the source of social ties. We then use our model to clarify a number of conceptual tensions in the existing scholarly literature and offer some observations about the politics of recognition and redistribution, and the recent revival of assimilationist thought.

Lewis, AE. 2004. "``what Group?'' - Studying Whites and Whiteness in the Era of ``color-blindness''." Sociological Theory. 22:4 623-646. Link

In this article I argue that despite the claims of some, all whites in racialized societies ``have race.'' But because of the current context of race in our society, I argue that scholars of ``whiteness ``face several difficult theoretical and methodological challenges. First is the problem of how to avoid essentializing race when talking about whites as a social collective. That is, scholars must contend with the challenge of how to write about what is shared by those racialized as white without implying that their experiences of racialization all will be the same. Second, within the current context of color-blind racial discourse researchers must confront the reality that some whites claim not to experience their whiteness at all. Third, studies of whiteness must not be conducted in a vacuum: racial discourse or ``culture'' cannot be separated from material realities. Only by attending to and by recognizing these challenges will empirical research on whiteness be able to push the boundaries of our understandings about the role of whites as racial actors and thereby also contribute to our understanding of how race works more generally.

Lareau, A & EB Weininger. 2003. "Cultural Capital in Educational Research: a Critical Assessment." Theory and Society. 32:5-6 567-606. Link

In this article, we assess how the concept of cultural capital has been imported into the English language, focusing on educational research. We argue that a dominant interpretation of cultural capital has coalesced with two central premises. First, cultural capital denotes knowledge of or facility with ``highbrow'' aesthetic culture. Secondly, cultural capital is analytically and causally distinct from other important forms of knowledge or competence (termed ``technical skills,'' ``human capital,'' etc.). We then review Bourdieu's educational writings to demonstrate that neither of these premises is essential to his understanding of cultural capital. In the third section, we discuss a set of English-language studies that draw on the concept of cultural capital, but eschew the dominant interpretation. These serve as the point of departure for an alternative definition. Our definition emphasizes Bourdieu's reference to the capacity of a social class to ``impose'' advantageous standards of evaluation on the educational institution. We discuss the empirical requirements that adherence to such a definition entails for researchers, and provide a brief illustration of the intersection of institutionalized evaluative standards and the educational practices of families belonging to different social classes. Using ethnographic data from a study of social class differences in family-school relationships, we show how an African-American middle-class family exhibits cultural capital in a way that an African-American family below the poverty level does not.

Goldberg, CA. 2003. "Haunted by the Specter of Communism: Collective Identity and Resource Mobilization in the Demise of the Workers Alliance of America." Theory and Society. 32:5-6 725-773. Link

This article seeks to integrate identity-oriented and strategic models of collective action better by drawing on Pierre Bourdieu's theory of classification struggles. On the one hand, the article extends culture to the realm of interest by highlighting the role collective identity plays in one of the key processes that strategic models of collective action foreground: the mobilization of resources. The article extends culture to the realm of interest in another way as well: by challenging the notion that labor movements are fundamentally different from or antithetical to the identity-oriented new social movements. On the other hand, the article also extends the idea of interest to culture. Rather than viewing collective identity as something formed prior to political struggle and according to a different logic, I show that collective identity is constructed in and through struggles over classificatory schemes. These include struggles between movements and their opponents as well as struggles within movements. The article provides empirical evidence for these theoretical claims with a study of the demise of the Workers Alliance of America, a powerful, nation-wide movement of the unemployed formed in the United States in 1935 and dissolved in 1941.

Brubaker, R, M Loveman & P Stamatov. 2004. "Ethnicity as Cognition." Theory and Society. 33:1 31-64. Link

This article identifies an incipient and largely implicit cognitive turn in the study of ethnicity, and argues that it can be consolidated and extended by drawing on cognitive research in social psychology and anthropology. Cognitive perspectives provide resources for conceptualizing ethnicity, race, and nation as perspectives on the world rather than entities in the world, for treating ethnicity, race, and nationalism together rather than as separate subfields, and for re-specifying the old debate between primordialist and circumstantialist approaches.

Leschziner, Vanina. 2006. "Epistemic Foundations of Cuisine: a Socio-cognitive Study of the Configuration of Cuisine in Historical Perspective." Theory and Society. 35:4 421-443. Link

This article is a study of the development of modern European cuisine through an examination of the socio-cognitive schemas which shape the way social actors think of and about food. While the historical phase that spans from the late middle ages to modernity has been widely studied (mainly by historians) I advance a new interpretation which focuses on the influence of cognitive patterns on the structure of cuisine - the ways of eating, cooking and serving food. I argue that the shift in the mode of classification helps explain the origin of the modern configuration of cuisine built on the polarity between the sweet and savory tastes. Using the case of cuisine, I propose to see the cultural schemas which define thinking in a socio-historical context as providing the conditions of possibility for transformations in a cultural sphere to occur. This article thus attempts to contribute to our understanding of the relation between cultural practices and cognitive schemas.

Shenhav, Yehouda. 2007. "Modernity and the Hybridization of Nationalism and Religion: Zionism and the Jews of the Middle East as a Heuristic Case." Theory and Society. 36:1 1-30. Link

This article looks at nationalism and religion, analyzing the sociological mechanisms by which their intersection is simultaneously produced and obscured, I propose that the construction of modem nationalism follows two contradictory principles that operate simultaneously: hybridization and purification. Hybridization refers to the mixing of ``religious'' and ``secular'' practices; purification refers to the separation between ``religion'' and ``nationalism'' as two distinct ontological zones. I test these arguments empirically using the case of Zionist nationalism. As a movement that was born in Europe but traveled to the Middle East, Zionism exhibits traits of both of these seemingly contradictory principles, of hybridization and purification, and pushes them to their limits. The article concludes by pointing to an epistemological asymmetry in the literature by which the fusion of nationalism and religion tends to be underplayed in studies of the West and overplayed in studies of the East/global South.

Tavory, Iddo. 2010. "Of Yarmulkes and Categories: Delegating Boundaries and the Phenomenology of Interactional Expectation." Theory and Society. 39:1 49-68. Link

Based on ethnographic fieldwork and interviews, this article delineates a process through which members of an Orthodox Jewish neighborhood in Los Angeles unintentionally delegate boundary work and membership-identification to anonymous others in everyday life. Living in the midst of a non-Jewish world, orthodox men are often approached by others, both Jews and non-Jews, who categorize them as ``religious Jews'' based on external marks such as the yarmulke and attire. These interactions, varying from mundane interactions to anti-Semitic incidents, are then tacitly anticipated by members even when they are not attending to their ``Jewishness''aEuro''when being a ``Jew'' is interactionally invisible. Through this case, I argue that, in addition to conceptualizing boundaries and identifications as either emerging in performance or institutionally given and stable, the study of boundaries should also chart the sites in which members anticipate categorization and the way these anticipations play out in everyday life.

Kaufman, Jason & Matthew Kaliner. 2011. "The Re-accomplishment of Place in Twentieth Century Vermont and New Hampshire: History Repeats Itself, Until It Doesn't." Theory and Society. 40:2 119-154. Link

Much recent literature plumbs the question of the origins and trajectories of ``place,'' or the cultural development of space-specific repertoires of action and meaning. This article examines divergence in two ``places'' that were once quite similar but are now quite far apart, culturally and politically speaking. Vermont, once considered the ``most Republican'' state in the United States, is now generally considered one of its most politically and culturally liberal. New Hampshire, by contrast, has remained politically and socially quite conservative. Contrasting legacies of tourist promotion, political mobilization, and public policy help explain the divergence between states. We hypothesize that emerging stereotypes about a ``place'' serve to draw sympathetic residents and visitors to that place, thus reinforcing the salience of those stereotypes and contributing to their reality over time. We term this latter process idio-cultural migration and argue its centrality to ongoing debates about the accomplishment of place. We also elaborate on several means by which such place ``reputations'' are created, transmitted, and maintained.

Ahram, Ariel & Charles King. 2012. "The Warlord as Arbitrageur." Theory and Society. 41:2 169-186. Link

This article seeks to generate a more precise understanding of the emergence and perpetuation of warlords. First, it offers a simple, intuitive, and empirically grounded conceptual definition of warlordism. Second, it argues that the primary factor contributing to the success of warlords is the ability to take advantage of price differentials for political, economic, and cultural goods across terrains-in a word, to arbitrage. Third, it illustrates this model with a case study of Khun Sa (1934-2007), the self-proclaimed Shan freedom-fighter and ``king'' of Burma's heroin trade. Finally, it suggests that the international community rethink its commitment to the norm of sovereignty in order to combat the proliferation of such non-state violence-wielders.

Astor, Avi. 2012. "Memory, Community, and Opposition to Mosques: the Case of Badalona." Theory and Society. 41:4 325-349. Link

A number of recent studies have examined the sources of conflict surrounding the presence of Muslim minorities in Western contexts. This article builds upon, and challenges, some of the principal findings of this literature through analyzing popular opposition to mosques in Badalona, a historically industrial city in Catalonia where several of the most vigorous anti-mosque campaigns in Spain have occurred. Drawing upon 46 semi-structured interviews and ethnographic observation conducted over a two-year period, I argue that opposition to mosques in Badalona is not reducible to anti-Muslim prejudice or fears of Islamic extremism. Rather, it is rooted in powerful associations drawn between Islam, immigration, and a series of social problems affecting the character of communal life and the quality of cherished public spaces in the city. These associations are expressed through local narratives that emphasize a sharp rupture between a glorified ethnically homogeneous past of community and solidarity, and a troublesome multicultural present fraught with social insecurity and disintegration. I show how the construction of these ``rupture narratives'' has entailed active memory work that minimizes the significance of prior social cleavages and conflicts, and selectively focuses on disjuncture over continuity with the past. I also highlight how these narratives have been reinforced by strong socio-spatial divisions, which have intensified contestations over public space and led to the integration of mosque disputes into broader struggles over social justice and public recognition.