Search

The cultural turn has yet to fully reconfigure 'class' as a set of fictions, tropes, discourses and enduring culture-structures. Existing Durkheimian approaches have stalled at his middle period morphological reductionism. This paper constructs a more radical understanding in the late-Durkheimian idiom. It shows how class operates as a signifier in a language game of purity and pollution, virtue and vice. Taking a lead from studies of the 'unruly' working class, the paper opens up the more subtle pollution that attends to the mythical 'bourgeoisie' and its associated and imagined 'bourgeois' culture. As a sign system this class location is deemed inauthentic, sybaritic, and as strangely deadening to cultural vitality. Although commonly found in contexts of gentrification and commodification that involve class conflict, this critical discourse is also applied within the bourgeois milieu. Such needless auto-critique suggests a relative autonomy from determination by class struggle. The possibilities for this approach are illustrated at length with reference to a paradigm case: the highly bourgeois milieu of the composer Richard Wagner and his Bayreuth Festival. [ABSTRACT FROM AUTHOR]

The article proposes a comparison of Durkheim's and Habermas's views about public communication and democratic deliberation. They seem to share an understanding that democratic deliberation requires support from the public sphere. Nonetheless, Durkheim believed that rational public communication must gain strength from ceremonies, whereas Habermas essentially focused on communicative rationality and rational discourse within the public sphere. The article thus asks whether Habermas's theory of rational discourse implies a rationalist fallacy, largely because he offers no plausible explanation of the way in which social actors are emotionally motivated to participate in rational discourses, rather than resorting to violence and manipulation. Could Durkheim's view about public communication, and its need to gather strength from collective ceremonies and collective sentiments, resolve this theoretical conundrum in that Durkheim's view is complementary to Habermas's? [ABSTRACT FROM AUTHOR]

Pentecostalism has ‘bucked the trend’ predicted by Émile Durkheim and others that religion would decline and disappear in a secular modern age. In searching for the clues as to why this happened, this paper outlines Durkheim’s thought on the phenomenon that sparks religious life – effervescence – and his belief that in the secular future societies would make use of this phenomenon to create instances of ‘secular sacralisation’. Following these ideas, the author traces the development of Pentecostalism, a religious phenomenon that has harnessed the power of effervescence and grown explosively in the ‘secular’ age. Thus, Pentecostalism has appropriated (in part) the role that Durkheim believed society itself would have to fill in a future, secular age, and has reinforced the link between effervescent experience and a transcendent divine entity. [ABSTRACT FROM PUBLISHER]

Research has demonstrated race differences in the acceptance and occurrence of cremation (International Cemetery and Funeral Association [ICFA], 2005). However, there has not been an attempt to explain these differences sociologically. Two phases of research were conducted to investigate race differences in the acceptance of cremation. In phase one, using a representative sample of university students at a university in the southern United States (N=510), racial differences in the acceptance of cremation were examined. Quantitative results suggest that African Americans are less accepting of cremation than whites, yet the specific mechanisms that produce this difference remain unclear. In the second phase of this study, qualitative interviews (N=17) were used to further investigate the robust race difference. African Americans report both social as well as religious reasons for greater adherence to traditional burial customs. Higher levels of cohesion and religiosity, combined with a history of oppression among African Americans, are considered within a Durkheimian framework as mechanisms that contribute to the difference in attitudes. [ABSTRACT FROM PUBLISHER]

The obituary for French sociologist and Durkheimian by education Massimo Rosati is presented.

The author aims to analyse the relationships between secularisation and nationalism. In the course of the debate regarding the origin of nationalism, some scholars have argued that nationalism has filled the void left by historical religions. Nationalism could therefore be considered a religion of modernity, or a functional equivalent of historical religions. The author aims to reconsider this issue. First, he explores the sociological origins of the theory of nationalism as a religion of modernity deriving from Durkheim’s Sociology of Religion. Second, he provides an overview of the different versions of this theory. Finally, he assesses the weaknesses of these approaches and proposes an alternative theoretical framework in which to reconsider the relationships between secularisation and nationalism. [ABSTRACT FROM PUBLISHER]

Narrative analyses in the neo-Durkheimian tradition have tended to focus mostly on event-specific narratives in civil society in order to study meanings, strategies, and codes surrounding those events. Analysis of comparisons between the 9/11 attacks and those at Pearl Harbor can build on this tradition by expanding the discursive locations from which to understand the construction of meanings in civil society. Through examining specific analogies, narratives, and metanarratives, I show how the comparison of 9/11 to the attacks on Pearl Harbor has led to varying meanings of 9/11 based on the employment of various genre based narratives and metanarratives of the events and the nation. [ABSTRACT FROM PUBLISHER]

The author attempts to break with the Durkheimian approach to civil religion and seeks to develop a new approach. It is suggested that state agency could fruitfully be brought into the centre of the analytical framework. Norbert Elias’s concept of the survival unit is adopted and the democratic Danish state is regarded as a complex collective actor, not restricted to the government but comprising also its citizens, who have access, however limited, to the political process. From this point of departure, the Danish flag days are analyzed, including the introduction of official state recognition of Danish soldiers serving abroad. The consequence of the adoption of a state-centred analytical framework is that civil religion can be regarded as the official state myth, the autobiography of the Danish state. [ABSTRACT FROM PUBLISHER]

The article deals with Le Collège de Sociologie, an elective organization founded in 1937 by a group of French thinkers, among whom were Georges Bataille, Roger Caillois and Michel Leiris. It tries to show how the notion of 'force' or of 'power', constitutive to the 'new mythology' the members of the Collège wanted to create, was in fact deeply ambivalent in nature. This ambivalence can be traced back to the internal ambiguities of the Durkheimian theory of the 'collective effervescence', which is shown to have influenced not only the collegians' notion of the sacred, but also their conception of power. This ambiguous theoretical heritage is curiously reflected in the conflicting conceptions Bataille and Caillois held of the notion of power - one of the major controversies, which later led to the dissolution of the Collège. The thesis defended here is that the seeds of this controversy lie already in the internal ambiguities of the Durkheimian theory and that these ambivalences were in a certain manner reproduced not only in the dispute between Caillois and Bataille, but also in much of the contemporary social theory drawing its inspiration from the Durkheimian sociology of the sacred. [ABSTRACT FROM AUTHOR]

In this article, we use the case of a government scandal in Sweden to develop a theoretical perspective by which to understand the moral nature of political scandals. We draw on insights from Durkheim's sociology of morality and point, inter alia, to the ritual character of scandals. However, in contrast to most Durkheimian readings, the perspective presented does not presume the existence of a moral consensus. The scandal is understood as a confrontation between various systems of norms. Rather than confirming a given moral order, scandals provoke moral positioning and help in clarifying - and dramatizing - lines of difference or conflict. The empirical case studied is a government scandal in Sweden in 2006 (Nannygate) that forced two government ministers to resign after less than 10 days in office when it was revealed that they had not paid their TV licence and, moreover, had bought 'black' (untaxed) services. This transgression provoked a massive public reaction at the time. [ABSTRACT FROM AUTHOR]

A global transformation of modes of religious authority has been taking place at an increasing pace in recent years. The social and political implications of the growing dominance of neo-scripturalist discourses on Islam have been particularly noticeable after ii September 2001. This evolution of religiosity, which is mediated by mass media and new media technology, creates the conditions of existence of a post-Weberian and post-Durkheimian order. In this new social context, legitimacy (and legitimate violence) can be more easily disconnected from the institutionalized framework of religious and political authority. Both in Muslim countries and in Western democracies, the attempt by Islamic activists to make the Shari'a relevant in contemporary settings creates new opportunities and challenges for legal pluralism. At the same time, the multiplication of Muslim voices claiming to be able to interpret the sacred texts, particularly in virtual communities, creates an increasingly inchoate ‘noise’ about Islamic orthodoxy. In the context of an exponential increase in the global possibilities for religious identification and expression, the growth of neo-scripturalist interpretations of Islam reflects a quest for parsimony and stability. [ABSTRACT FROM AUTHOR]