141 Matching Annotations
  1. Jul 2022
    1. They're drawing primarily from students with the following broad interests: - learning sciences / educational psychology - sociology of education (to influence policy/practice) - those with strong real-world experience (looking to apply it to a specific area)

      tuition coverage & stipend<br /> must be based in Baltimore<br /> prefer one speaks to faculty members for alignment of research areas and mentorship prior to joining

    1. Martha Beatrice Webb, Baroness Passfield, FBA (née Potter; 22 January 1858 – 30 April 1943) was an English sociologist, economist, socialist, labour historian and social reformer. It was Webb who coined the term collective bargaining. She was among the founders of the London School of Economics and played a crucial role in forming the Fabian Society.
    1. ; until, in 1907, eachclass had come to be dealt with according to principles which wereobviously very different from those of 1834. The report of this investi¬gation was presented to the Poor Law Commission, with the interest¬ing result that we heard no more of the “ principles of 1834 ”! It wassubsequently published as English Poor Law Policy (1910).

      Beatrice Webb studied the effects of the British "principles of 1834" and how they were carried out (differently) from area to area to see the overall effects through 1907. The result of her study apparently showed what a poor policy it had been to the point that no one mentioned the old "principles of 1834" again.

      How might this sort of sociological study be carried out on the effects of laws within the United States now in terms of economics and equality for various movements like redlining, abortion, etc.? Is anyone doing this sort of work?


      There is an example of the Eviction Lab at Princeton has some of this sort of data and analysis. https://evictionlab.org/map

    2. taking in sociological investigation

      The simplest and most direct way of bringing home to the reader the truth of this dogmatic assertion of the scientific value of note-taking in sociological investigation...

      Beatrice Webb indicates that it is an incontrovertible truth that sociologists should use a card index (zettelkasten) as a primary tool in their research.

      We ought to closely notice that she wrote this truism about the field of sociology in a book published in 1926, the year prior to Niklas Luhmann's death.


      How popular was her book with respect to the remainder of the field of sociology subsequently? What other sociology texts may have had similar ideas? Webb obviously quotes some of this technique in the late 1800s as being popular within the area of history. How evenly was it spread across the humanities in general?


      Is Beatrice Webb's card index amongst her papers? Where might they be stored today?

    1. Beatrice Webb, the famous sociologist and political activist, reported in 1926: "'Every one agrees nowadays', observe the most noted French writers on the study of history, 'that it is advisable to collect materials on separate cards or slips of paper. . . . The advantages of this artifice are obvious; the detachability of the slips enables us to group them at will in a host of different combinations; if necessary, to change their places; it is easy to bring texts of the same kind together, and to incorporate additions, as they are acquired, in the interior of the groups to which they belong.'" [6]

      footnote:

      Webb 1926, p. 363. The number of scholars who have used the index card method is legion, especially in sociology and anthropology, but also in many other subjects. Claude Lévy-Strauss learned their use from Marcel Mauss and others, Roland Barthes used them, Charles Sanders Peirce relied on them, and William Van Orman Quine wrote his lectures on them, etc.

    1. probefahrer · 7 hr. agoAre you familiar with Mark Granovetter‘s theory of weak ties?He used it in the sense of the value of weak social connections but I am pretty sure one could make a case for weak connections in a Zettelkasten as being very valuable

      Humanity is a zettelkasten in biological form.

      Our social ties (links) putting us into proximity with other humans over time creates a new links between us and our ideas, and slowly evolves new ideas over time. Those new ideas that win this evolutionary process are called innovation.

      The general statistical thermodynamics of this idea innovation process can be "heated up" by improving communication channels with those far away from us (think letters, telegraph, radio, television, internet, social media).

      This reaction can be further accelerated by actively permuting the ideas with respect to each other as suggested by Raymond Llull's combinatorial arts.

      motivating reference: Matt Ridley in The Rational Optimist

      link to: - Mark Granovetter and weak ties - life of x

  2. Jun 2022
    1. At Mojeek we believe informational diversity is vital to a healthy society and economy.

      Informational diversity is vital to a healthy society and economy.

    1. As my colleague Robin Paige likes to say, we are also social beings in a social world. So if we shift things just a bit to think instead about the environments we design and cultivate to help maximize learning, then psychology and sociology are vital for understanding these elements as well.

      Because we're "social beings in a social world", we need to think about the psychology and sociology of the environments we design to help improve learning.

      Link this to: - Design of spaces like Stonehenge for learning in Indigenous cultures, particularly the "stage", acoustics (recall the ditch), and intimacy of the presentation. - research that children need face-to-face interactions for language acquisition

    1. https://alex-hanna.medium.com/on-racialized-tech-organizations-and-complaint-a-goodbye-to-google-43fd8045991d

      As ever, we need to do more listening. And reading, there's lots of interesting references in here to read.

    2. My methodological approach comes from thinking along with Sara Ahmed’s work on complaint. By “complaint”, I mean grievances we lodge within our workplaces, which can look both like formal complaints made to human resources (excuse me, I mean “people operations”) and informal complaints which we hold between our peers, comrades, and friends. Anyone who has engaged in the process of a formal complaint can tell you how exhausting it is to register one, how management and decision-makers can stall, and how much one has to relive their trauma to do so.
    3. I’ve also learned, thanks to my doctoral training in sociology, that one must expand one’s personal problems into the structural, to recognize what’s rotten at the local level as an instantiation of the institutional. Our best public sociologists, like Tressie McMillan Cottom and Jess Calarco, do this exceptionally well.
  3. May 2022
    1. Demand-side solutions require both motivation and capacity for change (high confidence).34Motivation by individuals or households worldwide to change energy consumption behaviour is35generally low. Individual behavioural change is insufficient for climate change mitigation unless36embedded in structural and cultural change. Different factors influence individual motivation and37capacity for change in different demographics and geographies. These factors go beyond traditional38socio-demographic and economic predictors and include psychological variables such as awareness,39perceived risk, subjective and social norms, values, and perceived behavioural control. Behavioural40nudges promote easy behaviour change, e.g., “improve” actions such as making investments in energy41efficiency, but fail to motivate harder lifestyle changes. (high confidence) {5.4}

      We must go beyond behavior nudges to make significant gains in demand side solutions. It requires an integrated strategy of inner transformation based on the latest research in trans-disciplinary fields such as psychology, sociology, anthropology, neuroscience and behavioral economics among others.

  4. Apr 2022
    1. It is difficult to see interdependencies This is especially true in the context of learning something complex, say economics. We can’t read about economics in a silo without understanding psychology, sociology and politics, at the very least. But we treat each subject as though they are independent of each other.

      Where are the tools for graphing inter-dependencies of areas of study? When entering a new area it would be interesting to have visual mappings of ideas and thoughts.

      If ideas in an area were chunked into atomic ideas, then perhaps either a Markov monkey or a similar actor could find the shortest learning path from a basic idea to more complex ideas.

      Example: what is the shortest distance from an understanding of linear algebra to learn and master Lie algebras?

      Link to Garden of Forking Paths

      Link to tools like Research Rabbit, Open Knowledge Maps and Connected Papers, but for ideas instead of papers, authors, and subject headings.


      It has long been useful for us to simplify our thought models for topics like economics to get rid of extraneous ideas to come to basic understandings within such a space. But over time, we need to branch out into related and even distant subjects like mathematics, psychology, engineering, sociology, anthropology, politics, physics, computer science, etc. to be able to delve deeper and come up with more complex and realistic models of thought.Our early ideas like the rational actor within economics are fine and lovely, but we now know from the overlap of psychology and sociology which have given birth to behavioral economics that those mythical rational actors are quaint and never truly existed. To some extent, to move forward as a culture and a society we need to rid ourselves of these quaint ideas to move on to more complex and sophisticated ones.

    1. Humans’ tendency to“overimitate”—to reproduce even the gratuitous elements of another’s behavior—may operate on a copy now, understand later basis. After all, there might begood reasons for such steps that the novice does not yet grasp, especially sinceso many human tools and practices are “cognitively opaque”: not self-explanatory on their face. Even if there doesn’t turn out to be a functionalrationale for the actions taken, imitating the customs of one’s culture is a smartmove for a highly social species like our own.

      Research has shown that humans are "high-fidelity" imitators to the point of overimitation. It's possible that as an evolved and highly social species that imitation signals acceptance and participation by members of the society such that even "cognitively opaque" practices will be blindly followed.

      link to: https://hypothes.is/a/lROFtsDkEey_yHtNNJ_NfQ

    1. As a scheme, Scientology worked because it did what all successful religious grifts do: it offered an alienated social group a community and a solution to its defining problems, articulated in the vernacular of its tastes.
  5. Mar 2022
    1. This hierarchical system ensures accuracy, rigour and competencyof information.

      Hierarchical systems of knowledge in Indigenous cultures helps to ensure rigor, competency, and most importantly accuracy of knowledge passed down from generation to generation.

    1. Also, interacting with my phone while I’m supposed to be engaging with other people (especially my own children) is very uncool. But nobody bats an eye when I take a written note. Or if they do, it often starts a conversation rather than ending it.

      From a social perspective, it's far less acceptable to pull your phone out and use it compared with taking out a notebook and writing a short note. One tends to end conversation and interaction whereas the second rarely ends a conversation and may sometimes create or extend one.


      I've experienced this same effect myself as well.

    1. Refinement is a social process

      The idea that refinement is a social process is a powerful one, but it is limited by the society's power structures, scale, and access to the original material and least powerful person's ability to help refine it.

  6. Feb 2022
    1. First, consider who gets to make the rules. Tenured scholars who, as we’ve noted, are mostly white and male, largely make the rules that determine who else can join the tenured ranks. This involves what sociologists call “boundary work,” or the practice of a group setting rules to determine who is good enough to join. And as such, many of the rules established around tenure over the years work really well for white scholars, but don’t adequately capture the contributions of scholars of color.

      Boundary work is the practice of a group that sets the rules to determine who is and isn't good enough to join the group.

      Link to Groucho Marx quote, "I refuse to join any club that would have me as a member."

    1. Also, we shouldn’t underestimate the advantages of writing. In oralpresentations, we easily get away with unfounded claims. We candistract from argumentative gaps with confident gestures or drop acasual “you know what I mean” irrespective of whether we knowwhat we meant. In writing, these manoeuvres are a little too obvious.It is easy to check a statement like: “But that is what I said!” Themost important advantage of writing is that it helps us to confrontourselves when we do not understand something as well as wewould like to believe.

      In modern literate contexts, it is easier to establish doubletalk in oral contexts than it is in written contexts as the written is more easily reviewed for clarity and concreteness. Verbal ticks like "you know what I mean", "it's easy to see/show", and other versions of similar hand-waving arguments that indicate gaps in thinking and arguments are far easier to identify in writing than they are in speech where social pressure may cause the audience to agree without actually following the thread of the argument. Writing certainly allows for timeshiting, but it explicitly also expands time frames for grasping and understanding a full argument in a way not commonly seen in oral settings.

      Note that this may not be the case in primarily oral cultures which may take specific steps to mitigate these patterns.

      Link this to the anthropology example from Scott M. Lacy of the (Malian?) tribe that made group decisions by repeating a statement from the lowest to the highest and back again to ensure understanding and agreement.


      This difference in communication between oral and literate is one which leaders can take advantage of in leading their followers astray. An example is Donald Trump who actively eschewed written communication or even reading in general in favor of oral and highly emotional speech. This generally freed him from the need to make coherent and useful arguments.

  7. Jan 2022
    1. One could say that it makes —to use Robert Merton’s term5 — serendipity possible in a systemically and theoretically informed way

      How does a set of connected notes create serendipity in a systematic and theoretically informed way?

      Merton, Robert King and Barber, Elinor (2004) The Travels And Adventures Of Serendipity : A Study In Sociological Semantics And The Sociology Of Science Princeton, N.J. : Princeton University Press, 2004

    1. L’un des thèmes récurrents pendant les discussions a été celui de la rigueur.

      Not too surprising. It's an important consideration for the Academe. Almost part of the definition. And it's useful that learning pros are tackling such issues instead of jumping to conclusions. In a way, it's an extension of work done in the Sociology of Education since 1918.

    1. The term autopoiesis (from Greek αὐτo- (auto-) 'self', and ποίησις (poiesis) 'creation, production') refers to a system capable of producing and maintaining itself by creating its own parts.[1] The term was introduced in the 1972 publication Autopoiesis and Cognition: The Realization of the Living by Chilean biologists Humberto Maturana and Francisco Varela to define the self-maintaining chemistry of living cells.[2] Since then the concept has been also applied to the fields of cognition, systems theory, architecture and sociology.

      I can't help but think about a quine here...

  8. Dec 2021
    1. Possibility of linking (Verweisungsmöglichkeiten). Since all papers have fixed numbers, you can add as many references to them as you may want. Central concepts can have many links which show on which other contexts we can find materials relevant for them.

      Continuing on the analogy between addresses for zettels/index cards and for people, the differing contexts for cards and ideas is similar to the multiple different publics in which people operate (home, work, school, church, etc.)

      Having these multiple publics creates a variety of cross links within various networks for people which makes their internal knowledge and relationships more valuable.

      As societies grow the number of potential interconnections grows as well. Compounding things the society doesn't grow as a homogeneous whole but smaller sub-groups appear creating new and different publics for each member of the society. This is sure to create a much larger and much more complex system. Perhaps it's part of the beneficial piece of the human limit of memory of inter-personal connections (the Dunbar number) means that instead of spending time linearly with those physically closest to us, we travel further out into other spheres and by doing so, we dramatically increase the complexity of our societies.

      Does this level of complexity change for oral societies in pre-agrarian contexts?


      What would this look like mathematically and combinatorially? How does this effect the size and complexity of the system?


      How can we connect this to Stuart Kauffman's ideas on complexity? (Picking up a single thread creates a network by itself...)

    1. Now, we should be clear here: social theory always, necessarily,involves a bit of simplification. For instance, almost any humanaction might be said to have a political aspect, an economic aspect,a psychosexual aspect and so forth. Social theory is largely a gameof make-believe in which we pretend, just for the sake of argument,that there’s just one thing going on: essentially, we reduce everythingto a cartoon so as to be able to detect patterns that would beotherwise invisible. As a result, all real progress in social science hasbeen rooted in the courage to say things that are, in the finalanalysis, slightly ridiculous: the work of Karl Marx, Sigmund Freud orClaude Lévi-Strauss being only particularly salient cases in point.One must simplify the world to discover something new about it. Theproblem comes when, long after the discovery has been made,people continue to simplify.

      revisit this... it's an important point, particularly when looking at complex ideas with potentially emergent properties

    1. evolutionary theorists like Christopher berm whose book hierarchy in the forest he's a primatologist is quite explicit about 00:11:27 this and says well this is precisely what makes human politics different from the politics of say chimpanzees or bonobos or orangutangs is what he calls our actuarial intelligence which I 00:11:39 believe what he means by this is the fact that we can in fact imagine what another kind of society might be like

      Primatologist [[Christopher Boehm]] argues in his book Hierarchy in the Forest: The Evolution of Egalitarian Behavior that humans are different from our primate ancestors because homo sapiens possess actuarial intelligence, or the ability to imagine what other kinds of society might look like.

    1. In oral societies, personal memories fade and even-tually disappear, and yet knowledge somehow remains, as does language. Con-sequently, social memory arises outside, but not independently of, individual psychic systems; it may be regarded as the recursive outcome of communica-tions that are operatively reproduced inside social systems.14

      This idea of transmission of knowledge within oral societies is worth exploring. What is the media of transmission? How does it work in comparison with literate societies? What is the overlap in the two Venn Diagrams?

    2. an inquiry into filing systems is an inquiry into how society manages its own memory.11
  9. Nov 2021
    1. The censoriousness, the shunning, the ritualized apologies, the public sacrifices—these are rather typical behaviors in illiberal societies with rigid cultural codes, enforced by heavy peer pressure.

      I'd highlighted this from a pull quote earlier, but note that the full context also includes the phrase:

      enforced by heavy peer pressure.

    2. The censoriousness, the shunning, the ritualized apologies, the public sacrifices—these are typical behaviors in illiberal societies with rigid cultural codes.
    3. Last year Joshua Katz, a popular Princeton classics professor, wrote an article critical of a letter published by a group of Princeton faculty on race. In response The Daily Princetonian, a student newspaper, spent seven months investigating his past relationships with students, eventually convincing university officials to relitigate incidents from years earlier that had already been adjudicated—a classic breach of James Madison’s belief that no one should be punished for the same thing twice. The Daily Princetonian investigation looks more like an attempt to ostracize a professor guilty of wrong-think than an attempt to bring resolution to a case of alleged misbehavior.

      The example of Joshua Katz brings up the idea of double jeopardy within the social sphere. Is this form of punishment ethical or fair? Also, while those transgressions were held to account by the norms of their day, were there other larger harms (entailing unwritten rules) to humanity that weren't adjudicated at the time which are now coming to the surface as part of a bigger aggregate harm?

      It could be seen as related to the idea of reparations. In some sense, aside from the general harms of war—in which they participated—the South and slave holders in particular were never held to account or punished for their crimes against humanity. Though they may have felt as if they were. Where are those harms adjudicated? Because of a quirk of fate and poor politics following the Civil War and not being held to account, have those in the South continued perpetuating many of the same harms they were doing, simply in different guises? When will they be held to account? How would reparations look in the form of a national level of restorative justice?

    4. Websites now offer “sample templates” for people who need to apologize; some universities offer advice on how to apologize to students and employees, and even include lists of good words to use (mistake, misunderstand, misinterpret).

      In an era of cancel culture there are now websites that offer sample templates of apologies and even universities are offering advice to constituents about how to apologize better.

      When might we see a book in the self-help section with a title like "How to apologize?" At what point have we perhaps gone too far on this scale?

    5. Because apologies have become ritualized, they invariably seem insincere.

      I often personally feel this way with others in even the most minor cases.

      How far do apologies need to go to actually seem sincere?

      Mea culpa, mea culpa, mea maxima culpa...

    6. This is typical: More often than not, apologies will be parsed, examined for “sincerity”—and then rejected.

      Why are these parsed apologies being rejected and by whom? Are they being rejected by the wronged parties or by the broader society-at-large who regularly don't have or care about the full context of the situations? How much of these are propagated by social media and the ability of search engines to continually uncover them?

      How might these situations have given rise to the idea of honor suicides in cultures like Japan with rituals like seppuku? How are these sorts of cultural practices passed into common practice? How can they be reversed?

    7. Nicholas Christakis, the Yale professor of medicine and sociology who was at the center of a campus and social-media storm in 2015, is also an expert on the functioning of human social groups. He reminded me that ostracism “was considered an enormous sanction in ancient times—to be cast out of your group was deadly.” It is unsurprising, he said, that people in these situations would consider suicide.
  10. Oct 2021
    1. Drawing from his own experiences fighting for the French resistance against the Vichy regime, Ellul offers a unique insight into the propaganda machine.

      Why is Jacques Ellul believable when he takes a psychological and sociological approach to understanding propaganda? Because he lived through the Nazi invasion of his own country and became a leader in resistance to the Vichy regime.

      As we live in times when populist movements are outsourcing influence, capacity, and agency to authoritarian leaders who purport to be able to solve our problems, we are horrified to realize that we also have been merely following orders in the work to imagine, design, and build the fascist architecture of modern society.

  11. Sep 2021
    1. Max Weber, 100 años después

      El artículo "Max Weber, 100 años" escrito por @damianpachon1 publicado en la revista @Revistasemana, hace referencia a los principales aportes de Weber, así como la importancia y trascendencia de su pensamiento.

      Me interesa saber, ¿Cuál es la trascendencia de Marianne Weber en la divulgación de las obras de Max Weber?

    2. Por otro lado, de Inmanuel Kant parte Weber para construir su teoría de los tipos ideales, “categorías-tipo” o “conceptos-tipo”

      “Max Weber,100 años después” escrito por @damianpachon1 publicado en la revista @RevistaSemana, un artículo en donde se enmarca la transcendencia de la obra de Max Weber. Aunado a lo anterior me surge como interrogante ¿Cuáles son los tipos ideales mencionados en el texto con referencia a Inmanuel Kant? Me ha parecido muy interesante el artículo por lo que le pido me comparta cuáles son sus fuentes de consulta al realizar sus trabajos de investigación.

    3. Max Weber, 100 años después

      El artículo “Max Weber, 100 años después” es un texto introductorio sobre la vida, teoría y obras de Max Weber, a grandes rasgos. Me resultó útil, ya que explica de manera resumida el contexto histórico en que se encontraba este clásico.

      Me gustaría preguntarle al autor ¿Por qué decidió escribir sobre Max Weber? y ¿A qué público esperaba llegar con este artículo?

  12. Jul 2021
    1. ‘Don’t get fooled by those mangled teeth she sports on camera!’ says the ABC News host introducing the woman who plays Pennsatucky. ‘Taryn Manning is one beautiful and talented actress.’ This suggestion that bad teeth and talent, in particular, are mutually exclusive betrays our broad, unexamined bigotry toward those long known, tellingly, as ‘white trash.’ It’s become less acceptable in recent decades to make racist or sexist statements, but blatant classism generally goes unchecked. See the hugely successful blog People of Walmart that, through submitted photographs, viciously ridicules people who look like contemporary US poverty: the elastic waistbands and jutting stomachs of diabetic obesity, the wheelchairs and oxygen tanks of gout and emphysema. Upper-class supremacy is nothing new. A hundred years ago, the US Eugenics Records Office not only targeted racial minorities but ‘sought to demonstrate scientifically that large numbers of rural poor whites were genetic defectives,’ as the sociologist Matt Wray explains in his book Not Quite White: White Trash and the Boundaries of Whiteness (2006). The historian and civil rights activist W E B du Bois, an African American, wrote in his autobiography Dusk of Dawn (1940) that, growing up in Massachusetts in the 1870s, ‘the racial angle was more clearly defined against the Irish than against me. It was a matter of income and ancestry more than colour.’ Martin Luther King, Jr made similar observations and was organising a poor-people’s march on Washington at the time of his murder in 1968.

      examples of upper-class supremacy

      This seems an interesting sociological issue. What is the root cause? Is it the economic sense of "keeping up with the Jonses"? Is it a zero-sum game? really?

  13. May 2021
    1. Adjiwanou, V., Alam, N., Alkema, L., Asiki, G., Bawah, A., Béguy, D., Cetorelli, V., Dube, A., Feehan, D., Fisker, A. B., Gage, A., Garcia, J., Gerland, P., Guillot, M., Gupta, A., Haider, M. M., Helleringer, S., Jasseh, M., Kabudula, C., … You, D. (2020). Measuring excess mortality during the COVID-19 pandemic in low- and lower-middle income countries: The need for mobile phone surveys [Preprint]. SocArXiv. https://doi.org/10.31235/osf.io/4bu3q

  14. Apr 2021
  15. Mar 2021
  16. Feb 2021
    1. Agents are usually understood to be human, although some paradigms, such as actor-network theory, maintain that non-humans are also endowed with agency.
    2. actor-network theory

      Actor network theory (ANT), also known as enrolment theory or the sociology of translation, emerged during the mid-1980s, primarily with the work of Bruno Latour, Michel Callon, and John Law. Actor–network theory tries to explain how material–semiotic networks come together to act as a whole; the clusters of actors involved in creating meaning are both material and semiotic.

    3. In Translation Studies (TS), the notion of agent has received various definitions. For Juan Sager (quoted in Milton & Bandia 2009: 1), an agent is anyone in an intermediary position (i.e. a commissioner, a reviser, an editor, etc.) between a translator and an end user of a translation whereas for Milton & Bandia (2009) an agent of translation is any entity (a person, an institution, or even a journal) involved in a process of cultural innovation and exchange. A third avenue was suggested by Simeoni (1995) who defined the agent as “the ‘subject,’ but socialized.
    1. To all this, the extropians said no. There is more to come, and better things lie on the horizon. Evolution mandates change, and “in the long run the positive potentials for intelligent beings are virtually limitless.” Believing that they were theagents of their own destiny, extropians aimed to be catalysts for progressive change, adopting “a positive, dynamic, empowering attitude,” while rejecting, “gloom, defeatism, and the typical focus on the negatives.”

      Interesting to note that this was the plank where Eliezer Yudkowsky couldn't find himself agreeing (and I don't entirely blame him). Seems like a situation where the status quo is so astonishingly broken that just reversing it seems like a useful thing to do, but then that doesn't actually get you something philosophically coherent except in the context that the status quo exists to moderate its influence.

    1. Let's face it, these days, if you want to socialize, you don't go out to the mall or the library, and it's a 50/50 shot if you even have anything resembling a town square. You go on the internet.

      And this is the problematic part of the internet as a town square: we have no defined governance or pale beyond which to cast people who go far beyond societal norms.

    2. American urban sociologist Ray Oldenburg, who came up with the concept of "the third place" in his 1989 book "The Great Good Place", defines the third place as (commonly seen as) eight characteristics. There is no obligation to be here for legal, survival, political, etc. reasons. You can just not show up. Everyone is equal. The rich, the poor, the minorities and the majorities all intermingle together in one common space. Conversation and socializing is the main activity. You go here to "hang out". They're accessible and accommodating for anyone who wants to visit. It's a place where people regularly go, and whose regulars give the space its vibe and characteristics. The physical place is not overly pretentious or imposed. It feels like the community, like an extension of home. Generally speaking, the vibe here is more calm and friendly and playful than actively hostile and argumentative. You feel like you have genuine ownership in the place, as if it's almost a communal home for you and the people you care about.
    1. Eternal September or the September that never ended[1] is Usenet slang for a period beginning in September 1993,[2][3] the month that Internet service provider America Online (AOL) began offering Usenet access to its many users, overwhelming the existing culture for online forums.

      This makes me wonder at what level a founder community can manage to maintain its founder effects for incoming new members?

      Is there existing research on this? Are there potential ways to guard against it in the future?

      What happens to the IndieWeb community if it were to see similar effects?

    1. Governing the Soul: The Shaping of the Private Self (Routledge, 1989, Second edition, Free Associations, 1999)

      Builds on the idea of the Soul in Michel Foucault's work which originally was mentioned as a secondary concept in Discipline and Punish

  17. Nov 2020
    1. Thereisstillanothersetofinstitutions,ifthatistherightword,Iwanttocalltoyourattentionandmakemuchof.Theseareinvisibleinstitutions:theprinciplesofethicsandmorality.Certainlyonewayoflookingatethicsandmorality,awaythatiscompatiblewiththisattemptatrationalanaly-sis,isthattheseprinciplesareagreements,consciousor,inmanycases,unconscious,tosupplymutualbenefits.Theagreementtotrusteachothercannotbebought,asIhavesaid;itisnotevennecessarilyveryeasyforittobeachievedbyasignedcontractsayingthatwewillworkwitheachother.

      This is a form of cultural functionalism.

      Personally, I would term these as culture distinct from institutions. Institutions may formalize culture -- and support it. But they are outward manifestations of something deeper.

      I return now to my developing archaeological layering of of socio-ecology. Each layer interacts with the other but the lower ones are more "fundamental":

      Outcomes
         ---
      Technology
         ---
      Institutions
          ---
      Culture
           ---
      Pyscho-Ontology
      

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  18. Oct 2020
    1. Concerning the discipline of sociology, he described the dichotomy of sedentary life versus nomadic life as well as the inevitable loss of power that occurs when warriors conquer a city. According to the Arab scholar Sati' al-Husri, the Muqaddimah may be read as a sociological work. The work is based around Ibn Khaldun's central concept of 'aṣabiyyah, which has been translated as "social cohesion", "group solidarity", or "tribalism". This social cohesion arises spontaneously in tribes and other small kinship groups; it can be intensified and enlarged by a religious ideology. Ibn Khaldun's analysis looks at how this cohesion carries groups to power but contains within itself the seeds – psychological, sociological, economic, political – of the group's downfall, to be replaced by a new group, dynasty or empire bound by a stronger (or at least younger and more vigorous) cohesion. Some of Ibn Khaldun's views, particularly those concerning the Zanj people of sub-Saharan Africa,[27] have been cited as a racist,[28] though they were not uncommon for their time. According to the scholar Abdelmajid Hannoum, Ibn Khaldun's description of the distinctions between Berbers and Arabs were misinterpreted by the translator William McGuckin de Slane, who wrongly inserted a "racial ideology that sets Arabs and Berbers apart and in opposition" into his translation of the Muqaddimah.
    1. “There’s a tendency of the [active] group to see themselves as the only legitimate users of the space, and everyone who’s not part of the group immediately becomes suspect,” she says.
    1. According to a recent Dutch study, that point of view still holds true today: Protestants and citizens of predominately Protestant countries tend to conflate labor with personal satisfaction more than those of other religious traditions.

      How does this juxtapose with the ideas of indigenous scocieties in James Suzman's article The 300,000-year case for the 15-hour week (Financial Times, 2020-08-27)

    1. There was also opportunity to connect with other students.

      I'm glad you had at least a little bit of this. The system I saw used for third graders left almost zero space for inter-student interaction or socialization which was a miserable experience.

    1. As sociologist Doug McAdam and others have explored, tactical innovation is crucial for movements over the long term.
    1. However, although their approaches are different, one thing ASM have in common is their emphasis on network and code pedagogies: that is, trying to help users become coders and technicians, “sociologists of software,” to draw on Simondon (2010), who are far more able to shape ASM to meet their needs. Thus, developers of ASM do more than just make media systems; they teach others how to use them and modify them. As Matt Lee of GNU social argues,it is vitally important to me that anyone can set up a GNU social server on virtually any web hosting. I also want to make it as easy as possible to set up and install. To that end, I will personally help anyone who wants to get set up.
    1. Digital texts embody the intersections between history and biography that Mills (1959) thought inherent to understanding social relations. Content from my blog is a ready example. I have access to the entire data set. I can track its macro discursive moments to action, space, and place. And I can consider it as a reflexive sociological practice. In this way, I have used my digital texts as methodologists use autoethnographies: reflexive, critical practices of social relationship.

      I wonder a bit about applying behavioral economics or areas like System 1/System 2 of D. Kahneman and A. Tversky to social media as well. Some (a majority?) use Twitter as an immediate knee-jerk reaction to content they're reading and interacting with in a very System 1 sense while others use longer form writing and analysis seen in the blogosphere to create System 2 sort of social thinking.

      This naturally needs to be cross referenced in peoples' time and abilities to consume these things and the reactions and dopamine responses they provoke. Most people are apt to read the shorter form writing because it's easier and takes less time and effort compared with longer form writing which requires far more cognitive load and time expenditure.

    1. Social scientists explain link formation through two families of mechanisms; one that finds it roots in sociology and the other one in economics. The sociological approach assumes that link formation is connected to the characteristics of individuals and their context. Chief examples of the sociological approach include what I will call the big three sociological link-formation hypotheses. These are: shared social foci, triadic closure, and homophily.
  19. Sep 2020
    1. natural sciences

      The definition for natural science are fields related to that of the physical side of the world and how it runs. This being said; wouldn't Sociology be considered up there as a Natural Science? It is the study of Social patterns which can be physical trends that influence some outcomes/events in which the world works.

  20. Aug 2020
    1. To see how this story unfolded, it’s worth going back to 2003. At the ETech conference that year, a keynote speech was given by the web enthusiast and writer Clay Shirky, now an academic at New York University, which surprised its audience by declaring that the task of designing successful online communities had little to do with technology at all. The talk looked back at one of the most fertile periods in the history of social psychology, and was entitled “A group is its own worst enemy”. Shirky drew on the work of the British psychoanalyst and psychologist Wilfred Bion, who, together with Kurt Lewin, was one of the pioneers of the study of “group dynamics” in the 40s. The central proposition of this school was that groups possess psychological properties that exist independently of their individual members. In groups, people find themselves behaving in ways that they never would if left to their own devices.

      Wilfred Bion and Kurt Lewin and group dynamics

    1. That restructuring of societies in Western Europe in turn also benefited the church, notes Henrich. "In some sense, the church is killing off clans, and they're often getting the lands in wealth," he says. "So this is enriching the church. Meanwhile, Europeans are broken down into monogamous, nuclear families and they can't re-create the complex kinship structures that we [still] see elsewhere in the world."

      If true, this is an astounding finding.

  21. Jul 2020
  22. Jun 2020
    1. In his influential book The Great Good Place, Ray Oldenburg (1989, 1991) argues that third places are important for civil society, democracy, civic engagement, and establishing feelings of a sense of place.
    2. In community building, the third place is the social surroundings separate from the two usual social environments of home ("first place") and the workplace ("second place")
  23. May 2020
  24. Mar 2020
    1. Adam Smith, writing in 1790, said we can only expect real sympathy from real friends, not from mere acquaintances. More recently, in 1973, Stanford sociologist Mark Granovetter established as a bedrock of social network analysis the idea that we rely on “strong” ties (our inner circle) for support and weak ties (our acquaintances) for information.
  25. Feb 2020
    1. The rise of big data and social media has resulted in particular transformations of academia. Deborah Lupton (2015) has, in this context, coined the notion of digital soci-ology. She argues that digital sociology consists of (a) professional digital practice so that sociologists employ ‘digital tools as part of sociological practice – to build networks, construct an online profile, publicize and share research and instruct students’ (p. 15); (b) the investigation of the use of digital technology; (c) digital data analysis, which has also been characterized as the rise of digital methods (Rogers, 2013); and (d) critical digital sociology, the fourth aspect of digital sociology. Lupton (2015) defines critical digital sociology as the ‘reflexive analysis of digital technologies informed by social and cul-tural theory’ (p. 16).All forms of social analysis reflect society in complex ways. Critical digital sociology is a particular reflexion of and on digital technologies’ role in society. It is a theoretical approach grounded in critical and Marxist theory that tries to understand capitalism and domination as well as their possible alternatives. But one should note that there is a con-tradiction between critical sociology as digital sociology’s fourth dimension and big data analytics that is part of Lupton’s third dimension of digital sociology.
  26. Dec 2019
    1. Idealized organizations are not perfect. They are perfectly pathological.  So while most most management literature is about striving relentlessly towards an ideal by executing organization theories completely, this school, which I’ll call the Whyte school, would recommend that you do the bare minimum organizing to prevent chaos, and then stop. Let a natural, if declawed, individualist Darwinism operate beyond that point. The result is the MacLeod hierarchy. It may be horrible, but like democracy, it is the best you can do.
    1. social constructionist

      "social constructionism examines the development of jointly constructed understandings of the world that form the basis for shared assumptions about reality. The theory centers on the notion that meanings are developed in coordination with others rather than separately within each individual" - wikipedia

  27. Oct 2019
    1. When these signals are intercepted, collected, co-opted, or stolen, they have the potential to confuse, weaken, or compromise an individual or initiative.

      I can't help but thinking here about stories of native peoples feeling like photographs of them were like having their soul stolen.

  28. Aug 2019
    1. we have never had to fundamentally rethink the energy basis of our way of life

      The collapse of west roman empire had an energy component. See Joseph Tainter's research on collapse and complexity.

  29. Jul 2019
    1. See the author's blog post In Defense of Soundbites (2 January 2011)

      soundbites have dropped in length for a variety of reasons — economic, political, historical, and professional. What’s more, they’ve been dropping for a long time, as new research suggests that newspaper quotations began shrinking in a similar way in the 1890s.

      Instead of soundbites, then, we should worry about the tone and focus of our political discourse. And there’s no doubt that this, too, has evolved.

      Elaborated in the story:

      Hallin has argued all along that television news in the 1960s and 1970s, which many take to be the genre’s golden age, was never actually that good. Stories were dull and disorganized; those long quotations would be followed by a couple of seconds of dead air. Early newspapers, in their time, were no different. The Boston Globe’s first issue, in 1872, devoted much of its front page to transcriptions of church sermons.

      as networks shortened their sound bites, they also changed the substance of their political coverage. They started using more in-house experts, pundits who looked less at what people said than at how they said it. TV news became more about strategy and the parsing of strategy — about buzzwords like “expectations” and “momentum” — than about the issues that presumably lie at the heart of politics. Journalists wanted to turn campaigns into larger narratives, and there was no easier narrative than covering politics as though it were a sport. Indeed, Ryfe found that the same thing happened with 19th-century journalists, who, as they professionalized, also “became handicappers of the political process.”

      Ironically, this note is nothing but sound bites!

    1. evaporative social cooling effect.

      high value contributors leave a community because they cannot gain something from it, which leads to the decrease of the quality of the community. Since the people most likely to join a community are those whose quality is below the average quality of the community, these newcomers are very likely to harm the quality of the community.

      https://blogs.cornell.edu/info2040/2015/10/14/the-evaporative-cooling-effect-in-social-network/

  30. Apr 2019
    1. drei Dimensionen der Resonanzbeziehung

      Dinge Menschen Welt … Tiere Pflanzen Orte Landschaften Elemente … konzeptionelle Übersimplifizierung der Theorie? oder: treffende Beschreibung "moderne[r] Gesellschaften westlichen Typs" ?

    2. Lebendigkeit entsteht aus der Akzeptanz des Unverfügbaren

      Lebendigkeit? =: ein Gradmesser für Gegenwart/ Geistesgegenwärtigkeit/ SEIN/ flow/ …

      das Unverfügbare? =: Heisenbergsche Unschärferelation: wenn ich über das Unv. verfüge, zerstöre ich es (--> Schmetterling)

      --> Gelassenheit: ich muss nicht sammeln, besitzen kann mich über den Moment, die Begegnung freuen. der bewusste Verzicht auf Verfügung/ Besitz lässt mich wachsen, weil ich durch den Verzicht, immerhin im Falle des Schmetterlings, Leben schenke

      aber wie kann ich teilen? wenn ich kein Foto machen darf? --> schreiben! (es gibt bereits bilder von fast allem)

    1. Digital sociology needs more big theory as well as testable theory.

      Here I might posit that Cesar Hidalgo's book Why Information Grows (MIT, 2015) has some interesting theses about links between people and companies which could be extrapolated up to "societies of linked companies". What could we predict about how those will interact based on the underlying pieces? Is it possible that we see other emergent complex behaviors?

    2. Digital sociology needs more big theory as well as testable theory.

      I can't help but think here about the application of digital technology to large bodies of literature in the creation of the field of corpus linguistics.

      If traditional sociology means anything, then a digital incarnation of it should create physical and trackable means that can potentially be more easily studied as a result. Just the same way that Mark Dredze has been able to look at Twitter data to analyze public health data like influenza, we should be able to more easily quantify sociological phenomenon in aggregate by looking at larger and richer data sets of online interactions.

      There's also likely some value in studying the quantities of digital exhaust that companies like Google, Amazon, Facebook, etc. are using for surveillance capitalism.

  31. Jan 2019
    1. hose who divorce indicates that young married adults under age 30 have been particularly exposed to the risk of divorce in recent years, and this holds true especially for women.

      So is it fair to assume that the Goode Hypothesis is based on the idea that First only the rich can divorce and do so at there own rate Then it becomes available to the lower classes and so they begin to do it gradually as it is not immediately socially accepted despite being available. Then as it becomes common place amoung the poor the rich begin to see it as "lowly" to divorce and avoid it due to social stigma. Is that the presumed chain or are there other motivations that I am missing?

  32. Dec 2018
    1. Social scientists call the person connecting these two otherwise separate clusters a “bridge tie.” Research shows that weak ties are more likely to be bridges between disparate groups.
    2. homophily
    3. Te c h nolo-gies alter our ability to preserve and circulate ideas and stories, the ways in which we connect and converse, the people with whom we can interact, the things that we can see, and the structures of power that oversee the means of contact.
  33. Jul 2018
    1. In more than twenty years of running diversity-training and cultural-competency workshops for American companies, the academic and educator Robin DiAngelo has noticed that white people are sensationally, histrionically bad at discussing racism. Like waves on sand, their reactions form predictable patterns: they will insist that they “were taught to treat everyone the same,” that they are “color-blind,” that they “don’t care if you are pink, purple, or polka-dotted.” They will point to friends and family members of color, a history of civil-rights activism, or a more “salient” issue, such as class or gender. They will shout and bluster. They will cry. In 2011, DiAngelo coined the term “white fragility” to describe the disbelieving defensiveness that white people exhibit when their ideas about race and racism are challenged—and particularly when they feel implicated in white supremacy. Why, she wondered, did her feedback prompt such resistance, as if the mention of racism were more offensive than the fact or practice of it?
  34. Apr 2018
    1. Although Hillman has not flown for more than 20 years as part of a personal commitment to reducing carbon emissions, he is now scornful of individual action which he describes as “as good as futile”. By the same logic, says Hillman, national action is also irrelevant “because Britain’s contribution is minute. Even if the government were to go to zero carbon it would make almost no difference.” Instead, says Hillman, the world’s population must globally move to zero emissions across agriculture, air travel, shipping, heating homes – every aspect of our economy – and reduce our human population too. Can it be done without a collapse of civilisation? “I don’t think so,” says Hillman. “Can you see everyone in a democracy volunteering to give up flying? Can you see the majority of the population becoming vegan? Can you see the majority agreeing to restrict the size of their families?”
  35. Nov 2017
    1. collaborative effort between a university professor and a government researcher (much like the collaborations at the beginnings of the Internet)

      Brief History of the Internet has been in my required readings for Sociology of Cyberspace.

    1. Innovation involves the acceptance of the goals of a culture but the rejection of the traditional and/or legitimate means of attaining those goals. For example, a member of the Mafia values wealth but employs alternative means of attaining his wealth; in this example, the Mafia member’s means would be deviant.
  36. Sep 2017
    1. If communities have changed, becoming more global and less connected offline, how does social capital transfer in this new age?

      I think this is one of the central questions of the new subfield of Digital Sociology.

    1. dive too much into the small world theory, let’s review some key SNA concepts.

      I LOVE LOVE LOVE this. It tells me you have a purpose to your blog post. You have an audience in mind and you understand the goal here is to communicate beyond the academy to inform a broader public. This is what public sociology is all about! Excellent!

    1. nvestigate the networks in the modern society

      I think this is the main methodology for digital sociology. We just don't know it yet.

    1. people’s behavior and emotions are affected by the people that they know, the people that those people know, and so on – in other words, by the social network which an individual is integrated in

      This is the essence of sociology. And is the fundamental challenge to the logic of individualism and neoliberalism.

  37. Aug 2017
    1. What it means to be poor, with many additions in the replies. It is a shame that people are made to feel shame for accepting help or asking for help. If your charity group is giving kids something for Christmas, that's great. But don't put them on the local news.

  38. Jul 2017
  39. Jun 2017
  40. Jan 2017
    1. How could political leaders betray what were supposed to be national values? How could brutal practices be embraced by ordinary Americans?

      Or, as she put it, “Why did no one stop people from doing bad things?”

      The answer you’re supposed to give to children – one I heard myself as a child – is “That’s just the way things were.” You’re supposed to say “Lots of good people owned slaves” or “It was legal then”. You’re supposed to pretend that historic injustices have either been resolved or that they were never that bad, that they didn’t linger and structure the politics of the present.

      You’re supposed to normalize cruelty, and in doing so exonerate those who practiced it.

      A lot of people will do whatever they can get away with. There aren't always enough people brave enough to bluntly say something is wrong.

    1. But for me, hope is not a feeling. It is not an emotion. Hope is action. Hope is found in motion.

      ...

      Hope begins the moment that somebody stands up and says, “Let’s roll.”

      ...

      It is clear to me though that hopelessness and despair often lead to an inability to act. When that happens, we must rely on others to act. Anyone that was gone through trauma and faced extended periods of indecisiveness can understand this. This is why a sense of community is so important, and that we share in our action by relying on others to back us up.

  41. Dec 2016
    1. Thoughtful blog by Grete Howland, about being raised as an evangelical Christian -- and then discovering that it isn't for her.

      For those raised in more liberal, free-thinking denominations, such as certain Episcopal congregations or the Unitarian-Universalist church, the religious molding might not be such a bad thing. In those cases, you might have been taught that everyone is unconditionally welcome in the love of God, that all belief systems are worthy of respect, that decolonization is mandatory practice, to have a community service mindset, and the basic lesson of self-reliance. These are examples of habits and traditions one might want to continue practicing, regardless of personal faith or continued church involvement.

      ...

      I had been taught (1) to put my faith in God regarding everything--finances, relationships, and so on--and (2) that the way to deal with stress and pain was to pray for their causes to be gone. I was not supposed to change my thinking; God was supposed to change my circumstances.

  42. Nov 2016
    1. I grew up in rural, Christian, white America. ... The problem isn’t that I don’t understand these people. The problem is they don’t understand themselves, the reasons for their anger/frustrations, and don’t seem to care to know why.

      ...

      Since facts and reality don’t matter, nothing you say to them will alter their beliefs. “President Obama was born in Kenya, is a secret member of the Muslim Brotherhood who hates white Americans and is going to take away their guns.” I feel ridiculous even writing this, it is so absurd, but it is gospel across large swaths of rural America. Are rural, Christian, white Americans scared? You’re damn right they are. Are their fears rational and justified? Hell no. The problem isn’t understanding their fears. The problem is how to assuage fears based on lies in closed-off fundamentalist belief systems that don’t have the necessary tools for properly evaluating the fears.

      What CAN change their minds?

      • Someone they consider "one of them" and respect as an authority, who preaches tolerance and critical thinking. We need more of those. (Unfortunately, there are now many public figures who reinforce their worst beliefs.)
      • Personal experience: knowing people from the groups they are prejudiced against.
  43. Jul 2016
    1. the results remain compelling nonetheless

      At least, they’ve become unavoidable in class discussions even tangentially related to social psychology. In intro sociology, they lead to some interesting thoughts about lab vs. field experiments.

  44. Jun 2016
    1. There is also the matter of the system that we—the liberal elite—are quietly creating in which all abuse claims are trusted at face value and any questioning of them is subsequently shamed. I understand that a big part of our culture, our rape culture, is founded on ignoring or disbelieving victims and the societal imperative among the sensitive and educated is to correct that. But without scrutiny even where it’s uncomfortable, we are putting justice at grave risk. So are abuse victims, thereby, at grave risk. Weide’s exercise strikes me as morally sound, at heart.
  45. Apr 2016
    1. As sociologists, we study and teach about women’s devalued place in society. But the stigma against the romance genre is so strong that even our background as scholars in the sociology of gender wasn’t enough to inoculate us against the stigma. If anyone was going to know better, it should have been us.

      Greyson and Lois establish the pervasive and deeply ingrained pejorative attitude toward the popular romance novel. Admit their own assumptions about the genre mirrored that of our culture.

    1. Those with the highest degree of functional literacy aren’t necessarily those with the highest social status.

      In precise contrast with school. In some ways, literacy is such a basic part of schooling that it’s nearly impossible to imagine other core skills (from numeracy to empathy) giving pupils and students any kind of social status outside of literacy.