The Sports Figure as Morality Teacher

new janis By Janis Prince Inniss

Do you receive medical advice from your very smart mail carrier? Or dental advice from a sociologist? Do you look to your garbage collector to help you with career plans? No? Why not? Most of us recognize that people have differing areas of expertise and believe that particularly with regard to important issues such as our health, career, and finance we should seek the best advice and direction—from professionals in these areas.

Yet we often look to celebrities to be arbiters of good taste and expertise on everything including politics, fashion, music, and morality. For example, well after her heyday as a sitcom star, Susan Somers has found fame and fortune as fitness guru (she hawked the Thighmaster) and more recently as an “expert” on hormones, offering advice that many health officials hotly dispute. Legions of celebrities endorse politicians ; in 2008 we saw Oprah Winfrey and Robert DeNiro for Candidate Obama, and Elisabeth Hasselbeck and Clint Eastwood for Candidate McCain among many others. It is the man many consider to be the worlds’ greatest golfer—Tiger Woods—that brings this home though.

According to his website, Woods has won 93 golf tournaments including the 1997, 2001, 2002, and 2005 Masters Tournaments; 1999, 2000, 2006, and 2007 PGA Championships; 2000, 2002, and 2008 U.S. Open Championships, and 2000, 2005 and 2006 Open Championships. Along the way, Woods has amassed several historical firsts. Among them: first major championship winner who is of Asian or African race/ethnicity, the youngest Masters champ, widest victories of margin in the U.S. Open and Masters championships; the first person to hold all four professional major championships simultaneously in 2001.

Woods earned record winnings from the various tournaments and even larger sums as a spokesman for Nike, Tag Heuer, Cadillac, Gatorade, American Express, Gillette, AT&T and other products; the 34-year-old golfer is considered a billionaire from his earnings on and off the greens.

The golfer’s appeal has increased viewership of the sport on television and in person. His announcement of an “indefinite break” from the sport is considered “crippling” to ratings of the sport on the networks. Lest you think—as I did—that this is hysteria, consider that without Woods, television viewership of the Chevron World Challenge was down 54% this year, compared to last year. As a good sociologist, you know that this information does not tell us anything about causation, that is, the cause of the decrease in viewership. However, a study by Nielsen ratings giant confirms that without Tiger Woods, television viewership was almost cut in half last year. So, apparently Tiger Woods = golf!

Still, that’s golf! Not medicine, or technology or finance or even sociology. With word (more like a steady stream of words) about Woods’ extra-marital affairs we’ve had an onslaught of media attention with people expressing surprise. But what do we really know about Woods or any other celebrity?

In this case, we as the public “know” Woods as a golfer. This gives us no idea of who he is as a man. Or as husband. Or father or friend. Through interviews, we may come to know a celebrity somewhat. Or we may come to know what that person wants us to know or think of them based on a carefully crafted image. The golfer with the yacht aptly named Privacy, has granted few interviews despite his fame. Therefore, the public has had little access—real or apparent—to who he is as a person. I guess that means we could project whatever ideas we have about him because he said or did nothing to contradict our ideas of who he is.

Woods was frequently referred to as a “disciplined golfer” and apparently many people thought that this meant that he was disciplined in every aspect of his life. Again, he’s a golfer. Why do we think we know anything about his capacity to be disciplined anywhere but in the sports arena?

Who do we look to regarding ethics and morality? Where do we get our teachings about right and wrong? Where should we get such training? From our parents? Schools? Religion? Religious leaders? Celebrities/sports figures? Which of these answers seem most out of place in the line-up?

Why all the surprise at Woods’ acknowledged infidelity? I have no insider knowledge about Woods, but that’s just the point. Neither do many people who are/were surprised by this story. Perhaps one way to help explain this is found in this post about celebrities by Karen Sternheimer:

Everyone else knows who they are, but we might not really like them. In fact, we may enjoy finding out that they aren’t that perfect after all. In a large, heterogeneous society as our own, we tend to have fewer and fewer social networks in common with others–except for celebrities.

German sociologist Ferdinand Tönnies had a name for this condition: Gesellschaft. Celebrities can become a form of social glue that helps us bond by our admiration and (frequently) condemnation of high-profile people and reaffirm a sense of shared morality.

Perhaps we are less surprised than outraged. The story of Tiger Woods’ extramarital affairs is a colossal one around which we as observers can bond in our moral indignation. What sociological reasons do you think explains the public’s fascination with this story?

Green Occupational Status

new sally By Sally Raskoff

Occupational prestige is a concept we sociologists use to better understand our society. Occupational prestige is measured by a scale created from the aggregate opinions about the status and perceived worthiness of an occupation.

In American culture, we assign a high value to those occupations that use mind-work over body-work and that have high financial rewards. For example, a doctor has more social esteem and occupational prestige than the maintenance worker. If we work in an occupation that has low social esteem, we don’t announce it when we first meet people, especially if those new people inhabit occupations with higher prestige than our own.

A report from the New Economics Foundation (NEF) in the United Kingdom uses a new way of gauging the social value of occupations. The BBC recently reported that hospital cleaners have more value to society than bankers.

The NEF is a self-described “think and do tank” or advocacy organization focused on local and global ecological sustainability issues. Their study, titled A Bit Rich, has many important aspects, yet its newsworthiness is sociologically interesting.image

The NEF’s goals in writing and releasing the study is to point out the societal and economic impact of occupations which are often the opposite of the way we tend to think about occupational prestige.

Their case studies of the hospital worker, banker, advertising executive, tax accountant, childcare worker, and waste recycling worker use a modified Social Return on Investment (SROI) method and illustrate the cost and benefit to the UK of these different occupations. Thus, their findings indicate that bankers “destroy £7 of social value for every pound in value they generate” and with respect to hospital cleaners, “for every £1 they are paid, over £10 in social value is generated.”  

While their modification of the SROI methodology isn’t exactly mainstream, and they aren’t publishing their findings in a peer-reviewed journal, their findings are interesting. Even more interesting to me is their attempt to change the way the public thinks about the relative prestige of various occupations.

Will they be successful at reframing society’s perspective on occupations? Will their ultimate goals of reforming economic pay scales and societal values towards ecologically sustainable hierarchies be achieved?

I have no answer for that. This study was released at the same time as an international summit on global ecological issues: their timing is perfect and, I assume, calculated.

Will their study help people feel more kindly towards hospital and child care workers and less supportive of bankers and tax accountants? Not likely.

image Even in the wake of the recent economic meltdown, the capitalistic values that imbue our society with a focus on competition and “more is more” are still in place. We still value those occupations that make tons of money, even at our own expense, and ignore those occupations that involve physical labor (except for sports) and do the embodied dirty work of society.

Now that we assume we’ve moved through the worst of the global economic recession, the urge to restructure economic aspects of society is no longer deeply felt.

The NEF’s call to restructure society towards equal pay hierarchies is not new, nor are they alone in the call. I would imagine that Marx would be supportive of their goals as the current state of global economics aligns very well with his theory of the last stages of capitalism. What do you think Marx would say?

The Virtue of Not Buying

new karen 1

By Karen Sternheimer

When I get the Sunday paper, the first thing I like to look at are the ad circulars. I love looking at the electronic items I might want someday and getting a sense of how much these things cost. I love a bargain and feeling like I got the best price, even if it means buying something that is last year’s hot item.

This being the holiday season, there are tons of circulars with gift ideas to help us decide what to buy for others. I can’t help but notice that lots of these items are pretty junky, and are presumably things we would never buy for ourselves. These cheap cologne sets, kitchy plant holders, and old DVDs are meant for other people, and the ads highlight how little they cost—typically between $5-$10, if not less.

I once knew someone who felt like she needed to get every last friend and acquaintance a gift. Each year, she would get me one of these bargain items, since her budget was pretty tight. It made me ponder the greater sociological meaning of these items (yes, we sociologists can think about the sociological implicationsclip_image002 of just about anything).

On a personal level, I had to feign excitement about an item I had no use for. I was grateful for the thought, but as a casual acquaintance she hadn’t made my gift list and I felt a bit guilty to receive something without giving.

I also had no idea what to do with the new object I had received. I could never regift the items, since that would simply pass the problem along to someone else, and I hated to throw stuff away. (I later donated the items to charity. My guess is they threw them away.)

This example may seem like a simple and frankly minor inconvenience that people face; after all, we should all be so burdened to make someone’s holiday gift list, right? Journalist Ellen Ruppel Shell, author of Cheap: The High Cost of Discount Culture, argues that super-low prices have serious economic and environmental costs that we might not think about when buying throwaway gifts for people on the nether regions of our gift lists.

For one, these cheap goods are typically imported from developing nations where people work in sweatshop conditions for virtually no money. These goods are often made in countries that have the most lax labor and environmental laws, frequently keep workers in extreme poverty, all while polluting the area. The items then have to be shipped halfway around the world, with significant environmental costs. Because this process is inexpensive for manufacturers, American workers’ wages remain low or jobs could be shipped overseas, all so we can have really cheap goods. Shell argues that in the end this cheap stuff costs us quite a bit. (Click here to watch Ellen Ruppel Shell speak about Cheap).

University of Pennsylvania Economist Joel Waldfogel suggests the whole shopping process itself is a waste of time and money. In Scroogenomics: Why We Shouldn't Buy Presents for the Holidays, Waldfogel compares what buyers spend with the value that receivers attribute to a gift and estimates that the clip_image002[4]difference is upwards of $13 billion. (Click here to watch Joel Waldfogel talk about Scroogenomics). He notes that cash and gift cards can be a much more efficient transfer of wealth, and yet as he told the Wall Street Journal, “cash is in general a stigmatized gift.” When we give cash or a gift card, the recipient knows exactly how much—or how little we spent. Buying an item makes us feel like we can mask the dollar amount we spent.

I’m guessing that some of you are reading this and thinking, hey, I like getting and giving gifts! I have friends who love to shop, no matter why, when, and where, so the holidays are really fun for them especially. As I have previously blogged, consumption can be enjoyable and it is almost impossible to avoid being a consumer in our post-industrial society. But as Ellen Ruppel Shell concludes, we can become more conscious consumers. We might think about where the items we buy came from and the conditions under which they were produced. We can also think about our own financial situations and assess what we can truly afford to spend…and think about giving in ways other than just buying something.

Brushing Your Teeth Like a Professional

new janis By Janis Prince Inniss

clip_image002I remember going to the dentist with my father when I was about five or six years old. This is a happy memory; I felt proud of myself for being such a “big girl”. Given this auspicious beginning, I don’t know why it took more than a decade for me to return to the dentist. The second visit only occurred after my jaw became swollen because my wisdom tooth was impacted and the gum infected. At the time it seemed reasonable to me to avoid the dentist for as long as possible, even if it meant taking over the counter pain meds for a swollen, throbbing jaw.

I avoided the dentist for many more years with the bright idea that I would wait until all of my teeth fell out and then just get dentures made. However, after I became a step-parent I thought I should behave like an adult and start going to the dentist—particularly since my step-children did so without any fuss. I steeled myself and set off. I explained my fear and asked that the dentist and hygienist be gentle. I lived to talk about my triumphant return to the dentist and had to admit that the cleaning was quite tolerable, uneventful even, except for a few times when I had to sit up and take a few deep breaths. I graduated to a few dental procedures and was beginning to feel comfortable going to the dentist. That is, until I moved to Tampa and had to find a new one.

clip_image004After a few years of backsliding, I found a nearby dentist and was glad that I went. These digs were plush: I had my own flat screen television there. The ambiance and experience was more akin to that of a spa than the scary ideas I was carrying around. The next year—dare I say it—I almost looked forward to my cleaning. When I called to schedule my visit, I was deeply disappointed to learn that this office no longer took my insurance. This was just the excuse I needed to stop going to the dentist. After about a year, the cycle started again. I found another dentist, had a good experience, but by the next year that dentist no longer took my insurance. After another break, I found my current dentist in Tampa where I am going for some maintenance.

This post is not about the vagaries of dental insurance, although it is certainly relevant in our current public debate about health care (although note that dental care is not included in most health insurance plans). No, this post addresses what I’ve learned about knowledge, power, and professions by going to the dentist more regularly. Note that dentistry is hardly my area of expertise so apply my “findings” at your own risk:

1. clip_image006Manufacturers should halt the production of manual toothbrushes. Why are those even available for purchase given their poor design to clean our teeth? Do you ever floss after brushing your teeth with a manual tooth brush? Does that exercise make you wonder how much more dirty your teeth would be if you hadn’t bothered to brush?

2. Why don’t dentists make us sign a contract saying we will use an electric toothbrush rather than suggest we buy one? (This is not a suggestion I’m likely to take given the ridiculous prices for those on sale in dental offices.) There are now many varieties of battery operated toothbrushes that are quite reasonable priced and their results are impressive.

3. Back to flossing. Why don’t dentists make us sign contracts saying that we will floss daily? I confess my ignorance about flossing. I thought it was something to do occasionally…if I felt like it. I never had that attitude about brushing my teeth daily.

4. Why don’t we get an early, good education about the proper way to brush? I’ve pieced together information from asking lots of questions and think I’ve finally learned how to brush my teeth properly.

5. Why doesn’t the dentist recommend that people with less than stellar vision brush and floss with our glasses on and/or with the aid of a magnifying mirror? I’m at an age where like many of my friends, my eyesight is deteriorating. A few weeks ago I was stunned to see my teeth in the magnifying mirror of my hotel room. I didn’t know that I couldn’t see what I was doing until I could really see what I was supposed to be doing.

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6. Why don’t we have tools that more closely resemble those used by hygienists to clean our teeth? I asked this of my hygienist and her response was something like, “You’re not trained to do this.”

Although I these questions are tongue in cheek, I do wonder why most of us don’t have the correct tools and more information about how we can do a better job cleaning our teeth? Granted, we’re not dental experts with the relevant training but we are responsible for this task on a daily basis. Is one answer that teeth cleaning is a profession? Do you think these issues are an example of a profession that controls the information and goods “non-experts” have available? Is this an example of power through knowledge, in which dental professionals control the information we have?

Authority in 2012: Who’s in Charge?

new sally By Sally Raskoff

Have you seen the movie 2012? It’s an action film in the tradition of The Day After, Waterworld, and Independence Day, yet it has some characters and plot lines that reminded me of Max Weber’s concept of authority. Spoiler alert: I will reveal details that may ruin the movie if you haven’t yet seen it.

In 2012, Dr. Helmsley, a geologist, informs White House Chief of Staff, Mr. Anheuser, about the impending doom for the planet. Things happen, including secretly building arks to ensure survival for important or wealthy patrons. Then geologic Armageddon happens, as well as the death of the President, Vice President, Speaker of the House, and most other elected officials.

As the ark boarding commences, Anheuser is in charge and assumes he will continue as leader of the neo-American contingent. There are many people who are barred from boarding as the flood approaches and Helmsley gives an impassioned speech to allow all humanity on board. The other leaders agree and most of the people board the arks with only seconds to spare.

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The movie ends with a budding romance between Helmsley and the deceased President’s daughter, Laura imageWilson, and the suggestion that Helmsley would be assuming leadership instead of Anheuser.

Weber’s theory of leadership and authority include three types of legitimacy: charismatic, rational-legal, and traditional. All three can be seen in this movie.

The elected officials all held office and had elements of rational-legal authority. Our bureaucratic governmental rules about office holding include how people are elected president, vice president, and to Congress. These are rational and legal processes that are well documented.

The order of succession when high office is vacated is clearly delineated. While the Chief of Staff isn’t on that list, it was assumed in the movie that most elected officials didn’t make it on board the ark. Anheuser assumed that he was next in line and he relished the thought.

Anheuser had a tenuous claim to be president based on tradition, since he was the one remaining member of the last elected administration. He did not have rational-legal legitimacy, since his position was not on the list of succession and he was not elected. While Oliver Platt, the actor playing Anheuser, has some degree of charisma, his character Anheuser does not.

It quickly became clear that Helmsley was a more viable candidate for leadership. As he warned of the geologic meltdown of the earth and tried to save those who remained, his charisma and passion impressed people who gave him more and more to do in higher and higher positions of authority. He also got Laura’s attention after his predictions came true and after his impassioned plea for saving as much of humanity as possible.

While Helmsley gained leadership through charismatic authority, he was assured of the position by his connection to Laura. With their partnership, his claim to traditional leadership was much stronger than Anheuser’s. Marrying the previous president’s daughter connected him with the family who had previously held power – ensuring a traditional base of legitimate authority.

The only type of authority Helmsley lacked was rational-legal, although the viewer could assume their first election would remedy that. If Helmsley and Anheuser ran against each other, one could surmise that Helmsley would win based on his multifaceted claims to legitimate authority.

What other movies or books have characters whose leadership experiences could be assessed with Weber’s ideal type of legitimate bases of authority? Perhaps Harry Potter’s Dumbledore? Gandalf in Lord of the Rings? Margaret Tate in The Proposal? What other examples can you think of?

Understanding Why Crime Rates Fall

author_karen By Karen Sternheimer

A New York Times story earlier this year explored a counterintuitive trend: despite the recession, crime rates in New York have fallen. Los Angeles and other large American cities exhibit similar patterns. This challenges a commonly held belief that crime rates rise and fall in large part based on economic changes.

So why do crime rates fall?

Everyone seems to have their pet answer for this question. Besides the economy, some will point to a rise in the number of law enforcement officers, tougher sentencing laws, even the legalization of abortion (according to the authors of Freakonomics: A Rogue Economist Explores the Hidden Side of Everything, anyway). I once had a student who was an ardent supporter of one political party and was convinced that crime rates rose when the other party was in power.

If only solving the crime mystery was so simple. Criminologists have been studying this issue and have come to a startling conclusion: we really don’t conclusively know why crime rates rise and fall.

Between 1990 and 2000, crime rates in the Unites States dropped precipitously. According to the FBI’s Uniform Crime Report, homicide fell 39 percent, rape rates fell 41 percent, and robbery fell 44 percent. Since that time, crime trends have leveled off for the most part.

But New York’s crime declines put these numbers to shame: 73 percent decline in homicide, 52 percent decline in rape, and 70 percent decline in rape—as well as an astonishing 78 percent drop in auto thefts. Analysts focused specifically on New York to see if any changes there could reveal clues about what causes crime to decline.

Crime declines

I lived in New York in the late 1980s as a college student at New York University, and it doesn’t take a sociologist to notice the drastic changes that have taken place in the city since then. Walking through Washington Square Park (at the center of the university’s main buildings) involved dodging rats and drug dealers at all hours of the day. There were many nearby neighborhoods students were warned not to venture into, especially at night.

I was one of the first to live in a new dorm that was just east of most other university property. Prostitutes regularly walked the streets around the new building, and a group of transients lived across the street in front of an abandoned building. My roommates and I casually watched one afternoon as New York Police officers barricaded our block and raided what we referred to as the crack house across the street. While moving in across the hall, one student had his clothes and other possessions stolen when his parents’ car was broken into. A block or two away stood the porn theater where Robert De Niro’s character Travis Bickle picks up Jodi Foster’s character (a child prostitute) in the classic 1976 movie, Taxi Driver.

Nyc in the 80s

New York City in the late 1980s

In one of the movie’s opening lines, Bickle describes New York as “an open sewer.” I wouldn’t have described life there in the late 80s in exactly the same way, but it was a different world when I returned years later. The “crack house” I once lived across the street from now features ground level shops like Ben & Jerry’s and small clothing boutiques. The gritty drug-infested neighborhoods we were warned away from are now upscale, gentrified neighborhoods with young families and sky-high rents. Even The Bowery, which was an open sewer of a street that reeked of urine and despair, has become a Mecca of new development, as seen in the new luxury high-rise building pictured below.

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What reduced crime in New York?

Law professor Franklin E. Zimring explores this question in his book, The Great American Crime Decline. He suggests that there are many reasons for declines in New York and elsewhere in America.

It might seem like the most obvious reason for crime to decline in New York is the exploding rents and cost of real estate, pushing out low-income residents who might have more motivation to commit property crimes, for instance. Zimring notes that while this might make sense for Manhattan, New York City is comprised of five boroughs (Manhattan, Brooklyn, Queens, Staten Island, and the Bronx), yet crime fell throughout the city.

As Bradley Wright blogged about, some attribute the crime decline to the aggressive policing tactics former police chief William J. Bratton employed during his tenure in New York from 1994-1996. Bratton’s strategy mirrored the broken windows theory, the idea that if you eliminate small, quality of life problems like vandalism then you send a message to criminals that larger crimes will also be aggressively prosecuted. And yet crime rates also fell in cities that hadn’t changed policing strategies. Zimring attributes some of the decline to policing (from 25 to 50 percent, in his estimation), but also considers the high population density and strict gun laws as other potential factors. He also suggests that because of the high level of crime in New York before the drop, it had further to fall. Once again, there is no singular explanation of why crime fell in New York or in any other city.

Zimring concludes his analysis with several lessons we can learn from the crime decline, one of which is that we need to do more to compare crime declines in the U.S. with declines in other countries like Canada, where similar drops were observed but even though there were no significant changes in policing or criminal justice. He suggests that crime ra
tes can drop “without major changes in the social fabric” (p. 206). In other words, it doesn’t necessarily take huge social changes to bring down crime rates.

The fact that crime rates have fallen so much is great news. But the fact that there is no simple solution can make it difficult for lawmakers to communicate the importance of some policies to their constituents. We tend to like simple solutions, but in this case there are none.

The Sociological Significance of Pictures

author_janis By Janis Prince Inniss

Although I’m not as into it now, I used to love photography…back in the days when we all used film I toted my heavy 35mm camera around. Now everyone—or so it seems—has a digital camera and/or one on their cell phone.

When I was very young my father was a photographer and he taught my brother the trade when he was in his late teens. As my brother developed a photography business I became his assistant—fetching his bag and other such glamorous activities. Along the way, I picked up an interest in photography.

I would take tons and tons of pictures at every event, outing, and holiday trip. After grappling with storing all the pictures, I started to ask myself how many pictures of any one event I really needed. Even 155 pictures of my trip to Yosemite National Park does not change the fact that it is in the past and sometimes enjoying myself rather that shooting pictures has made for better memories.

When I was almost 18, I went to my father’s funeral. It was probably only the second I had attended so I didn’t really know what was done at funerals. Just before leaving our grandmother’s home for the funeral, somehow I got a hold of my brother’s camera. I wasn’t sure what I would do with the camera; what would be an appropriate picture to take given the occasion? I knew that I would not take pictures of my father’s lifeless body. Not only did I consider that that morbid but I refused to even view my father’s body, let alone take a picture of him.

I don’t remember taking any of them, but all these years later I have pictures from my father’s funeral. And I’m glad that I do. They remind me of the early impact of our father’s death on me and my siblings. And the pictures remind me of who attended the funeral. I have forgotten most of the people who were there that day who were not photographed.

Recently I attended an “un-birthday party” in Tampa, an event held to honor the 153 children in this county who did not live to their first birthdays in 2007. Particularly striking was a presentation from a photographer from the Now I Lay Me Down to Sleep organization. The organization exists to take pictures of babies of who have died at birth or who are expected to die soon after. Professional photographers donate their time and the photographs are free for the parents. As the organization’s website points out, taking a picture of such a baby is not necessarily on the minds of grieving parents. (Click here to see a Los Angeles Times story about bereavement photos).

 

But as you can imagine, a picture of a baby who only lives for a few hours, days, or months can be of tremendous value to many parents. Not so long ago, many hospitals did not allow or encourage parents to see these babies. Today, parents are encouraged to name their babies, to hold them—acknowledge their lives, however short -–as a way to help cope with their grief. With the professional quality pictures they receive from this organization, parents are granted an important memento that most new parents have or expect—wonderful pictures of their newborn.

Photographs have meanings attached to them. For parents who have lost a baby, a Now I Lay Me Down to Sleep photograph underscores the fact that they did have a baby—for however short a period. The pictures serve as proof that their child existed; it is documentation that this child lived.

Indeed, a photographic image is worth a thousand words. Lately we’ve witnessed dust-ups over news organizations use of the wrong picture to illustrate a story. In an apparent effort to impress us with the size of a “tea party” in Washington protesting President Obama’s health care plan, several websites showed a picture that turned out to be 10 years old. The 10-year-old picture shows an enormous crowd that stretches for blocks, and that was described as being up to 2 million people. It should not surprise you that some conservative blogs reported this high number while mainstream news organizations said that the crowd was in the thousands. At issue here was the ability to say that a particularly high level of discontent exists among “the people”.

We shape pictures—by deciding what pictures we take and how we take them—but pictures also shape our worlds—whether in telling us how big a crowd is, reminding us of a poignant time, or providing tangible proof of a loved one’s life. Societal context and our own personal context shape how we think about these images.

Visit msnbc.com for Breaking News, World News, and News about the Economy

Solidarity: What Brings Us Together

author_sally By Sally Raskoff

Are you a member of a club? Have you joined any organizations and spent any time or money with the group and the other members? You might be experiencing something that Emile Durkheim wrote about.image

Durkheim’s concepts of organic and mechanical solidarity are fun to think about. Organic solidarity is based on interdependence and is the social glue that keeps society together in complex societies. Mechanical solidarity, based on homogeneity and similarity, is the social glue that keeps society cohesive in less complex societies.

Durkheim saw in growing societies an increasingly complex division of labor, reinforcing differences among people. No longer would most people live in small communities, have the same jobs, and live the same type of lives, e.g., working on a farm. A more complex society consists of many different jobs and people living many different types of lives. If society is to survive as it becomes less homogeneous, new bonds would need to form based on those differences.

Interdependence is one such social bond, since when one specializes in one type of labor, one will depend on others to do the labor required in other areas. For example, if you are a doctor, you depend on nurses, physician’s assistants, and other medical professionals to get your job done, but you also depend on the mechanic to keep your transportation working, the barber or stylist to cut your hair, and the dry cleaners to keep your clothes pressed.

The social bonds created within occupational groups or within other interest groups is a secondary type of social glue connecting people in personal ways. Dense population centers support multiple interest groups, allowing people to join different networks of people and creating many different types of social glue.

When we first learn these concepts, we may assume that mechanical solidarity is replaced completely by organic solidarity. This may not necessarily be the case. In our current times, organic solidarity is likely to characterize the types of social cohesion that are primary while mechanical solidarity is less likely to describe how our societies maintain themselves.

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Alexis de Tocqueville was well aware of our American propensity to volunteer. We are a nation of “joiners” as “Americans of all ages, all stations of life, and all types of disposition are forever forming associations” (Tocqueville, Democracy in America). Those student clubs on campus offer but one type of opportunity to join with others to pursue interests. We may, throughout our life span, join interest-based clubs, parent-child groups, neighborhood collectives, and occupational associations. image

Some of our understanding of this behavior is captured from surveys on volunteering. Volunteering is usually defined as working for some organization without pay. According to the latest Bureau of Labor Statistics report, just over one quarter of the population volunteer for an organization. The tasks volunteers perform run the gamut from office work to ministering, food distribution, coaching, and artistic performances.

Can this sub-group activity of joining clubs be considered a micro version of mechanical solidarity? It does create groups of like-minded people, as those people come together to perform some common task. Volunteers have things in common that brought them together for a shared goal. The application of the concept doesn’t work entirely, however, since people who belong to the same organization are not held together as tightly as are people in smaller heterogeneous communities.

Durkheim’s concept of the collective conscience helps us understand the difference as it represents the shared beliefs in a society. Those who live in smaller homogenous societies (mechanical solidarity) share a very strong belief and moral structure while those in more complex heterogeneous societies (organic solidarity) may not. Those smaller occupational and interest groups that we join provide a collection of beliefs to which we may belong and between which there may or may not be any cohesiveness.

Take a moment and consider the groups in which you take part. How important to you are they? How strong is the group’s collective consciousness, or shared beliefs? How does interdependence relate to the group? Society is made possible by our bonds with one another; I invite you to consider the number and quality of yours.

Losing Confidence: Americans and Social Institutions

author_karen By Karen Sternheimer

Do you feel less confidence in the government? In corporations? In the press?

If so, your feelings reflect a general trend found in the most recent data from the General Social Survey, a nationally representative household survey taken every other year of American attitudes on a variety of issues. Since 1973 the survey has asked respondents how much confidence they have in a variety of American social institutions. Their 2008 survey results suggest that the public has less confidence in every major social institution (except the military) compared with 2006.

Looking at year-to-year trends might not tell us very much, but if we examine the more than 35 years of data we can see some interesting patterns and think about why Americans might have less faith in various institutions.

Our declining confidence in the news media is rather clear in the graph below. For the past fifteen years, the percentage of people having a great deal of confidence has hovered at or below just ten percent. There are likely many reasons for this, but I suspect that the blending of opinion with reporting—especially on cable news—is partly responsible. If “the news” seems to just be someone’s opinion, especially if it is constructed to influence our political views in one direction or other, we might be less likely to see the press as a reliable source of information. As I blogged about last year, journalism as an industry is in danger, and this loss of confidence is likely a big part of the reason.

By contrast, far more people reported a great deal of confidence in the press in the mid-1970s, in the years following the Watergate scandal and the subsequent resignation of President Richard Nixon. Investigative journalists Bob Woodward and Carl Bernstein broke the story of what seemed like a minor burglary of the Democratic National Committee headquarters and continued to pursue the story, revealing a major cover-up.

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Not surprisingly, these revelations led to a sharp decline in those who felt a great deal of confidence in the executive branch of the federal government, from 29 percent in 1973 to 14 percent in 1974, as you can see in the graph below. Unlike confidence in the press, confidence in the executive branch of government—which mostly refers to the president—has had many peaks and valleys in the last few decades. Confidence can rise and fall rather quickly.

Most recently, we can see that close to 28 percent felt a great deal of confidence in 2002, just following the terrorist attacks in 2001. But that number fell to 11 percent in 2008, as President George W. Bush’s approval ratings sunk and the economy fell into recession.

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Not surprisingly, with news of the collapse of the financial and automotive industries, confidence in major companies fell to the lowest point in General Social Survey history: from a high of 32 percent in 1974, 1984, and 1987 to 16 percent in 2008.

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This is a meaningful decline. President Calvin Coolidge famously said that “the business of America is business”. For the past several decades American confidence in business largely reflected this sentiment, that major companies would lead us towards prosperity and opportunity. Scandals in recent years, such as Enron’s massive fraud in the energy market, led to declines in confidence after the financial boom of the 1990s.

These are just a few institutions with declining American confidence, according to the General Social Survey. Medicine, science, and religion are some of the many other institutions that Americans feel less confident about. What does this loss of confidence mean in the grand scheme of things?

It’s possible that mistrust of several major institutions can impact the way we view other institutions, even if there has been no significant reason to doubt them. For instance, despite the advice of public health officials, a large proportion of the population reports that they don't want to be vaccinated for the H1N1 virus. Some just aren’t interested, but others don't trust government officials; some even view calls to get vaccinated as a government conspiracy for control or profit.

When major institutions lose their legitimacy with a large proportion of the public, people are likely to disengage from these institutions, and maybe even ignore important information they provide. What sociological theories do you think might explain why Americans seem to trust social institutions less?