Sociology

Data collected from interviews with mothers and one mother-to-be characterized pregnancy as a time during which a woman has little jurisdiction over her body.Some respondents found this loss of control discomfiting and unpleasant, but others told of how much they had enjoyed their pregnancies for the same reason. On this basis, we suggest that pregnancy may represent a specific ‘body episode’ which belies the modern Western conviction that we have and possess our bodies and are able to mould them accordingly. Second, we propose that its physical transitions provided for some informants a disturbing testament to the fact that our influence over our bodies is in fact incomplete – that they are in many ways obdurate and ‘wayward’. Third, we suggest that the more positive descriptions of pregnancy could be attributed to the demands of the ‘body project’, the efforts that women especially invest in sculpting their bodies in culturally acceptable ways. Pregnancy therefore may represent for some women an opportunity to luxuriate in their materiality, because during this period they are unable to govern their bodies in the ways to which they are accustomed in more mundane physical circumstances.

This article places Northern Ireland within the unfolding sociological debate on religion in modern Britain. It measures secularization along Casanova’s three dimensions (1994): religious differentiation, decline and privatization. It finds that Northern Ireland has, in common with Britain, high levels of religious differentiation, grey areas of religious belief and little convinced secularism. However, Northern Ireland differs in that it has higher levels of religious affiliation and practice, and religion plays more roles in civil society than it does in other parts of Britain. The article explores the role of conflict in forming these religious trends, asking if they represent a persistence of the sacred, or simply mask deeper ethnic divisions. It concludes that the social dimensions of religion are just as important as the supernatural, and that they often inform each other. Finally, it suggests that the dynamics of religious change are comparable across regions and, as such, Northern Ireland might be a useful case study for British policy makers, particularly as it becomes increasingly multicultural and religiously plural.

In line with a long sociological tradition, Niklas Luhmann has analysed the basic characteristics of modern society in terms of social differentiation. Luhmann has focused on the forms of differentiation, and argued that modern society is differentiated according to subsystems that concentrate on one function (e.g. the economy, law, science, politics, education). In the first part of the article, I explore the backgrounds of this systems-theoretical framework. In the second part, this framework is used to analyse the structural characteristics of the educational system. This system has its basis in the school’s complexes of interaction and organization. But education is also confronted with the consequences of its own autonomy, its own mode of operating. It is suggested that these secondary effects have more impact on the evolution of this system than its societal environment.

This article contributes to the sociology of work by analysing the nature and prevalence of humour as a coping strategy in the sex industry. In conjunction with describing six different types of humour observed in the female sex industry, this article establishes humour as a form of ‘emotion work’ (Hochschild, 1979). Evidence from an empirical study of female prostitution in a large British city documents how sex workers consciously manipulate humour as a social and psychological distancing technique. First, humour is adopted as a business strategy where impression management and ‘body work’ (Tyler and Abbott, 1998) enable individuals to conform to the aesthetic ideal of the ‘prostitute’. Second, joking relations shape the emotions aroused by selling sex, manage client interaction and establish support networks with colleagues. They are also a vehicle for defining group membership, dissent and divisions. It is argued that these social and psychological processes are an example of how women in extreme professions perform ‘ emotion work’. In the case of sex workers, humour contributes to a range of defence mechanisms that are necessary to protect personal and emotional well being.

Questions of identity, the nuance of self to context or culture, continue to dominate despite a fashion to imagine ‘structures’ of class, status and ethnicity as becoming less demanding and, hence, more fluid and open to choice. In contrast to a picture of individuals suspended in fluids of their own making, this article introduces the idea of identity being punctualized: a ‘revealing’ of each specified identity within the here and now; and in response to the ‘demand’ of others. Accepting there is a positioning effect, requiring those making demands to be in a position to make their specific reading on identity, the article draws on Henry James’s novel The Ambassadors, to illustrate a timing effect, in which each ‘call’ demands a display of identity that annuls other ‘calls’ – precisely by overtaking these in the here and now. These demands arguably overlap with Heidegger’s formulation, in which the demanding relation is general and is presented as the effect of technology: technology transforms everything in nature, including ourselves, into things ‘standing in advance’. Relations are not attenuated, so much as it matters more what identity is being produced (and when).

Throughout the higher education sector in the UK, recent decades have witnessed the increasing use of fixed-term and part-time labour, to the extent that around 50 percent of academic staff are currently employed on fixed-term contracts and in excess of 90 percent of researchers are employed on fixed-term contracts. Despite the importance of their contribution to the sector as a whole, relatively little research has been undertaken on the lived experience of undertaking contract research. The objective of this article is therefore to explore the reality and complexities of contract researchers’ working lives and the occupational identities and self-images that contract researchers construct and maintain.

In this article we examine the tensions between feminist and disability studies perspectives on care.We argue that an emancipatory model of care is one that must address these tensions. In developing this model we consider the notions of (inter)dependence and need across the lifecourse. Drawing on the work of Fraser (1989), we propose that the notion of ‘needscape’ can be used to construct a ‘discourse bridge’ that will mediate between the disability studies and feminist perspectives on care. Notions of care and caring have been subject to criticism by feminist and disability theorists.There is a presumption by some that care is an activity to which women are naturally suited and this forms a starting point for the claim associated with the feminist view that care is a source of women’s exploitation. For disability activists notions of care are dis-empowering.The person in receipt of care is often assumed to be passive and dependent. This is exemplified in the limited access of disabled people to choices over the nature and form of the social support that they may need.

Scholarly activity presupposes a certain distance from the concerns of everyday life, which has both liberating and crippling effects. Bourdieu’s reflexive sociology hopes to undo these crippling effects by making the scholar aware of the limits of his/her ‘liberation’. Through his emphasis on the practical content of social life, Bourdieu provides a powerful alternative to theoretical critiques of contemporary society advanced by sociologists such as Adorno. At the same time, read against the background of Adorno’s ‘critical theory’, this reflexive move itself appears as a limitation. Due to its emphasis on the conditions of sociological knowledge, reflexive sociology tends to subordinate ‘theory’ to ‘epistemology’ and, therefore, hinders the sociologist from imagining a different society. Read together, Bourdieu’s and Adorno’s works provide important insights about two potential dangers that remain on the path of the sociologist. Adorno’s critique of ‘scientism’ implies that adhering to an epistemological principle may not be enough to escape the ‘ fallacious’ representations of social reality, while Bourdieu’s critique of ‘theoreticism’ implies that one cannot grasp social reality without ‘touching’ it.

Bourdieu confuses himself and others by calling his project a ‘transcendence’ of the objectivist–subjectivist antinomy. Contrary to claims, Bourdieu’s methodology and theoretical premises are directly opposed to phenomenological social constructivism, though he makes use of several key phenomenological concepts. Habitus enriches the objectivist perspective by specifying a partial theory of agency which, contrary to critics, is non-reductionist. Habitus’ current formulation and usage brim with inconsistencies and ambiguities. It is non-reflective but not corporeal; it should not be equated to cultural capital; it is specifiable into concrete components instead of being ‘difficult to specify empirically’.The concepts of practical logic and doxa are connatural to habitus, but the concept of strategy derives from a different premise and is non-essential to habitus.The above interpretation derives from the critical realist view. An empirical study of China’s trade unionists is provided for illustration.