Search results

Ever since Mead, sociology has maintained a deep divide between human and non human animals. In effect, Mead constructed humans as having capacities that he saw lacking in animals. Recent research on animals has challenged the traditional ideas of Mead and others by providing evidence of animal intelligence, adaptability, selfawareness, emotionality, communication and culture. This paper examines the human‐animal relationship as presented in Introductory Sociology Textbooks to see if this new research on animals has allowed us to move beyond Mead. We find outdated information and confused thinking on such topics as the relationship between language and culture, the development of the self in animals, and the role of instinct, socialization and culture in animal behavior. We conclude that, with few exceptions, the main function of the treatment of animals in these texts is to affirm the hard line that sociology has always drawn between humans and other species.

Only within the past decade have sociologists begun to investigate the relationships between humans and other animals. Even more recently, college courses that examine this subject have emerged. This article looks at one such undergraduate sociology course – Animals and Society – at the University of South Carolina Spartanburg. It outlines the opposition to the course and the fight for its approval. Then an overview of the course objectives and content is presented, followed by an assessment of the impact of the course on students. Finally the implications of the emergence of animals and society courses in sociology, and the new sub‐field of animal studies, are discussed.

Society’s relations to animals pose possible blind spots in sociological theory that may be revealed and illuminated by studying systems of human‐animal interaction. By investigating whether and how animals enter into key processes that shape self and society we may determine the ways in which animals might be included in the core subject matter of sociology. An earlier discussion of the role of animals in sociology initiated by Weber is reviewed. Issues that debate raised about the extent of linguistically‐mediated human‐animal intersubjectivity are updated. It is in principle difficult to rule out animal languages, and some animals have acquired human language. But sociology may follow a more fecund empirical route by examining successful human‐animal performances produced by enduring interspecies relationships. Following this route, this paper specifically argues that the human self should be seen to take root in the available mixed species community. To show this, the work of G.H. Mead is revisited and corrected in light of recent work on early human development, and conceptual analyses of language, the body, and the self. The formation of the self is not dependent on only linguistic exchanges; a nonverbal nonhuman other can contribute to the self‐reflective sense of being a human self. Based on this reasoning, examples of studies of humans with wild and domestic animals illustrate the potential for a human‐animal sociology.

This paper addresses the social forces, such as cultural traditions, economic structures, and legal systems, affecting animal (human and nonhuman) rights. Also considered are the cross‐cultural degrees of societal advancement on rights, as illustrated by cultures that are stagnant on rights, progressive on rights, and regressive on rights. The definition of “advanced” versus “primitive” cultures is somewhat complicated with the argument being that technologically and materially advanced cultures can be primitive on rights issues, as found in the present‐day US. The right‐wing Bush administration, greatly aided by the “war on terrorism”, has devolved human rights by reducing civil liberties, freedom of assembly, educational opportunities, and economic equality. This repression of human rights has repercussions for environmental protection and nonhuman rights, as demonstrated herein.

This essay discusses whether the practice of keeping pets, defined as a class of animals existing for human purposes, is morally acceptable. Clouding the issue is the claim that humans have always had pets. Selected historical examples show that this is not the case. Instead, the doctrine of human supremacy has meant that close relationships with animals have often been ideologically impossible. Today, however, increasing knowledge about animals’ intellectual and emotional capacities blurs the once‐distinct boundary between humans and other animals. Given this knowledge, treatment of animals must also be reassessed. In particular, the essay argues that animals have the basic right not to be treated as the property of others. Although a world without pets is unpleasant to consider, the perpetuation of our pleasure is not sufficient reason to enslave other animals.

This piece is a review of the animal selfhood literature in sociology, organized into four main parts. First, I review the sociological literature of human–animal interactions, in which sociologists claim that animals possess selves. Second, I review how sociologists have referred to the self, from which I construct five criteria of selfhood, including self as attribution, self-awareness, intersubjectivity, self-concept/reflexivity, and narration. Third, I address how animals have selves using these criteria, drawing on sociological and ethological evidence. Fourth, I critique the animal interaction sociologists’ specific claims of animal selfhood, including their epistemological failure to distinguish between human accounts of animal subjectivities and animal subjectivities, and their empirical failure to show how animals act toward themselves. Ultimately, I conclude that animal selves, particularly in an elemental Meadian sense, are potentially real, but in most cases are unobservable or unverifiable phenomena.

The purpose of this paper is to discuss the experiences with me-search among scholars in the field of education, defined as the conduct of research about one’s own identity or in one’s own setting.

Centered around the tensions inherent in the training received around objectivity and subjectivity, these individuals discuss how they came to conduct me-search and the challenges inherent in it, with a particular focus on the teaching and advising of students conducting this kind of qualitative work.

Applying Richardson and St. Pierre’s (2005) concepts of writing stories, the following reflections provide a grounding of the “me” in methodology, with an eye toward using this methodology to create social change.

While this is a common research approach, relatively little guidance exists on the practice of “me-search”, particularly for young scholars.

This paper uses a representative sample of U.S. workers to examine how self-employment may reduce work-life conflict. We find that self-employment prevents work from interfering with life (WIL), especially among women, but it heightens the tendency for life to interfere with work (LIW). We show that self-employment is connected to WIL and LIW by different causal mechanisms. The self-employed experience less WIL because they have more autonomy and control over the duration and timing of work. Working at home is the most important reason the self-employed experience more LIW than wage and salary workers.