The Headscarf Debates: Conflicts of National Belonging,by Anna C. Korteweg and Gökçe Yurdakul, is a detailed and thoughtful work of comparative cultural sociology. It focuses on four debates in Europe about the wearing of headscarves (in all four cases, actually niqabs, misrepresented as burkas, as the book nicely explains). Using extensive analysis of media and legal discourse, it shows similarities but, more interestingly, differences among the debates in France, Turkey, the Netherlands, and Germany. These differences highlight persistent cultural differences in the relationship between state, citizens, and religion: differences the book describes as “conflicts of national belonging.”
Phil Gorski’s argument that the fact/value distinction is bankrupt is out in Society, along with a marquee of big-name responses. Phil and I had an interesting and productive exchange on the article this fall. The exchange follows here, with Phil’s permission. I still think I’m right!
Many Septembers I find myself teaching Durkheim right around the Jewish high holidays (Rosh Hashanah and Yom Kippur). I’ve often felt a degree of connection between the two: the juxtaposition between ritual and scholarship that characterizes the high holiday services, the emphasis on separating the holy from the ordinary, the sacred from the profane. My point in this post is not to establish that Durkheim’s work is in some way essentially Jewish, but to highlight this affinity. I also want to emphasize that I am no expert in Judaism; these are impressions I’ve noticed. Continue reading “on teaching durkheim at the high holidays”
This is another in a series of notes on things I read this summer. Toward the end of the summer I read Judith Butler‘s Parting Ways: Jewishness and the Critique of Zionism (Columbia UP, 2012). Then, as I was preparing to write these thoughts about it, I ran across the Jerusalem Post’s attack on Butler’s receipt of the Adorno Prize and Butler’s response to that attack. So my post will start with my thoughts on the book, then circle around to discuss the controversy over the Prize.
There’s lots to say about the recent article by Mark Regnerus on outcomes of adults who remember a parent having had a same-sex relationship and the other articles and commentaries surrounding it in the journal, and much has already been said. The bottom line is that this is bad science, it is not about same-sex or gay parenting, and strong but circumstantial evidence suggests its main reason for being is to provide ammunition to right-wing activists against LGBT rights. In this (long!) post I offer my evaluation of the scientific merit of the paper as well as the politics surrounding the papers’ funding, publication, spin, and evaluation.
Krippendorf asks why I suggest:
I think lacking religious experience of some sort probably makes it harder to be a good sociologist.
The short answer is that religious experience is an amazingly widespread social phenomenon, and it has a sui generis quality to it that makes it difficult to explain without some sort of experiential link. Continue reading “on the value of religious experience to sociology”