1 McGuire (2008).
2 The polling data in this paragraph come from the 1998, 2000, 2002, 2010, and 2012 General Social Surveys. I have used the 2010 and 2012 surveys for most items and the older data for questions that were not asked recently. These data are available through the UC Berkeley Survey Data Archive website (http://sda.berkeley.edu/archive.htm).
3 Source: World Values Survey, 2005–2007; the 1995–1997 WVS found similar numbers. You can find this data at the World Values Survey website (www.worldvaluessurvey.org).
4 See McGuire (2008, ch. 2); Wallace (2004).
5 Episcopal Church in America (1928; 1979).
6 I timed it. This is the average over the six services that I attended during my short research project.
7 The same priest also revealed to me a wish that is perhaps common to many clergy. “We sometimes fantasize,” he said, “about treating our congregations like baseball teams that can trade players. ‘Mrs. Jones, you’re going to be going to church at St. Mark’s from now on; I’ve traded you for Mr. Smith and two parishioners to be named later.’”
8 Cursillo (Spanish for ‘little course’) is a spiritual renewal event built around a three-day retreat. It was begun as a Catholic renewal movement in Spain in the 1940s, but has since spread to other denominations in the U.S., where it focuses on developing lay Christian leadership. Taizé services are contemplative Masses done in the style of the ecumenical Christian community in Taizé, France.
9 Fowler (1981).
10 Meredith McGuire and I explored this problem for understanding radical Catholic identity in McGuire and Spickard (2003).
11 McGuire (2008); Roof (1999); Beaudoin (1998); Ammerman (1996); Bellah et al. (1985)—but see Pearce and Littlejohn (1997, 75–76). Increased religious individualism is but one of several answers to the question “What is happening to religion?” See J. Spickard (2006b) for an outline of this answer, plus another four.
12 Luckmann (1967, 98–99).
13 Said (1978).
14 Cronin (2002).
15 For overviews of post-colonial theory, see Ashcroft, Griffiths, and Tiffin (1995; 1998; 2002); Barker, Hulme, and Iverson (1994); Young (2001).
16 See, for example, Cultural Studies Review 15(2), the September 2009 special issue on “Critical Indigenous Theory.”
17 E.g., Smith (2001).
18 Robinson (2002).
1 Herberg (1955). Figures come from the 2012 General Social Survey, available online at the UC Berkeley Survey Data Archive (http://sda.berkeley.edu/archive.htm). On the veracity of polling data, see Hadaway et al. (1993).
2 See especially Chaves (2011); Putnam and Campbell (2010).
3 See Kuhn (1970) for a detailed analysis of the role that textbooks play in reflecting and establishing consensus in the natural sciences. See Manza, Sauder, and Wright (2010) for an updated discussion.
4 At this writing, there are three major texts with the title The Essentials of Sociology and one titled Sociology: The Essentials. Each covers the same material, each is close to five hundred pages long, and each provides a (supposedly) cheaper alternative to the longer hardbound comprehensive texts.
5 Why this common chapter structure? There’s an interesting loop, here. Textbooks are written to support existing courses—especially the three-hundred- to five-hundred-student courses introductory taught at big state universities. That’s an attractive market and publishers want sales. They thus design texts to fit the course as it exists, with fifteen or sixteen chapters matching the typical fifteen- or sixteen-week semester. Courses, however, are also structured around textbooks! University professors do not get much status from teaching introductory sociology. It thus pays to go with the texts available rather than inventing anything new. It’s no wonder that today’s texts are structured very much like those of the 1970s.
6 This is a bit shorter than the chapter on the family and about the same size as the chapter on education. For comparison, the chapters on race and gender average 6% and 5% of the total, respectively, while stratification (other than race and gender) averages 9%.
7 Meredith McGuire’s (2002) specialty text on the sociology of religion provides the most nuanced view of this typology. See her chapter “The Dynamics of Religious Collectivities.”
8 Lutz and Collins (1993) showed how National Geographic similarly uses photographs of rituals to create a sense of the ‘exotic other’.
9 Unfortunately, not much has changed in the twenty years since I first reviewed such comprehensive textbooks for an international journal that wanted to know how American sociology students learn (J. Spickard 1994). Many of the textbooks are the same, though in new editions. Three of the current top-selling texts were then in the top four: Kornblum (2011), Macionis (2011), and Schaeffer (2011)—now in their 9th, 14th, and 11th editions, respectively. Henslin (2011) (11th), Giddens et al. (2011) (8th), Brinkerhoff, Ortega, and Weitz (2013) (8th), and a new text by Ritzer (2013) all treat religion similarly.
10 The three older American texts are Roberts and Yamane (2011); Johnstone (2015); McGuire (2002). The two newer ones are Christiano, Swatos, and Kivisto (2008); Emerson, Mirola, and Monahan (2010). The two European texts are G. Davie (2013); Repstad and Furseth (2013).
11 See Finke and Stark (2005); Stark and Finke (2000); Iannaccone (1988; 1994); Stark and Bainbridge (1985).
12 Stark and Finke (2000) contains the most explicit statement of these propositions.
13 The book has had two major editions: 1992 and 2005.
14 See, for example, Kelley (1972); Roof and McKinney (1987).
15 For my critique, see J. Spickard (1998a; 2006b; 2007). For a different approach, see Bruce (1993; 1999; 2002). On the ‘religiosity’ of the Middle Ages, see Stark (1999, 255ff); but cf. McGuire (2008, ch. 2). The church pew research is reported in Finke and Stark (1986).
16 See Yang’s (2012) useful distinction between “Red Market,” “Grey Market,” and “Black Market” religion in China.
17 Wilson (1982, 11–12).
18 Warner (1993). Parsons (1960a; 1967; 1969). Berger (1970). Berger (1999) has since rejected his earlier view.
19 For a more nuanced distinction between American and European religion, see Berger, Davie, and Fokas (2008).
20 See Douglas (1970). For some attempts to define religion using beliefs, see Spiro (1966); Stark and Bainbridge (1985).
21 On Navajo religion, see Wyman (1950; 1983); Gill (1987); Chapter Seven of this volume. On Sheilaism, see Bellah et al. (1985, 221); Chapter Four of this volume.
22 On women’s religion, see Bynum (1986); Daly (1978). For contemporary examples, see Winter, Lummis, and Stokes (1994); J. Davie (1995); McGuire (2002, ch. 4).
23 Douglas (1968; 1970); J. Spickard (1992); (1994); McGuire (1994).
24 Asad (1993b; 2003); Chidester (1996); Masuzawa (2005); Beyer (2006). Vásquez (2013). Simpson (1990, 371).
25 Greil and Bromley (2003); J. Spickard (2003); McGuire (2003); Beyer (2003).
26 Bender (2003; 2010); Levitt (2001; 2007); Adogame (2013).
27 Bender et al. (2013).
28 Bender et al. (2013, 2).
29 Bender et al. (2013, 5).
30 Bender et al. (2013, 5).
31 Bender et al. (2013, 8).
32 Smilde and May (2010). J. Spickard (2012a). Bender et al. (2013, 13).
33 No edited volume can present a coherent view, but this one does not produce any sustained positive program. Some contributors focus on the micro-interactional construction of religious selves. Others focus on religious discourse. Others produce historical and transnational comparisons. All, however, generalize European and American insights, albeit different ones than do the theorists they criticize. It strikes me that this is just a gentler form of intellectual colonialism.
34 McGuire (2008); Ammerman (2013); Hall (1997); Orsi (2005).
35 McGuire (2008). The quote is on page 17. The names are pseudonyms.
36 The market model and secularization theory are two others. See J. Spickard (2006a; 2006b).
37 Tönnies (1887); de Tocqueville (1835; 1840).
38 See Neitz (2000; 2002; 2004; 2011).
39 See Ezzy (2014).
40 Neitz (2000).
41 Neitz (2000, 370).
42 See especially Neitz (2002).
43 Connell (2007). Cf. Chakrabarty (2000); Spivak (1996).
44 The Arabic name is ad-Dawlat al-Islamiyya fī’l-‘Iraq wa’sh-Sham. This makes “ISIS” “Islamic State in Iraq and ash-Sham”; Sham refers to all the lands of the north that were conquered by the 7th- and 8th-century Muslim armies: from Jerusalem through present-day Syria and Lebanon to southern Turkey. This matches the other English acronym, “ISIL”, for “Islamic State in Iraq and the Levant”. The Levant is the historic name given to the lands of the eastern Mediterranean, from Turkey to Egypt and east to the border with Iran. See Tharoor (2014); Guthrie (2015).
1 For a detailed history of Greek religious practices, see Burkert (1985).
2 McGuire (2008, ch. 2) nicely summarizes this history. For greater detail, see Muir (1997); Scribner (1993); Luria (1991); Martin (1993).
3 Quoted by Ginzburg (1983, 120).
4 McGuire (2008, 27).
5 Frazer (1890) claimed magic is manipulative where religion is not. Durkheim (1912) saw religion as social and beneficial where magic is individual and selfish. Anthropologist E.E. Evans-Pritchard (1937; 1956) pointed out the cultural insularity of this distinction this long ago.
6 Scribner (1987; 1990; 1993); Luria (1989; 1991).
7 McGuire (2008, 37).
8 Besides McGuire’s (2008) book on popular religion, see also her 1988 book on ritual healing.
9 Vásquez (2013). The quotes are from pages 26 and 24.
10 Comte popularized the word “sociology,” though he did not invent it. The term was first used by the French essayist Emmanuel Sieyès in an unpublished 1780 manuscript. See Fauré and Guilhaumou (2006).
11 Durkheim (1972, 71).
12 Vásquez (2013, 24–25).
13 For details, see Tallet (1991, 1–17).
14 Furet (1995); Hasquin (2003).
15 Peter Berger, Grace Davie, and Effie Fokas (2008) have produced an excellent analysis of the differences between the American and French systems of church/state separation.
16 France restored diplomatic relations with the Vatican in 1921; French participation in appointing bishops was restored with the Briand-Ceretti Pact. See Gildea (2010, ch. 12).
17 The full title of the 1859 edition was On the Origin of Species by Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life. Later editions shortened the title to the one we now know.
18 Gray (1860); Bowler (2003, 202ff); Hodge (1874).
19 Gould (1977, 20ff); see also Gould (1997b). Van Wyhe (2007, 183).
20 Darwin (1871, 609).
21 Orr (1910). The entire set of essays can usually be found on the Internet.
22 Wright (1913); Orr (1910).
23 Orr addressed the evolution of human beings towards the end of his essay. He was perfectly willing to accept this, but he saw it as “creation from within,” not a solely natural process. Throughout, he set scientific findings within a theistic context.
24 Orr was careful to say that most scientists of his time were Christians, not atheists. Ecklund (2010) has recently shown that about half of American elite scientists are personally religious today.
25 Fletcher (2013).
26 Comte’s (1853) work is most accessible through Harriet Martineau’s abridgement. Durkheim’s Division of Labor (1893) has never been out of print. See the last pages of Weber’s Protestant Ethic (1920a) for his elegy to vanishing religion.
27 Vásquez (2013, 27).
28 Vásquez (2013, 28).
29 Vásquez (2013, 29).
30 Bourdieu (1997, 132).
31 Asad (1993a, 207).
32 See Nisbet (1967; 1978). Here I draw from, but revise, Anthony Giddens’s (1976) critique of three myths of sociology’s origins.
33 Nisbet (1978, 105).
34 Nisbet (1978, 105–106).
35 Nisbet (1978, 106).
36 Nisbet (1978, 108).
37 Nisbet (1978, 109).
38 Nisbet (1978, 110).
39 Burke (1790).
40 Aron (1965, 260).
41 Giddens (1976, 710–711).
42 Giddens (1976, 711–712).
43 Durkheim (1912).
44 See Durkheim (1912, 39–44). He followed Johann Kern (History of Buddhism in India) in regarding “Northern Buddism” as “less advanced.” See page 48.
45 Quotes are from Durkheim (1912, 39).
46 Durkheim (1912, 60). He specifically cited Hubert and Mauss’s (1902) study of magic in drawing this conclusion. Cf. Frazer (1890); Malinowski (1948).
47 Durkheim (1912, 56).
48 Durkheim (1912, 56).
49 Durkheim (1912 [French-language edition] 65, [English-language edition] 62).
50 Durkheim (1912, 86ff, 102ff).
51 Durkheim (1912, 464).
52 Spencer (1879–1893). Durkheim wrote about the division of labor in society in his 1893 book of that name (Durkheim 1893).
53 Durkheim (1912, 62).
54 Durkheim (1912, 475).
55 Both his Division of Labor in Society (1893) and Suicide (1897) voice this theme.
56 Douglas (1975, xi–xii).
57 Swatos and Kivisto (1991). The quote is on page 347.
58 Weber (1946; 1922b; 1925, 458ff).
59 Weber (1920b).
60 Weber (1922a, 21–22; 1922c); Drysdale (1996).
61 See Richard Sennet’s (2007) insightful analysis of the connection between the growth of bureaucracy and the Prussian military state. Both organizations applied rationality to leadership, with world-shaking results.
62 On traditional action: Weber (1922a, 26). On China: Weber (1920b, 107–170).
63 See Kalberg (1996). “Iron cage” is Talcott Parsons’s felicitous mistranslation of “stahlhartes Gehäuse.”
64 Weber (1920a, 181). His next sentence, though unrelated to our topic, was prescient: “Perhaps it will so determine them until the last ton of fossilized coal is burnt.”
65 Shils (1981, 8–10). Shils cited his own failure to notice this in his earlier joint article with Talcott Parsons (Parsons and Shils 1951). His 1981 book is partly an attempt to amend his previous views.
66 Niebuhr (1963). See Hoedemaker (1970); Malloy (1977); Gardner (1979; 1983). Weber outlined his action-schema in Weber (1922a, 21ff).
67 Niebuhr (1963, 67).
68 Augustine clearly modeled his narrative on the Bible’s story of Jesus in the Garden of Gethsemene, who also surrendered his will as his disciples slept.
69 Cf. Weber (1917–19, 278–282, 292ff).
70 O’Dea (1961).
71 For some interesting alternate perspectives, see MacIntyre (1984); Rosemont (1991a); An-Na’im (1992).
72 Comte (1853); Durkheim and Mauss (1902); Weber (1958).
1 Now called Shàntóu, this city sits at the eastern end of Guangdong Province. My grandfather was first stationed in Chaozhou, then at Kityang (now Jieyang), about thirty-five miles west of Swatow. American (Northern) Baptist missionary records say that my grandfather’s wife died from appendicitis. They do not mention the child ( “‘Death of Mrs. Adkins’” 1908, 269).
2 Davidman (2000).
3 She did talk to my younger brother, so I have one anecdote that gives me a sense of who he was. As a small child, my mother had just learned that there are different kinds of Baptists—American Baptists, Southern Baptists, National Baptists, and so on. She asked him, “What kind of Baptists are we?” According to the story, he looked at her over his reading glasses and, perhaps with a wry smile, said, “Cranky Baptists.” This may be apocryphal, yet it shows both my mother’s attitude toward organized religion and her love of him.
4 As I describe later in this chapter, there have been several different varieties of Confucianism. For this book’s purposes, what Bryan Van Norden (2003) calls “a thin description” will do. This emphasizes what these varieties have in common, not what separates them.
5 On preschoolers, see Tobin, Wu, and Davidson (1989). On learning styles, see Willis and Hodson (2013). Buzzfeed.com has based much of its business plan on providing quizzes and other Facebook entertainment.
6 I base these contrasting introductions on a pair by Henry Rosemont (1991a, 71–73).
7 On human rights as a quasi-religion, see J. Spickard (1999a; 2002). Chang argued that East Asian philosophy does not think that people are rights-bearing individual. In part because of his influence, the drafters deliberately left out any founding principles because they could not agree on what those might be. For accounts of the Declaration’s origin, see Humphrey (1984); J. Spickard (1999b).
8 As I do not read any variety of Chinese and am not an expert on Chinese philosophy, I base my account on the work of those who do and are. For more on the Confucian approach to the self, see Rosemont (1991a; 1991b); Ames (1991; 1994); Hall and Ames (1998a, 23–43); Fingarette (1991); Jiang (2006).
9 This is, of course, an infinite task. I cannot list everyone who has influenced me—not all my teachers, nor all my students, nor all my colleagues and certainly not all my friends. If any of you are reading this, I thank you for what you have contributed to my life.
10 I report a better alternative a few pages hence.
11 Rosemont (1991a, 71–73).
12 Pan (1990); Lakos (2010).
13 Latourette (1964, 537).
14 Keightley (2004). Keightley (1999) calls the Shang “China’s first historical dynasty.” See also Keightley (1990).
15 On Dia de los Muertos, see McGuire (2008, 58–60). Lakos (2010) quotes Hsu (1971, 158) on page 27. Overmyer (1986, 11–12).
16 Lakos (2010, 31).
17 Lakos (2010, 28). The first quote in this passage is from Freedman (1979, 275); the second is from Baker (1979, 86).
18 Addison (1924, 498).
19 Lakos (2010, 33ff); Overmyer (1986, 14). Overmyer’s comment is on page 15.
20 See Lakos (2010, 32).
21 Yang (1964, xxxix).
22 ‘Ancestor worship’ is found in some of the other East Asian countries besides China, with the same relational overtones. See Hamabata (1990, 70ff) for a detailed description of a Japanese family’s obon ceremony.
23 Lakos (2010, 6–7).
24 Zhou political control lasted only until 771, a period generally referred to as the Western Zhou. The empire then broke into several states, though the Zhou continued to have formal ritual status until overthrown by the short-lived Qin (Chin) dynasty.
25 Hsün Tzu (1963, 41): “The Regulations of a King.”
26 Nuyen (2013).
27 Chan (1963, 62).
28 Rosemont (1991b, 98).
29 Cheng (1979, 4).
30 Schwartz (1985, 52–53).
31 Readers who are new to Chinese philosophy may find this section a bit technical, particularly toward the end. Specialists, on the other hand, will find it too brief. I have tried to show enough details to satisfy the latter without losing the former.
32 Fairbank and Goldman (2006, 29); Ho (1976).
33 Lakos (2010, 13–14).
34 Ho (1976, 550); see also Ho (1965). The quotations are from The Analects.
35 Indeed, Pan Jianxiong (1990) wrote that Confucius actually invented very little. Instead, he merely regularized elements of traditional Chinese thinking, even while giving that thinking a more this-worldly gloss than was originally the case.
36 Yao (2000, 17). Lakos (2010, 8) must have been referring to the religious parallel in writing, “Confucianism is a generic Western term that has no corresponding term in the Chinese languages.”
37 Mencius was perhaps a more orthodox Confucian than was Hsün Tzu. Ho wrote that the later synthesized Confucius’s teachings with Legalism, which had been the chief opposing school.
38 Yao (2000); the two quotes are from pages 26 and 34. The quote from The Analects Book 3 is on page 32.
39 Pan (1990).
40 Arbuckle (1995).
41 See Ebrey (1991).
42 Beyer (2006, 224–41). The quotes are from pages 230 and 237. Anna Sun (2013) has recently traced this history from a different angle. She argues that post-Mao China has reopened the question of whether Confucianism should be called a religion. This time, the outcome may be different than it was before.
43 Sun (2013). See Yang et al. (2007).
44 See, inter alia, Tu (1979; 1984a; 1984b); Hall and Ames (1987; 1995; 1998a; 1998b); Rosemont (1991a; 2015).
45 Rosemont (1991a, 60).
46 Hall and Ames (1998a, 23–43).
47 Hall and Ames (1998a, 26–27).
48 Hall and Ames (1998a, 43).
49 Hall and Ames titled their 1987 book Thinking Through Confucius and their 1998 book (which contains their essay on the focus-field self) Thinking from the Han. They clearly see this model of the self as more than narrowly Confucian.
50 Van Norden (2003, 100). He cites similar distinctions by Martha Nussbaum, Gilbert Ryle, and others.
51 An eclectic 2nd-century BCE philosophical text compiled under the patronage of Liu An.
52 Lakos (2010, 84).
53 Chow (1994, 56).
54 Analects Book 3, #3. The translation is from Lakos (2010, 83), though he attributes it to Book 13, #18. Cf. the translation at Chinese Text Project (http://ctext.org): “If a man be without the virtues proper to humanity, what has he to do with the rites of propriety?”
55 Lakos (2010, 85).
56 Hsün Tzu, Lilun L417. Quoted by Lakos (2010, 88).
57 Analects Book 12, #1. Translation at Chinese Text Project (http://ctext.org).
58 Chan (1967, 367).
59 Dennerline (1988, 9).
60 Ho (1976, 550).
61 Lakos (2010, 3).
62 Fingarette (1972, 77–78). My bow to Fingarette is undertaken in true Confucian fashion, as a bow to one of my graduate school mentors, Robert Bellah. Though I have chosen a different route for engaging Confucian thinking than did he, I would be remiss if I failed to mention the writer whom he found so moving and insightful.
63 Analects Book 4, #25. Quoted by Fingarette (1972, 77).
64 On Chinese Christianity, particularly under Communism, see Yang (2012). On popular religion, see, inter alia, McGuire (2008). The phrase ‘sociology of religion with Chinese characteristics’ recalls the phrase used in the Chinese Communist government’s efforts to remodel international human rights law to fit its image of Chinese tradition. See Chan (2013).
65 De Bary (1995). It is as intellectually dangerous to posit a fundamental split between the Chinese past and present as it is to attempt to read current Chinese politics as merely the newest manifestation of the old dynastic system. One is reminded of Zhou Enlai’s 1968 comment on being asked what he thought of the enduring effects of the French Revolution: “It has not been long enough yet to tell.” (In fact, he was probably referring to the student-led ‘revolution’ going on in France at the time, but that is not how it was played in the press.)
1 See especially Warner and Wittner (1998); Ebaugh and Chafez (2000).
2 I have written about Quaker worship practices in J. Spickard (2004).
3 On Quaker decision-making, see Sheeran (1983).
4 Stookey (1996, 147), quoted in Guthrie (1996).
5 Sack (2000, 7).
6 The Midwestern list comes from Sack and from my in-laws’ memories. The Southern list comes from Foreman (2008). You can find Blair Hobbs’s “Shout Hallelujah Potato Salad” recipe at www.myrecipes.com.
7 The quote is from Sack (2000, 65). See Holifield (1994).
8 Sack (2000, 65).
9 Sack (2000, 73, 75, 76, 77).
10 Sack (2000, 74, 88). Sack’s quotes come from old church bulletins.
11 Sack (2000, 89).
12 Dodson and Gilkes (1995).
13 Dodson and Gilkes (1995, 521).
14 Dodson and Gilkes (1995, 520).
15 Dodson and Gilkes (1995, 530), citing Williams (1974, 118).
16 Dodson and Gilkes (1995, 531–532).
17 Dodson and Gilkes (1995); Gilkes (2000). See also Peter Goldsmith’s (1989) ethnography of African American churches on the Georgia coast. He provided rich detail about the ways that food and food rituals are central to church and to community life.
18 See the New Hope website at www.newhopebc-sac.org/ministries/kitchen-ministry.
19 Flores (1994; 1995).
20 Flores (1994, 171).
21 Díaz-Stevens (1994, 26).
22 Flores (1994, 175).
23 Flores (1994, 176).
24 Flores (1994, 177).
25 Davidman (2007, 58–59) similarly described family food rituals among unsynagogued Jews.
26 Gilkes (2000, 43).
27 Bureau of Labor Statistics (2014, tables 2 and 7).
28 Sack (2000, 91).
29 Sack (2000, 90–91).
30 Marler (2008).
31 Marler (2008, 23).
32 Marler presented evidence that this process affected Evangelicals and Catholics as well, albeit more slowly.
33 O’Brien (2012). See Lim and Putnam (2010).
34 Estimates vary, but the officially reported sex ratio for zero-to-four-year-olds in China in 2012 was 118 males for every 100 females (National Bureau of Statistics of China 2013: table 3–10). This is considerably greater than the natural sex ratio for that age. Amartya Sen (1990) estimated that after twenty years of China’s ‘one-child-per-family’ policy, China had about fifty million fewer women than it should have had, if nature had taken its course.
35 Bellah et al. (1985, 221).
36 Bellah (1986).
37 I say “probably” because almost everyone I have met has some sort of social ties; I have to allow for the possibility that she might have none.
38 Stout (1988, 197).
39 Heelas and Woodhead (2005); see Heelas (1992; 1996).
40 Heelas (2006, 47).
41 Voas and Bruce (2007). The quote is Heelas’s summary of their findings (Heelas 2006, 50). Heelas responded to both issues in his 2009 article.
42 Heelas (2009, 761).
43 See, inter alia, Heelas (2008; 2009; 2012); Woodhead (2008a; 2008b; 2009; 2010; 2011a; 2011b).
44 Martikainen and Gauthier (2012); Gauthier and Martikainen (2013); Campbell (2012); Cheong et al. (2012).
45 J. Spickard (2012b). Cf. J. Spickard (2012a).
46 Ezzy (2014).
47 Both this quote and the one in the previous paragraph are from Ezzy (2014, 149).
48 O’Dea (1961).
49 J. Spickard (1998b).
50 Noddings (1984).
1 This name takes some attention. Walī al-Dīn is an honorific, meaning “Guardian of the Religion.” Al-Tūnisī and al-Haḑramī, respectively, refer to his origins in Tunis and his family’s origins in southern Arabia. Ibn Khaldūn—the name by which he is most often known—is his immediate ancestors’ clan, which had been prominent in Moorish Spain. Ibn Muḥammad means “son of Muhammad,” his father. His given name was ‘Abd ar-Raḥmān. I have not been able to trace the origin of the name Abū Zayd. See Rosenthal (1958, xxxxviii); Alatas (2011, 12).
2 Syed Farid Alatas has done more than anyone to explore Ibn Khaldūn’s relevance for sociology, particularly the sociology of state formation (Alatas 2006a; 2006b; 2007; 2010; 2011; 2013; 2014). My own 2001 article takes a somewhat narrower tack. See also Lawrence (1984).
3 On the Black Death, see Benedictow (2005). For a short overview of the 13th century, see Franklin (1982). For a readable history of Europe’s collapse, see Tuchman (1978).
4 The best source for this family history in English is Franz Rosenthal’s (1958) “Translator’s Introduction” to the Muqaddimah.
5 This is Rosenthal’s (1958, xlvii) suggestion, and it seems reasonable.
6 Rosenthal (1958, xxxvi–lxv).
7 Rosenthal (1958, liii).
8 Quoted by Alatas (2011, 14), who provides the Arabic words for “surface,” “inner meaning,” and the two descriptions that Ibn Khaldūn used for his project.
9 Rosenthal (1958, lv) pointed out that Ibn Khaldūn was on much firmer ground when describing the history of Moorish Spain and North Africa than he was when he described the Muslim east and earlier eras. For the former, he could draw on his own detailed experience and on local records. For the latter, he relied on other historians whose work was not always very precise.
10 Frank Lechner (1994) used the phrase “tribes and cities” with explicit reference to Ibn Khaldūn. Roy Woodbridge (2004) used these terms in the title of his treatise on contemporary international conflict. Benjamin Barber used a similar construction in his Jihad vs. McWorld (1995). The contrast underlies much of Robert Kaplan’s writing on world conflict (e.g., 1990; 1997; 2000).
11 Ibn Khaldūn (1377–1399, 257–258).
12 Ibn Khaldūn (1377–1399, 257).
13 See Weber (1922c, 90): “An ideal type is formed by the one-sided accentuation of one or more points of view and by the synthesis of a great many diffuse, discrete, more or less present and occasionally absent concrete individual phenomena, which are arranged according to those one-sidedly emphasized viewpoints into a unified analytical construct.” Cf. McIntosh (1977).
14 Ibn Khaldūn (1377–1399, 282–283).
15 Ibn Khaldūn (1377–1399, 252–253).
16 Pipes (1981, 79–82). Pipes noted that Egypt’s leader was responding to the success of the French national army. He hoped that citizen-soldiers would fight better than mercenaries. Barber (1995).
17 Ibn Khaldūn (1377–1399, 264).
18 E.g., Al-Jabri (1983).
19 Ibn Khaldūn (1377–1399, 286–287).
20 Pipes (1981, 82ff) saw this as one of two drawbacks with using soldiers from economically marginal areas. The other is their tendency to become unruly if they are not continually rewarded. These are opposites, he wrote—solving one problem makes the other worse.
21 Ibn Khaldūn (1377–1399, 264–265).
22 See P. Spickard and Fong (1995).
23 For insights into this controversy, see Reitveld (2014).
24 See Omi and Winant (1994); P. Spickard (2004; 2013).
25 Cose (1993). The Gates incident was covered by newspapers all over the world.
26 See Thye and Lawler (2002). Michael Hannan (1979) used the first edge-focused theory. Michael Hechter (1975) used the second. Cf. Nielsen (1985).
27 He referred to them as simply ‘Arabs’ in these passages, but the context makes it clear that these are the same tribes that he previously called ‘Bedouins’. Ibn Khaldūn (1377–1399, 251–252).
28 Ibn Khaldūn (1377–1399, 302–303).
29 Ibn Khaldūn (1377–1399, 303–304). The translator has added various words in this and the following passages to clarify the meaning.
30 Ibn Khaldūn (1377–1399, 304–306). See also pages 319–327.
31 Ibn Khaldūn (1377–1399, 284–285)
32 Ibn Khaldūn (1377–1399, 313–327).
33 Ibn Khaldūn (1377–1399, 320–321).
34 For more details on Ibn Khaldūn’s analysis of religion, see Ibn Khaldūn (1377–1399, 327–356, 372–385).
35 Durkheim (1893). Soyer and Gilbert (2012) compare Ibn Khaldūn with Durkheim, though on a different basis than I do here. They also compare his theories with Auguste Comte’s.
36 Maine (1861).
37 Durkheim argued that this is a matter of balance. All societies have both kinds of law, but he argued that simpler societies are dominated by penal law and complex societies are dominated by contract law. This echoes Maine’s description of the shift from ‘status’ to ‘contract’, but only Durkheim used this to examine the nature of various societies’ social bonds.
38 Durkheim (1897).
39 Durkheim (1912, 464).
40 There are other classical theorists who would make interesting comparisons. Ferdinand Tönnies (1887) is one, for his Gemeinshaften, like Khaldūn’s tribes, are tied together by feelings. For Khaldūn, however, these feelings arise from the rigors of a harsh life, not just from a face-to-face society. Similarly Khaldūn shared Marx’s emphasis on the primary role of economics in society, along with some technical economic concepts (see Soofi 1995, 390ff). For Khaldūn, however, the mode and means of production work on a society’s group-feeling, not just on its class structure. His overriding concern for the forms of social solidarity led him to ask Durkheimian rather than Tönniesian or Marxist questions.
41 Especially Du Bois (1903). See Zuckerman (2004).
42 Jacobson (1998); P. Spickard (2007).
43 Herberg (1955).
44 On the Mainline, see Roof and McKinney (1987); Putnam and Campbell (2010). On Catholic dissatisfaction, see Greeley, McCready, and McCourt (1976, esp. the discussion on pages 135ff); Greeley (2005). Intermarriages began to rise about 1970 and have increased steadily since then. According to a 2013 Pew Research Center study, more than half of American Jews married after 1995 have married non-Jews (35ff). On the rise of Evangelicalism, see Smith (1998); Miller (1999); Miller and Yamamori (2007); Putnam and Campbell (2010); Marti and Ganiel (2014). Rodney Stark and William Sims Bainbridge described the west coast of the United State as the “Unchurched Belt.” For some early numbers, see Stark (1987).
45 Morris (2009, 254).
46 Morris (2009, 276). He also suggests a possible personal agenda: Khaldūn started his autobiography by suggesting that “the political failures and retreat of his own father and grandfather, after centuries of familial prestige and public renown . . . [can be] traced to the influence of a leading Sufi preacher of Tunis.”
47 Morris (2009, 280).
1 Bax (1990, 66).
2 Bax (1990, 66).
3 Bax (1990, 66–67, 73, fn1); Markle and McCrea (1994, 197).
4 Bax (1990); Berryman (2001); Mestrovic (1991, 136–162).
5 Sells (2003, 319).
6 For a history of the wars, see, inter alia, Silber and Little (1994); Cigar (1995); Tindemans et al. (1996); West (1996). See also Ignatieff (1993; 1995).
7 Sells (2003, 309).
8 Anderson (1991). See Borofsky (2000).
9 Simic (2009). On the memorial, see Ignatieff (1993, 19–56).
10 Sekulic, Massey, and Hodson (1994).
11 Dimitrovova (2001).
12 Sells (2003, 319, 317–318).
13 Carmichael (2006, 283–285). The International Criminal Tribunal for the former Yugoslavia (ICTY) considers “ethnic cleansing” a crime against humanity, one not as severe as “genocide.” A few Bosnian Serbs were convicted of “genocide,” Croats of at most “ethnic cleansing,” and Bosnian Muslims of “breaches of the Geneva Conventions.” See the ICTY website at www.icty.org. Deaths among each group were in reverse proportion to the gravity of the charges brought against its members.
14 See Wuthnow (2006, ch, 5); McGuire (2008).
15 Silber and Little (1994).
16 Giddens (1976); Parsons (1960b); Inkeles and Smith (1974); Rostow (1971).
17 On differentiation, see Dobbelaere (2002); Wilson (1966); but cf. Casanova (1994). On the consequences of pluralism, see Berger (1967); but cf. Berger (1999). Examples of theories that connect modernization with particular individual characteristics range from Inkeles and Smith (1974) to Giddens (1991). On economic changes, see Chirot (1977); Robertson (1992).
18 See, inter alia, Ignatieff (1993); Barber (2001); Lechner (1993); Marty and Appelby (1991; 1997); Kaplan (1993; 2000); Kimmel (1996); but see Simpson (1996),
19 However, Mart Bax (2000, 47) noted that one of the local ‘Muslim’ clans was of Croat descent, while a rival ‘Croat’ group had settled there only after World War II—at the instigation of Serbian authorities.
20 Sells (2003, 319) noted the pre-conflict similarity to the pilgrimage literature of another famous Catholic site, Our Lady of Fátima, Portugal.
21 On intra-Catholic conflict, see Bax (1995, 108–114).
22 Bax (1995, 53–65). The quote is from page 60. As Meredith McGuire has noted, eclectic non-church religion is a common pattern (McGuire (2008).
23 Sells (2003).
24 On Milošević, see Silber and Little (1994, 37ff). On Tudjman: “Newsline,” Radio Free Europe/Radio Liberty, November 10, 2000 (www.rferl.org), quoting a prosecutor for the Tribunal. The quote is from Smith (2001, 54–55). On ‘playing the ethnic card’, see Caspersen (2009); Reilly (1998).
25 Sells (2003, 311–312, 316, 310, 317).
26 Sells (2003, 310, n1); Van Metre and Akan (1997). Flottau (2007); Mayr (2009).
27 Bax (1995, 108–114). See the detailed report of the academic investigating committee commissioned by the Vrije Universiteit Amsterdam (Baud, Legêne, and Pels 2013).
28 Sells (2003, 320).
29 Bax (1995, 119–126).
30 For insight into the first Trade Center bombing, see Mark Juergensmeyer’s (2003) interview with Sheik Omar Abdel-Rahman about the worldview that produced this bit of religious violence.
31 For details, see Tharoor (2014); Guthrie (2015).
32 Kelley et al. (2015).
33 For some recent thoughtful efforts, see Wilson (2015); Packer (2015); Lilla (2015); Cohen (2015). Cf. Byman (2010); Anti-Defamation League (2013).
34 This is, of course, not an accurate term. Technically, ‘Fundamentalism’ is a movement in American Evangelical Christianity. The term has, however, been applied by extension to all sorts of resurgent religious movements that advocate a return to religious authority. See, for example, the volumes issued by The Fundamentalism Project, under the editorship of Martin Marty and Scott Appleby (1991; 1992; 1994; 1995; 1997).
35 Almukhtar (2015).
36 Wilson (2015).
37 Gerwehr and Daly (2006).
38 Ibn Khaldūn (1377–1399, 304–306).
39 Roy (2004).
40 Roy (2004, 38).
41 Roy (2004, 52). Muhammed Atta was one of the September 11 hijackers.
42 Roy (2004, 48–49). Cf. Packer (2015).
43 Roy (2004, 53).
44 Juergensmeyer (2003, 248).
1 Naabeehó Bináhásdzo or Diné Bikéyah. The first has firm geographic borders, while the second is best translated more vaguely as “Navajoland.” The broadest term, Dinétah, refers to the traditional Navajo homeland stretching between the four sacred mountains. The present-day Nation occupies the western part of that original heartland.
Diné means ‘people’ in the Na-Diné language, a branch of the southern Athabaskan language family. Naabeehó comes from the Tewa language, spoken by some of the Navajo Nation’s Puebloan neighbors; most linguists trace it to a term for the Navajo’s cultivated cornfields. About half of all Navajo speak Na-Diné reasonably well.
The term “domestic dependent nation” comes from the 1831 U.S. Supreme Court decision in Cherokee Nation v. Georgia, in which the Cherokees sued for relief from the state of Georgia’s attempt to force them off their lands. The court ruled that they had no standing to sue under the Constitution, as they were not a foreign nation but at best a quasi-sovereign entity. Subsequent statute law places Native American groups under federal control, albeit with certain powers of self-governance. Understandably, not everyone agrees, so the real relationship varies across times and places.
Employment and other figures come from Kruhly (2012); Landry (2013).
2 The statistical report is by Grammich et al. (2012). The first quote is from Birchfield (n.d.). On the Native American Church, see Aberle (1966). The second quote is from Wyman (1983, 536). For a discussion of such counts, see the 2014 special issue of Diskus titled “The Problem of Numbers in the Study of Religion,” edited by Bettina Schmidt (2014).
3 Wyman (1983, 536).
4 Wyman (1983, 539ff).
5 Wyman (1983, 536).
6 My description is drawn from Wyman (1983) and Reichard (1950), supplemented by Gill (1987, 19ff). Other good sources on traditional Navajo religion include Csordas (1995; 2000a; 2005); Gill (1979); Haile (1938a); Kluckholn (1944); Lamphere (1969); Witherspoon (1977; 1983).
7 Reichard (1950, xxxv).
8 Wyman (1983). The Red Ant painting is on page 545. The others are on page 553.
9 Reichard (1950, xxxv).
10 Haile (1938b, 207–213).
11 Reichard (1944; 1950); Villaseñor (1966).
12 Reichard (1950, 224).
13 Reichard (1950, 237). Chart I faces page 20.
14 Reichard (1950, xlvii).
15 Lamphere (1969, 303).
16 Gill (1987, 110).
17 The quote is from Gill (1987, 150), referencing Austin (1962). Witherspoon (1983, 575) made this point as well.
18 Gill (1987, 30–32).
19 Gill (1987, 19).
20 I have pulled together this short version from Gill (1983, 503–504; 1987, 19ff) and Witherspoon (1983). For a longer version with analysis, see Wyman (1970).
21 Gill (1987, 29).
22 Witherspoon (1983, 575).
23 Witherspoon (1983, 573).
24 Witherspoon (1983, 575).
25 Gill (1987, 42).
26 Witherspoon (1983, 572, see 570–573)
27 Reichard (1950, 45, 47).
28 Witherspoon (1983, 573).
29 Csordas (2000b, 472).
30 Csordas (1995b); Milne and Howard (2000, 543).
31 Gill (1987, 123).
32 Geertz (1973, 90).
33 See the essays reprinted as chapters 6 and 15 in Geertz (1973). See also Geertz (1960).
34 Turner (1967; 1968; 1969). The quote is from Turner (1967, 28).
35 Douglas (1966); de Heusch (1972); Lévi-Strauss (1981, 671).
36 Deflem (1991, 111), citing Turner (1969, 42–43).
37 Bell (1992).
38 Bell focused on anthropological analysts—from Durkheim and Malinowski to Geertz, Rappaport, Turner, and Tambiah. She left aside various psychoanalytically oriented observers, though they, too, notoriously saw rituals as disguised forms of thought.
39 Bell (1992, 80, 80–81).
40 Bell (1992, 92).
41 See J. Spickard (1993).
42 Schutz (1951).
43 Schutz (1951, 170).
44 Schutz (1951, 170).
45 Schutz (1951, 173n).
46 Schutz (1951,174).
47 Blackmore (1986; 1988). I discuss her work in greater detail in J. Spickard (2004).
48 Blackmore (1986, 73).
49 See Czikszentmihalyi (1975; 1991; 1997); Neitz and J. Spickard (1990).
50 Gill (1987, 55).
51 Gill (1987, 56).
1 Witherspoon (1983, 573).
2 This is a strong statement, but a defensible one. It is certainly how the Catholic Workers see the situation. Few serious people would deny that the wealthy have much more economic and political power than do others. The Church, too, often bends to the wishes of the powerful. The Workers focus on that, while recognizing that members of the Church also often stand on the side of the poor. Like some contemporary American Evangelicals, they ask, “What would Jesus do?” They note that he sat down with lepers, tax collectors, and prostitutes, not with bankers.
3 For various reasons, my attendance slowed after 2004, though I still consider myself a fellow traveler. Like Toni Flynn (1989), though with less direct commitment, I still travel along their rim.
4 Among the many books on the Catholic Worker movement, I have found Piehl (1982), Roberts (1984), Murray (1990), and Zwick and Zwick (2005) to be the most useful. Coles (1987) discussed the specific contribution of Dorothy Day to the movement—see also Thorn, Runkel, and Mountin (2001)—while Aronica (1987) reminded us that Day was just a part of that movement, not the whole of it. Ellis (1978) and Flynn (1989) provided personal descriptions of Worker life and mission. Troester (1993) collected reflections and reminiscences of many current and former group members. On the Los Angeles group specifically, see Dietrich (1983; 1993; 2011); and Flynn (1989).
5 See Dietrich (1996). The new cathedral is, by the way, architecturally stunning. It was expensive, however. Local newspaper columnists referred to it as “The Taj Mahoney” or “The Rog Mahal”—jokes on the name of Cardinal Roger Mahoney, the (now-retired) archbishop who instigated its building.
6 The School of the Americas is a now-renamed training school at Fort Benning, Georgia. It was founded to train Latin American military forces in counter-insurgency techniques. Graduates perpetrated some of the worst atrocities of Latin America’s various civil wars. A ‘Plowshares action’ is a means of protesting nuclear-armed missiles, often by beating them with hammers (Isiah 2:4: “They will beat their swords into plowshares and their spears into pruning hooks.”) or pouring blood on them. Both forms of protest typically draw long jail terms.
7 Brian Terrell (2012) reported that Day may not have said those particular words, though they appear on a famous poster showing her quiet confrontation with sheriffs in the California grape fields. Biographer Jim Forest did find the word “rotten” in a 1956 column she wrote: “We need to change the system. We need to overthrow, not the government, as the authorities are always accusing the Communists of conspiring to teach to do, but this rotten, decadent, putrid industrial capitalist system which breeds such suffering in the whited sepulcher of New York.”
8 Catholic Agitator, December 2001. Issues from November 2004 to the present can be found at the Catholic Worker website: http://lacatholicworker.org.
9 I describe the Wednesday evening Mass as it was practiced through the end of 2002. Since then, a shift in the community’s spiritual life has subtly but significantly reshaped that event. See the “Methodological Postscript” at the end of this chapter. Note: most Workers were careful to reserve the term “Mass” for those situations in which a priest was officiating, using “ceremony” for other times.
10 There were once nearly nine hundred single-room-occupancy hotels in what used to be the Los Angeles warehouse district; some eighty or so remain, at the time of my fieldwork run by two competing non-profits. No longer flophouses, they provide minimal shelter for those poor people able to afford something more than the streets.
The event that historically most predicts the number of Los Angeles street homeless is not need, but police sweeps. For example: when First Lady Barbara Bush visited Los Angeles’s Skid Row in the early 1990s, activists charge that police moved out nearly 80% of the area’s usual inhabitants so that she would not see how bad the homeless problem really was. Toward the end of my fieldwork, the Weingart Center (2004) estimated that there were some eighty thousand homeless people in Los Angeles County on any given night. This counted people in shelters, temporary housing, cars, and so on—not just those living on the streets. Recent biennial Continuum of Care homeless counts currently show about forty to fifty thousand. Experts tell me that L.A.’s counting method is among the nation’s best. Other counties—including the one containing my university town—use very bad counting techniques; they thus seriously underestimate the homeless problem. See J. Spickard (2016, ch. 14).
11 This term is tramp-culture slang for having to listen to a required prayer before being fed (Spradley 1970).
12 This does not mean that the Catholic Worker community was as theologically eclectic as, say, the Quakers. Joint homilies sometimes hovered around what amounted to a ‘party line’—the limited range of theological and political interpretations found in other Worker writings. Symbolically speaking, however, shared homilies emphasize the intellectual importance of each member of the community, regardless of the relative unity of views that in fact prevails. Interestingly, Catholic Charismatic groups are also often open to individual prayer requests, and for similar symbolic reasons. These are, however, typically more tightly controlled than Worker requests, rarely straying from personal calls for converting relatives and friends in need. See Neitz (1987).
13 Anthony Stevens-Arroyo, personal communication, November 9, 2004.
14 It is important to note that this is a physiological, not an intellectual process. Though Wayne Proudfoot (1985) is certainly right that much so-called religious experience is a result of interpretation, the underlying experience itself need not be. See J. Spickard (2004).
15 Catholic Agitator, October 2001.
16 See Spickard and Landres (2002).
17 Wolf (1982); Clifford and Marcus (1986); Spickard, Landres, and McGuire (2002).
1 On African sociology, see Akiwowo (1983; 1986; 1988; 1999); Makinde (1988); Lawuyi and Taiwo (1990); Payne (1992), among others. On texcoatlaxope, see Maduro (1993); see also Maduro (1995; 1999; 2004); Rodriguez (2014).
2 British Museum (n.d.). Cf. Swindale (1997–2012).
3 House of Commons (1816, 32–54).
4 Advocates of returning the sculptures to Greece have posted a translation of the document at www.parthenon.newmentor.net/firman.htm. Swindale (1997–2012). On its possible forgery, see Gibbon (2005, 115).
5 Interestingly, the Greek revolt against Ottoman rule would not likely have succeeded without British help. Lord Byron’s death while aiding the Greeks is but the most famous instance. I have already mentioned the battle of Navarino. For more on the controversy, see Beard (2002); Hitchens (1998); St. Clair (1998).
6 Shakur (2014).
7 For a discussion of how race influences judgments about other people’s parenting, see Berger, Davie, and Fokas (2008).
8 Carmen (2012).
9 Scrapple is cheap pig trimmings, mixed with cornmeal, served by poor Southern and Mid-Atlantic families. It is jokingly described as meat that was not good enough to include in Spam.
10 The furthest I have been able to trace this quote is to a bulletin of the Karen National Union (1988, 18), a revolutionary group seeking independence for the Karen peoples of eastern Burma. Cultural Survival Quarterly (1991) lifted the passage without citation, but added the comment about how states treat minorities.
11 Utt (2013).
12 Hennessey (1994).
13 DeCurtis (2001).
14 Rodman (1996, 31ff).
15 Utt (2013).
16 On ‘Spiritual Warrior’ retreats, see Taliman (2009). On theft of Aboriginal art designs, see “Aboriginal Art under Fraud Threat” (2003). On child labor in the rug industry, see Navajo Rug Repair (n.d.). In response to such exploitation, a new industry has grown up to channel profits directly to the craft producers. Equal Exchange, Ethical Threads, SERRV International, Ten Thousand Villages, and other companies buy from worker-owned cooperatives, pay higher prices to producers, and (or) reinvest in the communities from which they receive their goods.
17 Hasty (2002).
18 Uwujaren (2013).
19 Said (1978; 1985; 1993a).
20 Wolf (1982). See also Wolf (1998). Geertz (1988). On relativism, see inter alia Geertz (1984); Hollis and Lukes (1982); Jarvie (1975a); Scholte (1984).
21 Latham (2000:151–208). Latham also showed how modernization theory provided intellectual support for the Strategic Hamlet program during the Vietnam War. See pages 69–108.
22 Said (1978; 1985; 1993); Fanon (1952; 1961); Memmi (1967); Bhabha (1994); Césaire (1972); Spivak (1999); Trinh (1989). For overviews of post-colonial theory, see Ashcroft, Griffiths, and Tiffin (1995; 1998; 2002); Barker, Hulme, and Iverson (1994); Young (2001).
23 Said (1978, 6).
24 Spivak (1988).
25 Sharp (2009, 110).
26 See P. Spickard, J. Spickard, and Cragg (1998).
27 The quote is taken from a speech Curzon made in September 1909 to the House of Lords (Said 1978, 214). Curzon (1889; 1892).
28 Said (1978, 7–8).
29 Ashcroft, Griffiths, and Tiffin (1998, 235).
30 Ashcroft, Griffiths, and Tiffin (1998, 235).
31 The symposium was organized by Akinsola Akiwowo and contains his own article (1988), Park’s (1988), and others by Frederick Gareau (1988), Jan Loubser (1988) and A. Muyiwa Sanda (1988).
32 Park (1988, 161).
33 Park (1988, 161).
34 Never mind that the key terms of Newton’s system, including ‘mass’, ‘position’, ‘time’, and ‘gravity’ were basically undefined. Newton’s Principia was modeled on Euclid’s Geometry, and these terms were definitional.
35 Park (1988, 161).
36 Park (1988, 167). See also Park (2006).
37 Ashcroft, Griffiths, and Tiffin (1998, 235); Park (1988, 161).
38 Connell (2007; 2010; 2014). Cf. Connell (1997).
39 Coleman (1990).
40 Connell (2007, 33).
41 Giddens (1984).
42 Wrong (1961); Garfinkel (1967, 68).
43 Alexander et al. (1987). Cf. Archer (1990).
44 Connell (2007, 35, 37).
45 Connell (2007, 38).
46 Bourdieu (1990).
47 Connell (2007, 41).
48 Connell (2007, 43–44).
49 Hountondji (1983); Shariatri (1979); Das (1995); Nandy (2004); Prebisch (1981).
50 E.g., Ferguson (2011); Samuel Huntington (1996, ch. 4) used the phrase as a section title.
51 See Owen (2012).
52 Friedman (2006). Cf. de Blij (2009).
53 hooks (2004, 156).
54 I have no quarrel with that police department; they did their job courteously and well. I have since met authorities with much less integrity, but I learned early not to generalize. There is no point in demonizing people because of the work they do.
55 I include Russia and China as colonial powers. Colonialism is not just a First World or a capitalist phenomenon. The peoples of Siberia, Tibet, and the Silk Road have felt the imperial boot from self-proclaimed communists, too. On Nicaragua: there is lots of literature on the U.S. domination of that country and the incredible damage it has done; see Walker and Wade (2011) for an overview. My students’ 2011 visit was hosted by Los Quinchos, a group that provides education and alternatives for Managua’s street kids.
1 Proverbs 29:18, King James Version. Yes, I know that the translation is spotty, but it expresses my point. The New International Version’s “Where there is no revelation, people cast off restraint” is far more sectarian and justifies control from the top. That produces quite a different politics than the inclusive equality that I think we need. (Vision apparently affects translators, too.)
2 Harding (1995).
3 hooks (2004, 156).
4 Lichterman (2006).