One of the themes of my visual sociology is the representation of science. Conservation is as much about social practices as it is about earth science, biology and other natural sciences. Today’s post is about the sociology of the National Arboretum, which sits on Ngunawal country. Ngunawal people are the traditional custodians of this part of Acton, west of the city in Canberra. Less than a seven minute drive central business district, this is one of the world’s largest arboretums for rare and endangered trees. I am no arborist. I cannot even claim to be a fan of gardening. I was interested in the Arboretum first in an attempt to capture a visual sociology of Canberra, and second to see how people interact with this place as a science centre. The focus of my post today is on the social dynamics of the Arboretum, especially on community aspects of conservation and the trees that drew the greatest interest amongst the crowds I saw: the Bonsai and Penjing Collection .
Biologist Dr D. N. Lee has been doing an amazing job educating on how enthusiastic narratives of “colonising” Mars are problematic. On her Twitter, Lee notes that the dominant ways of talking about colonisation add to the marginalisation of under-represented minorities in Science, Technology, Engineering and Mathematics (STEM). If we want to make science more inclusive, we need to better understand how the stories we tell about STEM may exclude and damage under-represented groups we are trying to support.
In a fun rummage through vintage sociology, I found an interesting study by Isidor Thorner. Writing in 1951, he used a survey of Americans from various backgrounds to determine the relationship between New Year’s Resolutions (NYR) and Protestant values. Below I take a look at the major findings of Thorner’s study, exploring the historical and cultural variations of resolutions.
Protestant culture highly valued the idea of being in full control of one’s emotions. This meant being organised and denying oneself frivolous pursuits so as to be free to fulfil religious duty. Not adhering to these strict values brought about great personal shame.
Thorner argues that the New Year’s resolutions helped Protestants to manage their emotional baggage, and that over time, this practice lost its religious connotation and spread more widely.
WARNING: Aboriginal and Torres Strait Islander readers are warned that the content on this page may contain images and references to deceased persons. (Why this warning?)
The Council of Australian Governments has conducted a national review of Indigenous socio-economic outcomes. Its recent report finds that while some measures are improving, there is still a large gap between Indigenous and non-Indigenous Australians. This post provides a snapshot of the findings with a focus on education and responses by the state. One of the solutions being offered to improve educational outcomes amongst Indigenous youth is to send them to boarding schools. I discuss this in relation to Australia’s colonial history and the Government’s paternalistic views on Indigenous welfare.
I review other approaches to Indigenous education, which focus on working to students’ strengths in order to improve outcomes. This means making curriculum more focused on applied skills, vocational training within remote communities, and ensuring knowledge is culturally relevant. At the same time, educational efforts must avoid “pigeon holing” Indigenous students and teachers. Instead, education needs to make leadership and career pathways more accessible, and ensure that Indigenous insights are being fed back into the education system.
Finally, my post explores how sociological teaching and activism needs to change in reflection of the history of Indigenous educational practices.
High heel shoes were once a status symbol for powerful men, from horse riding soldiers in 16th Century Persia, to European aristocrats in the 17th Century. Since the Enlightenment period, heels became associated with “irrational” fashion and pornography, and so “impractical” shoes became a symbol of femininity. What changed? Today’s post examines how history and fashion trends related to high heels help us to see how gender is a performance that entrenches inequality. Continue reading What The Sociology of Shoes Says About Gender Inequality
In the photograph below, street artist Shamsia Hassan is featured in front of one her graffiti creations in an industrial park in Kabul, Afghanistan. Hassan was featured today in The Guardian, where she argues that many people in Afghanistan have not been exposed to (non-religious) art, but she sees that graffiti is a way to change that. She says: “If we can do graffiti all over the city, there will be nobody who doesn’t know about art”. To many people in “Western” countries, Shassan’s comments might seem to be consistent with the dominant view that Afghan people exist in a “backward” social vacuum. From the outside, Afghans are perceived to live in a society untouched by modernity and completely ravaged by war. This view fails to recognise the history of Afghanistan, as well as the cultural and educational diversity amongst urban and rural groups from different tribes in different regions. Moreover, I see that Hassan’s comments about street art go to the heart of much of Bourdieu’s work on taste and distinction.