This volume explores the lives and work of those who are kept out of poverty by their employment, but who occupy tenuous social positions and subaltern jobs. Presenting a score of household portraits – urban, suburban, and rural – the authors examine what it means to ‘get by’ in France today, considering the material and symbolic resources that these households can muster, and the practices that give meaning to their lives. With attention to their aspirations and disappointments – and their desire to be ‘like everyone else’ in a supposedly egalitarian society that nonetheless gives them little credit for their effort – this book offers a sociological interpretation of their situations, offering new insights into what it means to be ‘working class’ in a 21st-century post-industrial society. Combining statistical analyses with ethnographically-based examinations of how changes in the structure of the employment market relate to plans for upward mobility, Subaltern Workers in Contemporary France sheds light on the ways in which class identity – along with all its associated practices, tastes, and aspirations – has changed since the sociological classics on the working classes were published over half a century ago. As such, this book will appeal to sociologists with interests in the sociology of the family, social class, and the sociology of work.

Drawing on debates from a multi-disciplinary perspective, this book examines what it means to offer a genuine sociological critique of religious faith, illiberalism and anti-secularism from a macro perspective. Arguing that as a discipline concerned with real issues in the social world, sociology should be at the forefront of any analysis of religious power and legitimacy, the author contends that much religious faith is fundamentally incompatible with any twenty-first-century society that seeks inclusive, utilitarian and humanistic principles as its goals. With an emphasis on sociology, the effects of organised religion’s overall decline in modern Western contexts are explored, while the troubling re-emergence or persistence of faith-based and other non-evidentiary perspectives is also discussed via debates around identity politics, postmodernism and multiculturalism. Through an analysis of the rise of irrational thinking in our politics and our entire social and cultural fabric, the book moves to conclude that religious beliefs and other forms of dogmatism are underpinned by powerful, influential and potentially dangerous ideological structures at various levels of society and that viable, secular alternatives to faith teachings ought to be nurtured in their place. A critique of religion that advances modern, secular humanistic thought, Truth Claims in a Post-Truth World will appeal to scholars of sociology, social theory and philosophy with interests in religion, political thought, ethics and civil society.

Those who are pursuing social justice too often fail to incorporate the insights of sociology, and when they do make use of sociology, they often draw heavily from claims that are highly contested, unsupported by the evidence, or outright false. This book shows why learning to think sociologically can help us to think better about social justice, pointing us toward possibilities for social change while also calling attention to our limits; providing us with hope, but also making us cautious. Offering a series of tips for thinking better about social justice, with each chapter giving examples of bad sociological thinking and making the case for drawing from a broader range of sociological theory and research to inform social justice efforts, it advocates an approach rooted in intellectual and moral humility, grounded in the normative principles of classical liberalism. A fresh approach to social justice that argues for the importance of sociological understanding of the world in our efforts to change it, How to Think Better About Social Justice will appeal to scholars and students of sociology with interests in social justice issues and the sociology of morality, as well as those working to bring about social change.

This book explores violent and discriminatory values and beliefs and their interconnectedness between societal echelons. Violence has a foundation and a context. It comes from somewhere and is directed at someone or something, and it has an ambience established through generations of social, cultural, political, financial and religious strategies. It fashions nation-states’ hegemonic ideology and frames individual behaviours and attitudes, thus creating a milieu that enables the normalisation of violence. The focus is on violence-infused behaviours and actions in the public realm, a multifunctional environment for social and cultural activities, as well as a workplace, entertainment and transport hub. It is a public setting, sometimes demanding onerous deftness of individuals to stay safe. Attitudes, values and beliefs around violence, harassment and discrimination in the public realm frequently occur openly without anyone noticing that a crime has been committed, including by close bystanders. An audience steeped in societal hegemonic social and cultural patriarchal ideology might be oblivious to harassing or discriminative behaviours and attitudes against females, minority genders and ethnic minority groups. The habitual nature and normalisation of these invisible crimes make them easy to dismiss. Violence materialises on all societal levels: the hegemonic structural (macro) level, consisting of the society’s dominating political, financial, social, cultural and religious leaders, educational and community institutions (meso) level and the individual-agency (micro) level, hence the nationstate’s populace. Societal order is underpinned by structural, systemic and symbolic violence, all integrated into contemporary society’s cultural and social fabric, thus inconspicuous social norms as ingrained through internalisation. The book is written from a sociological perspective and within the risk society discourse, where the risk of violence in the public domain is omnipresent. Discourses of Arendt, Bauman, Bourdieu, Marx, Foucault, Galtung and Beck and present-day analysis underpin the discussions. The agency and political leadership research emphatically show that violence and discrimination are normalised and ingrained in the contemporary milieu.

Based on a content analysis of writing assignments from a class on death and dying, this book focuses on the manner in which college students use religion to make sense of death and the dying process. Drawing on research spanning five years, the author considers the attitudes, concerns, and beliefs about death, exploring students’ perspectives on the place of religion in end-of-life issues. With attention to questions related to death anxiety, suicide, mass homicide, and the death of young children, the author examines the ways in which students draw on religion to make sense of death, religion’s function as both a source of comfort and empowerment and a source of distress, as well as the perceptions of those who resist religion. As such, Religion, Life, and Death will appeal to social scientists with interests in the sociology of young adults, and the sociology and psychology of religion, death, and dying.

Using experimental surveys as a primary source, Kim and Kim compare a wide range of developed countries to assess the determinants of generalized social trust. With data from Belgium, France, Italy, Japan, Singapore, South Korea, the Netherlands, and the United States, Kim and Kim present a detailed picture of trust at the individual level, across different ethnic groups, and across different regions with economic and cultural distinctions. They focus on a range of concepts, including generalized trust and familism; causal relationships among cultural values, particularized trust, and institutional trust at the individual level; and relationships between culture, wealth, and governance at the macro-level. In doing so, they consolidate substantial quantitative data with rigorous theoretical analysis and advance our understanding of social trust and prosociality in general. A valuable resource for researchers and advanced students in political science, sociology, and social psychology around the world.