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Sociology Quotes

“Homo sapiens. That's a label we invented for ourselves, of course: Latin for 'wise man'. It may be hoped that we will eventually either evolve into something worthier of that appellation or aspire to an even better one. How about Gens unanima - 'harmonious race' or ' a people of one spirit'?”

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Book:The Kindness Revolution: How we can restore hope, rebuild trust and inspire optimism
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“Silver linings are, in essence, the construct of hope. They give us something to look forward to, focus on, and strive for. They inspire change by providing a glimpse of a better future. A silver lining is not the same as being in denial or having rose-colored glasses. It is the ability to find hope amid darkness, to see possibility where others see despair. Being an optimist can be a challenging mindset to maintain in moments of negativity. For this reason, those with the space to envision the silver linings must do so. Furthermore, when we cannot find them ourselves, we can rely on each other to help us cope until we can.”

HopeChallengesOptimismAdversityResilienceHardshipSociologyCopingStrugglesSilver Linings
Author:Naomi Latini Wolfe, M.S.
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“Let us turn now to a study of a small Newfoundland fishing village. Fishing is, in England at any rate – more hazardous even than mining. Cat Harbour, a community in Newfoundland, is very complex. Its social relationships occur in terms of a densely elaborate series of interrelated conceptual universes one important consequence of which is that virtually all permanent members of the community are kin, ‘cunny kin’, or economic associates of all other of the 285 permanent members. The primary activity of the community is cod fishing. Salmon, lobster, and squid provide additional sources of revenue. Woodcutting is necessary in off-seasons. Domestic gardening, and stints in lumber camps when money is needed, are the two other profitable activities. The community's religion is reactionary. Women assume the main roles in the operation though not the government of the churches in the town. A complicated system of ‘jinking’ – curses, magic, and witchcraft – governs and modulates social relationships. Successful cod fishing in the area depends upon highly developed skills of navigation, knowledge of fish movements, and familiarity with local nautical conditions. Lore is passed down by word of mouth, and literacy among older fishermen is not universal by any means. ‘Stranger’ males cannot easily assume dominant positions in the fishing systems and may only hire on for salary or percentage. Because women in the community are not paid for their labour, there has been a pattern of female migration out of the area. Significantly, two thirds of the wives in the community are from outside the area. This has a predictable effect on the community's concept of ‘the feminine’. An elaborate anti-female symbolism is woven into the fabric of male communal life, e.g. strong boats are male and older leaky ones are female. Women ‘are regarded as polluting “on the water” and the more traditional men would not consider going out if a woman had set foot in the boat that day – they are “jinker” (i.e., a jinx), even unwittingly'. (It is not only relatively unsophisticated workers such as those fishermen who insist on sexual purity. The very skilled technicians drilling for natural gas in the North Sea affirm the same taboo: women are not permitted on their drilling platform rigs.) It would be, however, a rare Cat Harbour woman who would consider such an act, for they are aware of their structural position in the outport society and the cognition surrounding their sex….Cat Harbour is a male-dominated society….Only men can normally inherit property, or smoke or drink, and the increasingly frequent breach of this by women is the source of much gossip (and not a negligible amount of conflict and resentment). Men are seated first at meals and eat together – women and children eating afterwards. Men are given the choicest and largest portions, and sit at the same table with a ‘stranger’ or guest. Women work extremely demanding and long hours, ‘especially during the fishing season, for not only do they have to fix up to 5 to 6 meals each day for the fishermen, but do all their household chores, mind the children and help “put away fish”. They seldom have time to visit extensively, usually only a few minutes to and from the shop or Post Office….Men on the other hand, spend each evening arguing, gossiping, and “telling cuffers”, in the shop, and have numerous “blows” (i.e., breaks) during the day.’ Pre-adolescents are separated on sexual lines. Boys play exclusively male games and identify strongly with fathers or older brothers. Girls perform light women's work, though Faris indicates '. . . often openly aspire to be male and do male things. By this time they can clearly see the privileged position of the Cat Harbour male….’. Girls are advised not to marry a fisherman, and are encouraged to leave the community if they wish to avoid a hard life. Boys are told it is better to leave Cat Harbour than become fishermen....”

MenWorkMen And WomenFishingSociologyNewfoundland
Book:Men in Groups
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“…American men actually engage most in hunting and fishing. The desire of men in wealthy societies to re-create the food-gathering conditions of very primitive people appears to be an appropriate comment on the power of the hunting drives discussed earlier. Not only is hunting expensive in many places – think of the European on safari in Africa – but it is also time-consuming, potentially dangerous, and frequently involves considerable personal discomfort. Men do it because it is ‘fun’. So they say, and so one must conclude from their persistent rendition of the old pattern. What is relevant from our point of view is that hunting, and frequently fishing, are group activities. A man will choose his co-hunters very carefully. Not only does the relative intimacy of the hunt demand some congeniality, but there is also danger in hunting with inept or irresponsible persons. It is a serious matter, and even class barriers which normally operate quite rigidly may be happily breached for the period of the hunt. Some research on hunters in British Columbia suggests the near-piety which accompanies the hunt; hunting is a singular and important activity. One particular group of males takes along bottles of costly Crown Royal whisky for the hunt; they drink only superior whisky on this poignant re-creation of an ancient manly skill. But when their wives join them for New Year's celebrations, they drink an ordinary whisky: the purely formal and social occasion does not, it seems, merit the symbolic tribute of outstanding whisky. Gambling is another behaviour which, like hunting and sport, provides an opportunity in countless cultures for the weaving of and participation in the web of male affiliation. Not the gambling of the London casino, where glamorous women serve drinks, or the complex hope, greed, fate-tempting ritual, and action of the shiny American palaces in Nevada, and not the hidden gambling run by racketeers. Rather, the card games in homes or small clubs, where men gather to play for manageable stakes on a friendly basis; perhaps – like Jiggs and his Maggie – to avoid their women, perhaps to seek some money, perhaps to buy the pleasant passage of time. But also to be with their friends and talk, and define, by the game, the confines of their intimate male society. Obviously females play too, both on their own and in mixed company. But there are differences which warrant investigation, in the same way that the drinking of men in groups appears to differ from heterosexual or all-female drinking; the separation of all-male bars and mixed ones is still maintained in many places despite the powerful cultural pressures against such flagrant sexual apartheid. Even in the Bowery, where disaffiliated outcast males live in ways only now becoming understood, it has been noted that, ‘There are strong indications that the heavy drinkers are more integrated and more sociable than the light. The analytical problem lies in determining whether socialization causes drinking or drinking results in sociability when there is no disapproval.’ In the gentleman's club in London, the informally segregated working man's pub in Yorkshire, the all-male taverns of Montreal, the palm-wine huts of west Africa, perhaps can be observed the enactment of a way of establishing maleness and maintaining bonds which is given an excuse and possibly facilitated by alcohol. Certainly, for what they are worth in revealing the nature of popular conception of the social role of drinking, advertisements stress the manly appeal of alcohol – particularly whisky – though it is also clear that there are ongoing changes in the socio-sexual implications of drinking. But perhaps it is hasty to regard the process of change as a process of female emancipation which will culminate in similarity of behaviour, status, and ideals of males and females. The changes are still too recent to warrant this. Also, they have been achieved under sufficiently self-conscious pressure...”

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Book:Men in Groups
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“If there is one place we should begin, it is with a resolve to not conceal sins, to not seal ourselves off from people's suffering by burying it under a mountain of vacuous bullshit. Euphemisms are an attempt to find pleasant words for an ugly reality, and in doing so, they allow their users to avoid feeling guilty or uncomfortable. This is why they are particularly common in the business world, where executives do not want to admit that they are ruining a lot of people's lives through mass firings and so discuss restructuring, outsourcing, redundancy, and streamlining. An independent contractor is a worker who has no benefits or guaranteed hours, and increasing efficiency often means making people do more work in less time.”

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Book:Why You Should Be a Socialist
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“The alternative to work isn't just idleness. To be ludic is not to be quaaludic. As much as I treasure the pleasure of torpor, it's never more rewarding than when it punctuates other pleasures and pastimes. Nor am I promoting the managed time-disciplined safety-valve called "leisure"; far from it. Leisure is nonwork for the sake of work. Leisure is the time spent recovering from work and in the frenzied but hopeless attempt to forget about work.”

WorkFreedomCapitalismLaborAnarchyWork EthicSociologyWork Life BalanceClass WarfareWork Life Conflict
Book:The Abolition of Work
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“Most human beings would have never been pained by the death of a human being if they had never seen a human being or pretending to be pained by that.”

HumansHumorFunnyPainDeathQuotesCultureHuman BeingsTearsHumourHumanHumorousQuoteProfoundPhilosopherQuote Of The DayDeceptionImmortalityThoughtfulSatireImmortalThought ProvokingMortalityConformityDeepInsightfulPretendingFuneralAphorismDeadSouth AfricaQuotationsConformAfricaSociologyMaximsSayingsAdagesConditioningProverbsPretenseAphorismsMake You ThinkAxiomsEulogyCoffinsAdageIndoctrinationNonconformityProverbSatiricalSayingEpigramsHuman BeingPretendAfricanQuotationGnomeMaximEpigramGnomesProvoke ThoughtMade Me ThinkAxiomSocializationDictumDictumsMortalDeceasedDeceiveSociologistsCasketsSouth AfricanTearFuneralsConditionDeathsCoffinPainsFit InCasketIndoctrinateCultural ConditioningEulogiesPainedPretendedCrocodile TearsSocializeSociologistThe Deceased
Author:Mokokoma Mokhonoana
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“Many people think that the theory of the selfish gene says that “animals try to spread their genes.” That misstates the facts and it misstates the theory. Animals, including most people, know nothing about genetics and care even less. People love their children not because they want to spread their genes (consciously or unconsciously) but because they can’t help it. That love makes them try to keep their children warm, fed, and safe. What is selfish is not the real motives of the person but the metaphorical motives of the genes that built the person. Genes “try” to spread themselves by wiring animals’ brains so the animals love their kin and try to keep warm, fed, and safe.”

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Book:How the Mind Works
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“The idea that human nature is perfectible, that under which modernity and the technological project is founded, is completely unbelievable now. Everyone in the sciences now agrees that human nature is fundamentally flawed and animalistic. Even all the socialists and the scientists at this point agree that half of human nature is genetic. This is indirect opposition even to what people believed 10 years ago, that all humans are equal, blank slates who are motivated by social engineering.”

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Author:Whatifalthist
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“The "Society for Humanity" is a Northern organization, primarily, you know, and they make no secret of not wanting the Machines. -- Susan, they are few in numbers, but it is an association of powerful men. Heads of factories; directors of industries and agricultural combines who hate to be what they call "the Machine's office-boy" belong to it. Men with ambition belong to it. Men who feel themselves strong enough to decide for themselves what is best for themselves, and not just to be told what is best for others.["] (from The Evitable Conflict, 1950)”

PsychologyHuman NatureSelfishnessSociologyRobotsTribalism
Book:The Complete Robot
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“Lieutenant Linh said, “Thank you for this valuable information, it gives us an opportunity to take counter-measures to nullify the American attack! I have here, over a thousand young and inexperienced soldiers who are a bit fearful of the Americans. Our young soldiers are asking questions like, “Will an old carbine bullet kill a big American?” and “Would a bullet actually kill a big black American?” He went on to say, “I reassure them that their bullets will kill Americans if they strike at the right spot!” Later on, he was to say, “Four days later, the Americans came. We watched with heavy hearts as their helicopters endlessly were landing men.”

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Book:A Gracious Enemy
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“It is the way that it weighs on the human spirit that leads many to self-destruct. I could not help but to connect the pain that they were experiencing to my own.”

RelationshipsCompassionEmpathyAddictionOppressionSociologySocial Development
Book:We Want for Our Sisters What We Want for Ourselves: Polygyny: A Relationship, Marriage and Family Alternative
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“There's a left-wing slogan that says, 'If you're not outraged, you're not paying attention.' Like all slogans, it has lost its meaning with overuse. But it expresses something profoundly important: It is only possible to be comfortable if we accept things as they are without questioning them. Once you start paying attention, once you start looking closely at the world, outrage is not just reasonable but inescapable.”

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Book:Why You Should Be a Socialist
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“Inmates would overwhelmingly welcome segregation. As Lexy Good, a white prisoner in San Quentin State Prison explained, “I’d rather hang out with white people, and blacks would rather hang out with people of their own race.” He said it was the same outside of prison: “Look at suburbia. . . . People in society self-segregate.” Another white man, using the pen name John Doe, wrote that jail time in Texas had turned him against blacks: '[B]ecause of my prison experiences, I cannot stand being in the presence of blacks. I can’t even listen to my old, favorite Motown music anymore. The barbarous and/or retarded blacks in prison have ruined it for me. The black prison guards who comprise half the staff and who flaunt the dominance of African-American culture in prison and give favored treatment to their “brothers” have ruined it for me.' He went on: '[I]n the aftermath of the Byrd murder [the 1998 dragging death in Jasper, Texas] I read one commentator’s opinion in which he expressed disappointment that ex-cons could come out of prison with unresolved racial problems “despite the racial integration of the prisons.” Despite? Buddy, do I have news for you! How about because of racial integration?' (emphasis in the original) A man who served four years in a California prison wrote an article for the Los Angeles Times called “Why Prisons Can’t Integrate.” “California prisons separate blacks, whites, Latinos and ‘others’ because the truth is that mixing races and ethnic groups in cells would be extremely dangerous for inmates,” he wrote. He added that segregation “is looked on by no one—of any race—as oppressive or as a way of promoting racism.” He offered “Rule No. 1” for survival: “The various races and ethnic groups stick together.” There were no other rules. He added that racial taboos are so complex that only a person of the same race can be an effective guide.”

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Book:White Identity: Racial Consciousness in the 21st Century
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“Schools have tried just about anything to try to calm racial tensions: professional mediation, multi-cultural training, diversity celebrations, anger-management classes, and a host of other interventions. In 2004, the Murrieta Valley Unified School District, in Riverside County, California, even considered a rule that would have forbidden any student to “form or openly participate in groups that tend to exclude, or create the impression of the exclusion of, other students.” The school board narrowly rejected the proposal when it was pointed out that the ban would have prohibited membership in the Hispanic group, La Raza, and could have been read to forbid playing rap music around white students. Absurd measures like this show how desperate schools are to solve the race problem. A 2003 survey found that 5.4 percent of high-school students had stayed home at least once during the previous month because they were physically afraid. This was an increase over 4.4 percent ten years earlier. Racial violence was undoubtedly an important factor. The circumstances under which some of our least advantaged citizens must try to get an education are nothing short of scandalous. Is it a wonder their test scores are low, that many drop out, that they fail to see the value of an education? How many times must school race riots be put down by SWAT teams before school authorities realize that this may be a problem that will not be cured with sensitivity training? The purpose of schools is to educate, not to force on children integration of a kind their parents do not even practice.”

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Book:White Identity: Racial Consciousness in the 21st Century
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“By mid-2009, integration had been officially attempted in only two of the state’s 33 prisons, beginning with non-violent inmates considered most likely to accept it. At Sierra Conservation Center, southeast of Sacramento, integration began in the fall of 2008. For three days, hundreds of prisoners protested by refusing to work, eat, or leave their cells. Rules violations increased five-fold. Prisoners refused to share cells even though they could be punished with withdrawal of television, commissary, and exercise privileges, and have up to 90 days added to their sentences. 'To me, this is like using us like lab rats, to see if it works,' said black inmate Glenn Brooks. 'It ain’t ever going to work. All it’s going to do is get somebody hurt, get somebody killed.”

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Book:White Identity: Racial Consciousness in the 21st Century
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“Serving officers dare not criticize diversity for fear it will kill their careers. Only after he retired did Army Green Beret Major Andy Messing say that Special Forces units should be homogeneous because this promotes cohesion. He said differences of race or religion add to the tensions of a grinding training regimen and perilous combat missions. A recent book-length study of cohesion in Civil War units found that soldiers were less likely to desert if they were fighting alongside men who resembled them in ethnicity, religion, and occupation, and who came from the same part of the country. Authors Dora Costa and Matthew Kahn concluded that men were most likely to risk their lives for men who were most like themselves. They also found that Union veterans’ health was worse in old age if they had seen a lot of combat but were surprised to discover that this effect disappeared for soldiers who had fought in very homogeneous units. Fighting alongside close comrades immunized them against battle trauma.”

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Book:White Identity: Racial Consciousness in the 21st Century
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“The racial conflict and self-segregation described [...] are not what we would expect if widespread assumptions about the advantages of diversity are true. The prevailing view in the media and some parts of academia is that race is not even a legitimate biological category, and that it is only because of prejudiced conditioning that we even notice it. This view ignores the large body of scientific work that suggests racial and ethnic consciousness is deeply rooted in human psychology. Our species seems to have an instinct for determining who is in our group and who is not. Studies of individuals point to unconscious processes in the brain that reflect a suspicion of people unlike ourselves, leading some researchers to conclude that ethnocentrism is part of human nature. At the same time, studies at the group level show that ethnic conflict is universal. In all countries, diversity of religion, ethnicity, or race causes conflict. For the better part of the post-war period, sociologists and political scientists downplayed ethnic conflict, on the assumption that it was a pre modern relic that would be replaced by competition based on class or professional affiliation. This has not happened. As one researcher has concluded, “ethnicity based on common descent tends to be more important than class based on common interest. Blood runs thicker than money.” It is from two directions, therefore, that scientists have begun to question the view that ethnic or racial mixing can be easily achieved. Laboratory investigations of individuals have found what may be tribal or ethnocentric instincts, while analysis of societies suggests that diversity invariably brings conflict.”

RaceConflictDiversityBiologySociologyMarxismAcademiaEthnocentrism
Book:White Identity: Racial Consciousness in the 21st Century
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“Psychologists and philosophers created a world where anxiety, fear and struggle are the norm, where happiness and peace are impossible to attain or available only to the most adept after long torment, and where existence is, above all, futile. In this world, people must constantly struggle with and repress what is supposedly their true nature for an end that is, at best, an abstract morality. Any outside assistance is impossible as all interpersonal interactions are also a continual existential struggle. Every outside person can only be the subject or the subjugated in this world, and all love is simply object desire. Existence here has no joy, no connection and no purpose. The happy ending is death.”

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Book:The Creation of Me, Them and Us
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