Virtual Library

In bracketing certain "Western" Enlightenment truths we hold and defend as self-evident at home in order to engage theoretically a multiplicity of alternative truths encoded in our reified notion of culture, anthropologists may be "suspending the ethical" in our dealings with the "other." Cultural relativism, read as moral relativism, is no longer appropriate to the world in which we live, and anthropology, if it is to be worth anything at all, must he ethically grounded. This paper is an attempt to imagine what forms a politically committed and morally engaged anthropology might take.

This paper explores various aspects of the problem of perspectivism in Max Weber’s soci- ology as a component of the legacy of Friedrich Nietzsche in order to examine the contri- bution, if any, of sociological thinking to the understanding of human rights. In this inquiry I am more concerned with the theoretical contribution to the analysis of relativism in relation to rights rather than with the sociological analysis of which empirical conditions do or do not promote political respect for the exercise of human rights.

What does it mean for Inuit to cooperate with the (disavowed) desires that emerge in a colonial bureaucracy dedicated to improving Inuit lives? In this article, I consider the psychic life of biopolitics in the context of welfare colonialism in the Canadian Arctic. I suggest that the colonial desire that Inuit cooperate in their own survival is haunted by other desires the colonist can never name and that such unspeakable desires are also at work in the response to the contemporary suicide epidemic among Inuit youth. Attention to Inuit naming practices provides an alternate way of linking death, desire, and community in a postcolonial world.

The account of one of history's most brutal—and forgotten—massacres, when the Japanese army destroyed China's capital city on the eve of World War II, "piecing together the abundant eyewitness reports into an undeniable tapestry of horror. In December 1937, the Japanese army swept into the ancient city of Nanking. Within weeks, more than 300,000 Chinese civilians and soldiers were systematically raped, tortured, and murdered—a death toll exceeding that of the atomic blasts of Hiroshima and Nagasaki combined. Historian Iris Chang tells the story from three perspectives: that of the Japanese soldiers, that of the Chinese, and that of a group of Westerners who refused to abandon the city and created a safety zone that saved almost 300,000 Chinese. More than just narrating the details of an orgy of violence, in The Rape of Nanking Chang analyzes the militaristic culture that fostered in the Japanese soldiers a total disregard for human life. It also tells of the concerted effort during the Cold War on the part of the West and even China to stifle open discussion of this atrocity. Drawing on extensive interviews with survivors and documents brought to light for the first time, Iris Chang's classic is the definitive history of this horrifying episode.

This article examines the disjuncture between the theory of international refugee protection, human rights and citizenship rights and their practice. Drawing on data from a sub-sample of 500 Zimbabwean migrants taken from a larger survey of 1000 Zimbabweans in South Africa and the UK, it explores the labour market and transnational lives of undocumented migrants and compares them with migrants with other immigration statuses. The article demonstrates that while the protection and rights frameworks exist, in reality undocumented migrants cannot access protection and/or rights.

Labor historians describe Right to Work (RTW) as among the most consequential pushbacks against the early twentieth-century ascent of labor unions. Yet research on the economic consequences of RTW remains mixed, with nearly all research centered empirically and theoretically on the time surrounding RTW passage. In the current study, I use 41 waves of longitudinal data from the Panel Study of Income Dynamics between 1968 and 2019 to empirically and theoretically extend the mechanisms that link RTW and economic outcomes. First, following the vast majority of research on RTW, I show the demobilizing effects for labor following RTW passage: mean wages decline, wage inequality increases, and the union premium is halved in the middle and lower portion of the wage distribution. Second, I move theoretical focus beyond the time surrounding law enactment, arguing for a second-order effect whereby RTW institutionalizes a logic of polarized economic distributions and low labor power. To test this mechanism, I develop a novel strategy of comparison across respondents who are differentially mobile across state boundaries. I find individuals who cross RTW contexts experience a unique decline in mean wages and increase in wage variance, but this distinct trend can be explained by state-level institutional variation across RTW and non-RTW states. Thus, RTW is not only consequential in the periods around its passage, but also in establishing a long-standing, high-inequality regime. Results reveal multiple mechanisms by which RTW contributes to the long-run processes of union decline and broadly shared inequality growth.

In the latter half of the 20th century, countries abolished the death penalty en masse. What factors help to explain this global trend? Conventional analyses explain abolition by focusing primarily on state level political processes. This article contributes to these studies by analyzing world cultural factors that lend to the abolition trend. The main finding in three separate models on full, ordinary, and de facto cumulative measures of abolition show that the global sacralization of the individual, measured as the institutionalization of the human rights regime, represents a significant driver of states’ abolition. Countries’ predominant religion is also found to significantly affect the probability of abolition: predominantly Catholic nation-states are most likely to abolish the death penalty, and predominantly Muslim nation-states are least likely to abolish. These findings provide evidence for world cultural factors that structure the abolition trend globally.

Big Data is increasingly mined to rank and rate individuals. Predictive algorithms assess whether we are good credit risks, desirable employees, reliable tenants, valuable customers—or deadbeats, shirkers, menaces, and “wastes of time.” Crucial opportunities are on the line, including the ability to obtain loans, work, housing, and insurance. Though automated scoring is pervasive and consequential, it is also opaque and lacking oversight. In one area where regulation does prevail—credit—the law focuses on credit history, not the derivation of scores from data. Procedural regularity is essential for those stigmatized by “artificially intelligent” scoring systems. The American due process tradition should inform basic safeguards. Regulators should be able to test scoring systems to ensure their fairness and accuracy. Individuals should be granted meaningful opportunities to challenge adverse decisions based on scores miscategorizing them. Without such protections in place, systems could launder biased and arbitrary data into powerfully stigmatizing scores.

Since when, how, and why have sociologists discussed human rights in their work? In which forms of theoretical and empirical inquiry have such investigations been conducted, and what are some of their consequences for the praxis of sociology as well as for our understanding of human rights? We focus on the manner in which sociologists have conceptualized human rights and approached the topic from a number of analytical perspectives. In general, human rights have only recently begun to move sociologists in any noteworthy degree. This paper traces the difficult birth of a sociology of human rights relative to the place of the notion of rights in the sociology of law. This paper also ponders on the enthusiastic turn towards human rights in more recent times and criticizes some the reasons for this generous embrace of human rights. This critique is intended to enable rather than impede a truly sociological sociology of (human) rights.

Contrary to current tendencies, the founders of sociology as a discipline regarded the sociology of law as an integral part of social theory. Law and its historical variations were treated by them as a constitutive component of social life. This can be demonstrated especially with regard to Émile Durkheim and Max Weber. It also provides an opportunity to highlight the differences between these authors, not only in methodological but also in substantive terms. In the essay it is shown how both authors treated law in comparative and developmental perspectives and varied in assessing the role of penal law and human rights in the course of history. Connections to the current theoretical debate in Germany are also drawn.