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This essay discusses whether the practice of keeping pets, defined as a class of animals existing for human purposes, is morally acceptable. Clouding the issue is the claim that humans have always had pets. Selected historical examples show that this is not the case. Instead, the doctrine of human supremacy has meant that close relationships with animals have often been ideologically impossible. Today, however, increasing knowledge about animals’ intellectual and emotional capacities blurs the once‐distinct boundary between humans and other animals. Given this knowledge, treatment of animals must also be reassessed. In particular, the essay argues that animals have the basic right not to be treated as the property of others. Although a world without pets is unpleasant to consider, the perpetuation of our pleasure is not sufficient reason to enslave other animals.

This piece is a review of the animal selfhood literature in sociology, organized into four main parts. First, I review the sociological literature of human–animal interactions, in which sociologists claim that animals possess selves. Second, I review how sociologists have referred to the self, from which I construct five criteria of selfhood, including self as attribution, self-awareness, intersubjectivity, self-concept/reflexivity, and narration. Third, I address how animals have selves using these criteria, drawing on sociological and ethological evidence. Fourth, I critique the animal interaction sociologists’ specific claims of animal selfhood, including their epistemological failure to distinguish between human accounts of animal subjectivities and animal subjectivities, and their empirical failure to show how animals act toward themselves. Ultimately, I conclude that animal selves, particularly in an elemental Meadian sense, are potentially real, but in most cases are unobservable or unverifiable phenomena.

The purpose of this paper is to make a case for the political use of methods to shape posthumanist futures that are for animals. It makes this case by drawing on findings from qualitative research on the lived experience of navigating human–pet relationships.

The argument in this paper draws on qualitative data from interviews and observations with human participants and “their” companion animals to demonstrate that centring animals in research highlights new data and encourages participants to challenge anthropocentric narratives of pet relationships.

The findings of this project indicate that using animal-inclusive research methods is effective in centring non-human animals in discussions and providing new insights into human–animal relations that can inform and move towards critical posthumanist futures.

If the central argument that methods play an important role in shaping social worlds is accepted then human–animal studies scholars may need to think more carefully about how they design, conduct and frame research with non-human animals.

If the argument for centring companion animals in research is taken seriously, then those working with humans and companion animals in the community might significantly alter their methods to more meaningfully engage with non-human animals' experiences.

Current research has concerned itself with the challenge of how to understand animals' experiences through research. There has been little consideration of how multi-species research reflects and shapes social worlds and how methods might be considered a fruitful site of transforming relations and pursuing posthumanist futures.

This article provides rhetorical commentary to Ryan Turner’s arguments pertaining to animal self-hood. Turner’s assessments address one of the central lynchpins of Mead’s subordination of animals (and denial of animal selves), but he also presents a limited and selective review of Mead. In particular, in making his case for establishing the criteria for self-hood, Turner seems to ignore that temporal location, either in a static, individualistic, point-in-time, or more processual, social, and across time terms, becomes central to the question of animal selves. Turner also seems to minimize the extent to which animals can create complex coordination here and now, even employing dramaturgical sophistication as rotted in Goffman’s analysis of the self as performance. Despite his limited use of Mead and Goffman, however, Turner’s assessment of animal self-hood based on his criteria can stimulate interactionist inquiry into the similarities between animals and humans.

In this paper, I sum up more than 20 years of research and reflection on jealousy. A chronological account of this work is followed by a thematic summary of the findings and some discussion of the relationship between sociology and psychology. Sociological analysis shows that jealousy and other emotions are shaped by social situations, social processes, and social forces. Micro‐sociology reveals that jealousy is learned. Jealousy reflects the life experience of the individual. Meso‐sociology reveals that jealousy is socially useful, indeed, indispensable to social order. Jealousy reflects the institution of marriage and the prohibition of adultery. Macro‐sociology reveals that jealousy is shaped by society and culture. Jealousy reflects the history and the values of a people—and the relevant values vary from time to time and place to place. In the United States, for example, a new and more negative view of jealousy emerged after about 1970 as a result of the sexual revolution and the women's movement.

This contribution argues that Kathy Charmaz's career did not burst into full intellectual bloom until the last 25 years of her life – from 55 to her death at 80. I examine why and how this scholarly blossoming happened so late in her life and the nature of its many manifestations, especially research on a wide variety of social justice issues. After her initial focus on medical sociology, specializing in chronic illness, Kathy became an innovative and renowned qualitative methodologist, developing constructivist grounded theory (CGT) method taken up in many amazingly heterogeneous scholarly fields transnationally.

Increasing the ethicality of a project and the usefulness of the data enhances the probability that social good will result from the research; a combination of ethical and methodological soundness is therefore crucial. From 1999‐2002 I conducted a qualitative study of women’s, men’s, and mixed Internet chat room conversations. In this article, I discuss the particular ethical issues that arose, outlining my ethical decision‐making process within the context of current debates. I also describe the methodological concerns, demonstrating why a synthesized method responsive to the advantages and disadvantages of cyberspace was necessary, and how the data were enhanced by this choice of method and by certain characteristics of cyberspace. In discussing the details of my study, my overall goal is to provide an assessment of the social good of the project with a view to increasing the probability of more ethical and useful Internet‐based research outcomes more generally.

It's a simple idea, really: music has force. In The Mourning Bride, William Congreve famously wrote that music has “charms to soothe a savage beast, to soften rocks, or bend a knotted oak.” Just about anyone who's ever listened to music will agree with that. Upbeat songs energize us, and ballads bring us to tears. Music moves us in so many ways – to say nothing of the ways we use music to move people (see the U.S. Marine Corps use of heavy metal music to extract Manuel Noriega from Panama). It's simple, really.

For the past ten years the United States has experienced intensive industrial restructuring as the economy moved from one based on heavy manufacturing to one of services (Bluestone & Harrison 1982; Kuttner 1983; Thurow 1984). This national transformation has had clear implications for housing, employment, and transportation. Economic growth has not been uniform but has focussed on both the East (Shank 1985) and the West Coast leaving the Midwest sweltering in a sharp recession (Rennert 1986). Massive intervention in the economy through high levels of military spending has produced a boom in such areas as Southern California and the Northeast.

African American male teachers are the nation’s most academically credentialed and professionally experienced teachers. Though less than 2 percent of the nation’s teachers are African American males, these teachers are more likely than their White male and female peers to hold a master’s or doctorate degree. Additionally, African American male teachers who become principals assume the position with more years of experience as a PK-12 classroom teacher than their White peers. And, those who leave the principalship to become superintendents have more years of experience as a PK-12 principal than similarly situated White peers. Why, then, are African American males underrepresented in critical school district policy and leadership posts such as the principalship and superintendency while lesser credentialed and experienced White males hold these posts in percentages that exceed their representation in the teacher workforce? This chapter reviews data about African American male teachers and the school leadership pipeline and proposes a series of policy recommendations to increase representation of African American males in the PK-12 teacher and school leadership workforces.