Global cities -- Saskia Sassen

I have mentioned Saskia Sassen in previous postings, as one of the world's leading theorists of the global city. Here is an interesting lecture that she presented at the UrbanAge India conference in Mumbai in 2007. The lecture is very interesting, and it is also "self-illustrating," in that its availability on YouTube illustrates the remarkable globalization of ideas and discourse that has been created by internet communications tools available everywhere in the world. She talks about cities as centers of "urban knowledge capital", and refers to the mechanisms of communication through which these centers are linked, including especially the channels of internet-based communication and interaction. And the availability of the real-time thinking of leading scholars such as Sassen through YouTube, Google, and other tools -- presented in Mumbai, equally and almost immediately available in Mexico City, Lagos, and London -- is a dramatic illustration of the potential for diffusion and infusion of knowledge that the internet presents to the global world.


Urban Age India: Saskia Sassen Cities in Global Context Pt 1



Urban Age India: Saskia Sassen Cities in Global Context Pt 2



Urban Age India: Saskia Sassen Cities in Global Context Pt 3

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Posted in: CAT_structure,city,globalization

What is materialism?

Karl Marx was a materialist thinker. But what does this amount to? What is materialism as a way of thinking about historical and social reality? Is materialism an empirical theory, a philosophical theory, or perhaps part of a social-science paradigm?

Here is a statement of Marx's materialism from the German Ideology, written in 1845-46:

The premises from which we begin are not arbitrary ones, not dogmas, but real premises from which abstraction can only be made in the imagination. They are the real individuals, their activity and the material conditions under which they live, both those which they find already existing and those produced by their activity. These premises can thus be verified in a purely empirical way.

The first premise of all human history is, of course, the existence of living human individuals. Thus the first fact to be established is the physical organisation of these individuals and their consequent relation to the rest of nature. Of course, we cannot here go either into the actual physical nature of man, or into the natural conditions in which man finds himself – geological, hydrographical, climatic and so on. The writing of history must always set out from these natural bases and their modification in the course of history through the action of men.

Men can be distinguished from animals by consciousness, by religion or anything else you like. They themselves begin to distinguish themselves from animals as soon as they begin to produce their means of subsistence, a step which is conditioned by their physical organisation. By producing their means of subsistence men are indirectly producing their actual material life.

The way in which men produce their means of subsistence depends first of all on the nature of the actual means of subsistence they find in existence and have to reproduce. This mode of production must not be considered simply as being the production of the physical existence of the individuals. Rather it is a definite form of activity of these individuals, a definite form of expressing their life, a definite mode of life on their part. As individuals express their life, so they are. What they are, therefore, coincides with their production, both with what they produce and with how they produce. The nature of individuals thus depends on the material conditions determining their production.

This production only makes its appearance with the increase of population. In its turn this presupposes the intercourse [Verkehr] of individuals with one another. The form of this intercourse is again determined by production.

To start, Marx's words here are directed against "philosophy", and the Young Hegelians in particular. So Marx is advocating for a different form of reasoning -- not speculative philosophical reflection, but concrete analysis grounded in knowledge of the circumstances of human life. Marx is saying that we can understand certain important things -- for example, the development of ideas or religion -- by examining the "material" circumstances of life in which they emerge. And what are those circumstances? They are circumstances of material need and human labor: the fact that human beings satisfy their material needs on the basis of the transformation of nature through labor. So what is "material" in this setting is two characteristics: the material needs that human beings have (food, shelter, warmth) and the material-physical properties of the world in which human beings find themselves. Human beings as "producers" -- intelligent transformers of nature through individual and social labor -- this is the fundamental material fact in this passage.

History comes into this account through Marx's reference to the "nature of the actual means of subsistence they find in existence", because this is the social history of technology. Human beings create new tools and techniques over time. So materialism, when applied to human beings, has an inherently historical character; men and women transform the tools and knowledge they use in order to transform nature and satisfy needs. And, as the following paragraphs make clear, the social relations through which production takes place are themselves historical products, in a regular process of change and development. Social relationships are "material" insofar as they are the forms of cooperation through which labor and production take place; central among these material social relationships are the property relations of a given level of society.

These comments focus primarily on the conditions of production as a foundation for materialism. A related line of thought in Marx's writings is the idea of the social relations of production as the material foundation of society. Here is a famous passage from Marx's Preface to A Contribution to the Critique of Political Economy (1859):

In the social production of their existence, men inevitably enter into definite relations, which are independent of their will, namely relations of production appropriate to a given stage in the development of their material forces of production. The totality of these relations of production constitutes the economic structure of society, the real foundation, on which arises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life conditions the general process of social, political and intellectual life. It is not the consciousness of men that determines their existence, but their social existence that determines their consciousness. At a certain stage of development, the material productive forces of society come into conflict with the existing relations of production or – this merely expresses the same thing in legal terms – with the property relations within the framework of which they have operated hitherto. From forms of development of the productive forces these relations turn into their fetters. Then begins an era of social revolution. The changes in the economic foundation lead sooner or later to the transformation of the whole immense superstructure.

In studying such transformations it is always necessary to distinguish between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, artistic or philosophic – in short, ideological forms in which men become conscious of this conflict and fight it out. Just as one does not judge an individual by what he thinks about himself, so one cannot judge such a period of transformation by its consciousness, but, on the contrary, this consciousness must be explained from the contradictions of material life, from the conflict existing between the social forces of production and the relations of production. No social order is ever destroyed before all the productive forces for which it is sufficient have been developed, and new superior relations of production never replace older ones before the material conditions for their existence have matured within the framework of the old society.

Mankind thus inevitably sets itself only such tasks as it is able to solve, since closer examination will always show that the problem itself arises only when the material conditions for its solution are already present or at least in the course of formation.

In broad outline, the Asiatic, ancient, feudal and modern bourgeois modes of production may be designated as epochs marking progress in the economic development of society. The bourgeois mode of production is the last antagonistic form of the social process of production – antagonistic not in the sense of individual antagonism but of an antagonism that emanates from the individuals' social conditions of existence – but the productive forces developing within bourgeois society create also the material conditions for a solution of this antagonism. The prehistory of human society accordingly closes with this social formation.

Here the emphasis is on the social relations of production, not just the forces of production (tools, materials, technical knowledge). And on this approach, study of the class relations of a given society is a "materialist" study -- even though class relations are abstract and intangible. And we provide a materialist analysis of a circumstance when we show how that circumstance corresponds to or emerges from certain features of the social relations of production.

So far, then, we seem to have two things going on: first, an approach to the history of ideas ("place systems of ideas into the roles they play in the social arrangements through which human populations satisfy material needs"), and an approach to the unfolding of history more generally ("attempt to understand historical developments in terms of the role they play in production and the satisfaction of needs"). So materialism is a theory about historical causation: what kinds of circumstances cause what other kinds of circumstances. And, perhaps, it is a theory about knowledge: that knowledge proceeds from analysis of material facts, not pure philosophical speculation or imagination.

There seem to be several hazards built into this approach. One is the temptation of reductionism that the approach seems to invite: the impulse to reduce thought, theory, and philosophy to some compound of the "needs of the social system of production". But is it really compelling to imagine that the Young Hegelians were simply working out some of the contradictions of the system of property and factory manufacturing? No; Marx's rhetoric seems to be getting away from him here -- in ways in which later thinkers such as Mannheim perhaps allowed the sociology of knowledge to spin out of control as well. And the hazard of reductionism also raises the worry of a blindspot when it comes to the relative autonomy of politics or culture: human beings seem to be better at imagining and extending political or cultural inventions than a crude materialism would permit.

So a defensible contemporary materialism can't be as simple as this: "Material conditions determine the content of culture, politics, and thought." Rather, we might hold more modestly: "Material conditions constrain, influence, and stimulate the content of culture, politics, and thought." We can understand Aristotle's philosophy better when we understand something of its material and historical setting; but the fact remains that Aristotle was a creative and imaginative philosopher who transcended his time in a variety of ways.

So, once again, what sort of theory is materialism? Perhaps we could say this: it is a "meta" - framework, a philosophical premise about how the world works. In this respect it functions as a substantive metaphysical theory. And it is a premise about how a style of thinking, a recommendation about how we should reason about the world and what factors to subject to careful analysis. Here materialism serves as something like an applied epistemology -- a theory about how and what to investigate in order to arrive at valuable, justified knowledge. It falls in the general category of ideas such as idealism, monism, atomism, physicalism, or dualism: organizing ideas about the nature of reality, within the context of which more specific theorizing and investigating can take place.

There are many questions that remain. Do these two aspects of materialism hang together? Could one accept the metaphysics but reject the epistemology, or vice versa? Once we have rejected the reductionism associated with vulgar materialism, how much remains of the theory? And is there a continuing role for materialist thinking in the twenty-first century world?

(Courbet's Stonebreakers is a suitable companion to this topic. Painted in 1849-50, the painting illustrates several aspects of a materialist perspective on the world: an interest in conditions of life and work, an interest in the situation of ordinary working people, and, of course, the depiction of concrete labor -- all of these aspects of the painting complement the mentality of Marx's materialism. T. J. Clark's brilliant book on Courbet and his social context is well worth reading (Image of the People: Gustave Courbet and the 1848 Revolution).)

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Posted in: CAT_foundations,history,Marx,materialism,philosophy

More on continental philosophy of social science

I encourage interested readers to take a look at the very thoughtful and extensive comment provided by Nick from accursedshare on my earlier posting on continental philosophy of social science. Nick highlights a number of very important lines of thought that are making progress in contemporary discussions of these issues within continental philosophy of science. I am particularly intrigued at his description of "assemblages" -- quoting Nick, "assemblages look at the play of micro-level tools, intentions, habits, techniques, etc. They take these and look at how they spread throughout society (using Gabriel Tarde's work on imitation, for example)." This is a very interesting approach, and one that emphasizes the themes of contingency and heterogeneity in social processes that I find particularly compelling. Nick's comment makes it evident that there is a lot of fertile and imaginative work going on in this tradition. (He particularly mentions Foucault, Gilles Deleuze, Bruno Latour, William Connolly, Manuel DeLanda, Jane Bennett and Saskia Sassen.)

Nick is well into an extensive critical discussion of François Laruelle's philosophy in his postings on accursedshare. Thanks, Nick!

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Posted in: assemblages,CAT_epistemology,contingency,philosophy

Arguments for social holism

The topic of methodological individualism (MI) came up in a recent posting, and I underlined the connection between MI and some version of reductionism. Here I'd like to take a different approach and ask the question, what considerations can be offered in support of some version of social holism?

Here are a couple of arguments that avoid the accusation of "spooky holism". (By spooky I mean "disembodied.")

First is a very reasonable point deriving from pragmatic objections to reductionism. If we know on ontological grounds that the behavior of the whole depends upon the features and behavior of the constituent parts and nothing else -- the heart of the theory of supervenience -- but also know that it is entirely hopeless to attempt to calculate the one based on facts about the other -- then perhaps it is justified to consider the whole as if it embodied causal processes at the macro-level. So there is a pragmatic argument available that recommends the autonomy of social facts based on the infeasibility of derivability.

Second is the plausibility of the idea that there are large historical or social forces that are for all intents and purposes beyond the control of any of the individuals whom they influence. The fact that a given population exists as a language community of German speakers or Yoruba speakers has an effect on every child born into that population. The child's brain is shaped by this social reality, quite independently from facts about the child's agency or individuality. The grammar of the local language is an autonomous social fact in this context -- even though it is a fact that is embodied in the particular brains and behaviors of the countless individuals who constitute this community. But this is probably similarly true when we turn to systems of attitudes, norms, or cognitive systems of thinking. (See a posting on social practices on this subject.)

It is obvious but perhaps trivial to observe that the vector of influence flows through individuals who possess the grammar, norms, or folk beliefs -- this is the ontological reality captured by the microfoundations thesis. But perhaps a point in favor of a modest holism is this: the fact of the commonality of Yoruba grammar can be viewed as if it were an autonomous fact -- even though we know it depends on the existence of Yoruba speakers. But the point of the holism thesis here remains: that the social fact of the current grammar is coercive with respect to current Nigerian children in specific communities. And, perhaps, likewise with respect to other aspects of social cognition and norms. And this takes us some distance towards Durkheim's central view -- the autonomy of social facts.

Now what about social structures? Can some instances of social structures be treated as if they were autonomous with respect to the individuals whom they affect? Here is how the home mortgage system works -- we can specify a collection of rules and practices X, Y, Z that regulate the transactions that occur within this system. The individual who wants to borrow from a bank or other financial institution is simply subject to these rules and practices. He/she doesn't have the option of rewriting the rules in a more rational or fair or socially progressive way; at a given point in time the rules and practices are fixed independently from the wishes or intentions of the people involved in the institution. Once again it is trivially true that these rules are embodied; but they function as if they were autonomous. And this is true for institutions at the full range of scope, from the local to the global.

The advocate for a modest social holism might maintain two plausible positions: first, that all social facts are embodied in the states of mind and behavior of individuals; but second, that some social facts (institutions, social practices, systems of rules) have explanatory autonomy independent from any knowledge we might be able to provide about the particular ways in which these facts are embodied in individuals. The first is an ontological point and the second is a point about explanation.

These points in favor of a modest holism are compatible with other important points about social entities -- the points about heterogeneity, plasticity, and opportunistic transformation that have been made elsewhere in this blog. In other words, we aren't forced to choose between "agent" and "structure"; rather, agents influence structures and structures influence agents.

These arguments suggest two things. First, holism and individualism are not so sharply opposed as perhaps they appear.

But more important, two styles of social explanation are validated and compatible: the compositional or aggregative model of explanation -- explain the outcome as the aggregative consequence of the behavior of large numbers of individuals -- and constraining or filtering explanations -- the structuring of individual behavior that is created by the workings of social institutions. The first model of explanation corresponds well to the assumptions of methodological individualism, while the second corresponds to the idea that structures and large social factors cause patterns of individual behavior. And neither has antecedent priority over the other. (Some of this variety of explanatory strategies is highlighted in an earlier posting on explanation.)

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Posted in: CAT_ontology,holism,methodological individualism,microfoundations,social practice

Continental philosophy of social science

Making sense of the human world has always been a part of the continental tradition in philosophy. History, justice, and meaning are subjects that have played central roles in continental writings relevant to "understanding society" for three centuries, and dozens of philosophers have focused on these and related topics in deeply fertile ways -- Kant, Rousseau, Hegel, Montesquieu, Vico, Herder, Schleiermacher, Fichte, Feuerbach, Marx, Nietzsche, and Dilthey, to name an important dozen. I don't think it is wrong to say that history and society have been foundational questions in this tradition in ways they have not been in the Anglo-American tradition. So continental philosophy of social science (CPS) has much to draw upon.

Several strands of thinking have been particularly important.

First is the idea that the human world is a world of meanings and relationships. Human action is meaningful for the agent, and it is meaningful for the other humans who are affected or observe it. So an important part of understanding the social world is interpretation of the created meanings of actions, expressions, and artifacts. This line of thought brings us into the hermeneutic tradition, from Dilthey to Ricoeur, and the range of efforts in philosophy, theology, criticism, and psychology to provide a basis for interpretation. (See an earlier posting on this subject.)

A second important idea is the notion that the social world is constituted by relationships, not monads. Hegel's Phenomenology provides one clear instance of this perspective -- think of the logic of defining the subject through interaction with the object, or of the Master-Slave narrative. Marx's theories of alienation and class likewise place "human beings in relationships" at the ontological center. Nietzsche too places the relational at the center of many of his philosophical theories.

A third pillar of thinking in this tradition is the crucial role of history in human affairs. History matters; it is through history that humanity makes itself, and central social creations are the product of long historical evolution -- the state, language, religion. Vico and Herder offer good examples of this approach, and Hegel offers another. The philosophy of history is core to Hegel's thinking -- not only in his lecture notes on the philosophy of history but the Philosophy of Right and the Phenomenology of Spirit as well.

A fourth important theme in CPS is the idea of knowledge through criticism. Feuerbach's transformative criticism is a case in point; likewise Marx's method of critique as an intellectual method and a conception of rigor. The phrase "a critique of political economy" recurs in numerous of Marx's subtitles; Marx's thought often proceeds through critical rethinking of the works of others. Dialectical thinking is one version of this approach, but there are other species of criticism as well.

A fifth defining characteristic of CPS is the orientation it takes towards causation in the social world. In a nutshell, CPS doesn't attach much importance to causal relationships in the social world. Causation is a feature of the natural world, but CPS draws a sharp distinction between the natural and human worlds. The "human sciences" have to do with understanding rather than explanation, meanings rather than causes.

So, CPS calls out a number of characteristics of the social -- history, meaning, hermeneutics, relationships, criticism, and dialogical thinking, to name several. What this picture does not emphasize is the set of ideas defining scientific rigor for the analytic tradition: an organized conception of theory, a theory of observation and evidence, the idea of the neutrality of scientific knowledge. This is systemic, because CPS is explicitly and implicitly anti-positivist. The implicit part is the more interesting. The continental tradition has a very different philosophical framework for epistemology and knowledge than the empiricist tradition, and a different conception about what constitutes rigorous knowledge. It is more inclined towards philosophical reasoning as a source of knowledge and generally less devoted to empirical inquiry.

We might ask, though, how these themes in the philosophy of society and history help us today in the problem of articulating better and more rationally justified theories or representations of the social world. Does CPS provide any clues about how to configure a better sociology for China or a better theory of social relationships in the Internet age? Does it improve our epistemology of social knowledge? Does it broaden the scope of our historical or sociological imaginations? Does it provide the basis for some salutary critique? Does it deepen needed critiques of positivism and naturalism? (See accursedshare for a current blog that takes this tradition and these questions seriously.)

What seems likely is that both traditions are needed as a foundation for understanding society. They emphasize different but important perspectives on the social world. And further, there are very few flat contradictions between the two traditions. So a fertile collaboration is entirely feasible.

Yvonne Sherratt's Continental Philosophy of Social Science asks us to initiate this reflection -- and she is right. Other titles I have appreciated for their treatment of Hegel's philosophy of society and history include Shlomo Avineri, Hegel's Theory of the Modern State; Joshua Dienstag, Dancing in Chains: Narrative and Memory in Political Theory, and Alexandre Kojeve, Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit. These books illustrate how continental philosophy makes a substantial contribution to understanding society and history.

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Posted in: CAT_epistemology,CAT_foundations,history,narrative,philosophy

Higher education and social mobility

There is an appalling level of inequality in American society; and even more troubling, the multiple dimensions of inequality seem to reinforce each other, with the result that disadvantaged groups remain disadvantaged across multiple generations. We can ask two different kinds of sociological questions about these facts: What factors cause the reproduction of disadvantage over multiple generations? And what policy interventions have some effect on enhancing upward social mobility within disadvantaged groups? How can we change this cycle of disadvantage?

Several earlier postings have addressed some aspects of the causal question (post, post). Here I'd like to consider the policy question -- and the question of how we can use empirical evidence to evaluate the effectiveness of large policy initiatives on social outcomes such as mobility.

One social policy in particular seems to have a lot of antecedent plausibility: a policy aimed at increasing the accessibility of higher education to the disadvantaged group. The theory is that individuals within the group will benefit from higher education by enhancing their skills and knowledge; this will give them new economic opportunities and access to higher-wage jobs; the individuals will do better economically, and their children will begin life with more economic support and a set of values that encourage education. So access to higher education ought to prove to be a virtuous circle or a positive feedback loop, leading to substantial social mobility in currently disadvantaged groups.

It is a plausible theory; but are there empirical methods through which we can evaluate whether it actually works this way?

Paul Attewell and David Lavin undertake to do exactly that in Passing the Torch: Does Higher Education for the Disadvantaged Pay Off Across the Generations?, published in 2007. Their research consists of a survey study of a cohort of poor women who were admitted to the City University of New York between 1970 and 1972 under an open-admissions policy. Thirty years later Attewell and Lavin surveyed a sample of the women in this group (about 2,000 women), gathering data about their eventual educational attainment, their income, and the educational successes of their children. Analysis of their data permitted them to demonstrate that attenders were likely to enjoy higher income than non-attenders and to have children who valued education at levels that were higher than the children of non-attenders.

The benefits of higher education in increasing personal income were significant; they find that in the population surveyed in 2000, the high school graduate earned $30,000, women with some college earned $35,000, women with the associate's degree earned $40,783, women with the bachelor's degree earned $42,063, and women with a postgraduate degree earned $54,545. In other words, there was a fairly regular progression in income associated with each further step in the higher education credential achieved. And they found -- contrary to conservative critics of open-access programs in higher education -- that these women demonstrated eventual completion rates that were substantially higher than 4-6 year graduation rates would indicate -- over 70% earned some kind of degree (table 2.2). "Our long-range perspective shows that disadvantaged women ultimately complete college degrees in far greater numbers than scholars realize" (4).

So access to higher education works, according to the evidence uncovered in this study: increasing access to post-secondary education is the causal factor, and improved economic and educational outcomes are the effect.

This is an important empirical study that sets out some of the facts that pertain to poverty and higher education. The study provides empirical confirmation for the idea that affordable and accessible mass education works: when programs are available that permit poor people to gain access to higher education, their future earnings and the future educational success of their children are both enhanced. It's a logical conclusion -- but one that has been challenged by conservative critics such as Bill Bennett. And given the increasing financial stress that public universities are currently experiencing due to declining state support for higher education, it is very important for policy makers to have a clear understanding of the return that is likely on the investment in affordable access to higher education.

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Posted in: CAT_institutions,education,inequality

Explaining rodeos

Suppose we have visited quite a few rodeos in Arizona and Texas and have observed a couple of things: there are more injuries in rodeos than in stock car racing or football, the stakes for the winners are lower than in golf, the rodeo riders score higher than average on the "introverted" component of the Myers-Briggs personality profile, some rodeos are almost silent places, and the parking lots are filled with a higher percentage of beat-up F150s than a typical baseball park. What would count as "giving an explanation" of these features of this particular type of social activity? And what kinds of mechanisms might serve as a basis for explanations?

Rodeos are an instance of a broader category of social activity that we migh describe along these lines: "mass entertainment events featuring professional athletes/performers and drawing extensive numbers of paying customers." The comparative judments expressed above take the form of contrasts across several different sub-categories of this broad set -- e.g., baseball, stock car racing, football, golf, soccer, circuses. We might further analyze this group of events in terms of several structural features: the character of the audience, the character and recruitment processes of the performers, the rules of the event, the culture of the activity, the meaning of the activity within the broader society, and the business fundamentals of the event (sources and quantity of revenue).

Let's pull apart a few of the patterns noted above, and consider some social mechanisms that might explain them.

Personality profile of rodeo riders. Rodeo riders seem to have a different social psychology than baseball or soccer players; they are more solitary, introverted, and self-sufficient. This feature of rodeos presumably derives from the social selection processes through which an individual becomes a highly skilled rider; the personality features that are best suited to superior performance; and the cultural expectations of behavior within the activity and within the broader society. So an adequate explanation of this distinguishing feature of rodeos will probably invoke the processes of selection through which the performers are recruited, and the feedback and training they receive in the "minor leagues" of rodeo. Here the mechanisms are selection / filtering and training / inculturation.

Size of winnings. The size of the winner's purse depends primarily on the revenue structure of the sport, which depends in turn upon the popularity of the sport, the affluence of the audience, and the size of the national or worldwide audience for the sport on television. The purse serves as a primary incentive for the most talented performers; rodeo operators compete with each other for the top performers; and competition among operators pushes the purse to a level commensurate with the total revenues generated by the sport. The audience for stock car racing is much larger than that for rodeo, both regionally and nationally; and the purses are correspondingly higher. Here the mechanism is business competition.

Incidence of injuries. Riding a bull is a generally hazardous activity. So we would expect that riders will be injured. But so is driving a car at 180 miles per hour -- and yet the incidence of injuries in NASCAR racing is substantially lower than that in the rodeo circuit. So paying attention simply to the inherent danger of the activity probably doesn't explain the difference. Instead, it seems reasonable to ask whether there are institutional differences across these sports -- the structure of the safety systems that each embodies -- that account for different rates of injury in different types of performance. Industries that have developed genuine institutional commitments and rules governing safety generally demonstrate better safety records. So we might hypothesize that the culture of safety is less strenuous in the rodeo circuit than in professional football or stockcar racing. Here the mechanism is the institutional setting in which the activity takes place, including the presence or absence of penalties for operators with bad safety records.

The parking lot. We notice that the distributions of cars and trucks in the parking lots are quite different at rodeos compared to soccer matches. The vehicles come with their owners; so these differences must derive from differences in the audiences of the two sports. Here we have another example of selection: the composition of the parking lot corresponds to the selection of people who are interested in attending rodeos; this group has a set of tastes and preferences that favor F150s over other vehicles; and the result is -- a preponderance of pickup trucks in the rodeo parking lot. (And the trucks are in bad shape for several reasons -- the generally lower income level of the rodeo fan and the likelihood that he/she does a lot of back-country driving.) The mechanism here is -- social selection.

The silent audience. We observe once in a while that the audience at a small rodeo is plainly enjoying itself -- but there is almost no clapping or shouting. There is no roar of the crowd. Why so? Here we may find a cultural explanation in the background -- this rodeo is drawing an audience of Navajo people, and applauding and shouting are not the means by which Navajo fans express their appreciation and enjoyment. Here the mechanism is -- cultural practices.

What seems interesting to me about this example, is the fact that there are a number of quite different social mechanisms at work that lead to the particular characteristics of such a mundane activity as the rodeo. There is no single process we should point to as the explanatory foundation of rodeo phenomena; instead, there are selection mechanisms, business incentives, cultural practices, media promotions, and socialization processes for both participants and audiences that influence the activity as a whole. And, interestingly enough, these mechanisms can lead to some common characteristics across the set of what appear to be a fairly arbitrary set of activities -- public arenas where daring men and women ride large, dangerous animals for pay. The social characteristics of the audiences, the performers, and the local institutions defining the activity impress a unique stamp on these performances that distinguish them from other public entertainment activities such as circuses or NASCAR races.

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Posted in: CAT_ontology,contingency,explanation,plasticity