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Ask yourself the following questions and then ask at least five other people (not in this class) the same questions. Record the answers. 

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Ask yourself the following questions and then ask at least five other people (not in this class) the same questions. Record the answers. 

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Because I am from a different country, I always tough all people it was the same as me, till I started traveling and found out that some people look different, and they speak different languages than me as well. All this it makes me realize that I was different, or they were different, depending on where your geography was concentrated.

-What it is race? Race is a group of individuals that share the same biological, physical characteristics and culture.

-What does it mean to say that race is socially constructed? Is a prototype that people imposed on you for the way you look, the status you have and give you some advantages or the opposite in front humanity. Some people can treat you good or bad depending on the perception.

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(H) 277-286: Henslin, Eating Your Friends is the Hardest: Survivors of the F-227.

-27 survivors but by the 17 days only 16 survivors. Hunger and starvation are the causatives and what it makes the medical student decide to tell everyone that the bodies were just bodies no soul no more just protein for them and he decide to start eating so other person do the same. Probably in their situation I will do the same for survive. In this situation the survivors were facing abnormal situations that is why the change the social construction. Principals change according to a different situation in life.

(H) 315-321: Zimbardo, The Pathology of Imprisonment:

-I can understand the two parts in this section, the prisoner that wants to respect and the police or guard the paper this represent is not easy either. The prisoner needs to have recognize his human rights and be treated like that, but what type of crime he comity to be there. Society play an important role to mark and rejected people that is been release from jail.

(H) 322-334: Rosenhan, On Being Sane in Insane Places:

-In this chapter I completely agree with the concept of normality and abnormality; everything change from different cultures, or states, so the meaning of those words can change. I found a little of conflicts of interest in this situation. I can see how even in the same culture can be differences if we put people with education and without education, it makes a huge difference.

(H) 470-480: Hunt, Police Accounts of Normal Force:

-In this chapter they mentioned how police are trained in the academy but when they are in the real world, they act different as how they were instructed. I also understand their point no justifying them but if I put myself on, they said I think I will probably act the same. People some time is so disrespectful and that triggers police to overreact. It is a dilemma, a lot of people involve not only the police, society, institutions, etc. I believe that at the end, each person is responsible for their actions and also the police.

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Is Google Making Us Stupid? - The Atlantic

In this article Carr quotes the sociologist Daniel Bell. Bell has called out our "intellectual technologies"- the tools that extend our mental rather than our physical capacities- we inevitably begin to take on the qualities of those technologies.

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What the Internet is doing to our brains

"Dave, stop. Stop, will you? Stop, Dave. Will you stop, Dave?" So the supercomputer HAL pleads with the implacable astronaut Dave Bowman in a famous and weirdly poignant scene toward the end of Stanley Kubrick's 2001: A Space Odyssey. Bowman, having nearly been sent to a deep-space death by the malfunctioning machine, is calmly, coldly disconnecting the memory circuits that control its artificial " brain. "Dave, my mind is going," HAL says, forlornly. "I can feel it. I can feel it."

I can feel it, too. Over the past few years I've had an uncomfortable sense that someone, or something, has been tinkering with my brain, remapping the neural circuitry, reprogramming the memory. My mind isn't going-so far as I can tell-but it's changing. I'm not thinking the way I used to think. I can feel it most strongly when I'm reading. Immersing myself in a book or a lengthy article used to be easy. My mind would get caught up in the narrative or the turns of the argument, and I'd spend hours strolling through long stretches of prose. That's rarely the case anymore. Now my concentration often starts to drift after two or three pages. I get fidgety, lose the thread, begin looking for something else to do. I feel as if I'm always dragging my wayward brain back to the text. The deep reading that used to come naturally has become a struggle.

I think I know what's going on. For more than a decade now, I've been spending a lot of time online, searching and surfing and sometimes adding to the great databases of the Internet. The Web has been a godsend to me as a writer. Research that once required days in the stacks or periodical rooms of libraries can now be done in minutes. A few Google searches, some quick clicks on hyperlinks, and I've got the telltale fact or pithy quote I was after. Even when I'm not working, I'm as likely as not to be foraging in the Web's info-thickets-reading and writing e-mails, scanning headlines and blog posts, watching videos and listening to podcasts, or just tripping from link to link to link. (Unlike footnotes, to which they're sometimes likened, hyperlinks don't merely point to related works; they propel you toward them.)

For me, as for others, the Net is becoming a universal medium, the conduit for most of the information that flows through my eyes and ears and into my mind. The advantages of having immediate access to such an incredibly rich store of information are many, and they've been widely described and duly applauded. "The perfect recall of silicon memory," Wired's Clive Thompson has written, "can be an enormous boon to thinking." But that boon comes at a price. As the media theorist Marshall McLuhan pointed out in the 1960s, media are not just passive channels of information. They supply the stuff of thought, but they also shape the process of thought. And what the Net seems to be doing is chipping away my capacity for concentration and contemplation. My mind now expects to take in information the way the Net distributes it: in a swiftly moving stream of particles. Once I was a scuba diver in the sea of words. Now I zip along the surface like a guy on a Jet Ski.

I'm not the only one. When I mention my troubles with reading to friends and acquaintances-literary types, most of them-many say they're having similar experiences. The more they use the Web, the more they have to fight to stay focused on long pieces of writing. Some of the bloggers I follow have also begun mentioning the phenomenon. Scott Karp, who writes a blog about online media, recently confessed that he has stopped reading books altogether. "I was a lit major in college, and used to be [a] voracious book reader," he wrote. "What happened?" He speculates on the answer: "What if I do all my reading on the web not so much because the way I read has changed, i.e. I'm just seeking convenience, but because the way I THINK has changed?"

Bruce Friedman, who blogs regularly about the use of computers in medicine, also has described how the Internet has altered his mental habits. "I now have almost totally lost the ability to read and absorb a longish article on the web or in print," he wrote earlier this year. A pathologist who has long been on the faculty of the University of Michigan Medical School, Friedman elaborated on his comment in a telephone conversation with me. His thinking, he said, has taken on a "staccato" quality, reflecting the way he quickly scans short passages of text from many sources online. "I can't read anymore," he admitted. "I've lost the ability to do that. Even a blog post of more than three or four paragraphs is too much to absorb. I skim it."

Anecdotes alone don't prove much. And we still await the long-term neurological and psychological experiments that will provide a definitive picture of how Internet use affects cognition. But a recently published study of online research habits, conducted by scholars from University College London, suggests that we may well be in the midst of a sea change in the way we read and think. As part of the five-year research program, the scholars examined computer logs documenting the behavior of visitors to two popular research sites, one operated by the British Library and one by a U.K. educational consortium, that provide access to journal articles, e-books, and other sources of written information. They found that people using the sites exhibited "a form of skimming activity," hopping from one source to another and rarely returning to any source they'd already visited. They typically read no more than one or two pages of an article or book before they would "bounce" out to another site. Sometimes they'd save a long article, but there's no evidence that they ever went back and actually read it. The authors of the study report:

It is clear that users are not reading online in the traditional sense; indeed there are signs that new forms of "reading" are emerging as users "power browse" horizontally through titles, contents pages and abstracts going for quick wins. It almost seems that they go online to avoid reading in the traditional sense.

Thanks to the ubiquity of text on the Internet, not to mention the popularity of text-messaging on cell phones, we may well be reading more today than we did in the 1970s or 1980s, when television was our medium of choice. But it's a different kind of reading, and behind it lies a different kind of thinking-perhaps even a new sense of the self. "We are not only what we read," says Maryanne Wolf, a developmental psychologist at Tufts University and the author of Proust and the Squid: The Story and Science of the Reading Brain. "We are how we read." Wolf worries that the style of reading promoted by the Net, a style that puts "efficiency" and "immediacy" above all else, may be weakening our capacity for the kind of deep reading that emerged when an earlier technology, the printing press, made long and complex works of prose commonplace. When we read online, she says, we tend to become "mere decoders of information." Our ability to interpret text, to make the rich mental connections that form when we read deeply and without distraction, remains largely disengaged.

Reading, explains Wolf, is not an instinctive skill for human beings. It's not etched into our genes the way speech is. We have to teach our minds how to translate the symbolic characters we see into the language we understand. And the media or other technologies we use in learning and practicing the craft of reading play an important part in shaping the neural circuits inside our brains. Experiments demonstrate that readers of ideograms, such as the Chinese, develop a mental circuitry for reading that is very different from the circuitry found in those of us whose written language employs an alphabet. The variations extend across many regions of the brain, including those that govern such essential cognitive functions as memory and the interpretation of visual and auditory stimuli. We can expect as well that the circuits woven by our use of the Net will be different from those woven by our reading of books and other printed works.

Sometime in 1882, Friedrich Nietzsche bought a typewriter-a Malling-Hansen Writing Ball, to be precise. His vision was failing, and keeping his eyes focused on a page had become exhausting and painful, often bringing on crushing headaches. He had been forced to curtail his writing, and he feared that he would soon have to give it up. The typewriter rescued him, at least for a time. Once he had mastered touch-typing, he was able to write with his eyes closed, using only the tips of his fingers. Words could once again flow from his mind to the page.

But the machine had a subtler effect on his work. One of Nietzsche's friends, a composer, noticed a change in the style of his writing. His already terse prose had become even tighter, more telegraphic. "Perhaps you will through this instrument even take to a new idiom," the friend wrote in a letter, noting that, in his own work, his "'thoughts' in music and language often depend on the quality of pen and paper."

"You are right," Nietzsche replied, "our writing equipment takes part in the forming of our thoughts." Under the sway of the machine, writes the German media scholar Friedrich A. Kittler , Nietzsche's prose "changed from arguments to aphorisms, from thoughts to puns, from rhetoric to telegram style."

The human brain is almost infinitely malleable. People used to think that our mental meshwork, the dense connections formed among the 100 billion or so neurons inside our skulls, was largely fixed by the time we reached adulthood. But brain researchers have discovered that that's not the case. James Olds, a professor of neuroscience who directs the Krasnow Institute for Advanced Study at George Mason University, says that even the adult mind "is very plastic." Nerve cells routinely break old connections and form new ones. "The brain," according to Olds, "has the ability to reprogram itself on the fly, altering the way it functions."

As we use what the sociologist Daniel Bell has called our "intellectual technologies"-the tools that extend our mental rather than our physical capacities-we inevitably begin to take on the qualities of those technologies. The mechanical clock, which came into common use in the 14th century, provides a compelling example. In Technics and Civilization, the historian and cultural critic Lewis Mumford described how the clock "disassociated time from human events and helped create the belief in an independent world of mathematically measurable sequences." The "abstract framework of divided time" became "the point of reference for both action and thought."

The clock's methodical ticking helped bring into being the scientific mind and the scientific man. But it also took something away. As the late MIT computer scientist Joseph Weizenbaum observed in his 1976 book, Computer Power and Human Reason: From Judgment to Calculation, the conception of the world that emerged from the widespread use of timekeeping instruments "remains an impoverished version of the older one, for it rests on a rejection of those direct experiences that formed the basis for, and indeed constituted, the old reality." In deciding when to eat, to work, to sleep, to rise, we stopped listening to our senses and started obeying the clock.

The process of adapting to new intellectual technologies is reflected in the changing metaphors we use to explain ourselves to ourselves. When the mechanical clock arrived, people began thinking of their brains as operating "like clockwork." Today, in the age of software, we have come to think of them as operating "like computers." But the changes, neuroscience tells us, go much deeper than metaphor. Thanks to our brain's plasticity, the adaptation occurs also at a biological level.

The Internet promises to have particularly far-reaching effects on cognition. In a paper published in 1936, the British mathematician Alan Turing proved that a digital computer, which at the time existed only as a theoretical machine, could be programmed to perform the function of any other information-processing device. And that's what we're seeing today. The Internet, an immeasurably powerful computing system, is subsuming most of our other intellectual technologies. It's becoming our map and our clock, our printing press and our typewriter, our calculator and our telephone, and our radio and TV.

When the Net absorbs a medium, that medium is re-created in the Net's image. It injects the medium's content with hyperlinks, blinking ads, and other digital gewgaws, and it surrounds the content with the content of all the other media it has absorbed. A new e-mail message, for instance, may announce its arrival as we're glancing over the latest headlines at a newspaper's site. The result is to scatter our attention and diffuse our concentration.

The Net's influence doesn't end at the edges of a computer screen, either. As people's minds become attuned to the crazy quilt of Internet media, traditional media have to adapt to the audience's new expectations. Television programs add text crawls and pop-up ads, and magazines and newspapers shorten their articles, introduce capsule summaries, and crowd their pages with easy-to-browse info-snippets. When, in March of this year, The New York Times decided to devote the second and third pages of every edition to article abstracts , its design director, Tom Bodkin, explained that the "shortcuts" would give harried readers a quick "taste" of the day's news, sparing them the "less efficient" method of actually turning the pages and reading the articles. Old media have little choice but to play by the new-media rules.

Never has a communications system played so many roles in our lives-or exerted such broad influence over our thoughts-as the Internet does today. Yet, for all that's been written about the Net, there's been little consideration of how, exactly, it's reprogramming us. The Net's intellectual ethic remains obscure.

About the same time that Nietzsche started using his typewriter, an earnest young man named Frederick Winslow Taylor carried a stopwatch into the Midvale Steel plant in Philadelphia and began a historic series of experiments aimed at improving the efficiency of the plant's machinists. With the approval of Midvale's owners, he recruited a group of factory hands, set them to work on various metalworking machines, and recorded and timed their every movement as well as the operations of the machines. By breaking down every job into a sequence of small, discrete steps and then testing different ways of performing each one, Taylor created a set of precise instructions-an "algorithm," we might say today-for how each worker should work. Midvale's employees grumbled about the strict new regime, claiming that it turned them into little more than automatons, but the factory's productivity soared.

More than a hundred years after the invention of the steam engine, the Industrial Revolution had at last found its philosophy and its philosopher. Taylor's tight industrial choreography-his "system," as he liked to call it-was embraced by manufacturers throughout the country and, in time, around the world. Seeking maximum speed, maximum efficiency, and maximum output, factory owners used time-and-motion studies to organize their work and configure the jobs of their workers. The goal, as Taylor defined it in his celebrated 1911 treatise, The Principles of Scientific Management, was to identify and adopt, for every job, the "one best method" of work and thereby to effect "the gradual substitution of science for rule of thumb throughout the mechanic arts." Once his system was applied to all acts of manual labor, Taylor assured his followers, it would bring about a restructuring not only of industry but of society, creating a utopia of perfect efficiency. "In the past the man has been first," he declared; "in the future the system must be first."

Taylor's system is still very much with us; it remains the ethic of industrial manufacturing. And now, thanks to the growing power that computer engineers and software coders wield over our intellectual lives, Taylor's ethic is beginning to govern the realm of the mind as well. The Internet is a machine designed for the efficient and automated collection, transmission, and manipulation of information, and its legions of programmers are intent on finding the "one best method"-the perfect algorithm-to carry out every mental movement of what we've come to describe as "knowledge work."

Google's headquarters, in Mountain View, California-the Googleplex-is the Internet's high church, and the religion practiced inside its walls is Taylorism. Google, says its chief executive, Eric Schmidt, is "a company that's founded around the science of measurement," and it is striving to "systematize everything" it does. Drawing on the terabytes of behavioral data it collects through its search engine and other sites, it carries out thousands of experiments a day, according to the Harvard Business Review, and it uses the results to refine the algorithms that increasingly control how people find information and extract meaning from it. What Taylor did for the work of the hand, Google is doing for the work of the mind.

The company has declared that its mission is "to organize the world's information and make it universally accessible and useful." It seeks to develop "the perfect search engine," which it defines as something that "understands exactly what you mean and gives you back exactly what you want." In Google's view, information is a kind of commodity, a utilitarian resource that can be mined and processed with industrial efficiency. The more pieces of information we can "access" and the faster we can extract their gist, the more productive we become as thinkers.

Where does it end? Sergey Brin and Larry Page, the gifted young men who founded Google while pursuing doctoral degrees in computer science at Stanford, speak frequently of their desire to turn their search engine into an artificial intelligence, a HAL-like machine that might be connected directly to our brains. "The ultimate search engine is something as smart as people-or smarter," Page said in a speech a few years back. "For us, working on search is a way to work on artificial intelligence." In a 2004 interview with Newsweek, Brin said, "Certainly if you had all the world's information directly attached to your brain, or an artificial brain that was smarter than your brain, you'd be better off." Last year, Page told a convention of scientists that Google is "really trying to build artificial intelligence and to do it on a large scale."

Such an ambition is a natural one, even an admirable one, for a pair of math whizzes with vast quantities of cash at their disposal and a small army of computer scientists in their employ. A fundamentally scientific enterprise, Google is motivated by a desire to use technology, in Eric Schmidt's words, "to solve problems that have never been solved before," and artificial intelligence is the hardest problem out there. Why wouldn't Brin and Page want to be the ones to crack it?

Still, their easy assumption that we'd all "be better off" if our brains were supplemented, or even replaced, by an artificial intelligence is unsettling. It suggests a belief that intelligence is the output of a mechanical process, a series of discrete steps that can be isolated, measured, and optimized. In Google's world, the world we enter when we go online, there's little place for the fuzziness of contemplation. Ambiguity is not an opening for insight but a bug to be fixed. The human brain is just an outdated computer that needs a faster processor and a bigger hard drive.

The idea that our minds should operate as high-speed data-processing machines is not only built into the workings of the Internet, it is the network's reigning business model as well. The faster we surf across the Web-the more links we click and pages we view-the more opportunities Google and other companies gain to collect information about us and to feed us advertisements. Most of the proprietors of the commercial Internet have a financial stake in collecting the crumbs of data we leave behind as we flit from link to link-the more crumbs, the better. The last thing these companies want is to encourage leisurely reading or slow, concentrated thought. It's in their economic interest to drive us to distraction.

Maybe I'm just a worrywart. Just as there's a tendency to glorify technological progress, there's a countertendency to expect the worst of every new tool or machine. In Plato's Phaedrus, Socrates bemoaned the development of writing. He feared that, as people came to rely on the written word as a substitute for the knowledge they used to carry inside their heads, they would, in the words of one of the dialogue's characters, "cease to exercise their memory and become forgetful." And because they would be able to "receive a quantity of information without proper instruction," they would "be thought very knowledgeable when they are for the most part quite ignorant." They would be "filled with the conceit of wisdom instead of real wisdom." Socrates wasn't wrong-the new technology did often have the effects he feared-but he was shortsighted. He couldn't foresee the many ways that writing and reading would serve to spread information, spur fresh ideas, and expand human knowledge (if not wisdom).

The arrival of Gutenberg's printing press, in the 15th century, set off another round of teeth gnashing. The Italian humanist Hieronimo Squarciafico worried that the easy availability of books would lead to intellectual laziness, making men "less studious" and weakening their minds. Others argued that cheaply printed books and broadsheets would undermine religious authority, demean the work of scholars and scribes, and spread sedition and debauchery. As New York University professor Clay Shirky notes, "Most of the arguments made against the printing press were correct, even prescient." But, again, the doomsayers were unable to imagine the myriad blessings that the printed word would deliver.

So, yes, you should be skeptical of my skepticism. Perhaps those who dismiss critics of the Internet as Luddites or nostalgists will be proved correct, and from our hyperactive, data-stoked minds will spring a golden age of intellectual discovery and universal wisdom. Then again, the Net isn't the alphabet, and although it may replace the printing press, it produces something altogether different. The kind of deep reading that a sequence of printed pages promotes is valuable not just for the knowledge we acquire from the author's words but for the intellectual vibrations those words set off within our own minds. In the quiet spaces opened up by the sustained, undistracted reading of a book, or by any other act of contemplation, for that matter, we make our own associations, draw our own inferences and analogies, foster our own ideas. Deep reading, as Maryanne Wolf argues, is indistinguishable from deep thinking.

If we lose those quiet spaces, or fill them up with "content," we will sacrifice something important not only in our selves but in our culture. In a recent essay, the playwright Richard Foreman eloquently described what's at stake:

I come from a tradition of Western culture, in which the ideal (my ideal) was the complex, dense and "cathedral-like" structure of the highly educated and articulate personality-a man or woman who carried inside themselves a personally constructed and unique version of the entire heritage of the West. [But now] I see within us all (myself included) the replacement of complex inner density with a new kind of self-evolving under the pressure of information overload and the technology of the "instantly available."

As we are drained of our "inner repertory of dense cultural inheritance," Foreman concluded, we risk turning into "'pancake people'-spread wide and thin as we connect with that vast network of information accessed by the mere touch of a button."

I'm haunted by that scene in 2001. What makes it so poignant, and so weird, is the computer's emotional response to the disassembly of its mind: its despair as one circuit after another goes dark, its childlike pleading with the astronaut-"I can feel it. I can feel it. I'm afraid"-and its final reversion to what can only be called a state of innocence. HAL's outpouring of feeling contrasts with the emotionlessness that characterizes the human figures in the film, who go about their business with an almost robotic efficiency. Their thoughts and actions feel scripted, as if they're following the steps of an algorithm. In the world of 2001, people have become so machinelike that the most human character turns out to be a machine. That's the essence of Kubrick's dark prophecy: as we come to rely on computers to mediate our understanding of the world, it is our own intelligence that flattens into artificial intelligence.
​​When you buy a book using a link on this page, we receive a commission. Thank you for supporting The Atlantic.

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independent world of mathematically measurable sequences

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faculty of the university of michigan medical school

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recently published study of online research habits

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What the Internet is doing to our brains

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Reading some articles today I found so many sociologists that I would like to share with you, thank you.

1. How is technology changing us? by Allison Pugh 11/05/2024.

how is technology changing us 11/05/2024 allison pugh - Search

She talks that is no human relationship with a machine-like AI.

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how is technology changing us 11/05/2024 allison pugh - Bing

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Intelligent search from Bing makes it easier to quickly find what you’re looking for and rewards you.

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12/4, 6         School and Voting/Education and Politics

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12/4, 6         School and Voting/Education and Politics

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(H) 446-460: Gracey, Kindergarten as Academic Boot Camp

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In this time, I feel education has been turn around completely. I also feel that student's behavior learned from home it becomes a big problem in school when teacher since kindergarten try to implement the discipline and good behaviors. I agree with this chapter that school implement discipline and behaviors and like the book say buy January is a big relief for the teachers because students learn what to do at their own or automatism.

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For this week I will talk about some neighbor, and I feel he is weird and crazy.

What norms were being violated by this person? I feel that a lot of norms are being violated but this person. This is a Men, father of 4 and a wife. He doesn't work so is not responsible of his acts, having kids and do not provide the necessary for living is out of standards.

Did you know those norms were “there”? Yes.

Where is this “there? In society

How were the norms specific to the person’s social status (age, gender, race, class, etc.)? He isa White Men, Parent, around 45, low social class.

Are there situations in which these behaviors might appear rational? Maybe yes, affronting difficulties in life but still not working and providing for the family will do life more difficlty.

Describe them. This person doesn't have education, so it is really difficult for them to get a job. What is the significance of this? Like we talk in the zoom videos the poor is getting poor, and the wealthy people is doing better. In this case this person does not want to get a job because he is no going to find a good one so he decides to stay home and lives of what the government can give them; also waisted the money in alcohol violating another norm in society, no accepted one.

Can you imagine a situation where you might behave similarly and not think of yourself as “weird or “crazy?” Not like this guy, but probably I have situations where maybe some people find me weird or crazy and I am not going so far. My husband is from a different culture than me so we have different, and I can see his family can see me weird or crazy sometimes, because we grow up different.

How did the label (“weird,” “crazy,” etc.) affect how you perceived the situation and the person? Affect a lot, I found this person weird and crazy in a negative way.

How did the label affect your interaction with or feelings about the person? I mean I probably can say Hi to them if I see outside but affects that I do not want to have interactions or be around him and the family unfortunately.

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     (H)      425-431: Coontz, The American Family

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     (H)      425-431: Coontz, The American Family

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I am completely agreeing with the chapter, now marriage is not the same as before and I am living that right now in my life, sometimes I feel that is only a dream. Marriage no longer exists, or people opt for do not marriage no one. The number of kids per couple decrease tremendously too.

I feel that the problems the book mentioned like abuse has been always but before it was less open theme or something no easy to talk because the parents do not believe on that, or it was disrespectful. Also, the role of the mom back days, being home plus the kids without work was a lot. Now that moms work, they do not depend on the husband or men so is easier to say goodbye. In my case it cost me five years to take the final decision and move out. So, I really love when it says, "Kids do better when their mothers are happy with their lives, whether their satisfaction comes from being a full-time homemaker or from having a job" (Henslin page 430). No more words to explain what is true.

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 (JCB) Chapter 8: White Wedding/Marriage and the Family

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 (JCB) Chapter 8: White Wedding/Marriage and the Family

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When is a marriage even tough is 2 persons decision all the family behind this person interfere or give their opinion. I the wedding process is always to families apporting and supporting the decision of the son and daughter to marry the person of the dreams. I don't go with the idea that because you married someone you need to follow his directions, like stay home. I think both together need to work as a team to grow up and build and "empire", I like to call it that way or we can say home.

Before time, parents decide the person you need to marry, well now sometimes it passes in some cultures, more than love, romance or you prince charm. Before it was only for money or the benefits of the marriage, and something that I like about that it was that the couple have a successful marriage if we can say, maybe unhappy but last for years. Another thing that these days do not happen, if the person is unhappy in the marriage the divorce is imminent, with a high number of persons at this time.

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   Required entry: JCB p. 243 Wedding Dreams

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   Required entry: JCB p. 243 Wedding Dreams

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They talked about how a wedding is the dreams for a woman, but all the responsibilities and most of the case it plays on favor of the men. So, this idea has been changing over generations. Now much this weeding-marriage is almost lost. For me, I always tough I was going to get married but not at church and not having a party because one is expensive, second people is not always okay even family; So, I decide to use the money to buy a different thing, better that through a party for me and family members. But for some person this idea probably still continues and more in wealthy families.

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 how you have been socialized into your gender.

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 how you have been socialized into your gender.

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I never have trouble socializing with any gender, but I never taught in this way before. Some friends sometimes assume before that oh if because you are girl or things like that by, I always say no, that it's not the reason that people help us, etc but now I think yes, my gender was a lot of help.

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At the store the division of the toys is like baby area, then more toy for babies and girls then older boys and then toddler boys, also the have a wall with puzzles and table games. Each section has divided into brands like the girl's section has barbie, lol, princess or Disney section and another brands. For the boys the section of the Legos take one aisle, then is all Dinosaurs, Mario Bros, Sonic, Toy Story, nerf and then another brand no to recognize.

Every year I let my kids pick the toy they want for Christmas from a target or Walmart magazine and how you say in the zoom are categorized by babies, then girl and then boy toys.

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Ask yourself the following questions and then ask at least five other people (not in this class) the same questions.  Record the answers.

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Ask yourself the following questions and then ask at least five other people (not in this class) the same questions.  Record the answers.

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What race are you?

How do you know? How do you make that decision?

How did you learn what race you are? Can you tell me about some of the early messages you first received about race in general or your race in particular?

How do you decide what race other people are? Examples?

How do other people decide what race you are? Examples?

Use your answers to develop a Padlet entry on race considering the additional following questions:  What is race?  What does it mean to say that race is socially constructed?

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How has your social class affected your life and choices?

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How has your social class affected your life and choices?

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It makes me started thinking about everything a little deeper. In my personal life I been having a lot of troubles trying to complete with school, my kids are being requiring me more time and is a very difficult time for us right now because I am going into a separation from my husband so a lot of changes in my life, that social class is involved. My social class let me, and my family enjoy of life without worry a lot about money, food, seasons, etc. I can say social class let you have some privileges that other people cannot have. But something is changing in my life at this moment. Too much stress and preoccupations, that I only want to go back to my country, be with my family and have their support and be okay with them, no worry about money, lawyers, etc. I never have bad grades in my life, but this semester has been a disaster not only the semester my life around. Sorry about that.

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How often do you spend time with your relatives

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How often do you spend time with your relatives

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How often do you spend time with your relatives. Once a week or less often? Less often.

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Watch the Youtube video "Wealth Inequality in the United States" https://www.youtube.com/watch?v=QPKKQnijnsM

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Watch the Youtube video "Wealth Inequality in the United States" https://www.youtube.com/watch?v=QPKKQnijnsM

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This video shows us the reality that America lives. I like how they do the graphics and of course the rich people are doing more and more. Is probably one of the reason the poor people don't want to work because it will take so much effort to only be in media class, a lot of inequality in many aspects not only wealth. The ideal is only for some people that is having advantage of these ideal.

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I really like this unionize. I believe the union make us stronger and we can do everything. They refer this fight is beyond the numbers and that is correct, the minimal or lower wages are disrespectful for all workers and if people don't have a good

I am agreeing to the right to have this unionizes. If this is what we need, for help people and help them to get better benefits and wages I am on their side.

We need at union, and we need workers to work with union too. Helping each other will make us stronger and capable to do more.

The factor that encourages the unionization is fight for respect, dignity, racial justice, and improve living conditions.

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I pick Nike as a corporate brand, because I like the quality of the products and how they look on my family and people around. Is a worldwide brand and all cultures wear it.

Nike adapts his "Just Do It" core brand proposition to all society, and lifestyles. Every person can feel identify by his core. His mission is to bring inspiration and innovation to every person that wear this brand. I feel that Nike message is common sense for every person that read it.

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Mandatory Post                                       List 3 ascribe and 3 achieve statuses           

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Mandatory Post                                       List 3 ascribe and 3 achieve statuses           

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Ascribe status

1. I am Mexican.

2. I am Catholic.

3. I am woman.

Achieved status

1. I am a mom.

2.I am a wife.

3.I am a student.

I am student and my roles are register in time to take my classes, follow the program to finish in time all the courses, follow the rules for each Professor or class, be in time for class, send in time the assignments or homework, attend classes, performance and behave academically, treat teachers and peers with respect, make good choices, using manners be respectful, take responsibilities, etc.

I need to behave this way to fit in school and be accepted in this one, also because is the way adults expected for me to behave in the normal range. This way I can accomplish my studies without problems.

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You are what you eat: Culture, norms and values.

I am agreeing with that statement. I am Mexican, to be more specific, I am from Culiacan, Sinaloa. My traditions, values, and culture differ from other parts of Mexico. We know that Mexicans we like to eat beans. For citate one example in North Mexico we use mayocoba beans and in South Mexico use black beans. Now, that I am living in this country has been a tremendous change for me in all the aspects. One is because I work with people from different cultures is a learning process too. I like to try the most common food on the other cultures or know a little bit more about the culture.

1-Introduction: How food is sociological.

At very basic level, we wat to survive.

Escargot: Mediterranean, escargot or snails, associated with French cousin, enjoyed with butter and garlic. I read snail and it comes to mi mind cancer of bladder (schistosomiasis or snail fever).

Spiders: Khmer Rouge's regime, Cambodia. Deep fried spiders as snack to travelers in Cambodian cities, with rice and wine. In my own point of view, I won't be able to eat spiders.

Pufferfish: Japanese delicacy. Skin and organs contain a toxin that can cause paralysis, asphyxiation, and even death when ingested. I don't understand why people risk their lives eating this.

Horsemeat: European countries 2013. Can not be sold for human consumption in the US, it is common eaten in France, Italy and Argentina.

Nose to tail eating: Take warms pig head, crispy ear salad and duck's neck terrine for instance. Nose to tail eating is eating every part of an animal. Showing respect for the animals - by eating every part of them.

"Tell me what you eat, and I will tell you who you are" is a common wrote between Doctors in Mexico. I like to say: There is no such thing as a sudden heart attack. It required years of preparation.

Food scholar Warren Belasco captures the social important of food when he writes "Food is the first essential of life, the world's largest industry, our most frequently indulged pleasure, the core of our most intima social relationships.

In this sentence I can talk about the cost for the Hot Dogs at Costco with soda include which is around 1.50 dollars vs the healthy costs of obesity too, industry production, etc. I hear for some peers that Costco lose money selling the hot dogs that cheap but, in my opinion, I don't think they lose money. I need to do deep research about this.

What worlds eat: Ecuador vs America. Ecuador eats healthier, grains, fruit and vegetables. America all have is fast food or frozen food I like to call it. In my hometown my mother and grandmother use to cook 3 time a day meal (breakfast, lunch and dinner), and for me if I cook two meals, I finish exhausted. I don't know why? This is always a theme of our conversation.

Most of the days I feel guilty and stress in the sociological lens when I feed my Kids. I am always trying to combine fruit, vegetables, grains and protein in the day.

My teste is powerful shape by my culture.

2-Theoretical perspectives (3).

2.1- Marx: Food as "Fetish"

Occurs more in Capitalist societies. A key concept is commodity fetishism, useful for understanding our relation to food.

The value of the commodity is not connected to the labor that went into this production. Capitalism conflict and exploitation.

2.2- Durkheim: Food as Totem

How society comes together to function as a cohesive whole. How food brings us together, and acts as a totem creating a sense of social cohesion.

Reflecting on the role of religion, two realms of social life the sacred and the profane (the ordinary).

What objects bring people together in collective worship today? Thanksgiving turkey and Christmas.

For example, the food that many Mexicans feel represent their nation identity is not the same as what most Americans think of as "Mexican Food", one example is the typical burritos at the taco truck, that doesn't exist in Mexico.

2.3 Feminism: Food as a Women's Issue

As a feminist sociologist, unpaid food work in the home has historically been performed by women. "By feeding the family, a woman conducts herself as recognizably womanly".

Qualitative interview: Talking to them about their lives. Research method deployed by feminist sociologist Marjorie DeVault (1991).

3- Food rules: Culture, norms, and deviance

Ethic background is our culture. From a sociological perspective, we can think of culture as system of meaning that are shared by members of a group.

Norms refer to informal, but widely accepted ways of doing things, which guide our everyday behavior.

Deviance is the violation of normal norms. On my every day pick up my son from school, I wait between 20 t0 35 min and you cans see how people without remorse get in front of you, I get shocked and mad sometimes.

Values are belief held by individuals or groups about what is right and wrong, important and unimportant, desirable or undesirable.

3.1 Ethnocentrism and Cultural Relativism

Cultural relativism: that is, understanding an individual's belief, behavior, feelings, and worldwide in relation to his or her culture.

With sociology, sense of superiority about one's culture is referred to as ethnocentrism.

Like Sabrina's story I used to make more often hot dog ceviche that is really popular in my country, also we called the ceviche of the poor, because the regular ceviche is made with shrimp. Well, telling you more about my hot dog ceviche, every time I made it my kids enjoyed but my husband who has different culture says is discussing and asked me why I feed that to my kids. I tried to no care; I asked him to be respectful to other people and culture and don't say nothing so our kids can eat good.

What norms and values do you associate with food?

I can say family union, we always eat at the same time. My family sits together in the table, we thank for the food, and we eat, also we help each other passing what we need for the food is a moment of respect to the older people in the families. We make 3 meals everyday breakfast, lunch and dinner and is something I been changing since I move to this country. The times and the meals are no normal anymore. Every person eats at different time, only dinner is in family, and when they finished the meal, nobody talks about their day. In Mexico also we help to clean and do the dishes here is the mom the one that has to do that, or no one care. I married a person from a different culture than mine and we are different a lot.

In my birth town we have a lot of agriculture surround us, so tomatoes, cucumber peppers, beans, and more vegetables we always in the table and sometimes are free, the people that works in the field bring it and give it to us most all the time. Thats why I always hear my mom saying we are rich in food, but now leaving in this country I can understand more. I have to pay 1 dollar for a cucumber, when before it was free, even the cows get tomatoes and cucumber free.

Thanks god I grow up in a middle-class family, and I never struggle about food, and we always have something to eat, plus variety. Now me with kids in this country I am trying to work and help them grow up us I did, I do not deny nothing when they ask about food.

My everyday decision about food is variety always, a lot of fruits, vegetables, meat, eggs. Thinking in healthy food always, but yes, I buy chips or cookies too, but its more my kids' decision. I feel like they can no grow up no eating sweets or sugar, we need to balance everything in life and food is not an exception.

Before reading this book I never took the time to think about all the process to have the food in my table or at the supermarket.

In people choices I try to don't but frozen food, that is something I never see in Mexico, I can say everything is fresh. But in my husband side they use to buy a lot of food to just microwave or put it in the oven and I don't like that much that idea, plus I think is not that healthy.

I feel that this habit or preferences is because they leave here an America and for me that I came for a country where my mom cook 3 meals is a big change.

Another think I can recall it was my salad dressing for me it was always lettuce, tomatoes, onion, cucumber sometimes carrots with lime and salt, that was my dressing the lime. After I move here, they have more than 10 different types of dressing in the fridge or at least 3-4.

My one-day diet. On a Saturday day I have pan cakes for breakfast, but I cooked myself I used the flour from the store, I add milk instead of water and an egg or 2, accompanied with fruit, yogurt, and to drink chocolate milk. A few hours later I have a bag of chips and water. For lunch I cooked chicken with vegetables, withe rice and coca cola. After that I have an ice cream bowl, and water. For dinner, I eat the same that I have for lunch plus 1 orange, 1 banana, a few grapes and water.

Cultural difference or it could be violating a minor norm related to food and eating, I can talk about blowing the candle in the cake. In Mexico when is someone birthday, we always sing happy birthday and at the end the birthday person make a wish and blow the candle. Here in US I been hearing even with my own kids, like, oh no he is no going to blow the candle right because we need to give a piece of cake to every person, or should I blow the candle but then we cannot eat the cake.

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Fifth method Archival. Can be Qualitative or Quantitative. Can be secondary or a existing source. Use data that's already been collected by somebody else and then analyze it. We are using preexisting data/source.

Al research has pros and cons.

Quantitative research is surveys and questionaries. Quantitative research is interesting in measures, variables (changing value), like height.

Constants do not change.

Measurment/Operationalization:

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Sociologist attempt to understand and interpret the world.

Research methods.

Sociologist as a science we use scientific method. They do research to found what it happens in the real world.

We can break out research in a couple different types, also we can talk about advantages and disadvantages.

Quantitative research and qualitive research.

Quantitative research is talking about number. 2 types.

1- Experiments - Experimental group / control group.

Placebo effect: Give it something they may think is helping them, but it is nothing. That permit to measure to see if the medicine is really and how the feeling for the people is given the placebo works too.

2- Surveys/ Questionnaires. (pilot test, determine order, inexpensive)

Qualitative, investigate quality of peoples live 2 types

1- Interviews (video, audio, sit and write). Common themes, common qualities.

2- Observation/ Ethnography. Write about it.

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As a part of the culture, all people develop ideas about proper ways to care of their bodies.

Nacirema advanced this idea to an extraordinary degree, spending good amount of time, energy and money.

Nacirema present such unusual aspects that it seems desirable to describe as an example of the extremes to which human behavior can go.

They are a North American group living in their territory between the Canadian Cree, the Yaqui and Tarahumare of Mexico, and the Carib and Arawak of the Antilles.

Nacirema culture is characterized by a highly developed marked economy which has evolved in rich natural habit.

The focus of this activity is the human body, the appearance and health of which loom as a dominant concern in the ethos of the people. Ceremonial aspects and associated philosophy are unique.

All the rituals promoted for this tribes, at least is what we classify the Tarahumara in Mexico, are rituals that people are been having for long time. Also, this population is in the deepest areas where no development is around them so we cannot change the way their thinking. Plus is difficult to try to change generations when since kids are being teaching to follow the traditions and believe on what parents believe, it's just part of the culture of them. For people like me, that lives in a development county it sounds difficult to believe that still in some parts of the world people practice these rituals, and sometimes instead to go to the regular doctor they don't go and look for help outside of the Tribue. These shows us some people culture.

Very extreme rituals and poorly understood for our society.

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(JCB) Chapter 1: Jeans/Discovering Sociology

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(JCB) Chapter 1: Jeans/Discovering Sociology

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I am at Starbucks right know and no one is using a pair of Jeans. Every person is wearing leggings, sport pants and shorts. In fact,I undertand that point because my husband only uses jeans, every day, Monday thru Sunday, only jeans and sometimes I been sowing a pair of jeans for him, so he can keep using it to work. I own 6 pairs of jeans.

Something that I found interesting is, how some people can buy expensive jeans, with holes in it.

I remember one time my cousin and I took Granpa to the Doctor, and at the end of the appointment he says to my grandfather "now we are going to collect money for your granddaughter, to buy a new pair of jeans because the one she is wearing are no longer good, had a rip all over the legs, so she need it a new ones", hilarious.

Social imagination: combine private troubles and public issues.

For me jeans are ordinary clothes, something simple to my daily days if I don't need to wear uniform, probably from China.

Actually, since I move to United States, I feel less pressure from the society, here I do not need to buy expensive jeans or clothes. In my birth town it looks like people compete to see who have the more expensive jeans, which one looks better etc. I have a big relief.

Right now, I have 2 kids, and the book is right I do not buy clothes for them for necessity, I do because it gives me pleasure, it makes me feel good with myself. Now I need to ask myself do I need it? or do I want it?

Consumer culture: I remember my mom always have something new for me and my sister to wear when we go to a party o to a school activity, and I am doing the same with my kids. Probably is a little ridiculous but thinking that she was a single mom and was in a poor country, why I cannot do it, more if a live here in US where everything is cheaper.

We have 2 conditions for work with cotton, one is silicosis, and the second one is byssinosis.

Consumer culture, historical type of society in which the satisfaction of daily need is accomplished through the acquisition and use of "commodities" = we buy the stuff we need.

Capitalism: life in a market economy. Capitalism is the core element for social structure.

Capitalism economy, most of the necessities of life are acquired for purchase in markets and are possible only if we have money obtained from working.

Conspicuous consumption can be the answer for what some people buy 500 dollars jeans, to signal their power and distance from the working class.

Universal studios are building a Hello Kitty restaurant in LA.

Microsociological approach focuses on social interactions and meaning - making.

Macrosociological approach examine large collectives or even entire system or structures.

I don't know where my jeans are made, I can no trace nothing. They can say I feel comfortable in jeans. Last question in the thinking frame is no, I do not have any style that I would never wear in my point.

The first thing I bought with my own money was clothes in middle school. A blouse. I feel happy. I save the money my grandpa gives me every Sunday. I had it for a few months, probably 4 months. After this purchase I wanted to save more money and buy more clothes. To be fashionable. Friends with my age were wearing the type of blouse I bought. When I bought a pair of jeans I never think about the backstory, I just pay what it costs.

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(JCB) Chapter 1: Jeans/Discovering Sociology

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(JCB) Chapter 1: Jeans/Discovering Sociology

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I am at Starbucks right know and no one is using a pair of Jeans, every person is wearing Leggings, sport pants and shorts. But my husband only used Jeans, every day, Monday thru Sunday. I own 6 pairs of jeans.

I feel this interesting too, how some people can buy expensive Jeans, a couple of dollars with holes in it.

I remember one time my cousin and I took Granpa to the Doctor, and at the end of the appointment he says to my grandfather that we are going to collect money for my cousin to buy a new pair of jeans because the one she was wearing were rip all over the legs, so she need it a new one, hilarious.

Social imagination: combine private troubles and public issues.

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Zoom - Components of cultures- Norms and Materials artifacts

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Zoom - Components of cultures- Norms and Materials artifacts

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We talk about 1 symbols, 2 language, 3 values and 4 norms.

4-Norms-rules in society.

Mores is a rule that guide our behavior.

5- Material artifacts

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I really enjoy the video of culture, and Professor Harry talks about languages. Yes, He is completely right about how every different culture, specialization or major has their own language.

My example was coming from a different country and found all this diversity. I was speaking only one language; in my country we have some native's languages but no longer many people can speak that way. Then I move to this country with all these diversity of people from all over the world, is pretty amazing. Learn from other cultures is fantastic for me.

My other language was my career and my friends in this one, I love to have the opportunities to talk to them and we only can only understand what we are talking about. I remember being with my husband and them, and he was like you guys do not get bored to talk about the same, and obviously he doesn't understand much about it and also, he doesn't care.

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Interplaying of men and society.

The world change, times changes and the men with theses. Some of them can take advantage of this moment and another do not understand why and how things happen.

Sociological imagination enables its possessor to understand the larger historical scene in terms of its meaning for the inner life and the external career of a variety of individuals.

individual can understand his own experiences and gauge his own fate only by locating himself within this period.\

Imagination sociology enables us to grasp history and biography and the relations between the two within society. For that imagination is the capacity to shift from one perspective to another.

Always is important to know the person in this time but also the past is interesting, to be the person right know is. Intersection.

Social imagination is the most fruitful form of this self-consciousness.

'Personal troubles of milieu" and the "public issues of social structure".

When people cherish some set values and do not feel any threat to them, they experience well-being. When they cherish values but do feel them to be threatened, they experience a crisis.

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(H) 3-7 :  Berger, Invitation to Sociology

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(H) 3-7 :  Berger, Invitation to Sociology

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Sociologist study almost every aspect of life in society.

Sociologist is a person intensively interested in the doing of the men. Sociologist will occupy himself with matters that others regard as too scared or as too distasteful for disappoint of investigation. Sociologist will meet up with all other disciplines, with a way rather different, or chances that the questions are different. But the sociologist's angle of vision is different.

The fascination of sociology lies in the fact that its perspective makes us see in a new light the very world in which have lived all of our lives (transformation of consciousness).

Social reality turns out to have many layers of meaning. I found myself in this example, because I was leaving in Mexico and my surrounded was all Mexicans and we all talk about the same problems, but when I started traveling outside the Country, I started discovering that is more than what the newspapers says. Things are not what they seem or culture shock. Now I have a new perception. Things are different from what they are at home.

Sociology is an individual pastime in the sense that it interests some men and bores others.

An introduction of sociology is, therefore, an invitation to a very special kind of passion.

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"Sociology is the study of society" or "Sociology is the study of social groups".

Natural sciences, the intellectual and academic endeavors design to explain and predict the events in our natural environment.

Social sciences examine human relationships.

Sociologist also attempt to establish the social context that influences people. Sociologists are primarily concerned with events in the present.

Norms, the behaviors that people expect of others, obviously change over time.

Sociologist study human behavior, they focus on people's patterned relationships. Sociologists study the recurring aspects of human behavior focusing in 2 aspects: (1) group membership, and (2) face to face interaction.

Types of Sociology: Structural and Interactional.

Structural sociology, focus is placed on the group.

Aggregates, people who are grouped together for the purpose of social research because of characteristics they have in common.

Interactional sociology, greater emphasis is placed on individuals.

Types of Sociology: Qualitative and Quantitative.

Quantitative sociologies are statistically oriented, they attempt to determine numbers and use statistical techniques. Qualitative sociology attempts to determine how people's meanings affect their ideas about the self and their relationships to one another.

Conclusion: The World belongs to the sociologist.

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The fundamental goal - and challenge - is to showcase the utility of a sociological toolkit for understanding the world around us, starting with the cultural and material stories of our stuff.

This book is about using the stuff of everyday life to teach sociology in a way that is directly relevant to students' existential experience.

This book teaches students what sociological thinking can do. To learn an apply sociological concepts and perspectives.

Chapters are organized in 3 sections: Part I, II and III.

Part I: Study of culture, norms, values, labor, class, status and ends with the social world.

Part II: Social dynamics, group life, social solidarity, group membership, exclusion and inequality.

Part III: Crafting a unique, individual identity and their relation to sociological theories of the self, how individual difference themself based on their physical appearance. Sociological methods.

Sociological thinking: 1) relation between material and cultural analysis of social life; 2) tension between an analysis of social structure and individual agency and 3) different sorts of inquiries and insights made possible by microsociological and macrosociological research.

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I am taking this class because is in the required curriculum to apply to the RN program at Delta, and it was also recommended by my counselor.