These statues are not only a part of our history, but also a landmark for people to see and learn about our country’s past. Reconstruction and the monuments were both interpreted in the wrong way. A quote from the article, “We Need to Move, Not Destroy, Confederate Monuments” said “when you find yourself at a crime scene, you don’t destroy the evidence. You preserve it for the prosecution. In the case of images like this, the prosecutor is history, and the trial may be a long one, stretching far into the future, with many witnesses called.” Eric Foner even mentions in his article that “But the era has long been misunderstood.” Both the monuments and Reconstruction need to be looked at in a different way than what they are right now.
Connell takes into account the internal bias and the outcomes it has had throughout history. The founding fathers"present in realistic contexts and proportions, not as shadowy giants at the limit of vision." (Connell 1997,1547). Just like, many other theories it has "limit of vision" sociology should take into account. Just like in sociology, where things are not what they seem the same goes for the foundation of sociology should be questioned.
Something will always need to be fixed in society because society is a reflection of us, and we are not perfect. Recently, there’s been many issues that have caught the attention of people living all across the world. Things such as police brutality, sexual assault in the workplace, and immigration law, just to name a few, but there’s also been an underlying issue that people are becoming more informed about, and that I believe matters - prison reform. Prison reform matters because in many instances, prisoners are treated inhumanely when they are locked up, and aren’t treated as humans when they have served their time. I believe we can bring about change in the prison system by changing the way we punish people who do commit crimes and focusing more on actual rehabilitation.
One’s personal situation is linked to current history and the society they live in. The correlation between the two is called sociological imagination created by American sociologist C. Wright Mills in his essay, Sociological Imagination. In clarity, “neither the life of an individual nor the history of a society can be understood without understanding both” (Mills 1). In order to develop such skills, you must be able to free yourself from one context and look at things in a different point of view. He argued that one of the main tasks of sociology was to transform personal problems into public and political issues or vice versa.
Heavily influenced by Max Weber, Peter Berger was interested in the meaning of social structures. Berger’s concern with the meaning societies give to the world is apparent throughout his book The Sacred Canopy (1967), in which he drew on the sociology of knowledge to explain the sociological roots of religious beliefs. His main goal is to convince readers that religion is a historical product, it is created by us and has the power to govern us. Society is a human product. Berger made it very clear from the beginning, that society is a dialectic phenomenon; it was produced by us and in return, produced us too.
There’s always something to fix in society because society is a reflection of us, and we are not perfect. Recently, there’s been many issues that have caught the attention of people living all across the world. Things such as police brutality, sexual assualt in the workplace, and immigration law, just to name a few, but there’s also been an underlying issue that people are becoming more informedinormed about, and that I believe matters - prison reform. Prison reform matters because in many instances, prisoners are treated inhumanely when they are locked up, and aren’t treated as humans when they have served their time. I believe we can bring about change in the prison system by changing the way we punish people who do commit crimes and focusing more on actual rehabilitation.
This period was known for posing critical sociological issues without the possibility of their resolutions. The afore-mentioned resolutions came about more distinctly in the nineteenth-century. According to Alan, the early nineteenth-century sociological thought sought to define the social both in terms of society as a complex structural whole and in its relation with specific institutions (Swingewood, 1991). The science of sociology began in the search for explanations for social change and this has resulted in mainly three schools of sociology. These include: Early sociological thought, Classical sociological thought and Modern sociological thought.
In the architectural realm these nonvisual experiences become important in how our space is perceived, how it makes people feel and even perform. The scale of architecture in relation to the person, the sensation a hand feels while touching a handrail, or the sound a person makes on the building as they walk: all of these
He distinguishes sociology from Philosophy by emphasizing on empirical nature of sociology. Durkheim is of view that in order to be objective and scientific; a discipline must deals with “things” and not “ideas” or “concept”. He criticizes the social sciences of his time as for dealing more with ‘concept’ and ‘ideas’ in comparison of
Glerhard Lenski however, was a sociologist known for his donation to the human science of religion, social imbalance between individuals, and presenting the environmental developmental hypothesis. As opposed to the other sociologist, Mr. lenski viewed society and the social structure from a different perspective. He focused on the social and cultural elements of society in which he studied Macro sociology. Lenski was the theorist of Social Change and technology. Changes that occur within society allows technology to take control and this process is known as sociocultural revolution.