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Sociological research on suicide has tended to favour functionalist approaches, and quantitative methods. This paper argues for an alternative engagement - drawing on interpretive paradigms, and inspired by 'live' methodologies, we make an argument for a haunted sociology of suicide. This approach, informed by Avery Gordon's haunted sociological imagination and Lauren Berlant's concept of slow death, works between the structural realities of inequalities in suicide rates and the more (in)tangible affects of suicide as they are lived. These theoretical engagements are illustrated through an empirical study which used collaborative, arts-based discussion groups about suicide. The groups were held with 14 people, all affected in different ways by suicide, and attending a community-based mental health centre in a semi-rural location in Scotland, UK. A narrative-informed analysis of data generated through these groups shows the creative potential of both arts-based methodologies, and interpretive sociologies, in deepening understanding of how inequalities in rates of suicide may be experienced and made sense of. We illustrate this via two related metaphors ('the point' and 'the edge') which recurred in the data. Our analysis underlines the vital relevance of sociology to suicide studies - and the urgent need for diverse sociological engagement and action on this topic.

This paper examines how charitable giving offers an example of lay morality, reflecting people's capacity for fellow-feeling, moral sentiments, personal reflexivity, ethical dispositions, moral norms and moral discourses. Lay morality refers to how people should treat others and be treated by them, matters that are important for their subjective and objective well-being. It is a first person evaluative relation to the world (about things that matter to people). While the paper is sympathetic to the 'moral boundaries' approach, which seeks to address the neglect of moral evaluations in sociology, it reveals this approach to have some shortcomings. The paper argues that although morality is always mediated by cultural discourses and shaped by structural factors, it also has a universalizing character because people have fellow-feelings, shared human conditions, and have reason to value.

The night-time economy is often described as repelling consumers fearful of the 'undesirable Others' imagined dominant within such time-spaces. In this paper we explore this by describing attitudes towards, and reactions to, one particularly contentious site: the 'lap dance' club. Often targeted by campaigners in England and Wales as a source of criminality and anti-sociality, in this paper we shift the focus from fear to disgust, and argue that Sexual Entertainment Venues (SEVs) are opposed on the basis of moral judgments that reflect distinctions of both class and gender. Drawing on documentary analysis, survey results and interview data collected during guided walks, we detail the concerns voiced by those anxious about the presence of lap dance or striptease clubs in their town or city, particularly the notion that they 'lower the tone' of particular streets or neighbourhoods. Our conclusion is that the opposition expressed to lap dance clubs is part of an attempt to police the boundaries of respectable masculinities and femininities, marginalizing the producers and consumers of sexual entertainment through 'speech acts' which identify such entertainment as unruly, vulgar and uncivilized. These findings are considered in the light of ongoing debates concerning the relations of morality, respectability and disgust.

The paper discusses the salience of class in Britain in relation to the experiment of the BBC-academic partnership of the Great British Class Survey (GBCS). It addresses the claimed inauguration of a third phase in class analysis in the UK sparked by the experiment. This is done by considering three main issues. First, the GBCS experiment is situated in the context of various explorations of cultural class analyses, and chiefly in relation to the Cultural Capital and Social Exclusion (CCSE) project (ESRC funded 2003-6). Secondly, the focus is on the influence of the academic turn to big data for the procedures and claims of the project, and some implications of the methodological choices. Thirdly, attention is turned to the deleterious effects of commercial and institutional pressures on the current research culture in which the experiment exists.

There is an enduring, indeed increasing awareness of the role of spatial location in defining and reinforcing inequality in this country and beyond. In the UK, much of the debate around these issues has focussed on the established trope of a long-standing 'north-south divide', a divide which appears to have deepened in recent decades with the inexorable de-industrialisation of northern Britain presented in stark counterpoint to the burgeoning concentration of wealth in London and the south-east, driven by the financial and ancillary services sectors. Due to a lack of available data, such debates have tended to focus solely on economic inequalities between places, and until now there was little understanding of how these disparities played out in the social and cultural domains. This paper significantly advances our understanding of the true meaning of spatial inequality in the UK by broadening that definition to encompass not only the economic, but also the social and cultural arenas, using data available from the BBC's Great British Class Survey experiment. We argue that these data shine a light not only on the economic inequalities between different parts of the country which existing debates have already uncovered but to understand how these are both reinforced and mediated across the social and cultural dimensions. Fundamentally, we concur with a great many others in seeing London and the south-east as a vortex for economic accumulation but it is also much more than that; it is a space where the coming together of intense economic, social and cultural resources enables the crystallisation of particular and nuanced forms of elite social class formations, formations in which place is not incidental but integral to their very existence.

Sociological and criminological views of domestic and gender-based violence generally either dismiss it as not worthy of consideration, or focus on specific groups of offenders and victims (male youth gangs, partner violence victims). In this paper, we take a holistic approach to violence, extending the definition from that commonly in use to encompass domestic violence and sexual violence. We operationalize that definition by using data from the latest sweep of the Crime Survey for England and Wales. By so doing, we identify that violence is currently under-measured and ubiquitous; that it is gendered, and that other forms of violence (family violence, acquaintance violence against women) are equally of concern. We argue that violence studies are an important form of activity for sociologists.

This paper considers the ways in which parents talk about choosing secondary schools in three areas of Greater Manchester. It argues that this can be a moment when parents are considering their own attitudes to, and shaping their children's experiences of, multiculture. Multiculture is taken as the everyday experience of living with difference. The paper argues that multiculture needs to be understood as shaped not only by racialized, ethnic or religious difference (as it is commonly understood) but also by other differences which parents may consider important, particularly class and approaches to parenting. We stress the need to examine what parents say about schooling in the context in which they are talking, which is shaped by local areas and the experiences of their children in primary schools. Based on interviews with an ethnically mixed groups of parents from different schools, we show how perceptions of the racialized and class demographics of schools can influence parents' choice of secondary schools. The paper also argues that attention needs to be paid to the ways in which terms such as 'multicultural' and 'mix' are applied uniformly to very different contexts, be they particular schools or local areas, suggesting there is a paucity of language in Britain when talking about multiculture.

Based on an extended period of qualitative research with mental health service-users in north-east England, this article considers the various forms of 'magical work' and 'recovery work' that emerge in the lives of people living with severe mental health problems. Given the now sizeable body of literature which seeks to problematize traditional conceptual boundaries of work, the article asks to what extent these hidden and unusual work-forms might also be considered legitimate members of the category. Rather than argue for the expansion of the construct to accommodate these activities, the paper attempts simply to problematize the extent to which so-called 'mad' forms of work are irresolvably different to more conventional forms of occupation. In challenging notions of the psychiatric patient as inevitably inactive, new vocabularies for service-user work are explored. Concluding remarks are also directed to recent policy debates concerning 'back-to-work' welfare reform for long-term out of work service-users.

The history of social research can be read as a critical endeavour inasmuch as it unbuttons the normalcy of collective action by multiplying relevant actors and the imaginaries of social reality. I show how paying close sociological attention to what I call cosmopolitical events , offers one approach to such a conception of critical social science. In the paper, I explore the effects of the Japanese events at the Fukushima nuclear plant to unfold its significance as consequences that disrupt, question and alter common and taken for granted modes of ordering social life. Specifically, through approaching Fukushima as a cosmopolitical event we gain insight into the complex processes of normalizing social relations. Moreover, the Fukushima event and its effects demand to extend the history of the sociological imagination to the social and political relevance of the non-human. What emerges is a practice that enriches the process of unfolding research agendas and conceptual space to include those that have been excluded, marginalized, forgotten, unconsidered, or disfigured in the process of normalizing social and political action., (© 2011 The Author. The Sociological Review© 2011 The Editorial Board of The Sociological Review.)