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The sociology of personal life (SPL) has been largely untouched by sociology's ontological turn. A few scholars have attempted to retrofit SPL and new-materialist ideas, but these limited attempts have overlooked the potential for SPL to furnish its own definitive ontological contributions in dialogue with the wider turn. In response, I offer an SPL-centred ontology: the 'connective ontology' of facet methodology. Introduced in 2011, facet methodology was originally supported by 'connective ontology', briefly outlined in a preliminary text, but as facet methodology has gained popularity, connective ontology has not been explicitly discussed. I argue that, while never mentioned outright, Jennifer Mason's 2018 Affinities is about connective ontology and therefore offers an extensive, albeit tantalisingly implicit, ontological thesis, which I attempt to develop. In my interpretation, the world is made up of fluctuating layerings of vitally animated connection units. This connective ontology resonates with contemporary new-materialist sensibilities, but is from and of SPL. It also speaks to broader theoretical traditions, offering provocations for ontologically-minded, live, post-humanist, vitalist and biosocial sociologies, especially regarding longstanding critiques of apoliticism. [ABSTRACT FROM AUTHOR]

Recent years have seen an increased epistemological and methodological interest within sociology in participatory research. Seen as one mode by which to upturn the apparent antagonism between 'town' and 'gown', and as a pragmatic way to render sociology more 'public', participatory research seems to offer resolutions to some of the field's more pressing recent concerns. It also appears to provide redress to continuing institutional pressure to establish 'impact' for our research. This article offers a close and theoretically informed examination of the assumptions and practices of youth participatory action research, or YPAR, in order to contribute to deepened disciplinary understandings of the possibilities and limits of participatory approaches. Framed by the reflexive sociology of Pierre Bourdieu, we draw upon cross-national conversations through which we have intentionally reflected on moments of ambivalence or discomfort in our own participatory research practice(s). We utilise these to engage critically with some recurring problems in YPAR, suggesting these also have relevance to sociological enquiry more broadly. Our collaborative process of mutual reflexivity, developed through walking and talking together, writing individually and then providing feedback and clarifications, has allowed us to deepen our understanding of the power dynamics at play in participatory sociological enquiry. [ABSTRACT FROM AUTHOR]

This article outlines a novel conceptual framework to examine English society's ruling institutions. Usually called 'The Establishment', the term has been a thorn in the side of analyses of class, status and power in British sociology as it stands between polemic and an explanation for England's peculiar exaggeration of status over class. Drawing upon Lévi-Strauss's concept of a 'house-society', the article rethinks how England's ruling institutions are called upon to do two things at once: disguise political-economic interests through the language of kinship and naturalise status and belonging. English society's ruling institutions are overdetermined in the call to create legitimate and exclusive membership to something, perhaps anachronistically, called ' Great Britain'. Tracing this to the origins of English class nomenclature in early modern political thought, the article applies this framework to a discussion of Eton College and the Etonians' relationship to our present political crisis. [ABSTRACT FROM AUTHOR]

In the cultural imaginary of death and dying, the felt contours of grief are still often taken for granted. Grief is predominantly understood as sadness at loss; as melancholia at the finitude of relationships. Grief is conceived as a temporally-bound affective period in which one processes the pain of loss – that is, gets used to absence and works toward ‘moving on’. In this article, we centre the accounts of people caring for the dying, or recently having experienced the death of a loved one to cancer, to advance a sociological analysis of grief that untethers it from this normative environ. In the lives of those living with death, we argue, grief evades social conventions and temporal limits. It is a spectral presence that shows little concern for expected affective crescendos (being at death’s door/just departed). In its unruliness, grief reveals and resists the normative scene of death and dying, as collective pressure – for closure, for forgetting, for moving on – amplifies rather than ameliorates its felt experience. Centring the experiences of carers, we thus argue for an enlivened sociology of grief that illuminates its disruptive temporality, its haunting spectrality, and its propensity to instigate both affective refusals and (attempted) moments of collective catharsis. [ABSTRACT FROM AUTHOR]