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The history of sociology as a subfield has long aimed to describe the historical developments of the discipline, within which national traditions offer unique voices while also contributing to a global sociology. How do various sociological paradigms and national traditions approach social reality in similar and different ways? This paper examines Russian and Japanese contributions to the history of sociology by reviewing some of their major concepts and perspectives. On this basis, this paper seeks to probe into the past and present self‐understandings of the two sociological traditions, as well as their potentials for a more active role in global sociological discourse. Both countries have a history of protracted isolation, which has made them more or less invisible in the international sociological community. However, Russian and Japanese sociological traditions exist and are ready to be tapped, even as their production and mobilization of intellectual resources remain strongly embedded in their politics, cultures, and societies. A broader aim of this paper is to enhance mutual understandings and future collaborations between sociologists in Russia and Japan. [ABSTRACT FROM AUTHOR]

The increase in the number of never‐married and not‐cohabiting singles, or "effective singles," was first observed in Japan and Southern Europe. In Northern and Western Europe and North America, increased singlehood was due largely to increased cohabitation. Existing sociological theories of singlehood, however, are formulated based on the observations of the latter, and fall short in explaining why more individuals remain unpartnered. The wealth of data from singlehood research in Japan suggest that many singles desire marriage yet drift into singlehood, facing structural, cultural barriers in a rapidly changing social context. The impact of gender inequality is salient, but existing theories focus on women's advancement and egalitarianism. This paper proposes an alternative theoretical framework for explaining causes of singlehood, incorporating sociological and feminist perspectives and Emile Durkheim's theory of anomie, and calls for shifting the center to observations from non‐Western societies for better theorization. [ABSTRACT FROM AUTHOR]

This article underscores the desperation of two very different groups of people; the owners of Hokkaido dairy farms and the economic migrant workers, often young Chinese nationals, who labor for them. The central argument is that rural economic and social decline in Hokkaido is due in part to Japan's centralist political and economic policies; policies that, by and large, are based on a model of rice production and this practice's often perceived linkage with socio-cultural homogeneity. Such official policy is, however, viewed by many Hokkaido locals as a hindrance wherein the 'Otherness' of the region and of dairy work are not accounted for. What follows is based on the assumption that the reader is not a specialist in Japanese area studies but is interested in comparing and thinking philosophically about humans, agriculture, and policy. It begins with a brief explanation of how the topic was 'discovered' during ethnographic research. It then shifts to the history and image of Hokkaido and of dairy work as 'Other,' as a form of agriculture perceived to be on the periphery of normative Japanese domestic daily life-an irony given the official government status of dairy as the only essential food industry alongside rice production. It underscores why exploitative practices are deemed necessary by owners and acceptable by staff. This is followed by the thrust of the article, an ethnographic example detailing the experiences of one dairy owner and of two young workers from Outer Mongolia. It also contrasts the otherness of their dairy farm experience with Japanese employees; notably young Japanese 'furiita-' (non-permanent staff). Finally, the paper addresses the challenges that marginal agriculturalists face in their search for economic, social, and ontological security. [ABSTRACT FROM AUTHOR]

The article examines hope in social theorists' critiques of capitalism and argues that hope lies in the reorientation of knowledge. It pursues this approach by exploring a securities trader's effort to reorient his knowledge in the context of Japan's financial globalization and neoliberal reforms. The trader's efforts are juxtaposed with those of other theorists who reorient their critical knowledge through explicit attention to hope. The article also explores commonality and difference across different expressions of hope.