A small town responds with a monument after the highway bypassed them

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This is a common tale in American municipal development: the railroad or the road or the highway that once ran through the community has decided on a new path, now bypassing the community and leaving it without the traffic that once supported businesses in town. This recently happened to the small town of Hooper, Nebraska. Hooper residents came together to build a sign/monument along the new highway bypass (U.S. 275):

The foundation made the final pick: a tapered, 24-foot tower that would spell “Hooper” in 18-inch-high letters down two of its three sides. This way, the sign would rise above the fertile flatness.

Fund-raising letters went out in the fall of 2009. Quickly, the foundation surpassed its $18,000 goal, thanks to several thousand dollars from the old Commercial Club and to the many, many checks written out for amounts closer to $25…

Finally, right about harvest season, a brick-and-concrete base was built upon a concrete foundation. Then the three precast concrete sides were raised and secured to form the tapered tower, on top of which was placed a cap adorned with a large concrete ball.

Some finishing touches were still needed. The police chief, Matt Schott, used his excavator to dig a shallow trench for a retaining wall, after which a landscaping firm came in to plant some shrubs and make the ground look like an inviting garden, planted in a cornfield.

The project’s completion prompted no fanfare. The foundation’s members doubted that many people would gather beside a highway to celebrate a concrete tower. Besides, the sign was its own celebration.

Now, as the endless horizon along U.S. 275 surrenders to the wintry dusk, the beams of two spotlights sprout from the ground to illuminate the name of a place you might otherwise miss.

An interesting choice – not just a road sign saying Hooper is down the road if you take a turn but rather more of a monument. While it appears from this article that this was a meaningful exercise for Hooper residents, does it have any impact on the outside world? This project seems important for the community itself, an opportunity to come together, erect a symbol, and essentially suggest to the world that though the highway may not go through town, Hooper is here to stay.

This is not an isolated incident as many communities have tried to deal with this issue. A number of suburbs struggle with this: how do you get people to come into your downtown if all they want to do is drive along highways or major roads to get through your community as quickly as possible? One tactic is to try to erect markers or monuments at key intersections or along major roads that point people toward the downtown.

At the same time, how many communities today would actually want a major road, one with a 40 MPH speed limit, running right through the center of the community? For a small town, it might be the only source of traffic but for many suburbs, this would not be desirable.

h/t The Infrastructurist

The slow death of Christmas cards?

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One of the traditional objects of the Christmas season, the Christmas card, is on the decline:

After experiencing slowing growth since 2005, Christmas card sales declined in 2009. While the drop was slight, 0.4 percent, according to research firm Mintel International Group, evidence is building that the next generation of correspondents is unlikely to carry on the tradition with the same devotion as their parents.

The rise of social networking, smart phones and Apple iPads is changing the way friends and family stay in touch, diminishing the Christmas card’s long-standing role as the annual social bulletin…

Americans sent more than 1.8 billion Christmas cards through the mail last year, according to greeting card industry statistics. That figure is expected to drop to 1.5 billion this holiday season.

This shouldn’t be too surprising. Compared to other forms of communication, the Christmas card takes time and money. Interestingly, the same story says the Christmas card was born out of an interest in saving time:

A British businessman is credited with creating the Christmas card in 1843 — as a way to save time. Too busy to write a personal holiday greeting, Henry Cole hired a well-known London artist to design a card he could send to all his acquaintances, according to a version of the story recounted by greeting card maker Hallmark Cards Inc. Louis Prang, a German immigrant, is said to have brought the Christmas card tradition to America in 1875, printing a card depicting Killarney roses and the words Merry Christmas.

Some of my thoughts about this tradition that may die a slow death:

1. I’ve always enjoyed getting and reading Christmas cards (and the letters within). It is the one time a year you can count on getting mail and updates about people’s lives.

2. Many of the letters that are included in the cards are just fascinating. The typical one reads something like this: “We all had a great year, Son #1 did amazing things, Son #2 was comparable, and Daughter #1 is only 7 years old but is setting the world on fire!” On the whole, the letters are upbeat and tend to produce the image of “the perfect family.” And if they are Christians, there might be a paragraph or two at the end (or perhaps a verse printed in the card or at the top or bottom of the letter) about bringing the focus back around from their wonderful family to “the real reason for the season.”

2a. Perhaps I am too cynical about these cards. But on the whole, it seems like an exercise in taking a few moments to paint a particular image of one’s family.

2b. Perhaps this is exemplified best by the picture card, the one that puts the family in some sort of Christmas pose.

3. Even with the general tone of such letters, it does suggest someone has put some time into it. The idea that a card or letter (even though most of these letters are typed) is more meaningful than a Facebook post makes sense to me. But maybe this is just nostalgia talking and if the original cards were just a quest for efficiency, perhaps Christmas cards are just another symbol of the efficient modern culture.

American TV shows help limit extremism in Saudi Arabia

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The cables Wikileaks has put out contain all sorts of interesting information. According to the Telegraph, some American cultural products, such as Desperate Housewives, The David Letterman Show, and Friends, are valuable forces in combating jihad in Saudi Arabia:

In a message sent back to Washington DC, officials at the US Embassy in Jeddah said the shows, starring Jennifer Aniston and Eva Longoria, were successfully undermining the spread of jihadist ideas among the country’s youth.

Such programmes, broadcast with Arabic subtitles on several Saudi satellite channels, were part of a push by the kingdom to foster openness and counter extremists, according to the cable…

The diplomatic cable was headed “David Letterman: Agent of Influence,” referring to the US chat show host who is also being broadcast to a Saudi audience.

The May 2009 cable said: “Saudis are now very interested in the outside world and everybody wants to study in the US if they can. They are fascinated by US culture in a way they never were before.” American sitcoms and chat shows were said to be finding a popular audience even in remote, conservative parts of the kingdom.

I’m glad such shows can be put to use – but this probably wasn’t a use that American TV executives expected…

On a more serious note, this highlights how American cultural products can be exported to other countries. Whether these shows reflect “American culture” can be debated but they certainly can introduce new ideas and values. Our military power might be impressive but American TV, movies, music, and more often have their own powerful influence.

Side effect of housing slump: lots of property tax appeals

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With property values dropping in recent years, one side effect is that more homeowners are appealing their property tax bills. This has led to some problems in local government as officials try to keep up with the increased number of requests:

From Los Angeles to Atlantic City, the New Jersey gambling resort whose credit rating Moody’s Investors Service cut by three levels last month, property owners are demanding lower taxes after real-estate values plunged. The disputes over billions in dollars come as municipalities are already slashing services such as police and fire protection and may depress revenue further as communities try to recover from the longest recession since the 1930s. In Michigan, Governor-elect Rick Snyder has warned that hundreds of towns face financial crises…

Oakland County, the Detroit suburb with Michigan’s second- highest median income, didn’t previously pay much attention to Tax Tribunal cases because any losses were covered by new construction gains, said Robert Daddow, deputy county executive. Now, about $3.9 billion in taxable value, or 5 percent of the county’s tax base, is under review, he said.

Cities and towns across Michigan had property-tax collections plunge as much as 20 percent in the past year, the steepest drop since a 1994 rewrite of state levies, forcing scores to decide whether to borrow to pay bills or risk default on bonds.

Municipal budgets “tend to lag economic conditions” by 18 months to several years, according to a National League of Cities report in October that Pagano co-wrote.

The consequences for local municipalities could be staggering: less tax revenue means fewer services and in the long run, unhappy residents. And this is not just a short-term problem – economic recessions like this can have a long effect as the communities must rebuild budgets and restart development projects. I particularly like the example from Oakland County: when times were good, these sorts of appeals didn’t matter much because new development covered whatever appeals for lower taxes were approved.

One of the hallmarks of suburban development after World War II was the interest many communities had in promoting tax generating land uses. Additionally, many residents desire low property taxes. When population growth and housing construction was on the rise, even residential properties, which bring in property tax dollars but also require outlays for increased levels of services, were seen as a good. But in worse economic times, communities will have to double down even more on this issue: what land uses generate the most money for the community at large?

Thinking about religion, education, and marriage

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A recent Pew study on marriage has been getting a lot of attention, particularly for the finding that an increased number of Americans think marriage is obsolete. Another study, this from the National Marriage Project, provides some more interesting findings about marriage: “Marriage is an emerging dividing line between America’s moderately educated middle and those with college degrees.”

Ross Douthat explains some of the implications of this study:

This decline is depressing, but it isn’t surprising. We’ve known for a while that America has a marriage gap: college graduates divorce infrequently and bear few children out of wedlock, while in the rest of the country unwed parenthood and family breakdown are becoming a new normal. This gap has been one of the paradoxes of the culture war: highly educated Americans live like Ozzie and Harriet despite being cultural liberals, while middle America hews to traditional values but has trouble living up to them.

But the Marriage Project’s data suggest that this paradox is fading. It’s no longer clear that middle America does hold more conservative views on marriage and family, or that educated Americans are still more likely to be secular and socially liberal…

There has been a similar change in religious practice. In the 1970s, college- educated Americans were slightly less likely to attend church than high school graduates. Today, piety increasingly correlates with education: college graduates are America’s most faithful churchgoers, while religious observance has dropped precipitously among the less-educated.

In part, these shifts may be a testament to the upward mobility of religious believers…

This means that a culture war that’s often seen as a clash between liberal elites and a conservative middle America looks more and more like a conflict within the educated class — pitting Wheaton and Baylor against Brown and Bard, Redeemer Presbyterian Church against the 92nd Street Y, C. S. Lewis devotees against the Philip Pullman fan club.

But as religious conservatives have climbed the educational ladder, American churches seem to be having trouble reaching the people left behind. This is bad news for both Christianity and the country.

This is interesting: marriage, and those who both defend it and practice it, may be within the purview of the educated but not others. Does this suggest marriage has become something of a luxury, something that those with education (and presumably more money) can afford but those without this capital don’t see as a necessity? And when and why exactly did this shift take place?

I would be curious to know what sociologists think is the link between these findings and what goes on in college. Is marriage simply part of the typical life aspiration for someone who goes to college where it isn’t for people who don’t get a college degree? Is there something that happens in college or during that time period or having a college degree that pushes people toward marriage? How exactly is having the college degree linked to this action?

And in the final part of what I cited, Douthat makes a point about the role of churches: how exactly can or should they promote marriage, particularly to the parts of the US population that aren’t as open to it? Do churches promote marriage by promoting families (activities and education for the kids, etc.) or is there more that should be done? Have more churches in recent years shifted their attention away from the working-class to the more educated?

The NBA, referees, Malcolm Gladwell, and race

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Henry Abbott at Truehoop reexamines an issue that emerged a few years ago with a paper written by several economists: do NBA officials exhibit implicit race bias when calling fouls? Here is Abbott’s take on the findings and implications of the original study:

Basically, the more black referees on the court, the better the calls for black players. And the reverse is true for white players. The entire combined effect is fairly limited, around 4 percent, but the pattern is certainly there.

All of this means not all that much about NBA referees, other than that they’re human. The research was about human decision making in the workplace, and the referees were just a handy group to study.

And nothing about these findings do much to undermine the NBA’s position as one of the most successfully race-blind organizations on the planet.

Abbott writes that the NBA essentially lost the scientific battle as experts pored over the economists’ paper as well as the NBA’s study and found the NBA’s study to be lacking. (It is also interesting to note that the economists made all of their data available online, making it open for scrutiny from others.)

Malcolm Gladwell enters the picture because of his book Blink where he looks at how people make quick decisions. In instances where race matters, such as calling fouls or making a decision about whether a suspect is about to pull a gun, a person making a decision nearly instantaneously makes judgments based on knowledge or associations they make about different races. Abbott sums up this research on race and judgments (read more about it at the Project Implicit website):

The lesson Gladwell, Winfrey, Harvard researchers and others took from this was about environment: We may have reached a point where a lot of explicit racism (the kinds of things we’d associate with hate speech, the klan, segregation and the like) is largely behind us. But our brains are still bombarded with images of “bad” black people and “good” white ones, which affects our quick reactions to white and black faces.

More broadly, this lines up with sociological thinkers who have suggested that in recent decades, racism and discrimination has become less overt and more covert. But just because racism appears less present doesn’t mean that the problem has been solved or that we have entered into a color-blind world. Gladwell and others suggest that it is even built into our snap judgments.

As Abbott suggests, how the NBA responds to this remains to be seen. The initial response of strongly denying the economists’ research appears no longer tenable. For a league that aspires to become global (involving even more ethnicities and races) and also wants to gain a larger audience in America (fighting football and baseball as the big sports), recognizing that this issue exists and also demonstrating a willingness to work at reducing the effect may matter quite a bit.

Sociologists’ claim: interactions with others is how religion leads to greater life satisfaction

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A new study in the American Sociological Review looks at why religious people have higher levels of life satisfaction. The conclusion: it is about the networks that form among people who attend services.

Here is a short description of the study:

Many studies have uncovered a link between religion and life satisfaction, but all of the research faced a “chicken-and-egg problem,” Lim said. Does religion make people happy, or do happy people become religious? And if religion is the cause of life satisfaction, what is responsible — spirituality, social contacts, or some other aspect of religion?

Lim and his colleague, Harvard researcher Robert Putnam, tackled both questions with their study. In 2006, they contacted a nationally representative sample of 3,108 American adults via phone and asked them questions about their religious activities, beliefs and social networks. In 2007, they called the same group back and got 1,915 of them to answer the same batch of questions again.

The surveys showed that across all creeds, religious people were more satisfied than non-religious people…

But the satisfaction couldn’t be attributed to factors like individual prayer, strength of belief, or subjective feelings of God’s love or presence. Instead, satisfaction was tied to the number of close friends people said they had in their religious congregation. People with more than 10 friends in their congregation were almost twice as satisfied with life as people with no friends in their congregation.

A few thoughts based on the description of this study:

1. This would seem to support arguments within faith traditions, such as evangelicalism, about the need for religious community.

2. The study suggests these friendships form around “a sense of belonging to a moral faith community.” This sounds like Durkheim and his ideas about people coming together and forming a collective.

3. This sounds like a worthwhile study because it helps explain the causal mechanism between greater life satisfaction and religion: it is about friendships. But, this doesn’t say much about how these friendships lead to greater life satisfaction. Is it because there is someone to share one’s burdens with? Is it because these friends provide spiritual guidance?

4. Are there substitutes for this kind of boost to life satisfaction? That is, are there functionally equivalent things people could do to get the same benefits that religious people get from friendships with people who share their faith?

5. The findings were primarily about the large American religious groups: “Catholics and mainline and evangelical Protestants.” Would these findings hold for other groups in America? Would they hold in other countries?

Malcolm Gladwell: “the revolution will not be tweeted”

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Malcolm Gladwell has been recognized by sociologists at being adept at combining social science and journalism. In a recent New Yorker piece, Gladwell is at it again, this time tackling the issue of whether participation in phenomena like Facebook and Twitter can lead to substantial social movements. Gladwell is skeptical:

But it is simply a form of organizing which favors the weak-tie connections that give us access to information over the strong-tie connections that help us persevere in the face of danger. It shifts our energies from organizations that promote strategic and disciplined activity and toward those which promote resilience and adaptability. It makes it easier for activists to express themselves, and harder for that expression to have any impact. The instruments of social media are well suited to making the existing social order more efficient. They are not a natural enemy of the status quo. If you are of the opinion that all the world needs is a little buffing around the edges, this should not trouble you. But if you think that there are still lunch counters out there that need integrating it ought to give you pause.
Gladwell argues that the kind of weak ties (citing Mark Granovetter’s important article from the 1970s) that social networks are built upon are not the kind of networks that lead to substantial action.
I would be interested to hear how social movement theorists would respond to this piece. Could social media be adapted or altered in a way that could lead to substantial change?
Also, Gladwell is contributing to a larger debate: can the Internet be harnessed for social good? There is little doubt that Internet access gives people a lot of information and perhaps the opportunity to build a weak-ties network. But does it typically lead to more productive citizens or more engaged citizens? Where does WikiLeaks fit into this – is that activism or something else?

If you want to model the world, look into these online databases

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MIT’s Technology Review lists 70 online databases that one could look into in order to model our complex world.

Having used several of the social sciences databases listed here, I am impressed with several features of such databases:

1. The variety of data one can quickly find. (There is a lot of data being collected in the world today.)

2. The openness of this data to users rather than being restricted just to the people who collected the data.

3. The growing ability to do a quick analysis within the database websites.

To me, this is one of the primary functions of the Internet: making good data (information) on all sorts of subjects available to a wide cross-section of users.

Now, with all of this data out there and available, can we do complex modeling of all of social life or natural life or Earthly life? Helbing’s Earth Simulator, mentioned in this story, sounds interesting…

New polling data on presidential legacies

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A number of sources are reporting on a recent Gallup poll on the approval ratings of past presidents. The Atlantic provides a quick round-up of the trends: Kennedy has a strong legacy (85% approval), Clinton and the first Bush are both up 8% compared to 2006 (up to 69% and 64%, respectively), George W. comes in at 48%, and Nixon is still in the dumps (29%).

What is fascinating to think about is how these legacies get constructed. Part of it is based on the performance of the president while in office. But part of it is also based on what happens after the president leaves office and how the cultural narrative develops about that time period. Richard Nixon can’t shake Watergate and Lyndon Johnson can’t escape the turmoil of the mid 1960s. In contrast, Bill Clinton was president during a prosperous era and JFK is still seen in glowing terms. All of these presidents except for JFK had some years to tell their story and become involved in other causes, if they so chose. These legacies are shaped by cultural narratives, common stories by which a country understands its own history.

I would be interested in see how these figures break down by different demographics. For JFK: is his support higher among those who were alive at the time or younger people today? For Reagan: what is his legacy support among Democrats?

This reminds me of a lesson I once heard in class from a professor: don’t trust the information in political memoirs because the purpose of such texts is to promote a particular legacy.