Nicholas Hookway
University of Tasmania, School of Social Science, Faculty Member
- Sociology, Sociology of Ethics and Morality, Cultural Sociology, Internet Studies, Digital Sociology, Social Theory, and 14 moreEmbodiment, Sociology of Emotions, Social Research Methods and Methodology, Sociology of Religion, Emile Durkheim, Animal Ethics, Sustainable Production and Consumption, Ethics & Social Sustainability, Classical and Contemporary Social Theory, Ethical Consumption, Zygmunt Bauman, Vegetarianism, Social Research, and Kindnessedit
- Lecturer in Sociology at the University of Tasmania, researching morality, kindness and social change. Also interested in online research methodologies, particularly blogs.edit
In this article, we use qualitative data to examine the shape and nature of the online ‘moral outrage’ that was directed at a research trial that used financial incentives to encourage pregnant mothers to quit smoking. Man Frandsen... more
In this article, we use qualitative data to examine the shape and nature of the online ‘moral outrage’ that was directed at a research trial that used financial incentives to encourage pregnant mothers to quit smoking. Man Frandsen developed the research trial in Tasmania, a small island state in Australia characterised by high rates of
smoking in pregnancy. In this article, we draw on data from 121 online text comments posted in relation to three Australia-wide media stories relating to the research trial in 2015. Two of the online stories came from popular Australian independent ‘mummy’ website ‘Mamamia’. We found that the intense negative moral judgement directed at the programme and the women it benefited was driven by an individualised risk discourse drawing on ideologies of the ‘good’ and ‘intensive’ mother. We argue in this article that the over-emphasis on risk in relation to pregnancy produces a conservative morality that demonise women,
fails to account for the social determinants of health and diminishes care for the Other. We argue that the research programme with its incentive component was a useful alternative to more punitive risk approaches as it promoted reward rather than blame and shame and acknowledged the importance of including emotions and morality in analysing the relationship between risk, health and society.
smoking in pregnancy. In this article, we draw on data from 121 online text comments posted in relation to three Australia-wide media stories relating to the research trial in 2015. Two of the online stories came from popular Australian independent ‘mummy’ website ‘Mamamia’. We found that the intense negative moral judgement directed at the programme and the women it benefited was driven by an individualised risk discourse drawing on ideologies of the ‘good’ and ‘intensive’ mother. We argue in this article that the over-emphasis on risk in relation to pregnancy produces a conservative morality that demonise women,
fails to account for the social determinants of health and diminishes care for the Other. We argue that the research programme with its incentive component was a useful alternative to more punitive risk approaches as it promoted reward rather than blame and shame and acknowledged the importance of including emotions and morality in analysing the relationship between risk, health and society.
Research Interests:
In 2016, the online cause #Mission22 went viral on social media. Established to raise awareness about high suicide rates among US military veterans, the campaign involves users posting a video of themselves doing 22 push-ups for 22 days,... more
In 2016, the online cause #Mission22 went viral on social media. Established to raise awareness about high suicide rates among US military veterans, the campaign involves users posting a video of themselves doing 22 push-ups for 22 days, and on some platforms, to donate and recruit others to do the same. Based on a ‘big data’ analysis of Twitter data (over 225,883 unique tweets) during
the height of the campaign, this article uses #Mission22 as a site in which to analyse how people depict, self-represent and self-tell as moral subjects using social media campaigns. In addition to spotlighting how such movements are mobilised to portray moral selves in particular ways, the analysis focuses on how a specific online cause like #Mission22 becomes popularly supported from a plethora of possible causes and how this selection and support is shaped by online networks. We speculate that part of the reason why Mission22 went ‘viral’ in the highly competitive attention economies of social media environments was related to visual depictions of affective bodily, fitness and moral practices.
the height of the campaign, this article uses #Mission22 as a site in which to analyse how people depict, self-represent and self-tell as moral subjects using social media campaigns. In addition to spotlighting how such movements are mobilised to portray moral selves in particular ways, the analysis focuses on how a specific online cause like #Mission22 becomes popularly supported from a plethora of possible causes and how this selection and support is shaped by online networks. We speculate that part of the reason why Mission22 went ‘viral’ in the highly competitive attention economies of social media environments was related to visual depictions of affective bodily, fitness and moral practices.
Research Interests:
This article is a qualitative exploration of how contemporary morality is understood and constructed using Australian blog and interview data. A key finding is that the bloggers articulate morality as an actively created and autonomous... more
This article is a qualitative exploration of how contemporary morality is understood and constructed using Australian blog and interview data. A key finding is that the bloggers articulate morality as an actively created and autonomous do-it-yourself project that prioritises the subjective authority and authenticity of the self. While the blog stories do lend support to charges of narcissism, this is partly a product of bloggers misidentifying their own evaluative practices. In the interview accounts they tend to describe morality in subjectivist terms – I do what I believe/think/ feel is right – but in their blogged accounts, they highlight a relational and responsive morality which attends to the Other and the situation. Further, the article highlights how the bloggers are producing a particular classed model of selfhood and moral reflexivity where they have access to the resources to self-tell as choosing and self-responsible subjects.
Research Interests:
Zygmunt Bauman's sociology of morality signals an important new direction from the ortho-doxy of Emile Durkheim's 'society' realised ethics. The first part of this paper defends Bauman's postmodern position as valuable in theorising the... more
Zygmunt Bauman's sociology of morality signals an important new direction from the ortho-doxy of Emile Durkheim's 'society' realised ethics. The first part of this paper defends Bauman's postmodern position as valuable in theorising the moral present, offering a sociological conception of the sources, strategies and experience of contemporary morality. The paper then shifts to a critique of Bauman's social theory of 'being for the other', arguing that it misses the particular and embodied aspects of moral sociality and effaces the self in endless responsibility to the Other. It is suggested that a sociology of morality is needed which goes beyond Bauman's moral saint and provides conceptual space to theorise the self and cultures of authenticity and self-fulfilment.
Research Interests:
From reality television and self-help literature to exhortations to be “true to yourself,” authenticity pervades contemporary culture. Despite their prevalence, cultures of self-improvement and authenticity are routinely linked to... more
From reality television and self-help literature to exhortations to be “true to yourself,” authenticity pervades contemporary culture. Despite their prevalence, cultures of self-improvement and authenticity are routinely linked to arguments about increasing narcissism and declining care for others. Self-improvement involves self-based practices geared to help realise the “improved” and “better you” while authenticity is focused on developing the unique, inner and “real” you. Critiques of both self-improvement and authenticity culture are particularly evident in a sociological tradition of “cultural pessimism” (Hookway, Moral). This group of thinkers argue that the dominance of a “therapeutic” culture where the “self improved is the ultimate concern of modern culture” has catastrophic social and moral consequences (Reiff; Bell; Lasch; Bellah; Bauman and Donskis). Drawing upon Charles Taylor, I take critical aim at such assessments, arguing that ideals and practices of authenticity can be morally productive. I then turn to an empirical investigation of how everyday Australians understand and practice morality based on a qualitative analysis of 44 Australian blogs combined with 25 follow-up online in-depth interviews. I suggest that while the data shows the prevalence and significance of “being true to yourself” as an orientating principle, the bloggers produce a version of authenticity that misses the relational and socially-shaped character of self and morality (Taylor; Vannini and Williams).
Research Interests:
A new sociological agenda is emerging that interrogates how morality can be established in the absence of the moral certainties of the past but there is a shortage of empirical work on this topic. This article establishes a theoretical... more
A new sociological agenda is emerging that interrogates how morality can be established in the absence of the moral certainties of the past but there is a shortage of empirical work on this topic. This article establishes a theoretical framework for the empirical analysis of everyday morality drawing on the work of theorists including Ahmed, Bauman and Taylor. It uses the Australian Survey of Social Attitudes to assess the state and shape of contemporary moralities by asking how kind are Australians, how is its expression socially distributed, and what are the motivations for kindness. The findings demonstrate that Australians exhibit a strong attachment and commitment to kindness as a moral value that is primarily motivated by interiorized sources of moral authority. We argue these findings support the work of theorists such as Ahmed and Taylor who argue authenticity and embodied emotion are legitimate sources of morality in today's secular societies. The research also provides new evidence that generational changes are shaping understandings and practices of kindness in unexpected ways.