This article evaluates cosmopolitan theory by exploring how parents perceive cosmopolitanism. Interviews with parents whose children attend an internationalized form of education revealed that parents viewed cosmopolitanism as a form of cultural and social capital, rather than feelings of global connectedness or curiosity in the Other. Dedicated cosmopolitan parents were distinguished from pragmatic cosmopolitans.The former taught their children to explore the world and to take a global perspective on their course of life, while the latter thought that globalizing processes required cosmopolitan competencies. Analyses of survey data showed that parents' inclination to provide children with cosmopolitan capital was related to their own cosmopolitan capital and their level of ambitions, but not to their social class position. The article concludes that cosmopolitanism should be viewed as an expression of agency, which is acted out when people are forced to deal with processes of globalization.

Inspired by phenomenological and interactionist studies of youth violence, this article offers an empirical evaluation of Collins's micro-sociological theory of violence. The main question is whether situations of extreme violence have distinct situational dynamics. Based on analyses of 159 interactions taken from judicial case files, situations of extreme youth violence, here called frenzied attacks, were identified on the basis of the state of encapsulation of the attackers (absorbed in the violence, their sole focus is the destruction of the victim) and the disproportionateness of the violence (the attackers continue to hurt the victims even though they do not pose a threat or a challenge to them). Qualitative and statistical analyses revealed that this emotional state results from a social figuration in which the emotional balance shifts toward complete dominance of the attackers. Thus, the occurrence of frenzied attacks is associated with the moment victims hit the ground, paralyse and start to apologize, with the numerical dominance of the attackers' supportive group and with feelings of group membership, in the form of solidarity excitement and family ties in the attackers' group. Alcohol intoxication is of influence as well, but contrary to the expectation, this effect was independent from solidarity excitement. The article concludes that Collins's theory on the emotional dynamics of violence adds a new dimension to the phenomenological and interactionist traditions of research.

The main question in this article is whether new cosmopolitan forms of power, on the one hand, and established forms of power, on the other hand, may lead households to make different educational choices for their children. Two types of Dutch secondary education are compared: internationalized education in which English and Dutch are the languages of instruction versus traditional elite schools, the classical gymnasiums. It is claimed that the coexistence of both school types goes together with a diverging process of social reproduction between an upwardly cosmopolitan fraction and an established fraction of the Dutch upper middle class.

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Objective:A small-scale exploration of the use of video analysis to study robberies. We analyze the use of weapons as part of the body posturing of robbers as they attempt to attain dominance.Methods:Qualitative analyses of video footage of 23 shop robberies. We used Observer XT software (version 12) for fine-grained multimodal coding, capturing diverse bodily behavior by various actors simultaneously. We also constructed story lines to understand the robberies as hermeneutic whole cases.Results:Robbers attain dominance by using weapons that afford aggrandizing posturing and forward movements. Guns rather than knives seemed to fit more easily with such posturing. Also, victims were more likely to show minimizing postures when confronted with guns. Thus, guns, as part of aggrandizing posturing, offer more support to robbers’ claims to dominance in addition to their more lethal power. In the cases where resistance occurred, robbers either expressed insecure body movements or minimizing postures and related weapon usage or they failed to impose a robbery frame as the victims did not seem to comprehend the situation initially.Conclusions:Video analysis opens up a new perspective of how violent crime unfolds as sequences of bodily movements. We provide methodological recommendations and suggest a larger scale comparative project.

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This article proposes two ideal types of street violence: contesting dominance and performing badness. These ideal types were used as heuristic devices in qualitative analyses of 159 violent interactions among Dutch youth, taken from judicial case files. These analyses revealed that over half of the interactions resembled the contesting dominance type. Here, opponents engage in sequences of challenges and provocations to aggressively establish a domineering self; attackers purposively looked for or arranged confrontations that revolved around the issue of who is superior per se. The performing badness type was found in 30% of the cases. This is one-sided violence in which attackers humiliate and toy with their victims to display their power and meanness. The relationships between these forms of violence, situational asymmetry (weak victims and supportive groups) and severity of the violence were analyzed statistically. Contesting dominance was associated with more severe violence, resulting from the greater amount of confrontational tension. Situational asymmetry was the rule in both forms of violence. The difference between the size of the attackers' supportive group and that of the victims turned out to be especially important. The larger the difference, the more severe the violence in general, but especially in contesting dominance.

This contribution offers a new theory of vigilante violence: vigilante rituals theory. We argue that vigilante violence originates from fear, righteous anger, and retaliatory punitive desire that stems from violations of moral imperatives, which are Durkheimian sacred values. We argue that morally outraged people transform their fear and anger into violent action through mobilization and bodily alignment in vigilante rituals. These rituals can restore the integrity of moral imperatives and generate the unity of the in-group. Further, we propose the following variable socio-legal conditions that affect the likelihood for vigilante rituals to occur: legal legitimacy, an exposure to violence, and authorities’ encouragement of (violent) self-help. We conclude by noting how the theory advances prevailing explanations and how it can be used in future empirical research.