Religion Imagined: The Conceptual Substructures of American Religious Understandings

Sociologists have increasingly drawn on the cognitive sciences to better theorize how culture works. While this shift has improved understandings of the distinct qualities of practical and discursive modes of cognition, limited consideration has been given to the cognitive structures that scaffold cultural understandings. This article theorizes the influence of “image schemas” in structuring cultural understandings beneath the level of conscious awareness. After outlining how image schemas can be identified in interviews, I reconstruct how 50 religious Americans unconsciously “imagine” religion's role in their lives. Focusing on the implicit rather than respondents' explicit discourse, I identify five image schemas that structure Americans' religious understandings. Although respondents' understandings often appear incoherent and inconsistent at the level of explicit discourse, I show that they are coherent and consistent at the level of implicit image schemas. I then use factor analysis to identify patterns in these implicit understandings across social divisions. I conclude by discussing the promise of image schema analysis for improving studies of religion and other areas, as well as for theorizing how culture works.     

Talking About Culture With Internationally Adoptive Parents: An Anthropological Perspective

Parents who adopt internationally are commonly implored to expose their children to their “birth cultures.” While this celebration of origins is praiseworthy, the approach to “culture” that it typically involves is arguably problematic. This article discusses what anthropologists mean by culture and how this differs from the way culture is treated in international adoption. It then considers what medical anthropologists have learned through decades of evolving discussions about how to teach “cultural competency” to health care providers and suggests that the insights from these debates can be applied to encourage a more nuanced approach to “cultural competency” among adoptive parents.     

Becoming “People of Faith:” Personal Moral Authenticity in the Cultural Practices of a Faith-Based Social Justice Movement

Interactive cultural practices such as songs and storytelling are key to contemporary social movement organizing because they can attenuate the challenges of social difference by expanding participants’ understandings of self and community. Yet the precise cultural dynamics through which such practices become effective are not well understood. Using the case of a large faith-based community organizing coalition, I show that practices focused on personal moral authenticity are especially effective in fostering alignment between social movement goals and individuals’ pre-existing moral commitments. I define personal moral authenticity as the ambition to develop, enact, and perform a moral identity that is “true” to an enduring internal self, and validate that identity through interactions with others. This is an effective basis for organizing practices because it spans the various cultures of commitment that prevail in different racial and religious subgroups and gives individuals a personal stake in social change projects. In highlighting how it animates practices in faith-based community organizing, one of the most robust fields of grassroots civic activity in the United States, this article illuminates an important part of the cultural dynamics underlying much contemporary social change work, and specifies how religion contributes to progressive social change efforts amid ongoing religious disaffiliation.     

The Primary Risk

In the Tavistock tradition, we understand anorganization by first identifying its primary task. Weask, what is this organization set up to do, how is itorganized to accomplish this objective, and what unconscious dynamics limit or distort itsmembers' ability to do their work? This approach whilepowerful, does not help us understand organizations thatlive at strategic junctures in their life cycles. In these situations, the task is to choose atask. We need a conceptual framework to help usunderstand the psychodynamics of organizing and decidingin these situations. The following article develops the concept of the “primary risk”to explain how organizations behave in these situations.It links the primary risk to the psychoanalytic idea ofambivalence and the gestalt idea of the figure/ground relationship. It draws on case material toilluminate its concepts.     

Making Hakka Spaces: Resisting Multicultural Nationalism in Taiwan

Projects of official nationalism have long been understood as state-sponsored attempts at enforcing cultural uniformity within the borders of the national territory. Contemporary nationalisms tend to compartmentalize minority cultural groups in a way that marginalizes those who are not seen as belonging to the core of the “modern” nation. Contemporary official Taiwanese nationalism promotes the “ethnic Taiwanese” (Hokkien) majority as the modern center of an otherwise diverse nation, primarily through the funding and ‘preservation’ of non-Hokkien cultural traditions. Though these programs that celebrate local cultures are more inclusive than earlier nationalisms in Taiwan, the terms of inclusion nonetheless function as a form of neoliberal state control of minorities, such as the Hakka (kejia ren). This article examines how Hakka “culture workers” (wenhua gongzuozhe) resist state attempts at spatial and symbolic marginalization. From producing ethnographies that create a Hakka neighborhood to organizing a parade route that symbolically links that neighborhood to Taipei's government and financial centers, Hakka culture workers resist multicultural nationalism by making Hakka spaces that are resistant to state attempts to marginalize them. I argue that their work is a prime example of how communities and individuals can successfully negotiate the cultural and spatial politics of the neoliberal state.     

Rehearsals in Citizenship: BBC Stop‐Motion Animation Programmes For Young Children

This paper examines new managerial discourses and practices in which the dialectic of labour is reconstructed as a series of acts of self‐understanding, self‐examination and “self‐work”, and through which the “self qua self” is constituted as the central object of management technologies. We interrogate concepts such as “excellence”, “total quality”, “performance”, “knowledge”, “play at work” and “wellness” in order to decipher the ways in which managerialism deploys what we term therapeutic habitus, and projects a new horizon of “human resourcefulness” as a store of unlimited potentialities. We invoke management’s wider historical–cultural context to situate managerialism within the framework of modernity as a cultural epoch whose main characteristic is what we term “derecognition of finitude”. It is the modern synthesis — with the “self” at the centre of its system of values — that provides the ground for current elaborations of subjectivity by managerialism. The paper examines how current vocabularies and practices in organizations use “work” to rearticulate discursively the human subject as an endless source of performativity by configuring work as the site of complex and continuous self‐expression. Management thus acquires a new discursive outline: instead of appearing as an authoritarian instance forcing upon workers a series of limitations, it now presents itself as a therapeutic formula mediating self‐expression by empowering individuals to work upon themselves to release their fully realized identity.     

The Social‐psychological Aspects of Team Formation: New Avenues for Research

The ubiquity of teams in the modern workplace cannot be denied, as Curseu, Kenis, and Raab (2009, p. 30) note, “team formation is a challenge in modern organizations as most of them use teams to perform a variety of organizational tasks.” How teams form is, therefore, a question of much practical interest. Research illustrates that stratified social systems influence the choice and decision‐making behaviors that shape group and team formation (Hechter, 1978). From a structural social psychological perspective (Sell & Kuipers, 2009; Lawler, Ridgeway, and Markovsky, 1993), teams are like microcosmic societies. They represent a process of social cohesion through interaction. Additionally, they can be organic, mechanical, homogeneous, and heterogeneous. In other words, teams are structural and cultural artifacts of societies. Members of society through interaction create these “social artifacts,” which may consist of hierarchically organizing sets of individuals into a group, or multiple groups, relative to power and status dimensions. In this paper, we aim to show how contributions from social psychology have informed research on team formation. Thus, two research questions guide this paper: What are the mechanisms of team formation via partner selection for self‐organizing teams? In what ways, can these studies advance scholarship focusing on the social psychology of inequality? To establish a foundation for understanding the various studies on team formation, we begin with a general overview on how team and team formation has been conceptualized. Next, we examine the social psychological research on team formation via partner selection. In doing so, we note the importance given to the 4 major mechanisms of team formation emerging from the literature: competence, homophily, familiarity, and affect. Lastly, we conclude the paper with a discussion addressing the research questions guiding this paper and suggest opportunities for social psychologists to consider for future team formation studies.     

Structure,culture and Simmelian ties in entrepreneurial firms

This article develops a cultural agreement approach to organizational culture that emphasizes how clusters of individuals reinforce potentially idiosyncratic understandings of many aspects of culture including the structure of network relations. Building on recent work concerning Simmelian tied dyads (defined as dyads embedded in three-person cliques), the research examines perceptions concerning advice and friendship relations in three entrepreneurial firms. The results support the idea that Simmelian tied dyads (relative to dyads in general) reach higher agreement concerning who is tied to whom, and who are embedded together in triads in organizations.     

Drawing out culture: productive methods to measure cognition and resonance

Theories of culture and action, especially after the cognitive turn, have developed more complex understandings of how unconscious, embodied, internalized culture motivates action. As our theories have become more sophisticated, our methods for capturing these internal processes have not kept up and we struggle to adjudicate among theories of how culture shapes action. This article discusses what I call “productive” methods: methods that observe people creating a cultural object. Productive methods, I argue, are well suited for drawing out moments of shared automatic cognition and resonance. To demonstrate the value of productive methods, I describe my method of asking focus group participants to devise and draw AIDS campaign posters collectively. I then 1) show how this productive method made visible distinct moments of both automatic and deliberative cognition, 2) offer an operational definition of resonance and demonstrate how the process of drawing revealed moments of resonance, and 3) suggest how this method allowed me to investigate the relationship between cognition and resonance and their effect on action. To conclude, I discuss strategies for using productive methods and advocate for their use in measuring culture.     

Religious Culture and Political Action

Recent work by political sociologists and social movement theorists extend our understanding of how religious institutions contribute to expanding democracy, but nearly all analyze religious institutions as institutions; few focus directly on what religion qua religion might contribute. This article strives to illuminate the impact of religious culture per se, extending recent work on religion and democratic life by a small group of social movement scholars trained also in the sociology of religion. In examining religion's democratic impact, an explicitly cultural analysis inspired by the new approach to political culture developed by historical sociologists and cultural analysts of democracy is used to show the power of this approach and to provide a fuller theoretical account of how cultural dynamics shape political outcomes. The article examines religious institutions as generators of religious culture, presents a theoretical model of how religious cultural elements are incorporated into social movements and so shape their internal political cultures, and discusses how this in turn shapes their impact in the public realm. This model is then applied to a key site of democratic struggle: four efforts to promote social justice among low-income urban residents of the United States, including the most widespread such effort—faith-based community organizing.     

“Do you guys hate Aucklanders too?” Youth: voicing difference from the rural heartland

This paper extends recent work in the geography of childhood and youth studies by examining the ways in which rural youth voice their understandings of what it means to be a young person at this historic moment (the end of the twentieth century) in New Zealand. Youth First¹ has been a nationwide project which has sought to privilege what young people 10–17 years say as a basis for evaluating the last 15 years of economic and cultural change in New Zealand. Over the course of 3 years a methodology was used to constitute spaces where youth voices would be heard. Focus Groups and “Youth Tribunals” have been conducted across New Zealand involving young people from diverse social and ethnic backgrounds. This methodology was supported by a development programme for beginning researchers also from diverse backgrounds and disciplines, and by the significant participation by young people in the design and conduct of the “Youth Tribunals”. Their participation has been critical to the power of the methodology to constitute spaces where rural youth have provided rich testimonies about their complex lives. While the voices of rural youth in the study resonate with national youth themes, including the theme of “not being listened to” they also speak to the nuances and differences in the lives of rural New Zealand youth. We would argue that in sharp contrast to the organizing concept of one “rural childhood” our research clearly shows that there are different possibilities in growing up rural. Maori and Pakeha² youth for example draw on different cultural and linguistic resources to voice their relationships to place and identity. Although vehemently clear about the ways in which they were excluded from participation in community life and their strategies of resistance, rural youth in this study also provided analyses which showed their commitment to positive possibilities which they saw as part of rural lives and communities.     

Identity Dilemmas: Toward a More Situated Understanding

When are identity dilemmas—when people possess identities that conflict with one another and both are potentially stigmatizing—most likely to occur? Are they the result of generic social processes? A review of some of the extant research on “identity work” suggests that historical “misalignments” of culture and stratification, which we refer to as “lag,” create the greatest potential for stigma and the reproduction of inequalities. Lag is exacerbated by complex, intersecting axes of hierarchy, and amplified as symbolic environments globalize and subcultures multiply. Articulating culture and structure reveals how power plays out in interaction, and highlights the omnipresence of struggles for treatment as “fully human.” We consider whether “alignment” is even possible when multiple dimensions of social location intertwine, compete, and collide. Following Schwalbe and Mason‐Schrock (1996), we argue that “subcultural” or collective identity work that brings new meanings into dominant cultural narratives may offer the greatest hope, but in the interim all coping strategies are costly.     

White Racial Socialization: Progressive Fathers on Raising “Antiracist” Children

For the past 30 years, the definition of racial socialization has referred to how parents prepare children of color to flourish within a society structured by white supremacy. Drawing on ethnographic interviews with eight white affluent fathers, this study explores fathers' participation in white racial socialization processes. The article focuses on fathers who identify as “progressive” and examines the relationship between fathers' understandings of what it means to raise an “antiracist” child, the explicit and implicit lessons of racial socialization that follow from these understandings, and hegemonic whiteness. Findings illustrate how these fathers understand their role as a white father, how their attempts to raise antiracist children both challenge and reinforce hegemonic whiteness, and what role race and class privilege play in this process.     

Fame,Social Media Use,and Ethics

This essay addresses two journalists' very public criticism of a blog that chronicles a woman's fight with cancer. I examine the role of fame in this controversy. Are the expectations for maintaining “privacy” actually stricter for people who are not famous? How do shifting boundaries between private and public (exacerbated by social media, which allow anybody to have a “public” persona) and shifting understandings of what constitutes “fame” affect the traditional understandings of what is appropriate to share?     

Strategic Action Fields in US Higher Education: The 1939 Mercer University Heresy Trial

This paper uses Fligstein and McAdam's (2012, 2011) theory of the strategic action field, or “SAF,” to highlight the ways in which individuals can act within cultural and material constraints to shape social processes. It applies these concepts to the Mercer University heresy trial of 1939, in which a group of students backed by fundamentalists from the conservative Protestant movement accused members of the University's faculty of unbelief. By understanding the organization, the social movement, and the higher education industry as “SAFs,” the theory explains how the trial reached its unusual outcome, and suggests implications for broader understandings of organizational change.     

Crowded Advocacy: Framing Dynamic in the Fracking Controversy in New York

In the hydrofracturing controversy in New York advocates hotly contested notions of the problem, what should be done, by whom, and how. This controversy can be characterized as “crowded advocacy,” involving intense mobilization and counter-mobilization of advocates with competing perspectives. Extant theories about the expansion of advocacy organizations are unclear about how advocates’ interactions shape the policy arena, particularly when there is competition within and across multiple coalitions. This article contributes by asking: How do advocates’ interactive framing dynamics shape public discourse when advocacy is crowded? It assumes that advocacy in general, and framing in particular, evolves as advocates respond to each other. I find that competing “discourse coalitions” collectively influence public discourse by articulating divergent notions of (1) what constitutes credible knowledge, (2) who can speak with authority on the issues, and (3) what institutional arrangements should be activated to manage risks. The consequence is that advocates have to react to others' framing on these issues—to defend their knowledge, their credibility, and specific institutions, rather than arguing their case on the merits. The implication is that advocacy is not only the means of influence (strategy) but also creates the context of advocacy in particular ways in a crowded field.     

Fashion as consumer entrepreneurship: Emergent risk culture,social network markets,and the launch of Vogue in China

China has a reputation as an economy based on utility: the large‐scale manufacture of low‐priced goods. But useful values like functionality, fitness for purpose and efficiency are only part of the story. More important are what Veblen called “honorific” values, arguably the driving force of development, change and value in any economy. To understand the Chinese economy therefore, it is not sufficient to point to its utilitarian aspect. Honorific status‐competition is a more fundamental driver than utilitarian cost‐competition. We argue that “social network markets” are the expression of these honorific values, relationships and connections that structure and coordinate individual choices. This paper explores how such markets are developing in China in the area of fashion and fashion media. These, we argue, are an expression of “risk culture” for high‐end entrepreneurial consumers and producers alike, providing a stimulus to dynamic innovation in the arena of personal taste and comportment, as part of an international cultural system based on constant change. We examine the launch of Vogue China in 2005, and China's reception as a fashion player among the international editions of Vogue, as an expression of a “decisive moment” in the integration of China into an international social network market based on honorific values.     

Once in Parkland,a Year in Hartford,a Weekend in Chicago: Race and Resistance in the Gun Violence Prevention Movement

Generally ignoring firearm‐deaths by suicide, “common sense” divides gun violence into two distinct types of phenomena: urban gun violence and mass shootings. At a cursory level, these phenomena seem distinct because of the difference in the number of victims killed during a particular shooting, rather than subtypes co‐creating a master category defined by gun violence. As a result, gunshot deaths of black and brown bodies in urban settings, which constitute the majority of deaths by gun violence after suicide, are viewed as routine whereas gunshot deaths in suburban settings are extraordinary and worthy of outrage. In this article, we draw on ethnographic observation to compare protest vigils in urban communities comprised predominantly of people of color, in suburban areas that are mostly white, and at the national level in order to uncover the racialized processes of symbolic classification by which this “commonsense” view is produced and how it is challenged by activists. We use the framework of cultural pragmatics to analyze these vigils, making visible the racialized forms of domination that structure activism and, we contend, ultimately divide gun violence into two distinct phenomena rather than constituting a master category. We argue that cultural pragmatics provides a way to understand what it means to challenge culture as emphasized by the multi‐institutional politics approach to social movements.