Religion als religiös-ethnische Gemeinschaft. Das Beispiel der Parsi Zoroastrier in Indien

This paper analyzes a form of religion characterized by a combination of religious and ethnic boundary-making. It discusses the typical properties of this form of religion and asks about its persistence under modern conditions. As an example, the community of the Parsi Zoroastrians in Mumbai is studied, an ethno-religious community that played a major role in the modernization of India and is also overproportionally confronted with the consequences of modernity. Despite the conflicts and challenges the traditional religious and ethnic boundaries of the community in question were facing in the recent past, it did not dissolve or change, but “centripetal” tendencies prevailed and the communal tradition was affirmed. The analysis of these developments allows understanding of the coupling of religion and ethnicity: The membership to such a religious community is primordialized and therefore beyond the reach of individual decisions. Further, because the boundaries are drawn by ethnic practice and not formal organization, institutions implementing collectively binding decisions are missing. This impossibility to cross or change the communal boundaries by individual or collective decision results in a form of community that is by and large impervious to changes occurring in the society surrounding it. The traditional ethnic and ritual practice remains the only legitimate communal point of reference and renders it stable even under conditions of modernity.     

Social capital as collective narratives and post‐disaster community recovery

This paper examines how social capital aids in post‐disaster community recovery and redevelopment. While previous studies on social capital and post‐disaster recovery have tended to focus on social networks as a source of necessary assistance, the primary focus of this study is on how social capital in the form of collective narratives affects post‐disaster recovery. We argue that collective narratives can shape the recovery strategies that individuals adopt. To illustrate this we examine the post‐Katrina recovery efforts in St. Bernard Parish, an area devastated by flooding and significant environmental damage. In particular, we focus on the shared narrative that dominated qualitative interview data collected in St. Bernard, namely, its shared identity as a close‐knit, family‐oriented community comprised of hard workers. This narrative led community members to adopt a strategy that emphasized self‐reliance.     

Opting out while fitting in: How residents make sense of assisted living and cope with community life

This paper explores how assisted living residents construct personal understandings of congregate settings through the stories they tell. Using the narratives of Dorothy and Estelle, two 91-year-old participants, we examine how linkages between past experiences and present conditions enable residents to make sense of assisted living and cope with membership in a community comprised of diverse interests, backgrounds, and impairments. Our narrative analysis focuses on how individuals strive for continuity or new meaning in the face of chaos or disruption. Both participants characterize life in the facility in terms of prior personal and professional experiences that then inform their current behavior and feelings toward fellow residents. Although they profess to have little in common with these residents, both constitute assisted living in ways that enable them to enjoy their lives within the facility. Implications for studies using narrative analysis to examine transition into and satisfaction with congregate living are examined.     

THE STUDY OF IDENTITY AS CULTURAL, INSTITUTIONAL, ORGANIZATIONAL, AND PERSONAL NARRATIVES: Theoretical and Empirical Integrations

I argue that the study of narrative identity would benefit from more sustained and explicit attention to relationships among cultural, institutional, organizational, and personal narratives of identity. I review what is known about these different types of narrative identity and argue that these narratives are created for different purposes, do different types of work, and are evaluated by different criteria. After exploring the inherently reflexive relationships between and among these various narratives of identity, I conclude with demonstrating how examining these relationships would allow a more complete understanding of the mutual relevance of social problem construction and culture, of the work of social service organizations attempting to change clients' personal narratives, and the possibilities of social change. Exploring relationships between and among different types of narrative identity would yield a better understanding of how narratives work and the work narratives do.     

Recollection and Relocation in Immigration: Russian‐Jewish Immigrants “Normalize” Their Anti‐Semitic Experiences

This study conceptualizes the relationship between recollection of the past and relocation in the context of immigration. Combining symbolic interactionist and narrative paradigms, it explores how immigrants'representations of past experiences inform their identity construction and the process of entering the host society. Our interpretive analysis of personal narratives related spontaneously by eighty‐nine Russian‐Jewish immigrants in Israel and Germany reveals that they choose to “normalize” their anti‐Semitic experiences by representing them as secondary, expected, and “normal.” They do so via four narrating tactics of normalization: obscuring, self‐exclusion, vindication, and essentializing stigma. Each tactic devalues the cultural depiction (grand narrative) of anti‐Semitic experiences as transformative and traumatic. By normalizing their past, the immigrants deconstruct and resist the authority and moral commands of the national narrative they encounter in both societies. Putting forward normalization as an alternative interpretation, the immigrants claim ownership of their biography and cultural identity.     

Unveiling the mantra. The salience of network-based community belonging in understanding the structural and agentic conditions of the migration-development nexus

There is more and more evidence that migration and development cannot be considered as two dimensions, whose nexus emerges naturally as a mantra with reciprocal advantages both in developing and in developed countries. This article investigates the theoretical framework of a migration-development nexus as a double time-dependent process of social change, at the same time embedded both in the long durée of the reproduction/innovation of social practices and in the short durée of an agent's personal reflectivity. I argue that the wide scenario of this interplay is the place for the cultural, symbolic, and moral dimensions of a migrant's membership of a network-based community, which acts as a cultural compass in determining migrants' attitudes towards the development of their home country. Strong community membership can be associated with real engagement in the development issues of members left behind (as part of the collective self), only if we assume that membership and belonging are not necessarily shaped by kinship or ethnic considerations, but vary according to the structural features of migrants' social networks – for example the way in which migrants define networks as their own communities, the results of past community memories, and how they imagine their future community on the basis of current experience and perception. The paper discusses these issues in the light of the structure-agent debate in social sciences and migration studies.     

The everyday use of surname to determine ethnic ancestry

This paper examines the influence of surname on how descendants of white European immigrants to the United States, who are of mixed ethnic ancestry, determine their ethnic identification. It is based on 60 in-depth interviews about ethnic identity and family history, conducted with Catholic, suburban later-generation residents of Santa Clara County California and Montgomery County, Pennsylvania (suburbs of San Jose and Philadelphia, respectively).These respondents describe how other people identify them using their surname as an indicator of ethnic background as well as how they use surnames to identify others. They continue to use surnames for their own and others' ethnic identifications despite the fact that they are also continually made aware of the ways in which surname is a faulty, and often inaccurate, indicator of ethnic origin. Factors such as intermarriage, name changes and insufficient knowledge of types of surnames undermine the predictive value of surnames for determining ethnic origin. This examination of the day-to-day use of surnames to determine ethnic ancestry shows the discrepancy between the widespread belief that ethnicity is the naming of a fixed, personal, biological trait that is inherited from one's ancestors and the day-to-day evidence that ethnicity is a processual social phenomenon involving change, choice, and movement across ethnic boundaries for the individual.     

Stakeholder identities in Britain's neoliberal ethical community: Polish narratives of earned citizenship in the context of the UK's EU referendum

This article examines the narrative strategies through which Polish migrants in the UK challenge the formal rights of political membership and attempt to redefine the boundaries of ‘citizenship’ along notions of deservedness. The analysed qualitative data originate from an online survey conducted in the months before the 2016 EU referendum, and the narratives emerge from the open‐text answers to two survey questions concerning attitudes towards the referendum and the exclusion of resident EU nationals from the electoral process. The analysis identifies and describes three narrative strategies in reaction to the public discourses surrounding the EU referendum – namely discursive complicity, intergroup hostility and defensive assertiveness – which attempt to redefine the conditions of membership in Britain's ‘ethical community’ in respect to welfare practices. Examining these processes simultaneously ‘from below’ and ‘from outside’ the national political community, the paper argues, can reveal more of the transformation taking place in conceptions of citizenship at the sociological level, and the article aims to identify the contours of a ‘neoliberal communitarian citizenship’ as internalized by mobile EU citizens.     

“The Way That I Look at Things [Is] Different Because It's Me”: Constructing and Deconstructing Narratives About Racialized Sexual Selves

Many gender scholars have abandoned the notion that we can explore women's experiences without attention to other identities such as race, class, and/or sexual orientation. Until now, the ways race influences the development of sexual selves has been underexplored. In this paper, I focus on heterosexual women's accounts of the interplay of race, gender, and sexualities. Based on in‐depth interviews with sixty‐two white and African American heterosexual women between the ages of twenty and sixty‐eight, I examine the ways in which narrative work tells a story about the presentation of public sexual selves. I also explore how women's personal narratives are impacted by larger cultural narratives about race. Specifically, through a study of sexuality, I focus on the social construction of “postracialism.”     

Invisible boundaries within the middle class and the construction of ethnic identity

ABSTRACT

This article explores the integration of ethnic minorities into the middle class in a novel way. Current literature examines the existence of boundaries and the ways they construct ethnic identifications through visible acts. One line of research perceives the middle class as a homogenizing platform that lowers residential segregation and labor market discrimination, while another demonstrates how stereotypes and an occupational glass ceiling continue to operate, reinforcing minorities’ ethnic identifications. By contrast, this article demonstrates the significance of invisible boundaries for the study of ethnicity in the middle class. I center on the ways whereby microaggression, namely tacit everyday insults, signifies an ethnic difference between middle-class adolescents. Analyzing adolescents’ narratives shows how the classification of spaces has given rise in minority adolescents to inner experiences of incongruence and subordination. By constructing an ethnic identity that prevents adolescents perceiving themselves as middle-class subjects, invisible boundaries reinforce the ethno-class order.     

Narratives of Crime and Criminals: How Places Socially Construct the Crime Problem1

A common narrative about crime in the contemporary United States is that offenders are primarily young black men living in poor urban neighborhoods committing violent and drug‐related crimes. There is also a local context to community, crime, and fear that influences this narrative. In this article, I address how narratives of crime and criminals play out differently within particular places. The article is based on participant observation and interviews conducted in two high‐crime Boston‐area communities. Although both communities are concerned with stereotypical offenders, there are differential community constructions of crime, formed through interactions between crime narratives and place identities. In one, crime is a community problem, in which both offenders and victims are community members. In the other, outsiders commit crime against community members. Media portrayals of crime and community, community race and class identities, and concerns over neighborhood change all contribute to place‐specific framing of “the crime problem.” These frames, in turn, shape both intergroup dynamics and support for criminal justice policy.     

“Tell Something About the Pictures”: The Content and the Process of Autobiographical Work Among Scrapbookers

Viewing the popular process of making “scrapbooks” as a particular type of autobiographical occasion, I analyze interviews with scrapbookers and others who make up the scrapbooker's community, including industry workers and biographical others (i.e., family and friends). By considering scrapbooks within the autobiographical community in which they are created, I am able to scrutinize the structure of the narratives they contain, the role of the audience in their creation, and the emergence of norms of remembrance among scrapbookers. The narratives recorded in scrapbooks emerge from the bottom up and suggest that scrapbooking is a way to demonstrate the biographical stability necessary to craft an authenticity narrative. Further, I explore how scrapbookers “do autobiography” by uncovering their decision‐making process regarding what is worth memorializing. Scrapbookers work through a mnemonic checklist assessing special events and everyday life for its “scrapworthiness.” This paper's contribution centers on describing the process and the content of these atypical autobiographical occasions.     

Disrupting Cultural Selves: Constructing Gay and Lesbian Identities in Rural Locales

Research points to the increasing geographical diversity of gays and lesbians, in contrast to cultural narratives that link gay and lesbian sexualities to urban spaces. Examining the sexual identity constructions of rural gays and lesbians thus provides an opportunity to analyze the connection between cultural and personal levels of narrative identity. Drawing on data from thirty interviews with rural gays and lesbians, I address how this group negotiates cultural narratives about queerness and constructs sexual identities in rural locales. I find that their interpretations of geography make clear distinctions between urban/rural and draw on elements in rural culture. These interpretations provide resources to modify cultural understandings that narrate gay/lesbian identities in rural areas as closeted, hidden, and oppressed.     

Telling Our Stories: Narrative and Framing in the Movement for Same-Sex Marriage

Although framing and narrative are both well-documented discursive features of social movements, the difference between them is often overstated; where frames are treated as logical, authoritative, and abstract, the usefulness of narratives is frequently documented in relation to pre-mobilization phases of movement development such as identity and community building. Drawing on an analysis of Connecticut's Judiciary Committee hearings on same-sex marriage, I challenge this distinction and elucidate the relationship between storytelling and framing, showing how narrative is used to make packages of frames cohesive and compelling. In demonstrating how proponents of the legislation deployed narratives and frames simultaneously, this research contributes to scholarship on the function and configuration of discursive strategies for social movements.     

Advertising morality: maintaining moral worth in a stigmatized profession

Although a great deal of literature has looked at how individuals respond to stigma, far less has been written about how professional groups address challenges to their self-perception as abiding by clear moral standards. In this paper, we ask how professional group members maintain a positive self-perception in the face of moral stigma. Drawing on pragmatic and cultural sociology, we claim that professional communities hold narratives that link various aspects of the work their members perform with specific understanding of the common good. These narratives allow professionals to maintain a shared view of their work as benefitting society and to perceive themselves as moral individuals. As a case study, we focus on the advertising industry, which has long been stigmatized as complicit in exploitative capitalist mechanisms and cultural degradation. We draw on nine total months of fieldwork and seventy-four interviews across three US advertising agencies. We find that advertising practitioners use narratives to present their work as contributing to the common good, depicting themselves as moral individuals who care about others in the process. We analyze three prevalent narratives: the account-driven narrative, which links moral virtue to caring for clients; the creative-driven narrative, which ties caring to the production of meaningful advertisements; and the strategic-driven narrative, which sees caring in finding meaningful relationships for consumers and brands.     

“I Was Always This Way…”: Rhetorics of Continuity in Narratives of Conversion

This article is concerned with identifying, comparing, and accounting for the principal rhetorical conventions within Pagan practitioners’ narratives of conversion. Applying key insights from studies on narrative identity and drawing on 15 months of fieldwork and 25 in‐depth interviews with Pagan practitioners, I first outline formal similarities in the content of participants’ narratives, arguing that these narrative conventions together constitute an ideal typical conversion narrative: what I call the rhetoric of continuity. This narrative form depicts the process of conversion as a rediscovery or uncovering of a temporally continuous and essentialized Pagan self. I suggest that while all conversions involve both change and continuity, adherents of different faith traditions vary in the degree to which they stress self‐transformation and/or self‐continuity. I then argue that the rhetoric of continuity reflects and reinforces practitioners’: (1) perspective on the locus and nature of the authentic self; (2) claims to legitimacy and social acceptance; and (3) understanding of the nature of religious truth.     

A Different Kind of Whiteness: Marking and Unmarking of Social Boundaries in the Construction of Hegemonic Ethnicity

This article proposes a new theoretical approach to the analysis of hegemonic ethnicity through an examination of the construction of white ethnicity among Ashkenazim (Jews of European origin) in Israel. Contrary to the theory of symbolic ethnicity, I argue that “Ashkenaziness” in Israel is not an optional, voluntary identity; rather, it is constituted by employing narratives that continually establish cultural, color‐based, and ethnic boundaries between Ashkenazim and Mizrahi Jews. In certain social and ideological circumstances, however, boundary marking is not enough to maintain a privileged status. From the narratives of Ashkenazi Jews—the Israeli version of whites—it emerges that not only do they demarcate social boundaries between themselves and other groups, thereby preserving the ethnic hierarchy, but they are constantly engaged in blurring or erasing these same boundaries, allowing Ashkenazim to remain a transparent, unmarked social category. This dual practice of marking and unmarking is a result of the tension between the Jewish‐Zionist and Western‐secular images of the state. While Israel's Jewish discourse supposedly negates intra‐Jewish ethnic conflicts, the Western ideal identifies Ashkenazim with the state, thus solidifying their power and preserving their privileged status.     

(Ap)parent Boundaries: Parents' Boundary Work at Cultural Events for Families with Children Adopted from China

Abstract

The adoption of children from China by American families represents a rich case study for an expanding sociological literature on boundaries: it brings to life many of our most salient borders and highlights their very permeability. This paper represents one aspect of a larger research project on parents' efforts to bridge perceived ethnocultural boundaries within the China adoptive family. Through ethnographic fieldwork and semistructured, in-depth interviews, I examine parents' interpretations of and participation in Chinese cultural events organized by and for China adoptive families. These events are significant sites for social research on boundaries because they: (1) appear to assume permeable ethnocultural borders; and (2) bring previously incoherent individuals together as a bounded group. Drawing on classic and contemporary theories of ethnic identification and collective identity, I reveal how parents activate existing symbolic and social boundaries and create new symbolic and social boundaries in their efforts to construct community. In particular, I demonstrate how previously incoherent parents cohere as a bounded community by actively distinguishing themselves from “authentic” Chinese/Chinese American referents and the “imagined community” of biological families. Likewise, I reveal how the community's boundaries and cultural events both mask and alienate a growing percentage of the China adoption contingent: African American and Asian American China adoptive parents, lower-middle-class and working-class China adoptive parents, and the adoptive parents of Chinese sons. Through this case-based analysis, I add general theoretical and methodological contributions to the diffuse boundaries literature.     

‘You tell all the stories’: Using narrative to explore hierarchy within a Community of Practice1

Recent discussion of the Community of Practice (CofP) ( Davies 2005 ) has suggested that there are certain limitations to the approach with regard to how it accounts for internal hierarchy and community membership. Eckert and Wenger (2005: 588) have suggested that the only way to evaluate such criticism (and avoid building an inappropriately rigid conception of power into CofP theory) is to explore how hierarchies operate within CofPs. This paper offers such an exploration. Using data from a long‐term ethnographic study of a high school in the north‐west of England, this paper will use narrative analysis (drawing upon the work of Labov and Waletsky [1967] 1997 amongst others) to explore the interactional space in which speakers actively negotiate their personal and community behaviour. The analysis focuses upon the role individuals play as narrators of community practice and illustrates that status inequalities between individual CofP members do not necessarily result in inequitable allocation of control within the CofP.