This research explores the interplay of individual, organisational and institutional variables that produce the current pattern of social responsibility practices within a specific religious organisation, namely the Church of England. By combining elements primarily of neo-institutional theory with Bourdieu’s theory of practice, we construct a theoretical framework to examine the extent to which social responsibility activity is modified or informed by a distinctive faith perspective. Given that neo-institutional theory predicts a convergence of structures and practices between different organisations operating in (...) the same institutional sector, this research draws on a single case study focusing on social responsibility activity in six different Church of England dioceses and shows that the opposite is actually the case: there is evidence of a significant degree of divergence in terms of organisational practice within the same institutional structure. Reasons for that were found to be the impact of human agency and loose institutional structures. This paper thus contributes to the understanding of social responsibility in religious organisations by exploring the dynamics between institutional pressures, organisational context and individual agents operating in the field of faith-based social responsibility. It thereby also contributes to neo-institutional theory. (shrink)

This article focuses on the ways that one individual child, Christina, experienced urban life in and outside of a diversely populated elementary school with a multicultural curriculum. Labeled by the school and her parents as white, Christina identified as Latina, and used specific spaces in the city to support this claim. Drawing on data from a year-long ethnographic study, I show how Christina navigated her life in the city and explore the ways that she consciously represented herself over time, in (...) multiple social spaces, as non-white. Three particular spaces are explored here: the city bus ride to school, Christina's neighborhood, and classroom discussions. Christina used a variety of resources to negotiate each space, in effect drawing a map of her racial identity as she lived in the city. Her case offers ideas about how such a curriculum might influence the senses of self of children in diversely populated classrooms. (shrink)

Culture has always led a problematic existence. As a result, the diagnosis and treatment of various cultural diseases continue to depend on the embarrassing double identity of culture as both patient and doctor, hence making it difficult for culture to explore its own obscure recesses. The question of whether culture is autonomous and can be itself in its own way should therefore be considered theoretically. Since culture is closely associated with civilization, real culture must be generated from the florescence of (...) a civilization based on a logic of human integrity within a certain historical period of time. In order to illuminate and adhere to this cultural attribute, some cultural truths must be made clear by establishing and maintaining public order and good customs from a properly lofty spiritual view. We must prudently and critically inquire after the ideological promise of culture regarding reasonable existence and the evolution of humans, and present an ideal prophecy in line with the human demand for a good life so as to assure culture’s healthy, benign, and sustainable advancement and stable performance of its function of molding graceful, noble, and tasteful means of life. (shrink)

In the current global push to examine the diverse and complex approach in which classroom culture contributes to the shaping of students’ learning cultural identity. Classroom culture plays a fundamental role in constructing students’ learning competencies, perceptions and behaviors. Thus, this study conceptualizes and contextualizes a collective individualism learning model to explicate a specific learning model in classroom culture at Chinese particular context historically and traditionally. The collective individualism model is identified as the individualized learning style of students in Chinese (...) classroom culture characterized by nine symbolic objects, including a textbook, an exercise book, a pen, a blackboard, a screen, a computer, a table, a chair and platform in a Chinese collective class. In addition, two core components of formal collectivism and substantive individualism derived from constructive learning theory, social learning theory, Mezirow’s transformative learning theory and Kolb’s experiential learning theory. The implications for examining the collective individualism model of Chinese classroom culture are likewise linked to innovative talent cultivation and fulfillment of ‘Four Good Teachers’ goal. Both the discussion and conclusion led to the construction of promising classroom culture at Chinese context practically. (shrink)

Linguistic anthropologists have studied emotion in societies around the world for several decades. This article defines the discipline, introduces its general relevance to emotion theory, then presents five of the most important contributions linguistic anthropology has made to the study of emotion.

Many political philosophers hold the Feasible Alternatives Principle (FAP): justice demands that we implement some reform of international institutions P only if P is feasible and P improves upon the status quo from the standpoint of justice. The FAP implies that any argument for a moral requirement to implement P must incorporate claims whose content pertains to the causal processes that explain the current state of affairs. Yet, philosophers routinely neglect the need to attend to actual causal processes. This undermines (...) their arguments concerning moral requirements to reform international institutions. The upshot is that philosophers’ arguments must engage in causal analysis to a greater extent than is typical. -/- [Supplement: Handout available at http://db.tt/fyuVW3Xv]. (shrink)

Christianity has existed for more than 167 years on the island of Sabu (East Nusa Tenggara). Even though the majority of Sabu people are Protestant Christians, in everyday life, the Sabu people still adhere to the Jingitiu religion’s local beliefs. The value of Christianity is still considered foreign in the appreciation of most people’s faith even though they have become Christians. This research aims to develop the contextualisation of the missiological paradigm in the social culture of the Sabu people in (...) a transformative mission challenge. Furthermore, the method used is a descriptive and qualitative research approach. The results showed the following: (1) the church needs to develop contextual studies (in the light of the Bible) on the cultural understandings of the Sabu people; (2) there is a need to bring together the gospel and culture through traditional activities and (3) the church needs to be proactive in transforming the Sabu people’s traditions as a tool to deliver education, such as moral and ethical education.Contribution: This article aims to assist churches in adopting strategies for inculcating gospel values in the religious traditions and practices of the Sabu people. This approach is proposed to further develop the appreciation of faith through transformation according to gospel values as a support system for proclaiming the message of the Great Commission in transmitting relevant and contextual Christian messages to transform the culture and society of Sabu. (shrink)

This article offers an in-depth case study of a global high tech manufacturer that aligned its ethics and compliance, corporate social responsibility, and sustainability practices. Few large companies organize their responsible business practices this way, despite conceptual relevance and calls to manage them comprehensively. A communities of practice theoretical lens suggests that intentional effort would be needed to bridge meaning between the relevant managers and practices in order to achieve alignment. The findings call attention to the important role played by (...) employees who broker understanding between managers and practices, and the boundary objects used to create shared meaning and engagement. They also highlight that an organizing logic is necessary but not sufficient to align practices. This study describes the dynamics of alignment and provides a practical road map for scholars and managers interested in understanding how responsible business practices may be collectively organized. (shrink)

The English term religion is used to refer to local Christian churches, their organizations, and their practices. Nevertheless, Western anthropologists have tried to utilize it as if it were a technical term with universal applicability. Anthropologists have sought to characterize religion by several dichotomies, although their own field researches have revealed the irrelevance of such dichotomies as well as the fact that non‐Western peoples do not recognize an entity equivalent to religion. Were the characteristics used by anthropologists in defining religion (...) precisely applied to Western societies, then several other kinds of organizations, ceremonials, and practices would have as much, or even greater, claim to being included within the rubric of religion as the Christian and allied churches. The consequence of this conceptual imprecision has been the theoretical stagnation noted by eminent theorists. (shrink)

This paper examines the use of marketplace metaphors to describe workplace relationships – in other words, enterprise language and the ideology behind it. I offer the first ethnographic study to investigate their effects on the daily lives of corporate employees. While management consultants present enterprise ideology as a liberating force for employees, I found that the experience of employees was more complex; the language of enterprise created irony and paradox. In order to analyze these phenomena, I draw on a framework (...) I have developed that centers around the notion of language as inherently “Janus-faced.” This model builds on critically oriented studies of organizational discourse as well as concepts from linguistic anthropology. She received her PhD from Yale University, and has worked as a project manager in several consulting firms. As a linguistic anthropologist, her work explores the intersections of communication, organizations, and technology. She has published on topics such as theories of language use in organizations, team decision-making, the use of ethnography in the field of design, and virtual meetings. Her current research is an ethnographic and linguistic investigation of virtual communication and collaboration in organizations. (shrink)

Despite urgent calls for more research on the integration of business ethics and the meaning of work, to date, there have been few corresponding efforts, and we know surprisingly little about this relationship. In this study, we address this issue by examining when and for whom ethical leadership is more effective in promoting a sense of work meaningfulness among employees, and their subsequent work attitudes. Drawing on the contingency theories of leadership and work meaningfulness literature, we speculate that both employees’ (...) core self-evaluation and perceived organizational support moderate the relationship, but in different ways, and these associations carry over to employees’ subsequent work attitudes in terms of job satisfaction, organizational commitment and turnover intention. We test our hypotheses with two-wave survey data collected from 377 employees. Results indicate that ethical leadership is effective in eliciting work meaningfulness and attitudes for employees higher in CSE or when POS is lower, and ineffective for those lower in CSE or when POS is higher. A supplementary analysis reveals a three-way interaction between ethical leadership, CSE and POS in predicting a sense of work meaningfulness and subsequent work attitudes. Our research cautions that ethical leadership is not a universally positive practice; it can be ineffective or even have a negative impact under some circumstances. (shrink)

This article reports the results of an exploratory investigation of a particular area of moral tension experienced by MBA students in a graduate school of business. During the first phase of the study, MBA students'' own perceptions about the moral climate and culture of the business school were examined. The data gathered in this first part of the study indicate that the students recognize that a central part of this culture is constituted by a shared familiarity with a set of (...) institutionally reinforced premises about human behavior and motivation including the ideas that: 1) people are self-interested utility-maximizers, 2) individuals should be unimpeded in their pursuit of their own self-interest through economic transactions, and 3) virtually all human interactionsare economic transactions. The data further indicated that the business students experience a degree of tension between this ethic of self-maximizing and the everyday ethics prevalent in our broader culture, in which altruism and selflessness are central elements. The final section of the study was an effort to see whether and how these institutionally sanctioned premises were integrated into the students'' arguments about the relationship between self-interest and social responsibility. (shrink)

This paper argues that social representations cannot be used as independent variables in causal explanations of social behaviour. It is shown that the structure of investigations often follows a causally explanatory design despite explicit statements to the contrary by the researchers. This fact is analyzed with three investigations. It is argued that verbal data used to assess the contents of a representation as independent variable are logically equivalent to data obtained from the “dependent” overt behaviour. Therefore these two kinds of (...) data must be seen as two illustrations of the same representational contents. The researchers’preference for using verbal data to assess the independent variable and the tendency to introduce a causal relationship between representation and behaviour is shown to result from misplacing folk-beliefs. Folk-beliefs about intentional causality, it is shown, pertain to the same level as other beliefs about the world on the part of the subjects. Hence they are part of the folk-representation itself and must be treated as such; their use in scientific accounts of the belief-action relationship is not implied by data on rational belief systems. It is suggested to conceptualize social representations as integral units of beliefs and action which may be used to explain causally subsequent contingent social events. The function of folk-beliefs in intentional causality for the self-concept of rational people and for social accountability is discussed. (shrink)

This article presents and discusses how theories inform social work practice and what impact this has on the professional-client relation, specifically how social work professionals perceive children and interpret their possibilities. Data for the analysis to come are drawn from a qualitative study of child welfare services in Norway. The aim of the article is to bring to light how theoretical knowledge as well as social workers´ personal experiences influence the professional work, and consequently parents´ and children’s opportunities to participate. (...) A main finding is that social workers´ interpretations are informed by underlying theoretical frameworks that engender a narrative reasoning, that is, the plots of the parents’ and the children’s past histories, as well as the current situation, provide sense and coherence to professional work and understanding. The analysis focuses on how the social workers perceive the children they deal with, particularly how they acknowledge children´s voices and participation in professional interaction. The empirical examples contribute to expand the horizon of professional practice, in terms of how theoretical perspectives influence and inform everyday practice with service users. (shrink)

Just as our scientific inquiries are framed by our prior conception of what can be observed ? that is, of observables ? so our practical deliberations are framed by our prior conception of what can be done, that is, of doables. And doables are socially constructed, with the result that they vary between societies. I explore how doables are constructed and conclude with some remarks about the implications for moral relativism.

International political, social, economic and religious developments influence how local communities operate. The South African church society is influenced by such developments taking place globally and which clearly influence how local churches function. This article explores the role of the contemporary church as a ‘reformation agency’ in enhancing a socially transformative agenda in South Africa. A qualitative research approach – an interpretative phenomenology design – was employed to negotiate a shared understanding through conversation and intersubjective meaning-making with church ministers, with (...) the primary focus being their subjective experience of the changing role of the church in enhancing a transformative agenda in a South African context. A purposive sampling consisted of local church leaders who participated in the face-to-face and telephonic semi-structured interviews to achieve the purpose of the study. The findings clearly show that deliberate and intentional actions by churches allow them to become a voice for the marginalised, to create spaces for searching for excellence and to increase the quality of servant leadership, all as vehicles for transforming church society. Furthermore, servant leadership is a social phenomenon, a philosophy-in-practice aimed at leading by example to achieve a common goal. To accomplish this, church ministers are required to spearhead the challenge as a prerequisite to creating ‘lived experienced’ opportunities for members as an inward-outward spiritual journey. Finally, church leaders believed that transformation is a secular dimension, but that it can also be aligned towards God’s redemption plan and enhancing a socially just transformation agenda. Ultimately, this study proposed several recommendations to allow the local church to be relevant in practicing and promoting stronger unity and reconciliation amongst all churches nationally and globally. (shrink)

Over the past several decades, nurses have been increasingly theorizing about the relationships between culture, health, and nursing practice. This culture theorizing has changed over time and has recently been subject to much critical examination. The purpose of this paper is to identify the challenges impeding nurses' ability to build theory about the relationships between culture and health. Through a historical overview, I argue that continued support for the essentialist view of culture can maintain a limited view of complex race (...) relations. I also argue that attempts to apply culture theory, without knowledge of important historical, political, and economic factors, has often resulted in oversimplified versions of what was originally intended. Furthermore, I argue that individual-level interventions alone will be insufficient to address health inequities related to culture. Despite new critical conceptualizations of culture and the uptake of cultural safety, nursing scholars must better address the broader organizational, population, and political interventions needed to address inequities in health. I conclude with suggestions for how nurses might proceed with culture theorizing given these challenges. (shrink)

This article discusses an epistemological problem faced by causal explanations of action and a proposed solution. The problem is to justify why one particular reason rather than another is specified as causally efficacious. It is argued that the problem arises independently of one’s preferred conception of singular causal claims, psychological and psychophysical generalizations, and our folk-psychological competence. The proposed fallibilist solution involves the supplementation of the reason given by narratives that contextualize it and provide additional criteria for justifying the causal (...) claim. It is argued that narratives have a distinctive structure that can afford the justification of causal attributions without sui generis powers of narrative explanation having to be invoked. (shrink)

Cultural models of health, illness, and moral reasoning are receiving increasing attention in bioethics scholarship. Drawing upon research tools from medical and cultural anthropology, numerous researchers explore cultural variations in attitudes toward truth telling, informed consent, pain relief, and planning for end-of-life care. However, culture should not simply be equated with ethnicity. Rather, the concept of culture can serve as an heuristic device at various levels of analysis. In addition to considering how participation in particular ethnic groups and religious traditions (...) can shape moral reasoning, bioethicists need to consider processes of socialization into professional cultures, organizational cultures, national civic culture, and transnational culture. From the local world of the community clinic or oncology unit to the transnational workings of human rights agencies, attentiveness to the concept of culture can illuminate how patients, family members, and health care providers interpret illness, healing, and moral obligations. (shrink)

In this article, Thomas Kuhn’s theory of incommensurable paradigms learned through exemplars is discussed as a theory of acculturation akin to those of cultural anthropology. Yet his hermeneutic approach results in a classic problem, referred to here as the paradox of objective relativism. A solution, at least for observers of contemporary cultures, is drawn from Kuhn’s own writings: a fieldwork method of “going native.” It is argued that Kuhn’s views are as important a corrective for anthropologists studying native systems of (...) knowledge as they have been for philosophers and sociologists of science. The epistemological and disciplinary implications of such a methodology are discussed. (shrink)

This article compares justifications of the search for extraterrestrial intelligence (SETI) presented by scientists with ideational constructs associated with cargo cults in Melanesia. In focusing on similarities between cargoism and SETI, I argue that, understood in terms of cultural practice, aspects of the science of SETI have significant similarities to the religious elements that characterize cargoism. Through a focus on the construction of meanings, I consider how SETI and cargoism use similar signification systems to communicate meaning related to local social (...) contexts and I draw a parallel with the religious and meaning structure of cargoism to show that SETI and cargoism employ similar strategies to justify beliefs. As a result, in some ways SETI represents a scientific framework that inhabits cultural and epistemological space that overlaps with religious space. (shrink)

This target article presents a theory of human cultural learning. Cultural learning is identified with those instances of social learning in which intersubjectivity or perspective-taking plays a vital role, both in the original learning process and in the resulting cognitive product. Cultural learning manifests itself in three forms during human ontogeny: imitative learning, instructed learning, and collaborative learning – in that order. Evidence is provided that this progression arises from the developmental ordering of the underlying social-cognitive concepts and processes involved. (...) Imitative learning relies on a concept of intentional agent and involves simple perspective-taking. Instructed learning relies on a concept of mental agent and involves alternating/coordinated perspective-taking (intersubjectivity). Collaborative learning relies on a concept of reflective agent and involves integrated perspective-taking (reflective intersubjectivity). A comparison of normal children, autistic children and wild and enculturated chimpanzees provides further evidence for these correlations between social cognition and cultural learning. Cultural learning is a uniquely human form of social learning that allows for a fidelity of transmission of behaviors and information among conspecifics not possible in other forms of social learning, thereby providing the psychological basis for cultural evolution. (shrink)

I introduce the two principal concepts of this special issue through a discussion of some of the main roles place and time play in argumentation and some of the meanings involved in those roles. Some of the definitions of kairos are explored leading to suggestions for how this concept and that of ‘place’ can operate in argumentation.

ABSTRACT Rather than “selfishness,” a more accurate and revealing interpretation of Wang's use of siyuis “self‐centeredness.” One of the main goals in Wang's model of moral cultivation was to attain a state devoid of self‐centered desires. Wang relied a great deal on the exercise and cultivation of an emotional identification and feeling of oneness with others. In this paper, I first provide a brief summary of the role of Wang's concept of siyu in his moral psychology. I then examine key (...) passages in Wang's writings that reveal his nuanced understanding of siyu and, along the way, I draw on empirical research in psychology to help illuminate the significance of Wang's view of siyu to his overall model of moral cultivation. (shrink)

I offer an ethnographic analysis of two “theory” classes in an elite American literary studies program. First, I examine the classroom's bureaucratic form, as it is structured by power, time and space, and made visible in syllabi and attempted pedagogical reforms. I then turn to pedagogical practice, examining the forms of knowledge and power implicit in classroom discourse. I show that ideological stances toward theory vary according to individual status in the theoretical field. I consider the epistemic fetishism of the (...) “text” within classroom knowledge-making practices. Finally, I draw out some implications of my analysis for reflexive academic research, with particular attention to Bourdieu's reflexive social science. (shrink)

With an estimated one billion smartphones producing over 5 petabytes of data a day, the spatially aware mobile device has become a near ubiquitous presence in daily life. Cogent, excellent research in a variety of fields has explored what the spatial data these devices produce can reveal of society, such as analysis of Foursquare check-ins to reveal patterns of mobility for groups through a city. In such studies, the individual intentions, motivations, and desires behind the production of said data can (...) become lost through computational aggregation and analysis. In this commentary, I argue for a rethinking of the epistemological leap from individual to data point through a seating of the reflexive, self-eliciting subject as an object for spatial big data research. To do so, I first situate current research on spatial big data within a computational turn in social sciences that relies overly on the data produced as a stand-in for the subject producing said data. Second, I argue that a recent shift within geography and cognate disciplines toward viewing spatial big data as a form of spatial media allows for study of the sociotechnical processes that produce modern assemblages of data and society. As spatial media, the spatial big data created through mobile device use can be understood as the data of everyday life and as part of the sociotechnical processes that produce individuals, data, and space. Ultimately, to understand the data of everyday life, researchers must write thick descriptions of the stories we tell ourselves about the data we give off to others. (shrink)

. I sketch a synthetic integration of several levels of explanation in addressing how myths, narratives, and stories engage human beings, produce their sense of identity and self‐understanding, and shape their intellectual, emotional, and embodied lives. Ultimately it is our engagement with the metanarratives of religious imagination by which we address a set of existentially necessary but ontologically unanswerable metaphysical questions that form the basis of religious belief. I show how a multileveled understanding of evolutionary biology, history, neuroscience, psychology, narrative, (...) and mythology may form a coherent picture of the human spirit. Neuropsychological functions involved in constructing and responding to the narratives by which we form our identities and build meaningful lives include memory, attention, emotional marking, and temporal sequencing. It is the neural substrate, the emotional shaping, and the narrative structuring of higher cognitive function that provide the sine qua non for the construction of meaning, relationship, morality, and purpose that extend beyond our personal boundaries, both spatial and temporal. This includes a neural affect system shaped by our developmental dependency, the dynamic narratives of self formed in the development of identity and reconstructed over the life span, drawing on culturally available mythic and storied forms. Narrative constitutes our movement in moral space and may have the potential both for healing and for disruption for us as individuals and as a species, providing a contingent solution to the alienation and fragmentation of personhood, relationship, and community. (shrink)

This article develops a research position that allows cultural sociologists to compare morality across sociohistorical cases. In order to do so, the article suggests focusing analytic attention on actions that fulfill the following criteria: (a) actions that define the actor as a certain kind of socially recognized person, both within and across fields; (b) actions that actors experience—or that they expect others to perceive—as defining the actor both intersituationally and to a greater extent than other available definitions of self; and (...) (c) actions to which actors either have themselves, or expect others to have, a predictable emotional reaction. Such a position avoids both a realist moral sociology and descriptive-relativism, and provides sociologists with criteria for comparing moral action in different cases while staying attuned to social and historical specificity. (shrink)