Suchergebnisse

Intro -- Contents -- Preface -- Introduction. The Humanitarian Space -- One. Inter Arma Caritas: The Cultural Origins of Humanitarian NGOs -- Two. The Réveil and the Founding of the Red Cross -- Three. The Spread of Humanitarian Culture Across Borders -- Four. The Spread of Humanitarian Logics into New Domains -- Five. Sans-Frontiérisme and the Rise of "New Humanitarianism -- Conclusion. Reconsidering the Culture of the Humanitarian Field -- Acknowledgments -- Appendix: Sources and methodology -- Notes -- Bibliography -- Index.

Recent literature has highlighted the central role that donor identity, the perception of oneself as a giving person, plays in fundraising. In this, nonprofit organizations develop strategies to encourage a generous self-perception among potential donors and volunteers to elicit donations. However, existing literature has not yet examined the cultural repertoires that organizations develop to portray convincing representations of donor identity to their donor and volunteer base. This article argues that nonprofit organizations draw on broad, culturally defined notions of the moral good to create idealized depictions of a donor identity. To demonstrate, the article looks at the early decades of the Red Cross movement. It shows that the movement developed four different logics to depict romanticized notions of donors and volunteers, each based on a different idea of the social good. The article argues that such meaning-making is a key aspect of nonprofit organizations' work.

AbstractAlthough the study of institutions is one of the longest standing sociological topics, numerous recent studies have revisited questions about the genesis of new institutions and institutional domains. In this review, I argue for increased attention to the role cultural beliefs play in the emergence of new institutions. I highlight three substantive research areas where sociologists have demonstrated a relatively independent causal effect of beliefs on the genesis of new institutions: (a) studies of states and state institutions; (b) studies of emergent markets; and (c) studies of the charitable aid sector. I conclude by highlighting promising avenues for future research on beliefs and institutional emergence.

Negotiations about reparations tend to take the language of interests and to deal primarily with monetary compensation for disadvantaged groups. In such proceedings, aggrieved claimants are likely to make a variety of claims about the use of money to represent their experience, ranging from demands for increased compensation to rejections of the entire process altogether. This article draws attention to the communicative functions of money in the reparation process. It claims that actors may grudgingly agree to attach a monetary value to what they hold sacred, but simultaneously strive to preserve their sense of self‐worth and to elicit identification by raising moral critiques about the use of fiscal logic. To exemplify, the article focuses on the 2005 removal of Jewish‐Israeli settlers from Israeli‐occupied territories. It shows that settlers indeed demanded to be compensated fiscally for their lost property. At the same time, it shows that they raised objections to the use of fiscal logic in representing their experience and offered alternate logics of evaluation. The settlers resisted shame and devaluation through such competing logics, demanding that the state reaffirm a positive and embracing relationship with them despite its decision to evict them.

Negotiations about reparations tend to take the language of interests and to deal primarily with monetary compensation for disadvantaged groups. In such proceedings, aggrieved claimants are likely to make a variety of claims about the use of money to represent their experience, ranging from demands for increased compensation to rejections of the entire process altogether. This article draws attention to the communicative functions of money in the reparation process. It claims that actors may grudgingly agree to attach a monetary value to what they hold sacred, but simultaneously strive to preserve their sense of self-worth and to elicit identification by raising moral critiques about the use of fiscal logic. To exemplify, the article focuses on the 2005 removal of Jewish-Israeli settlers from Israeli-occupied territories. It shows that settlers indeed demanded to be compensated fiscally for their lost property. At the same time, it shows that they proffered moral denunciations of the use of fiscal logic in representing their experience and offered alternate logics of evaluation in its stead. The settlers resisted shame and devaluation through such competing logics, demanding that the state reaffirm a positive and embracing relationship with them despite its decision to evict them.

Urban sociology has tended to study interactions between passersby and "street persons" with an emphasis on the ways street persons become bothersome, harassing, or dangerous. This article moves away from the focus on the ways interactions in public go awry and focuses on how individuals account for the mundane, everyday exchanges they have with strangers who seek their help. Based on interview data (N = 31) and qualitative analysis of data from an Internet survey (N = 110), this article suggests that the presence of beggars does not inherently symbolize urban decay to passersby and does not necessarily elicit anxiety, but instead provides a valuable texture of urban life. Further, the article argues that individuals, when justifying their responses to requests for help from needy persons (beggars) in urban spaces, use a variety of cultural strategies to maintain their perception of themselves as moral persons, both when they choose to help and when they refuse. Drawing from these findings, the article suggests that urban sociology and the sociology of risk would benefit from sensitizing their studies of public interactions to the diverse meanings individuals assign to them, rather than presupposing annoyance, anxiety, or fear as their predominant characteristic.

AbstractAlthough there is burgeoning research on environmental activism, few studies have examined the interrelationship between nationalism and nature protection in detail. This article examines how groups manage the tension between national commitment and caring for the environment. It focuses on two opposing Israeli activist groups: a settler movement that aims to establish new communities in the fast‐dwindling Israeli open expanses and a "green" movement intent on preserving open spaces. Our observations, interviews, and textual analysis show that both groups believe themselves to be committed to the protection of nature, and that both groups see environmental responsibility as an integral aspect of their Zionist identity. However, the Israeli green movement sees abstaining from interventions in nature and adhering to sustainable development as Zionist because it preserves Israel for future generations. Conversely, the settler movement sees active intervention in nature—by building new communities, planting trees, and hiking—as the proper way to protect Israeli natural expanses and to maintain the livelihood of Israeli society. Our case study demonstrates that, although environmental movements often aspire to universalism, local movements also interlace environmentalism and nationalism in ways that generate multiple (and even contradictory) interpretations of the appropriate way to care for nature.

This handbook articulates how sociology can re-engage its roots as the scientific study of human moral systems, actions, and interpretation. This second volume builds on the successful original volume published in 2010, which contributed to the initiation of a new section of the American Sociological Association (ASA), thus growing the field. This volume takes sociology back to its roots over a century ago, when morality was a central topic of work and governance. It engages scholars from across subfields in sociology, representing each section of the ASA, who each contribute a chapter on how their subfield connects to research on morality. This reference work appeals to broader readership than was envisaged for the first volume, as the relationship between sociology as a discipline and its origins in questions of morality is further renewed. The volume editors focus on three areas: the current state of the sociology of morality across a range of sociological subfields; taking a new look at some of the issues discussed in the first handbook, which are now relevant in sometimes completely new contexts; and reflecting on where the sociology of morality should go next. This is a must-read reference for students and scholars interested in topics of morality, ethics, altruism, religion, and spirituality from across the social science

Introduction -- Part 1. Defining and conceptualizing morality -- 1. New Directions in the Sociology of Morality -- 2. Is There Such a Thing as Moral Phenomenon, or Should We Be Looking at the Moral Dimension of Phenomena -- Part 2. Organizations, Organizational Culture, and Morality -- 3. Where Law and Morality Meet: Moral Agency and Moral Deskilling in Organizations -- 4. The Darker Side of Strong Organizational Cultures: Looking Forward by Looking Back -- Part 3. Embodiment, Emotions, and Morality -- 5. The Structure, Culture, and Biology: Driving Moralization of the Human Universe -- 6. Missing Emotions in the Sociology of Morality -- 7. Sociology, Embodiment and Morality: A Durkheimian Perspective -- 8. Physiological Rhythms and Entrainment Niches: Morality as Interpersonal Music -- 9. Grounding Oughtness: Morality of Coordination, Immorality of Disruption -- Part 4. Morality and the Life Cycle -- 10. The Sociology of Children and Youth Morality -- 11. Aging and Morality -- Part 5. Moral Decision-Making, Mobilization, and Helping Behavior -- 12. The Moral Identity in Sociology -- 13. Morality and Relationships, Real and Imagined -- 14. Altruism, Morality, and The Morality of Altruism -- 15. Prosocial decision-making among groups and individuals: A social-psychological approach -- 16. Moral Decision-Making Processes in their Organizational, Institutional, and Historical Contexts -- 17. Examining Moral Decision-Making During Genocide: Rescue in the Case of 1994 Rwanda -- Part 6. Nature, Culture, and Morality -- 18. The Influence of the Nature-Culture Dualism on Morality -- 19. Animals and Society -- Part 7. Culture, Historical Sociology, and Morality -- 20. Culture, Morality, and the Matter of Facts -- 21. Historical Sociology of Morality -- 22. History of the Present: Assessing Morality Across Temporalities -- 23. Social Justice as a Field -- Part 8. Class, Inequality, and Morality -- 24. What Sort of Social Inequality Matters for Democracy? Relations and Distributions -- 25. Slippery Subjects: The Moral Politics of Studying Up -- 26. Morality, Inequality, and the Power of Categories -- Part 9. Morality, Civic Culture, and the State -- 27. Civic Morality: Democracy and Social Good -- 28. Bridging the Sociologies of Morality and Migration: The Moral Underpinnings of Borders, Policies, and Immigrants -- 29. Cultural Threat and Market Failure: Moral Decline Narratives on the Religious Right and Left -- 30. Morality and Civil Society -- Part 10. Looking Ahead: New Frontiers in the Sociology of Morality -- 31. Understanding Morality in a Racialized Society -- 32. Leaving the Sequestered Byway: A Forward Look at Sociology's Morals and Practical Problem-Solving.