Purpose – By analysing the experience of homelessness, this chapter aims to understand how individuals experience involuntary life changes in uncertain contexts and…
Purpose – By analysing the experience of homelessness, this chapter aims to understand how individuals experience involuntary life changes in uncertain contexts and analyses the role of consumption, in terms of possessions and practices, along the process.
Methodology/approach – This study adopts a phenomenological approach, focusing on the homelessness experience. It involves an 18 month quasi-ethnography study in a charity that supports the homeless individuals, where interviews about their retrospective biographical accounts were performed. The data was analysed using existential phenomenological procedures.
Findings – Informants’ pathways to homelessness reveal a four-stage process of forced self-transformation (initial self, forced negotiation, transition, transformed self) which takes place across two stressful situational contexts: the triggering events for transformation (i.e. that led informants to lose their home) and the persisting state of uncertainty (i.e. further survival living in the streets).
Social implications – In the current postmodern times there is greater uncertainty surrounding individuals’ life changes. The consequences of the current economic crisis have threatened individuals to lose their homes. By having a better understanding of the way individuals experience this type of loss, the study brings new information about how to support them.
Originality/value of chapter – This study highlights contexts where Van Gennep's transformational routine may not be suitable in the current postmodern times, and provides an alternative transformational routine that takes into account the uncertainty that accompanies involuntary transformations.
In this article we consider how cultural resources rooted in religion help to constitute and animate people working in industrialized societies across both religious and…
In this article we consider how cultural resources rooted in religion help to constitute and animate people working in industrialized societies across both religious and nonreligious domains. We argue that redemptive self-narratives figure prominently in the symbolic constructions people attach to their experiences across the many domains of human experience; such redemptive narratives not only can shape their identities and sense of life purpose, they inform their practices and choices and animate their capacity for action. To consider how redemptive self-narratives can provide a basis for agency in organizations, we analyze and compare the career narratives of a retired Episcopal Bishop and a celebrated CEO.
This chapter explores how long-distance truckers in the contemporary United States navigate work and family obligations. It examines how Christianity and constructions of…
This chapter explores how long-distance truckers in the contemporary United States navigate work and family obligations. It examines how Christianity and constructions of masculinity are significant in the lives of these long-haul drivers and how truckers work to construct narratives of their lives as “good, moral” individuals in contrast to competing cultural narratives which suggest images of romantic, rule-free, renegade lives on the open road.
This study is based upon ethnographic fieldwork, interviews, observations of long-haul truckers, and participation in a trucking school for eight months in 2005–2006 and an additional four months in 2007–2008. Using feminist grounded theory, I highlight how Christian trucking provides avenues through which balance is struck between work and family and between masculinity and other identities.
Christian truckers draw upon older ideas about responsible, breadwinning fatherhood in their discourse about being good “fathers” while on the road. This discourse is in some conflict with the lived experiences of Christian truckers who simultaneously find themselves confronted by cultural narratives and expectations of what it means to be a good “worker” or a good “trucker.”
As these men navigate both work and social locations, gender expectations are challenged and strategies to ameliorate the work/family balance are essential.
Originality/value of chapter
The chapter contributes to discourse on gender studies as well as to the reshaping of ideology and practices of work and family in contemporary American culture.
This chapter aims to review evidence of the relationships between dog ownership, dog walking and overall walking and the factors associated with dog walking. It reviews the evidence using a social ecological framework. The chapter finds that dog ownership and dog walking are associated with higher levels of walking. A number of social ecological factors are associated with dog walking. Motivation and social support provided by the dog to walk and a sense of responsibility to walk the dog are associated with higher levels of dog walking. Positive social pressure from family, friends, dog owners and veterinarians is also associated with higher levels of dog walking. Built and policy environmental characteristics influence dog walking, including dog-specific factors such as access to local attractive public open space with dog-supportive features (off-leash, dog waste bags, trash cans, signage), pet-friendly destinations (cafes, transit, workplaces, accommodation) and local laws that support dog walking. Large-scale intervention studies are required to determine the effect of increased dog walking on overall walking levels. Experimental study designs, such as natural and quasi-experiments, are needed to provide stronger evidence for causal associations between the built and policy environments and dog walking. Given the potential of dog walking to increase population-levels of walking, urban, park and recreational planners need to design neighbourhood environments that are supportive of dog walking and other physical activity. Advocacy for dog walking policy-relevant initiatives are needed to support dog walking friendly environments. Health promotion practitioners should make dog walking a key strategy in social marketing campaigns.
In the contemporary relation between economics and Judeo‐Christian thought, Smith identifies three positions. These are disciplinary autonomy for economics, disciplinary…
In the contemporary relation between economics and Judeo‐Christian thought, Smith identifies three positions. These are disciplinary autonomy for economics, disciplinary interdependence between economics and Christian thought, and distinctively Christian economic analysis. Little evaluation has been made of these positions. Two representatives, as Smith classifies them, of the disciplinary autonomy and interdependence positions are evaluated from the distinctively Christian economic analysis viewpoint. Unlike Smith's classification, both J. David Richardson and Anthony Waterman are assessed as belonging to the disciplinary autonomy group, in which mainstream orthodox economic science is allegedly able to proceed independent of religious input. This position is criticized insofar, as Richardson's major and influential paper in the area (1988) is found to disregard any appraisal of the contribution of modern orthodox economic theory to the explanation of real world processes, and to overlook the contribution Christian thought might make to economic explanation. Both Richardson and Waterman assume an understanding of the “science” in economic science that is problematic, while Waterman utilizes arguments from the philosopher Leslek Kolakowski, and the economist Frank Knight, that are contestable from a Christian perspective.
Intellectual humility and religious conviction are often posed as antagonistic binaries; the former associated with science, reason, inclusive universality, and liberal secularism, the latter with superstition, dogma, exclusive particularity, and rigid traditionalism. Despite popular images of white American evangelicals as the embodied antithesis of intellectual humility, responsiveness to facts, and openness to the other, this article demonstrates how evangelicals can and do practice intellectual humility in public life while simultaneously holding fast to particularistic religious convictions. Drawing on textual analysis and multi-site ethnographic data, it demonstrates how observed evangelical practices of transposable and segmented reflexivity map onto pluralist, domain-specific conceptualizations of intellectual humility in the philosophical and psychological literature. It further argues that the effective practice of intellectual humility in the interests of ethical democracy does not require religious actors to abandon particularistic religious reasons for universal secular ones. Rather, particularistic religious convictions can motivate effective practices of intellectual humility and thereby support democratic pluralism, inclusivity, and solidarity across difference. More broadly, it aims to challenge, or at least complicate, the widespread notion that increasing strength of religious conviction always moves in lockstep with increasing dogmatism, tribalism, and intellectual unreasonableness.