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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.

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.

Social movement scholars have increasingly drawn attention to the process of “bridge building” in social movements – that is, the process by which activists attempt to resolve conflicts stemming from different collective identities. However, most scholars assume that social movements primarily attempt to resolve tensions among activists themselves, and thus that bridge building is a means to other ends rather than a primary goal of social movement activism. In this chapter, I challenge these assumptions through a case study of a “bridging organization” known as Bridge Builders, which sought as its primary goal to “bridge the gap between the LGBT and Christian communities” at a Christian university in Nashville, Tennessee. I highlight the mechanisms by which Bridge Builders attempted to facilitate bridge building at the university, and I argue that Bridge Builders succeeded in bridging (a) disparate institutional identities at their university, (b) “structural holes” between LGBT- and religious-identified groups at their university, and (c) oppositional personal identities among organizational members. As I discuss in the conclusion, the case of Bridge Builders has implications for literatures on bridge building in social movements, cultural and biographical consequences of social movements, and social movement strategy.

Research pertaining to African-American women in academe is scant. Narrowing the focus to a specific segment of this population, such as those in the professoriate, is even more limited. Much of the available scholarship responding to the realities of African-American women’s work and lives in higher education revolves around the emotional, cultural, professional, and epistemic violence endured at the intersections of multiple systems of oppression, and the ways in which these women cope and resist. Less is known beyond these various coping strategies. Literature that responds to the complexities of Christianity and privilege, particularly in regards to directives for institutional diversity remains inconsistently addressed. The ways in which multiple forms of the Judeo-Christian faith influence experiences within differing higher educational settings is limited. Investigating the materiality that occurs in the interstices of these differing, yet interrelated, conversations has significant import for multiple dimensions of Black higher education. The present chapter questions the potential influence Judeo-Christian African-American women faculty have on diverse student engagement at historically Black colleges and universities.

In this article, we use the case of religious research universities to explore the presence of multiple institutional logics with the potential for contradiction and conflict. In particular, building on existing research on conflicting institutional logics, we assess the most common forms of resolution (replacement, dominant logic, decoupling, compartmentalization, and coexistence) and identify the potential for a new form of resolution – a transformative outcome that resolves the conflicts through adoption of a superordinate logic. Drawing on the history of Baylor University, we illustrate different forms of resolution, proposing its most recent efforts may represent a transformative outcome. We close by presenting a model for resolving institutional contradictions which suggest some resolutions may trigger cycles of institutionalization and deinstitutionalization when they are inherently unstable because they mitigate rather than resolve the conflict between institutional logics.

This chapter describes a theory of intergroup leadership. Research on reducing prejudice and intergroup conflict identifies a number of conditions, such as empathy, shared goals, crossed categorization, recategorization, and intergroup contact, which can be beneficial. It also identifies social identity threat as a stumbling block – processes intended to reduce conflict often threaten people’s sense of having a unique and distinctive social identity and thus provoke a defensive reaction that sustains conflict. But social psychology says little about the role of group leadership in conflict resolution.

I summarize what we know from social psychology about conditions that attenuate intergroup conflict; then focus on social identity and influence processes to present a new theory of leadership across conflicting groups.

Prejudice and intergroup conflict reduction rests on effective messaging and influence, which is often a matter of intergroup leadership where a leader must bridge and integrate warring factions within a superordinate entity. The challenge of intergroup leadership is to construct an intergroup relational identity that focuses on collaboration and avoids identity threat. I describe a model of intergroup leadership and discuss strategies, such as identity rhetoric, boundary spanning and leadership coalition-building, that such leadership should adopt to effectively reconstruct social identity to reduce conflict and prejudice between groups.

This is a development and extension of a more narrowly focused theory of intergroup leadership in organizational contexts. It will be of value to social psychology, the behavioral and social sciences, and those seeking to reduce prejudice and intergroup conflict through leadership.

We argue for a new microfoundational approach to organizational identity to replace common vertical theory-borrowing from individual identity theory. Organizational identity becomes either an individualistic account of member representations of the group identity held together by other-regarding cognitive structures or a group-level account where jointly understood identity is tied to joint goals and agency as we-intentionality. Organizational identity is linked to collective action through intentionality. For large organizations, jointly held identity is crucial to guide individual action on behalf of the collective. This approach also internalizes shared identity within the organization as a collectively constructed cognitive representation rather than just an externally oriented social evaluation of membership in a category. In support of this approach, the authors examine a case study of individual wineries’ expectations and perceptions of the collective identity of their jointly constructed wine trail and how these evaluations affect commitment to membership and collective action.

When Trump entered the presidential race in 2015, many white evangelicals turned up their noses at his candidacy. By 2020, Trump had garnered such commitment from white evangelicals that not only did 80% vote for him, but 60% also refused to accept the election results after his loss. How did this transformation occur, and with what lasting results for the evangelical vote and US politics more broadly? This chapter shows that in the “new culture wars” of the Trump era, race has played an even more central and explicit role in religion and politics than it did in the past. Christian nationalism and the intersection of religion and race help explain the strong bond between Trump and many white evangelicals. COVID-19 vaccine refusal and critical race theory bans provide examples of the continuing significance of that bond. These cases demonstrate the likelihood that Trumpian politics will maintain influence over white evangelicals in the near future.

Gender distinctions were central to the ideological and discursive construction of ‘freedom’ in colonial plantation societies, but so too were ethnicity and national identity. This article examines the contested nature of masculinity in the making of free citizens in post-emancipation Jamaica through an analysis of government and missionary sources, popular petitions, public speeches, and newspapers from 1834 to 1865. Close readings of the tensions within these public texts and their official reception demonstrate how freed men worked within and against the dominant discourses of Christian liberalism and masculine individualism as the bases for national citizenship. The key argument is that in laying claim to a Christian and British identity, African-Jamaican men constituted their freedom not so much through a seclusion of women in a private domestic role, but more importantly through an exclusion of indentured East Indians who were negatively defined as ‘foreign’ heathens.

Stories to live by, a narrative conception of identity, are multiple and diverse. As such, I argue that a narrative approach to research allows for complex understanding(s) of people’s lives and provokes meaning-making for participants and researchers. In this chapter, I think with the stories of Mr CEO, a research participant, to understand better the ways that his competing stories to live by are held in tension through his life experience. Mr CEO identified as African American, male, and gay, for lack of a better term. Moreover, Mr CEO’s experience growing up in a conservative African American Christian church shaped his identity-making and added complexity to his sense-making around his multiple stories to live by. I inquire into the ways Mr CEO restoried his stories to live by as they conflicted in his life experience. Mr CEO’s process of seeking narrative coherence among his many stories to live by allowed him to make sense of these dissonant stories. Similarly, it was difficult for Mr CEO to fit in with many of the familiar communities related to his dissonant stories of identity (church, gay, African American communities). As a result of his shifting stories, it became necessary for him to find new contexts and relationships that allowed for multiple and diverse plotlines. Mr CEO engaged in the process of community making as he sought to find relationships that acknowledged and valued his racial, religious, and sexual identity.

Despite the abundant research on social movements, there is sparse scholarly investigation of the link between community settings and how they contribute to persistent protest participation. This paper illuminates the cultural and social mechanisms within a religious retirement community that engender members’ sustained commitment to a ten-year long peace protest. A shared religious-based collective identity also deepens activists’ commitment to this cause. This study draws on semi-structured interviews with 14 peace protesters who reside in this community at two points in time: 2010 and 2013.