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In this paper, we demonstrate the linkages between humor and political and cultural opportunities and present an analysis of the importance of humor for collective identity and framing in the New Atheist Movement, a social movement focused on reducing the social stigma of atheism and enforcing the separation of church and state. Drawing on a qualitative analysis of interview, ethnographic, and web-based data, we show why the New Atheist Movement is able to use humor effectively in the political and cultural environment. We further demonstrate that humor is central to the development and maintenance of collective identity and to the framing strategies used by the New Atheist Movement. Through a diverse range of forms, including jokes, mockery, and satire, humor is a form of resistance and also can be harnessed to support the goals of social movements. We use this case study as a basic for advocating for greater attention to humor within social movement studies, and greater attention to social movements in humor studies.

An important wave of anti-austerity protests has swept across Western Europe in recent years. We can thus distinguish between three different types of protest occurring in Western Europe recently: “old” issue protests, relating to the trade union and labor movement; “new” issue protests, relating to culture and identity issues; anti-austerity protests, emerging directly in reaction to austerity measures and cuts enacted in the current period. Following previous literature, we hypothesize that anti-austerity protests have attracted a new constituency to the streets and that they will be different from both “old” and “new” protests in terms of their social composition, value orientations, and action repertoires. We expect anti-austerity protesters to be on the whole younger, and in more precarious working conditions, to be more concerned with economic over social issues, but also to be considerably less institutionalized and embedded in organizational networks, and to have fewer experiences of previous extra-institutional participation. We test these hypotheses by analyzing a unique and novel dataset containing data from over 10,000 protestors from 72 demonstrations (2009–2013). Our results lend broad support to our hypotheses with the exception of the idea that “precarity” forms a new social base for anti-austerity protests.

In recent years, the long-declining U.S. labor movement has refocused in new and promising ways on rank-and-file mobilization, in organizing drives, collective bargaining conflicts and political campaigns. Such efforts are widely viewed as the best hope for revitalizing the labor movement: breathing new life into tired old unions, winning organizing drives and raising membership levels, increasing political influence, pushing toward the power necessary to reform labor law and ineffective labor institutions. The stakes are high and the goals ambitious: to close the “representation gap” at the workplace, reverse growing economic and social inequality, and build new coalitions for expanded democratic participation in local, national and global politics.

Scholars have shown many ways that social movements and democracy are deeply connected. Here, we demonstrate a previously unexplored process by which social movements alter democratic practice. Democratic movements are often experienced as insufficiently democratic by the very activists who participate in them, impelling new practices. We present examples from recent research on democratic movements and then contend that this is a common occurrence. Building on Hirschman's analysis of organizational change, we develop a theoretical account of why activists find movements for democracy disappointing and try to correct this, either by transforming the organizations they are in or creating new ones. Hirschman categorized responses to organizational challenges as Voice and Exit; we define a combination of these we call Semi-Exit as a useful extension. We then show in some detail how both disappointment and creativity have been generated in two major movement arenas: transnational activism that links social justice with environmental concerns and the Occupy Movement.

Social movements can disrupt existing industries and inspire the emergence of new markets by drawing attention to problems with the status quo and promoting alternatives. We examine how the influence of social movements on entrepreneurial activity evolves as the markets they foster mature. Theoretically, we argue that the success of social movements in furthering market expansion leads to three related outcomes. First, the movement-encouraged development of market infrastructure reduces the need for continued social movement support. Second, social movements’ efforts on behalf of new markets increase the importance of resource availability for market entry. Third, market growth motivates countermovement that reduce the beneficial impact of initiator movements on entrepreneurial activity. We test these arguments by analyzing evolving social movement dynamics and entrepreneurial activity in the US wind power industry from 1992 to 2007. We discuss the implications of our findings for the study of social movements, stakeholder management, sustainability, and entrepreneurship.

The purpose of this paper is to introduce prolonged therapeutic community action research and compare research on new social movements in both Latin America and throughout the Australasia Southeast Asia Oceania Region where the later region’s new social movements emerged in large part from Therapeutic Community Outreach.

The qualitative method used combined prolonged depth interviews, action research, gathering warm data (N Bateson) and archival research and triangulated the findings. In writing this paper, a connoisseur derived narrative method is used consistent the socio-cultural contexts involved.

The characteristics and significant implications and values of these new social movements are outlined. These new social movements are not taking familiar forms with political power as an identifier – rather, a core feature is their transformatory potential in re-forming socio-cultural and socio-psychic patterns of everyday social relating penetrating the micro-structures of society. New forms of social movement are lively in unexpected public places within everyday socio-cultural life.

The research implications extend to providing processes used in pioneering TCs in Australia in the 1960s.

Co-action outlined may be a resource for therapeutic communities under threat in parts of the world.

The transformatory potential within new social movements is not political, but socio-cultural and any focus on power relations would miss this shift.

The action research overviewed in this paper is perhaps a unique example of prolonged engagement in integrated action research on TC processes over more than 60 years.

Opening the special issue on global protest and democracy since 2011, this article surveys the key dimensions of the debate. It provides a critical overview of significant protest events in the post-2011 period and explores a range of the analytical tools that may be used to understand them, before proceeding to identify, disaggregate, and draw into question some of the major claims that have emerged in literature on the post-2011 mobilizations. The articles contained within this volume are then outlined, revealing the novel and nuanced insights provided by the contributors with respect to the post-2011 protests’ composition, mobilization forms, frames, democratic practices, and interrelationships with other actors in pursuit of democratic reform. The article concludes with a discussion of the opportunities for further research into protest and democracy.

The authors theorize the role that identity, and especially collective identity, plays in the creation of new institutions. The authors begin by reviewing the literature on social movements, focusing on identity movements; from this, the authors extract and explore the role of identity in collective action and institutional formation. The authors propose that identity and lifestyle movements create institutions that furnish the necessary cultural tools to support and enact a given identity. As an example of this process, the authors examine Martha Stewart’s cultivation of a lifestyle-driven brand. The authors discuss the implications of their work on social movement theory and institutional theory.