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Purpose – This study seeks to explore the impact of economic hardship on levels of couple conflict.

Methodology – We make use of data from the Michigan Spring 2010 State of the State survey to explore the degree to which Michiganians experience financial hardship and unemployment, which demographic and social characteristics are associated with such hardship, and the impact of hardship on the degree of conflict experienced by couples.

Findings – We find that a considerable percentage of Michiganians report financial challenges such as having difficulty paying bills or experiencing food insecurity. Moreover, financial difficulties do have an impact on the well-being of families. Specifically, we find that those who report higher levels of financial hardship or who have difficulty paying their bills also report higher levels of conflict within their marital or cohabiting relationship.

Social implications – This study suggests that, during times of widespread financial difficulties, the experience of unemployment and associated financial hardship can have a noteworthy impact on familial well-being. This suggests social programs like food assistance and unemployment benefits are important, in that they may alleviate some of the hardship experienced by so many families. Also, low-cost counseling may help couples to navigate the stresses in their relationship.

Originality/value of the chapter – This chapter makes use of quality data from the state of Michigan, which has experienced a poor economic climate for more than a decade. The state serves, in many ways, as an ideal case in which to explore such issues.

The aim of this chapter is to argue that charisma is a collective representation, and that charismatic authority is a social status that derives more from the “recognition” of the followers than from the “magnetism” of the leaders. I contend further that a close reading of Max Weber shows that he, too, saw charisma in this light.

I develop my argument by a close reading of many of the most relevant texts on the subject. This includes not only the renowned texts on this subject by Max Weber, but also many books and articles that interpret or criticize Weber’s views.

I pay exceptionally close attention to key arguments and texts, several of which have been overlooked in the past.

Writers for whom charisma is personal magnetism tend to assume that charismatic rule is natural and that the full realization of democratic norms is unlikely. Authority, in this view, emanates from rulers unbound by popular constraint. I argue that, in fact, authority draws both its mandate and its energy from the public, and that rulers depend on the loyalty of their subjects, which is never assured. So charismatic claimants are dependent on popular choice, not vice versa.

I advocate a “culturalist” interpretation of Weber, which runs counter to the dominant “personalist” account. Conventional interpreters, under the sway of theology or mass psychology, misread Weber as a romantic, for whom charisma is primal and undemocratic rule is destiny. This essay offers a counter-reading.

This article explores aspects of separation from “post-traditional” religiosity characteristic of certain late/post-modern affiliations. To do so, I analyze in-depth interviews with 44 individuals who formerly identified with straightedge – a clean-living youth-oriented scene tightly bound with hardcore music that is centered on abstinence from intoxicants – about their experiences transitioning through associated music assembly rituals. While features of hardcore music assemblies – e.g. moshing, slamdancing, sing-a-longs – have long been treated as symbolic connections that potentially conjure the religious as conceptualized in Émile Durkheim's “effervescence” and the liminality of Victor Turner's “communitas,” data on transitions from these features of ritual remain scant. Ex-straightedgers generally believed the sorts of deep connections they professed to experience in hardcore rituals as youths were not necessarily currently accessible to them, nor were they replicable elsewhere. Findings then ultimately suggest some post-traditional religious experiences might now be profitably considered in terms of the life course, which has itself transformed alongside the proliferation of newer late/post-modern affiliations and communities.

This chapter examines the rise and fall of the Commission on the Future of Worker-Management Relations (Dunlop Commission) in the early 1990s. It uses the events surrounding the Commission to provide an insight into the dynamics of the struggle over federal labor law reform. The inability of the Dunlop Commission to get labor and management representatives to agree on proposals for labor law reform demonstrated, yet again, that employer opposition is the greatest obstacle to the protection of organizing rights and modernization of labor law. For the nation's major management associations, labor law reform is a life and death issue, and nothing is more important to them than defeating revisions to the National Labor Relations Act (NLRA) intended to strengthen organizing rights. The failure of labor law reform in the 1990s also demonstrated that the labor movement would never win reform by means of an “inside the beltway” legislative campaign – designed to push reform through the US Senate – because the principal employer organizations would always exercise more influence in Congress. Instead, unions must engage with public opinion, and convince union and nonunion members about the importance of reform. Thus far, however, they lack an effective language with which to do this.

By stepping outside of the consumer socialization model (Ward, 1974) which for many years has resembled a ‘body of verified truths’ when it comes to understanding the complex intimacy between young consumers’ identities and the marketplace, this research aims to offer a theoretical and empirical reconsideration of the tangible light and shade, indeterminacy and yet ambition in which these young adolescents’ consumption practices and social contexts are inextricably intertwined.

Five different data collection methods were employed; namely personal diaries, in-depth interviews (which were conducted at two separate intervals), accompanied shopping trips, e-collages and researcher diaries. Each method was chosen so as to fulfil a specific purpose and reflect a specific angle of repose on the lived experience and consumption practices of a liminar – those at the heart of marketing’s newest strategic boundary.

This chapter describes some of the constituent elements of metaconsumption; the proposed theorization of the liminars’ consumption practices and a suggested diversion from ‘the effects’ perspective on young consumers’ socialization.

This chapter adds to those which problematize the tendency to view young consumers’ interactions with consumption as measurable by having to pass through pre-defined stages if they are to become recognized as complete consumers. Instead this research aligns with the perspective that young consumers, like adults, must mediate the shifting milieus of their social lives through engagement with a myriad consumption practices.

This perspective responds to an acknowledged empirical dearth (e.g. Martens, Southerton, & Scott, 2004). However, secondly in line with Arnould & Thompson’s (2005) original motivation that CCT encapsulate those who see our discipline as ripe with the potential for new theory generation and widespread applicability, this research aligns micro understandings and theorizations of children’s social worlds and consumer culture practices with existing meso- and macro-levels of consumption theory.