Search results

How do heretical social movements build and negotiate their collective identities? This chapter tackles this question by examining the case of an emerging social movement, the left-wing Islamists in contemporary Turkey, that cuts across the durable divide between Turkey’s left and Islam. Drawing on four months of fieldwork in Turkey, I argue that, in addition to activating the typical “us versus them” dynamic of contentious politics, the left-wing Islamists also rely on blurring the social and symbolic boundaries that govern political divides in the course of building their collective identities. Their social boundary blurring includes facilitating otherwise unlikely face-to-face conversations and mutual ties between leftists and Islamists and spearheading alliances on common grounds including anti-imperialism and labor. Their symbolic boundary blurring includes performing a synthesis of Islamist and leftist repertoires of contention and reframing Islamic discourse with a strong emphasis on social justice and oppositional fervor. The case of Turkey’s left-wing Islamists illuminates the process of boundary blurring as a key dimension of collective identity and alliance formation across divides.

Tribeca is a predominantly wealthy, white neighborhood in New York City and is a microcosm of the service-and-information-based economy that characterizes many communities in global cities today. Tribeca residents are mostly affluent and work in high-end, service-oriented professions, consuming low-end personal services produced locally. Many of the people who provide these personal services in Tribeca are foreign-born. This chapter explores the nature of intergroup contact between native residents and immigrant service workers to understand how they navigate social boundaries of race/ethnicity, nation-of-origin, occupation, and social class.

This chapter is based on six years of ethnographic data collection and participant observation, in addition to interviews with 66 informants, including both immigrant service workers and Tribeca residents.

This research highlights the importance of local contextual factors in shaping how people perceive one another and interact. Although in Tribeca this intergroup contact fails to alter boundaries of race, class, and nation-of-origin, residents and immigrants still have meaningful interpersonal contact, which is the result of bridging, or overlooking, existing social boundaries.

The results of this research challenge the assumption that relations between natives and immigrants in stratified settings are characterized by resentment or hostility. Instead, contextual factors in Tribeca shape intergroup perceptions and contact in a way that allows for positive interpersonal, albeit largely superficial, relationships to take root.

We examine the translation of the concept of privacy in the advent of digital communication technologies. We analyze emerging notions of informational privacy in public discourse and policymaking in the United States. Our analysis shows category change to be a dynamic process that is only in part about cognitive processes of similarity. Instead, conceptions of privacy were tied to institutional orders of worth. Those orders offered theories, analogies, and vocabularies that could be deployed to extrapolate the concept of privacy into new domains, make sense of new technologies, and to shape policy agendas.

This article explores how social actors negotiate the competing logics they face as a result of their work in organizations subject to institutional complexity. In particular, I theoretically focus on the unique characteristics associated with societal institutional logics, such as religion, family, and the state. Empirically, I analyze religious mutual funds (Catholic, Muslim, and Protestant) in the United States that dwell at the intersection of the competing logics of religion and finance. Through interviews with 31 people who work at religious mutual funds (or fund producers) and content analysis of religious mutual fund material, I focus on the symbolic boundary work that religious fund producers engage in. I find examples of boundary blurring and boundary building and suggest institutional complexity that involves at least one societal logic is especially likely to foster both modes of boundary work. This, I propose, leads to an increased likelihood of enduring institutional complexity.