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India's dynamic turn toward globalization brings new eating practices driven by desires for status and convenience. Traditional expectations of women as keepers of domestic culture persist as fears of a possible loss of Indianness are projected onto women. In the reflexive identity processes of urban middle-class Hindu women, new normative beauty ideals are often impossible to attain, resulting in Western-style food-related health problems. Awareness of these risks may be deflected by matrimonial, body image, and time pressures, as depicted in a preliminary model of food globalization and women's identities.

This paper looks into the controversial Buddhist Asoke group generally known as Santi Asoke in Thailand. The group has challenged the state Buddhist hierarchy (Mahatherasamakhom) by ordaining women as sikkhamat. The sikkhamats observe Ten Precepts and are highly respected in the group. In the wider Thai society, they are less known and often confused with visiting Chinese bhiksunis. Santi Asoke has been controversial since its emergence in the 1970s due to its strict vegetarianism and harsh criticism on capitalism, consumerism and monastic corruption. It became highly politicised when their most famous lay member Major-General Chamlong Srimuang was elected as the governor of Bangkok and later on established his own political party Palang Dharma (Power of Dharma or Moral Force) to contest in the national elections in 1988. Palang Dharma failed to change Thai politics, but when in 1998 the former Palang Dharma member, telecom tycoon Thaksin Shinawatra established his nationalistic Thai Rak Thai party (Thais Love Thais) to contest the elections in 2000, many Asoke people enthusiastically supported him until 2006 when they joined street protests to oust him. Asoke group has been widely criticised for their involvement in politics. Asoke movement administers several autonomous self-reliant villages in rural Thailand where it practices sustainable organic agriculture, produces herbal shampoos and medicine and runs primary and secondary schools. The sikkhamats are primarily involved in teaching and preaching but have also participated in the street demonstrations. The purpose of this paper is to look into the role and status of the sikkhamats in the Asoke group; explore social and economic background of Asoke sikkhamats; ask why women choose to become sikkhamats; and why do they not seem to want to be ordained as bhikkhuni. The paper is based on many years of observation and interviews with the Asoke sikkhamats and laywomen in their temples, schools, villages, and on the streets of Bangkok.

Field theory is waxing in the sociology of science, and Pierre Bourdieu’s work is especially influential. His characterization of field structure and dynamics has been especially valuable in drawing attention to hierarchical and center-periphery relations in science and technology, and to the stability and reproduction of science and technology practices. What field theory does less well, however, is to capture the existence of multiple (including marginal) logics around a given sociotechnical object. Nor does it capture the dynamics of a specific logic of neoliberal capitalism in the US: the cultural and economic value of entrepreneurship that emphasizes the continual reconfiguration of social relations, which has its roots in a longer US history of progress-through-reinvention, and is abetted by new technologies designed to continually “update” and remix. Much better at capturing these qualities, we argue, is an institutionalist theory in which dynamism, not stasis, is foregrounded, and there is room for multiple, contradictory, and non-cognitive logics to co-exist. Using the expansion of “alternative nutrition” in the US, we show that its formation took place via the conjunction of parallel streams of social action that encompassed diverse logics and encouraged creativity and hybridity. More generally, variability in field stability and qualities, not static fields, deserve analytic attention.

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.

Diet therapy or nutritional therapy has become a real challenge in the fight against the increasing number of modern illnesses such as obesity, diabetes, cardiovascular diseases and cancers. The scientific community has recognized the importance of studies that will support or rebut the association of certain nutrition/energy inputs with the prevention and/or improvement of certain diseases. Patient counseling is offered by medical doctors, nutritionists and dieticians, but patients often seek additional sources of information from popular media that may not be adequately scientifically supported. Whose responsibility is it when the Diet Therapy is not an effective treatment and where does the consequent ethical and moral responsibility lie?

This chapter argues for the importance of a nutritionally educated scientist evaluating the diets that are seen to be related with the health improvement also excluding diets that are mostly related to the patients’ well-being as the Mediterranean, DASH (Dietary Approaches to Stop Hypertension), Ketogenic and Vegetarian diet. Diet guidelines are often explained with linguistic variables (as “reduce the input of” etc.) which can be differently perceived by the end user. The interpretation if a linguistic variable is presented using the body mass index categories using a bell-shaped curve. The preferable area fits to the linguistic variable “acceptable BMI.” But also are indicated those areas which are less preferable. Those examples of information interpretations show the necessity of knowledge transfer. The quantity of information presented in diet guidelines can be experienced as a great muddle for patients; leaving them not knowing where and how to start. So, remains the ethical and moral responsibility of all links in the chain of nutritional and diet research and recommendations. Only objective and open-minded recommendations based on the latest scientific facts can gain confidence of the social, economical, and political subjects which must put the well-being of the population uppermost in their mind.

The role of children and young people is not outlined in the sustainability transitions literature. The aim of this work is to illustrate the significance of young people's agency by showcasing Hare Krishna eco-farms organising cultural/eco-spiritual events. This work forms part of a wider sustainability study focussing on food in spiritual communities in Europe. Data were collected through observation and interviews on three Hare Krishna farms. The agency of children and youths and the significance of their presence at eco-events emerged as an unexpected theme. Findings show that Hare Krishna events in Europe are visited by a relatively high number of children and young people who learn about more sustainable practices through extracurricular activities. By describing the cognitive and experiential encounters, the authors draw attention to the significance of children's involvement in ecologically geared events in the context of sustainability transitions.

This chapter argues that environmental ethicists commit a serious error when they require that people hold a moral realist metaethical belief in the intrinsic value of non-human living things and non-living natural things in order to be able to behave in an ethically acceptable manner toward the environment.

Environmental ethics regard this position as the mandatory non-anthropocentrism one must first hold in order to be in a proper moral relationship to the environment. The main reason for seeing this requirement as an error is that it is politically unrealistic insofar most people most of the time behave in political contexts on the basis of instrumental and not intrinsic reasons. To claim that people can behave in a morally acceptable manner toward the environment if and only if they first believe in its intrinsic value is not only politically unrealistic, but also actually false.

The chapter looks at recent studies measuring the behavior of political and moral philosophers which shows that they do not behave in any markedly way better than non-moral philosophers. Ethicists, whom one can assume believe in some form or another of the mind-independent reality of moral properties, are not more morally well-behaved for holding such a belief.

Ethicists, especially environmental ethicists, are in no position to require of us to believe in the intrinsic value of the environment in order to behave in more beneficial ways toward it.

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.