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Recent technological developments in healthcare have enabled an increased number of organ transplantation surgeries. At the same time, there is an increase in the number of people awaiting organ transplant, coupled with the difficulty in donation. To bridge this gap, this study aims to propose to evaluate the effect of three types of beliefs (clinical beliefs, financial incentive beliefs and beliefs on the social benefits of altruism and solidarity) on the intention to donate organs. Moreover, this paper uses the attitudes in relation to donation to explain the effect of these beliefs on the intention to donate organs.

The research was conducted using a survey of 422 Brazilian participants and a mediation analysis to test the mediation hypotheses.

The results suggest that the effect of three types of beliefs (clinical, economic order and social solidarity) influence the intention to donate organs indirectly through the formation of attitudes concerning organ donation.

This article contributes to the understanding of the formation of organ donation intentions and the role of different types of beliefs in the formation of such intentions.

The findings extend the discussions regarding the role of beliefs in the formation of attitudes and intentions of organ donation and have significant value in creating public policies that further promote organ donation.

During the coronavirus (COVID-19) pandemic lockdowns, stay at home or work from home, many have argued that the westernised non-pharmaceutical interventions (NPI) do not provide remedial in low-income countries like Nigeria, where informal job seekers, street traders, informal labourers and artisans depend mainly on the informal economy. By applying social solidarity (SS) and community-based approach (CBA), the authors evaluate individual acts (trust, altruism and reciprocity) during the lockdown and how these practices evolve from individual approaches to collective actions.

This study reflects on pragmatism research paradigm that enables researchers to maintain both subjectivity in their reflections and objectivity in data collection and analysis. The authors adopt a qualitative method through purposeful and convenience sampling procedure. Data were analysed thematically to identify elements of SS, individual acts, collective or community actions and perceptions.

The findings reveal that COVID-19 had a disproportionate impact (lack of food and a fall in daily income) on workers, informal job seekers, informal businesses operators and the poor households. As such, the study developed a reflective model of solidarity exhibited by individual acts and collective acts (practices of resource pooling, information sharing, women empowerment, distribution of palliatives and donations) within trusted circles that helped people cope with the lockdown experiences.

Solidarity represents beliefs, practices of values and norms. The SS exhibited by people through NPI would have implications on planning and monitoring the effectiveness of public health programmes during a pandemic in the future.

The findings of citizens and community actions have implications related to the process of building communities – coming together – and solidarity that enhances social development with implications on community health policy agenda during disasters, emergencies and health pandemic.

This is one of the first studies to analyse the relationship between trust, altruism, reciprocity, SS and CBA during the COVID-19 pandemic. Also, it seems reasonable to clarify the concept of SS given the lack of clarity about the definitions from previous studies.

The purpose of this paper is to investigate the theoretical foundations of the solidarity network concept and its perceived utility as an enabling force for social organizations to influence change. The theoretical framework presented is intended to stimulate dialogue, interest and investigation on the subject of solidarity networks.

The paper adopts a discourse analysis‐type approach to developing a theoretical framework for conceptualizing solidarity networks through an analytical review of existing literature on solidarity and solidarity networks. It is through consideration of this literature that the “threads” of a theoretical model for solidarity networks are “woven” together.

Based on the findings of the analysis the paper asserts that the following characteristics are among the defining elements of solidarity networks and help to form the basis of a theoretical framework that strives to create a more cohesive understanding and an applied exploration for future analytical investigations. These characteristics are: support for “broad” values, anti‐oppression and vision‐based solidarity for the future; the flexibility and adaptability of the network's organizational structure and issue‐area(s) of focus; that network members are motivated by a sense of mutuality, or mutual self‐interest; that network members are motivated by “high‐order” values associated with the “public good”; and that there is a demonstrated ethic of social responsibility and social justice.

The paper represents a theoretically‐based approach to conceptualizing solidarity networks. It adds new dimensions to one's thinking about social networks as a form of social relationship and social network analysis (SNA) as a “tool” for describing social relationships.

This study examines whether there are unintended consequences that emerge from status interventions in task groups in relation to cohesion and solidarity. Past theorists have argued that inconsistent status structures produce weaker levels of cohesion and solidarity in comparison to consistent status structures.

Data come from an online experiment involving mixed-sex dyads interacting in one of three conditions. Participants individually completed an ambiguous problem-solving task and then worked together over Zoom audio to form a group decision. In the three conditions, participants were either given no performance feedback before the problem-solving task or were informed the male or the female participant performed better on a pretest related to the task. The conversations were recorded and analyzed using measures related to paraverbal synchronization and accommodation.

In terms of self-reported cohesion, there appeared to be a difference, albeit a weak one, in only the inconsistent-status condition, with female participants reporting higher levels of cohesion in comparison to males. However, in terms of solidarity, there was no significant difference between the conditions.

Although inconsistent status structures were associated with weaker perceptions of cohesion, it did not appear to impact solidarity like theorists have suggested. Status structures do not appear to impact group solidarity.

The nature of group membership in conjunction with status consistency/inconsistency may produce the significant differences in solidarity that theorists have suggested.

To date, there has been little empirical examination of how status consistency affects cohesion and solidarity. Relatedly, the current study advances the research on vocal accommodation by analyzing status and solidarity simultaneously.

Traditional architecture and urban form is a harmonious and interrelated blend of social relations, cultural beliefs and religious principles forming coherent spatial organisation living in harmony despite diversity of religious beliefs, social class or cultural practices of different communities. The purpose of this paper is to discuss the theoretical background of social cohesion and solidarity in the everyday life of the Mahalla with reference to its religious background in Islam.

The study of Beit Hadawi and Beit Hammadi el-Hassan as distinct evidences of prominent families within the boundaries of Mahallat El Mahdia in Old Hilla offers an empirical investigation on how values of the past informed and, to some extent, governed the very organic organisation of interlocking residential units in Iraq.

It investigates the architecture of home and the spatial organisation of Mahalla’s social activities through highlighting the effect of previous factors in creating a responsive environment that sustained its operational mechanism and fluidity over centuries.

This paper examines how previous values, traditions and rituals are behind the organic tissue of traditional quarters and thus providing an effective criterion to be considered when discussing sustainable development or creating a responsive environment in societies with exceptional privacy.

A welfare state can be interpreted as an institution that tries to materialize the idea of solidarity. To get a better understanding of the functioning of a welfare state and its competitiveness, this article discusses the concept of “solidarity” and its counterpart “rivalry”. In orthodox ethics solidarity is interpreted as a moral imperative; in orthodox economics eventual transfers are costs that must be justified by utilities derived from it (through the avoidance of social unrest for instance). By applying the usual investment formula to decide whether an investment would be profitable, this article shows that decisions about solidarity transfers are influenced by morality, mentality, rationality and the apparent belief systems of the decision takers. Because “modern” sociology does not pay adequate attention to the sources of human rivalry, the contributions of the linguist and anthropologist Girard are discussed to see whether this offers a valuable approach.

In this study we aim to examine a Durkheimian solution to the problem of social cooperation. Drawing on relevant literature on rituals and social solidarity, we make a case that both synchronous and complementary ritualistic acts can promote social cooperation by strengthening solidarity.

We used a lab experiment in which participants performed either synchronous, complementary, or uncoordinated group drumming. After the drumming, they self-reported their positive affect, feeling of being in the same group and trust. Then they played a five-round public goods game in which their levels of cooperation were observed.

We found both synchrony and complementarity help sustain group cooperation. Participants who drummed synchronously or complementarily contributed more to the public good than those in the baseline condition, especially in later rounds of the game. Individuals in the synchronous and complementary conditions also showed stronger feelings of being in the same group. Mediation analysis confirmed that the effects of ritual performance on cooperation are partially mediated by feelings of same-groupness.

Results of our study imply that ritual performance based on either members’ similarities or complementary differences can promote group solidarity and cooperation.

The study supports the classic Durkheimian solution to the problem of social cooperation. Consistent with recent research, we find the causal effect of synchrony on cooperation. Moreover, our new test of the effect of complementarity shows that being different but mutually supportive can effectively enhance solidarity and cooperation as well.

This chapter focuses on the case of migrant Filipina live-in domestic workers in Greece and how the frame of their work and employment in precarious, low-status/low-wage jobs and race discrimination at work, that is, the employers’ residences, affect their participation in secondary groups of solidarity and workers and their representation in them, that is, community, migrant labour associations and trade unions, during the economic crisis in Greece. According to the results of in-depth interviews Filipina migrants are entrapped in a frame of isolative and exploitative working conditions and racial discrimination at work, that is, personal services, care and domestic work. In this working context, most of the interviewed migrant Filipina live-in domestic workers appear to have developed individualistic perceptions, they act in an atomistic manner, form materialistic beliefs, are indifferent to collectivity and solidarity and are isolated from their compatriots and other workers. They have low self-perceptions and expectations for social advancement and deal with their social and labour-related problems individually, or completely resign from claiming them.

Purpose – Role-taking refusal was a foundational problem in Mead's work but was ignored by subsequent interactionists who focused on the benefits of role-taking – empathy and solidarity – but failed to examine how they are destroyed or crippled from emerging as inclusionary aspects of social consciousness. Role-taking refusal constitutes both the microfoundation of dehumanization in the case of the oppressor and, in the case of the oppressed, the microfoundation of resistance. Role-taking refusal is linked to Giddens's notion of the reflective project of the self, Omi and Winant's racial formation theory, Feagin's theory of systemic racism, and the perspective of Critical Race Theory.

Methodology – I shall portray role-taking refusal by using historical, theoretical, and empirical works, especially ethnographic studies.

Social implications – The oppressed know the image their oppressors have of them. Refusing to internalize this image is the first step – the microfoundation – of resistance. Role-taking refusal in the oppressed fosters critical consciousness, which, if solidarity with others is formed, can lead to collective action and, possibly, permanent institutional change.

Originality – “The superiority delusion” is the paradigmatic ideology of all oppressors, deployed to justify their power, privilege, and prestige. This delusion is maintained by the microfoundation of dehumanization, which is a systematic refusal to role-take from those over whom oppressors oppress. All other ideologies that justify oppression are derived from some form of “the superiority delusion,” identifying for the first time role-taking refusal as paradoxically both the original sin of social relations and the foundation of social resistance.

Interactions between local people and guests/visitors are the main elements of tourism experience. And local festivals, considered as a significant part of festival tourism, are quite important in this context. Though many studies have been conducted about interaction between local residents and guests tourists, emotional solidarity remains as a concept which has not yet been studied much in tourism literature on local festivals. The aim of this study is to examine emotional solidarity in tourism festival literature and to determine the relationships between perceptions of local people related to social impacts of festivals and emotional solidarity they feel for guests/visitors.

In line with this purpose, a quantitative approach was adopted, and 19th weaving, culture and handicrafts festival held in Buldan was chosen to be studied as it is an important festival for local people dwelling in Buldan, Denizli province located in Aegean Region in Turkey. The study data were obtained through questionnaire method conducted with Buldan residents during the 19th festival (June, 28th–30th, 2019). The sample was determined with random sampling method.

The data were analyzed via factor and regression analyses. As a result of factor analysis, social impacts of the festivals were grouped under 6 factors (under 3 subfactors of social benefits: communal benefits, cultural–educational benefits, social unity benefits; under 3 subfactors of social costs: concerns related to social resources, concerns related to life quality and concerns related to social order).

Local people's perceptions of social impacts of festivals must be determined in order to find their impacts on emotional solidarity, and deficiencies must be remedied. Local governments who organize festivals to invigorate local economies usually try to attract more visitors with the purpose of maximizing economic impacts of festivals, and this is done without placing much importance on the social problems and social change that may arise in the future (Crandall, 1994).

Relationships were determined between emotional solidarity and residents' perceptions towards social and cultural–educational benefits as well as their concerns related to social resources and life quality.