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Social movement scholars have increasingly drawn attention to the process of “bridge building” in social movements – that is, the process by which activists attempt to resolve conflicts stemming from different collective identities. However, most scholars assume that social movements primarily attempt to resolve tensions among activists themselves, and thus that bridge building is a means to other ends rather than a primary goal of social movement activism. In this chapter, I challenge these assumptions through a case study of a “bridging organization” known as Bridge Builders, which sought as its primary goal to “bridge the gap between the LGBT and Christian communities” at a Christian university in Nashville, Tennessee. I highlight the mechanisms by which Bridge Builders attempted to facilitate bridge building at the university, and I argue that Bridge Builders succeeded in bridging (a) disparate institutional identities at their university, (b) “structural holes” between LGBT- and religious-identified groups at their university, and (c) oppositional personal identities among organizational members. As I discuss in the conclusion, the case of Bridge Builders has implications for literatures on bridge building in social movements, cultural and biographical consequences of social movements, and social movement strategy.

This book provides a deeper understanding of what it means to promote social justice and equity work in schools and communities around the world. Throughout this book, narratives describe how authors continue to reshape the agenda for educational reform. They remind us of the significance meaningful relationships play in promoting and sustaining reform efforts that address the injustices vulnerable populations face in school communities. Their voices represent the need for engaging with obstacles and barriers and a resistant world through a web of relationships, an intersubjective reality (see Ayers, 1996). As authors engaged in thinking about addressing injustices, they describe how their thoughts transformed into actions moving beyond, breaking through institutional structures, attempting to rebuild and make sense of their own situations (see Dewey, 1938).

Purpose – The purpose of this chapter is to establish some of the reasons why there exists a chasm between micro and macro disciplines of organizational sciences. We aim to suggest some fecund areas for bridging the gap between the micro and macro side of our science.

Methodology/Approach – In this chapter, we have polled our colleagues to ascertain the areas that they believe have the most potential to bridge the micro–macro divide. In addition, we have reviewed extant literature to identify some of the areas where bridging work has already started.

Findings – Through our survey and literature review, we have identified a number of areas which can help in narrowing the micro–macro divide.

Social Implications – By suggesting some ways to bridge the micro–macro divide, this chapter helps in setting future research agenda that will help in viewing organizational problems from multiple lenses. Our work also encourages the scholars from various disciplines to explore ways that can integrate the broad disciplines of organizational sciences.

Originality/Value of Paper – We have attempted to take the pulse of researchers in management disciplines concerning the chasm between micro and macro disciplines, and we have tried to integrate this information with the bridging research that has already been reported. Moreover, we have suggested a number of reasons why this gap is so difficult to remediate. We discuss how bridging the gap is connected to the way in which we train, develop, and reward nascent scholars in our field.

The majority of research on intersectionality and social movements has focused on agenda-setting or internal identity processes. However, little research has focused on the ways in which social movements present themselves as intersectional, particularly in recruitment, which is important for building inclusive movements. In this chapter, we begin to outline a theory of movement recruitment based around intersectional identities that draws on work on coalitional recruitment and concepts from framing. In particular, we argue that “identity bridging,” which occurs when two or more identities are linked during recruitment attempts, is a potential tool for inclusive and intersectional recruitment. We evaluate the extent to which movements engage in this style of recruitment using data on intersectional youth identities acknowledged on web-addressable advocacy spaces. Youth are at a critical moment in their identity development, and so it is especially important to engage them in ways that respect their developing intersectional identities. We find that, overall, most movement sites do not engage in identity bridging, and those that do rarely move beyond bridging the youth identities with one other aspect of identity. Based on our theory, this would help to explain why so many movements struggle with issues of inclusivity.

The author of this story discusses how “living the work” is an extension of him. He recounts how his personal experiences have signified what it means for him to practice as well as promote social justice and equity.

Collaborative forms range from co-located teams engaged in short term local projects, to international joint ventures, to worldwide networks of organizations and citizens linked together to generate global social change. In order to discern patterns that transcend the breadth of forms (including virtual), a new term is introduced that encompasses the entire spectrum: collaborative entity (CE). The diverse and far-ranging CE literature is then integrated into the Collaborative Capacity (CC) Framework. That framework is comprised of ten broad constructs and their interrelationships that, when considered together, capture fundamental aspects of all CEs. The CC Framework provides a bridge-building language to help facilitate inter-disciplinary, multi-dimensional dialogue, research, and perspectives on fostering collaborative capacity.

In 2010, the Canadian government introduced the National Action Plan for the Implementation of UN Security Council Resolutions on Women, Peace and Security. Approximately 24 countries have developed national action plans to evaluate and monitor the implementation of UNSCR 1325 that calls for the inclusion of all women in peacemaking, peacekeeping, and peacebuilding and the protection of women. Refugee women were not included in the Action Plan as partners in peacemaking, mentioned only in sections referring to protection and post-conflict reconstruction. As such, refugee women are not considered key players in plans to bring about peace despite evidence that refugee women's organizations can participate in and even lead peacebuilding efforts.

This chapter analyzes the activities of three refugee women's organizations from Tibet, the Sudan, and Burma/Myanmar concluding that it is strategically important to support women's transnational networks and facilitate contact between diaspora, refugee, and local women's organizations interested in conflict transformation. A gendered analysis of refugee peacebuilding capacity reveals gaps in peacebuilding capacity approaches that become evident when female diasporas are the focus of the research. The women's refugee organizations show the capacity for transnational bridge building, that is, the capacity to build and sustain networks across geographical, social and political boundaries with the aim of bringing about nonviolent social change.