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This study examines the role of mentorship in black Greek letter fraternities (BGLFs) in resisting cultural and institutional oppression. Based on 20 interviews with black male college students, we build upon the works of others that have sought to examine the functions BGLFs play among black men in college. We suggest that BGLF participation offers collegiate black men mentorships with older members who motivate them to succeed personally and academically, support in integrating them into the black student community, and helps develop their professionalism and leadership. This mentorship allows young black men to contest the negative controlling images of black men culturally, and the lack of institutional support at predominantly white colleges and universities.

It is well-known that Beatrice Ensor, who founded the New Education Fellowship (NEF) in 1921, was a Theosophist and that from 1915 the Theosophical Fraternity in Education she established laid the foundations for the NEF. However, little research has been performed on the Fraternity itself. The travels of Theosophists, texts, money and ideas between Auckland, India and London from the late nineteenth century offer insights into “New Education” networking in the British Commonwealth more broadly. The paper aims to discuss these issues.

This paper draws on archival documents from the Adyar Library and Research Centre, International Theosophical Society (TS) headquarters, Chennai, India; the archive at the headquarters of the New Zealand Section of the TS, Epsom, Auckland; the NEF files at the archive of the London Institute of Education; papers past digital newspaper archive.

New Zealand’s first affiliated NEF group was set up by the principal of the Vasanta Gardens Theosophical School, Epsom, in 1933. She was also involved in the New Zealand Section of the Theosophical Fraternity, which held conferences from 1917 to 1927. New Zealand’s Fraternity and Theosophical Education Trust had close links with their counterparts in England and India. The setting up of New Zealand’s first NEF group was enabled by networks created between Theosophists in New Zealand, India and England from the late nineteenth century.

The contribution of Theosophists to the new education movement has received little attention internationally. Theosophical educational theory and Theosophists’ contributions to New Zealand Education have not previously been studied. Combining transnational historiography with critical geography, this case study of networks between New Zealand, Adyar (India) and London lays groundwork for a wider “spatial history” of Theosophy and new education.

Historically Black colleges and universities (HBCUs) and Black Greek-lettered organizations (BGLOs) are institutions and organizations that provided African Americans with options for unification and education during years of overt racial discrimination when education and socioeconomic comforts were limited for the vast majority of Americans of African descent, and they continue to serve as support structures for African Americans today. Nevertheless, in the “postracial” era of accountability, questions surrounding the relevance of these organizations have become common discourse. While these organizations face similar narratives, HBCU and BGLO research, successes, and issues have not yet been analyzed, synthesized, or even acknowledged in significant ways. Thus, the purpose of this chapter is to promote the need for research and scholarship that explores and highlights the parallels and intersections of today’s HBCUs and BGLOs through a review literature on BGLOs and educational outcomes.

The rise of “strong man” politics in the Philippines brings attention to manhood narratives. Machismo remains a strong presence in the upper echelons of society, despite gender equality initiatives and a strong feminist movement. With Rodrigo Duterte portraying the “father-figure” of the nation, one questions what this type of manhood means for the Filipino family.

This study traces the construction of Filipino manhood in relation to the country’s strongest unit of the family. Utilizing a systematic review of seminal outputs on masculinity, this piece explores the definition of Filipino manhood using texts from various Filipino gender and development scholars. Sikolohiyang Pilipino or Indigenous Filipino Psychology frames the identified themes that surround the image of a Tunay na Lalaki or True Man. The labas (outer world) and loob (inner self) are then framed in relation to Filipino men’s roles. Intersections between one’s peer group, socio-economic class, and the situation in the global migration context inform the formation of one’s labas (outer self/identity). The findings indicate that Filipino manhood traits, as seen in one’s loob (inner self) contextualize one’s understanding of manhood’s construction as familial. By unearthing the nuances of manhood in the archipelago, this chapter showcases masculinities from the subaltern and purports possible ways of decolonizing “from below.”

Legal systems govern social behaviour. They attempt to regulate order, collective peace and harmonious developments in society. The external social behaviour that law deals with is also a part of internal human behaviour. This external and internal nature of human behaviour, needs to be consciously studied and interlinked when legal systems desire elements of justice, equality, liberty, fraternity, dignity, integrity and unity for social collectivity. These elements, that legal systems guarantee come from an integration of individual and collective life on matters of social, political, economic etc., of various levels. The individuality and collectivity on these matters and levels are deeply psychological and spirited in sense as human behaviour operates through stimulus from inside to leave external effects outside or vice-versa through a function of thought-emotion-sensation-body complex. Thus, we see, our behaviour gets shaped by a two-way process of inner motivation and outer circumstance, individual and collective dimensions on a given matter and level. At this juncture, a critical study on this two-way relation in human behaviour and a set of unifying values to be identified for progressive intersections seem to be the future of legal systems for achieving greater goals of humanity. Additionally, legal systems that deal with justice are now becoming more than social, economic and political justice as new knowledge is revealing interrelations of spirit-mind-body or thought-emotion-sensation-body complex leaving us to think of new dimensions in justice. Thus, spirituality, as an exercise of human experiment and experience, provides a new scope for legal systems to deal with human and social behaviour to achieve order, peace and development. At this juncture, one even finds another unknown dimension gaining grounds and sinking to integrate or bring holistic responses to human problems and social challenges of the collective is the actual linking of spirituality through or with psychology or vice versa. Law and legalities of the thoughts and norms are interspersed in between these two disciplines. This is indeed a welcome trend as the psychological human and the social collective have become the axis on which every wheel of knowledge is tested and allowed to represent as spokes for inclusive, sustainable and harmonious inter-relational movement of things. One might see, know, feel or even ought to bear this interconnection that very often come in the actual spiritual practices where psychological dimensions emerge leading to wholesome experience of the state of our own individual and socio-collective nature. Among many kinds of spiritual experiences and experiments, two of them stand out for our legal consideration. One, an experience of timeless, space-less and boundless consciousness-awareness beyond life and world with which we witness, observe and understand the movement of things inside life and world, without our participation into them. Two, an experience of consciousness-awareness as power and force operating and animating through thought-emotion-sensation-body complex with our active participation in the movement of life and world. The former experience prepares the ground to remain free from all fetters of self-aggrandizing individualization before wider collectivity and, the latter experience prepares us to re-enter into wider collectivity to contribute with a freed sense of individualization, not imprisoned by its ego-aggrandizement that cuts the individual from the collective. These two spiritual experiences, one of the consciousness-awareness of freedom and, another of the consciousness-awareness with all potentials, when allowed to animate inside the human, it gives crucial understanding of the challenges of life and, pro-activation of solutions for those challenges that are extremely crucial for law and legal systems. A power of understanding the knowledge using spiritual experience of these two states of consciousness-awareness along with rationality, reason and logic, a strength operating through concentration of the energies in body aiding movement of knowledge, a harmony releasing itself through motivating-empathy and mutual-collaboration using knowledge and strength and, finally a near-perfect action operating through strategies, stages and steps in organizing daily life, human capital and all kinds of the systems of the world using knowledge, strength and harmony become our positive tools of empowerment. The combination of these two spiritual experiences of consciousness-awareness is useful to legal systems that look for solutions to human crises using interactive nature of individuality and collectivity on all issues of life, world and society. The chapter attempts to demonstrate that this kind of spirituality and its applied processes thus provide us the clue and strategy to achieve what the human nature and social existences of all kinds all over the world seek and aspire in the form of individual as well as collective peace, joy and compassion. It is also argued that this peace, joy and compassion that is spiritual in nature are in fact the origin and source of inspiration and stimulation for social, political and economic equality, liberty and fraternity in law, and the harmony and perfection of these elements seen as the justice that balances everything. The chapter demonstrates how applied spirituality can be used in law in the sense of law-making, judicial-interpretation, executive-governance, legal profession and finally a grand introduction of spirituality and its values into legal academics and research that are waiting to be liberated from the clutches of mere analytical knowledge of life and world moving towards new enriching powers of radiant collective life and wonderful harmonious world.

There is an evolving literature on criminal entrepreneurship which situates it as a sub-topic of the organised crime literature and either mythologies and elevates the criminal entrepreneur to Mafioso status or ascribes it to being an activity carried out by criminal cartels; or else it trivialises and minimises it as being ‘White-Collar Criminality’. In reality, entrepreneurship pervades everyday criminal life as it pervades the everyday practices of policing. In this chapter, the author acknowledges the existence of a ‘Crimino-Entrepreneurial Interface’ populated by a cast of criminal actors including the ubiquitous ‘Businessman Gangster’. These criminally entrepreneurial actors operate within a specific milieu or ‘Enterprise Model of Crime’ and operate alongside the legitimate ‘Entrepreneurial Business Community’. Within the two conjoined systems, there is a routine exchange of interactions either parasitical or symbiotic and these coalesce to form an ecosystem of enterprise crime in which it is not only the ubiquitous criminal entrepreneur who is present but a veritable cast of entrepreneurially motivated criminal actors. As well as the established business community there is a parallel, alternative community which is situated in the so-called ‘Criminal Areas’ where the traditional criminal fraternity carry out their nefarious entrepreneurial activities. Within such areas, an underclass exists which provides the criminal workforce for organised crime. The traditional criminal ecosystem is the natural habitat for the police, and it is around this activity that police are traditionally organised. A perpetual cycle of crime is set up which requires policing, but this leaves an unpoliced void which the entrepreneurial criminals exploit. It is necessary to understand the criminal places and spaces exploited by Organised Crime and what roles other criminal actors and facilitators play in the enterprise model. It is also necessary to understand the so-called ‘Perverse Model of Policing’ which distorts and magnifies the true scale of the problem and to appreciate how Serious and Organised Crime corrupt and infiltrate the legitimate ‘upperworld’ before one can understand the true scale of entrepreneurialism in policing and criminal contexts.

The purpose of this paper is to examine the role of perceived external image and similarity in values, beliefs and interests with an organization's leaders and other members on organizational identification.

The paper presents results of a field survey research in two non‐work organizational contexts, a professional association, and a college business fraternity. Hypotheses were tested with ordinary least squares regression and mediation analyses.

Perceived external image and perceived similarity with the organization's leaders and other members influence organizational identification. Perceived similarity partially mediates the relationship between external image and identification.

The study implements a cross‐sectional design and relies on self‐reports. The results have important implications for organizational identification and related behaviors both in work and non‐work contexts.

The study presents implications for enhancing member identification with an organization, which is related to increased involvement and continued membership. A positive external image may increase the likelihood that organizational members internalize values, beliefs and interests held by the organization's leaders and other members.

The study is based on a model of identity orientation that differentiates across personal, relational, and collective orientations. It measures perceived similarity with social referents in values, beliefs and interests, and study traditionally overlooked non‐work contexts.

Definitions of rape and sexual aggression have varied widely in the research literature, resulting in a wide range of estimates for perpetration and remaining questions as to the factors that may affect involvement in sexual violence. The paper aims to discuss this issue.

The current study uses a sample of college men to assess multiple forms of measurement of sexual aggression and theoretical predictors.

Findings indicate that the different measures of sexual aggression (broad vs narrow; hypothetical vs behavioral) are significantly correlated with each other. Additionally, many theoretical predictors (rape myths, low self-control, sexual entitlement, and pornography use) are consistently related to all measurement forms. However, some variables (masculinity, peer support for violence against women, sexual partners, and alcohol and drug use) are only related to broad measures of sexual aggression, and some are related only to hypothetical (i.e. certainty of apprehension) or behavioral measures (i.e. fraternity membership).

Because of the chosen approach, the results may lack generalizability. Findings do, however, point to important considerations in defining sexual aggression moving forward.

Results point to the importance of aiming policy and programs at the particular characteristics that most consistently impact sexual aggression.

This paper addresses lingering questions about the impact of differences in definition and measurement on understanding sexual aggression.

The purpose of this paper is to explore the concept of service learning and the use of volunteer organizations as a means for members to learn and hone leadership skills that can be transferred to their full-time corporate positions.

A qualitative study incorporating a phenomenological design was utilized to interview 30 past presidents of two volunteer organizations in Florida, Junior League and the Masonic Fraternity. The goal was to explore the participants’ thoughts and experiences related to transferable leadership skill development.

Emerging themes confirmed that accepting leadership roles within volunteer organizations is conducive to learning, testing, and evaluating new methods of leadership and skill enhancement. These skill sets can then be transferred and applied to different corporate settings.

Organizational leaders should consider the value-added benefits of encouraging employees to become involved in volunteer organizations and accepting leadership roles. This not only promotes good corporate social responsibility, but provides the employee with leadership skill development, which may ultimately benefit the firm.

Participants belonging to two separate volunteer organizations presented viewpoints regarding the value of volunteer organizations in developing and honing transferable leadership skills. Previous research has not addressed direct skill transference from leadership experiences in volunteer organizations and therefore, this research is unique in its contribution to the literature.