Selling Intimacy

2019 ◽  
pp. 147-170
Author(s):  
Sarah Jane Blithe ◽  
Anna Wiederhold Wolfe ◽  
Breanna Mohr

In this chapter, the authors examine how practices of secrecy inform emotion management and support-seeking behaviors. The findings suggest that concealment practices serve protective functions, contributing to the construction of distinct occupational and social identity roles, avoidance of dirty work stigma, and protection of clients’ definition of the situation. However, the authors also find that dirty workers tend to occupy a tensional space between revelation and concealment, especially when managing difficult emotions related to hidden identity roles. The analysis suggests that resources available for managing emotions are inextricably linked to interactional role performances, and dirty workers may violate secrecy norms to attain levels of intimacy and social support contingent upon shared knowledge of salient social roles.

2017 ◽  
Vol 28 (1) ◽  
pp. 40-60
Author(s):  
Treinienė Daiva

Abstract Nontraditional student is understood as one of the older students enrolled in formal or informal studies. In the literature, there is no detailed generalisation of nontraditional student. This article aims to reveal the concept of this particular group of students. Analysing the definition of nontraditional students, researchers identify the main criteria that allow to provide a more comprehensive concept of the nontraditional student. The main one is the age of these atypical students coming to study at the university, their selected form of studies, adult social roles status characteristics, such as family, parenting and financial independence as well as the nature of work. The described features of the nontraditional student demonstrate how the unconventional nontraditional student is different from the traditional one, which features are characteristic for them and how they reflect the nontraditional student’s maturity and experience in comparison with younger, traditional students. Key features - independence, internal motivation, experience, responsibility, determination. They allow nontraditional students to pursue their life goals, learn and move towards their set goals. University student identity is determined on the basis of the three positions: on the age suitability by social norms, the learning outcomes incorporated with age, on the creation of student’s ideal image. There are four students’ biographical profiles distinguished: wandering type, seeking a degree, intergrative and emancipatory type. They allow to see the biographical origin of nontraditional students, their social status as well as educational features. Biographical profiles presented allow to comprise the nontraditional student’s portrait of different countries. Traditional and nontraditional students’ learning differences are revealed by analysing their need for knowledge, independence, experience, skill to learn, orientation and motivation aspects. To sum up, the analysis of the scientific literature can formulate the concept of the nontraditional student. Nontraditional student refers to the category of 20-65 years of age who enrolls into higher education studies in a nontraditional way, is financially independent, with several social roles of life, studying full-time or part-time, and working full-time or part-time, or not working at all.


2005 ◽  
Vol 44 (3) ◽  
pp. 355-370 ◽  
Author(s):  
S. Alexander Haslam ◽  
Anne O'Brien ◽  
Jolanda Jetten ◽  
Karine Vormedal ◽  
Sally Penna

2020 ◽  
Vol 2 (1) ◽  
pp. 72-91
Author(s):  
Aaron Ricker

Statistically speaking, American Evangelical Christians are uniquely attracted to apocalyptic conspiracy theories when it comes to the topic of climate change. Since Evangelicals constitute a powerful voting/lobbying/shopping bloc, it is worth asking why this might be the case and what (if anything) can be done about it. To this end, my study considers the relevance of two major cultural tributaries to American Evangelical pop apocalyptic culture. In the first section I consider biblical apocalyptic culture and argue that the characteristic apocalyptic promise to disclose hidden divine plans to a misunderstood but soon-tobe- vindicated elect group naturally entails conspiracy-theory thinking. I argue further that apocalyptic imagination and conspiracy-theory thinking are powerful tools for the definition of identity and community. In the second section I turn my attention to the kind of Evangelical pop apocalyptic culture that helped push climate science denial into the Christian mainstream. I argue that in pop apocalyptic productions like the influential tracts and comics of Jack T. Chick, the image of the elect as the persecuted and powerful bearers of special knowledge found a new lease on life, and continues to fascinate millions with the attractive offer of somebody special to be and somewhere special to belong. I conclude that apocalyptic questions of crisis and conspiracy have a sociological function, as means to the end of defining social identity. Understanding this concrete function of conspiracy-theory thinking in Christian apocalyptic imagination can help in assessing and addressing the troubling phenomenon of Evangelical climate denial.


1993 ◽  
Vol 28 (4) ◽  
pp. 479-495 ◽  
Author(s):  
Jiří Musil

THIS STUDY IS ONE OF COMPARATIVE STRUCTURAL ANALYSIS deliberately avoiding a sociological definition of the situation. It is assumed that two societies had existed in Czechoslovakia for some time and the difference between them, and possible analogies, are examined. There is also an assumption that the division of Czechoslovakia occurred especially because ‘Czechoslovak society’ as such had not yet been established; this was in spite of the fact that the two societies, at the time of the split, had substantially more in common than they had had at the time of Czechoslovakia's formation. There exists the view, which we want to verify, that during the decline of the federation the following factors were significant:1. The differences in economic, social, cultural and dispositional structures;2. The asynchronous and differing processes of modernization in both societies;3. The different consequences of the formation of societies of Soviet type in the Czech Lands in Slovakia;4. The differing processes for rectification of political, economic and cultural institutions in both republics after November 1989.


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