Our intent in this paper was to provide experimental evidence for the Gift Exchange Mechanism in the context of charitable donations in Pakistan. We chose a simple and elegant experiment of Falk as the basis for our experiment. Due to institutional differences, we replaced his postal campaign for charitable donations by a door-to-door campaign. The additional opportunity for social interaction, and cultural differences, led to substantial and unexpected variation in the results. Most importantly, in direct contrast to results of Falk, both frequency and average size of donations declined with increasing gift size. Thus the GEM failed to operate in this experiment. We provide some potential explanations for this surprising result. Our experiment also provides some information on gender and income effects on charitable donations, which vary from main findings in the literature. In particular, we find that females contribute more in frequency and size, and that the share of giving declines with income.

Modern political theory, while defining a democratic political regime, puts an emphasis on institutions and procedures. According to this view, whether a particular country is democratic or not depends on the ability of the opposition to oust the incumbent government without leaving the framework of existing institutions and procedures. Cultural values that sustain the democratic polity, including the spirit of political equality, are given much less attention. These values are assumed to be already present, either as a reflection of our similar physical constitution or as a reflection of the presence of democratic political regimes. This research challenges both the monopoly of the procedural understanding of democracy and the lack of particular interest regarding the construction of egalitarian political culture. I claim, first, that the rise of an egalitarian political culture contributes to the establishment of a democratic political regime and, second, that the establishment of modern schools in the late sixteenth century contributed to the construction of this egalitarian political culture.

Although episodic volunteering is a popular form of volunteering and has received increasing attention from researchers, the motives and characteristics of episodic volunteers in different industries or types of events remain underresearched, especially in the context of cultural events. This study is based on a sample of more than 2000 episodic volunteers and analyzes demographic characteristics, motives, and volunteer experience of cultural event volunteers by applying between and within analysis. The between analysis compares cultural and social event volunteers and finds that cultural event volunteers show higher time engagement but are more self-serving in their motives. The within analysis emphasizes intrinsic motives over extrinsic motives, leading to the conclusion that saturation of extrinsic motives reduces willingness for future engagements.

The European Union (EU) is considered to be a unique economic and political union that integrates most European countries. This article focuses on the cultural aspect of European integration, which has been increasingly debated over the course of deepening and widening integration and in the context of the legitimation crisis of the EU. Among the main goals of the EU is to promote certain values, which raises the question of whether it has been efficient in (or enabled) reducing cultural value gaps among the participating countries. World polity and institutional isomorphism theories suggest that cultural values may trickle down in a vertical manner from the institutions of the EU to its member states and candidates. Furthermore, hybridisation theory postulates that values diffuse horizontally through intensified interactions enabled by the EU. These two perspectives imply the possibility of cultural convergence among countries associated with the EU. By contrast, the culture clash thesis assumes that differences in cultural identity prevent value convergence across countries; growing awareness of such differences may even increase the pre‐existing cultural value distances. To test these different scenarios, distances in emancipative and secular values are compared across pairs of countries using combined repeated cross‐sectional data from the European Values Study and the World Values Survey gathered between 1992 and 2011. This study finds that the longer a country has been part of the EU, the more closely its values approximate those of the EU founding countries, which in turn are the most homogenous. Initial cultural distance to the founders’ average values appears irrelevant to acquiring membership or candidacy status. However, new member states experienced substantial cultural convergence with old member states after 1992, as did current candidates between 2001 and 2008. Since 1992, nations not participating in the integration process have diverged substantially from EU members, essentially leading to cultural polarisation in Europe. The findings are independent of (changes in) economic disparities and suggest the importance of cultural diffusion as one of the fundamental mechanisms of cultural change. This empirical study contributes to the literature on European integration, political and sociological theories of globalisation, and cross‐cultural theories of societal value change.

In this discussion of democracy's conceptual pluralism(s), Frederic Schaffer holds a guiding lamp to show what researchers should take into consideration in the study of “the democracies” and their “rough equivalents” as can be found across language, culture, time, and space. This act generates a focus on practical tactics in research and knowledge dissemination. Is it, for example, best to establish an international committee of democracy's epistemic experts to gather, code, and organize the meanings of democracy and their rough equivalents as can be found in the world? And, with such a committee or something altogether different, how can we relate this information to pro-democracy institutions and activists when so many appear to be interested only in liberal conceptions of democracy? The discussion ends with considerations of an open range of research and activism in the fields of democratic theory, comparative politics, and democratization.

Ethnography is a rich research tradition originating from sociocultural anthropology that aims to vividly represent cultural meaning through fieldwork and thick description. Ethnographic fieldwork is known for unearthing surprises, and ethnographers are often convinced that, had they used another approach, they would have been unable to explain fully what was going on in the research setting. Ethnography in nonprofit studies is increasing, but sparse. This article argues that introducing more tales of the nonprofit field could deepen the analysis of how nonprofit organizing works, bridge the nonprofit research–practice divide, challenge the Western ethnocentricity of nonprofit studies, bring the sector’s periphery to the forefront and enhance nonprofit management education. However, to benefit from ethnographic work, the nonprofit field must embrace alternative norms of composition and rigor. The starting point is conversation and community among nonprofit ethnographers to foster such work.

This paper examines some of the key challenges critical terrorism studies will have to face. Starting from the premise that a critical turn must both challenge traditional approaches to ‘terrorism’ and provide an umbrella under which traditional and critical perspectives from ‘terrorism studies’ and cognate fields can converge, the article reflects on the tensions this will introduce, ranging from how to define the boundaries of a critical field and whether to adopt the term ‘terrorism’ as a field delineator, to the need for policy-relevance and the tensions this introduces between striving to influence policy and avoiding co-optation. The paper ends with a reflection on the challenge of being sensitive to cultural and contextual differences while remaining true to one's emancipatory agenda.

Previous researchers who applied cognitive dissonance theory to charitable giving found that giving is for many donors a means of acting consistently with their self-concepts as rational and moral beings. The present study extends this inquiry by investigating how “rationality” and “morality” are culturally constructed norms. Donor communications are effective insofar as their use of language reproduces the expectations of the stakeholder community’s shared culture. This finding is indicated by the author’s extensive ethnographic fieldwork in a Baptist denomination in the United States. The capacity of professional leaders to arouse, preempt, or reduce members’ cognitive dissonances over giving derived from language use that activated (as it simultaneously reified) concepts and associations approved by their Baptist subculture. Building on this and previous studies, the present author proposes a process model for pre- and post-decision cognitive dissonance over charitable giving.

We explore the relation between organizational culture and governance in distributed nonprofit organizations. The transmission of culture across geographic distances facilitates governance in nonprofit distributed organizations, allowing distributed members to span the boundary of the organization to accomplish organizational objectives. We suggest that boundary-spanning is a key aspect of governance in distributed nonprofit organizations. While much of the governance literature focuses on the boundary-spanning activities of nonprofit boards, we describe boundary-spanning as an activity engaged in by distributed organizational members of nonprofit organizations. Distributed workers negotiate multiple relationships at the edge of their organization, what we call talking across boundaries. We present an in-depth case study that illustrates successful governance in a distributed nonprofit organization. We identify the elements of organizational culture that contribute to governance processes and facilitate the achievement of organizational objectives.

Humans possess the capacity to make sense of stories unfolding across different and difficult times with nuanced understanding and to unlearn and relearn what once seemed familiar. All human beings are storytellers, and the narratives of minorities deserve recognition and value within Westernised contexts. Drawing on sociocultural perspectives and employing a narrative inquiry approach, I share stories from my lived experiences as a former graduate student and current educator. These stories focus on pedagogical practices, dynamic identity formation and reflective engagements with place as valid and vital ways of knowing, doing, being and becoming. I highlight how choice often entails challenge, how agency and struggle can be intertwined with empowerment, and how marginalisation can coexist with celebration. This inquiry aims to reveal the layered complexity and sometimes paradoxical dimensions of learner and teacher identities within the assemblage of learning and teaching in higher education.

This article centres a poem concerned with the de-extinction of the thylacine (Tasmanian tiger) to make a wider claim for the importance of poetry as a distinct contribution to thinking about de-extinction. While de-extinction is well understood as a scientific practice, it is also a cultural event. It involves communities with distinct histories who are diversely invested in the idea of extinction, which evoke a range of emotions and embodied responses. A poetry of de-extinction is well placed to situate the science within its complex cultural history while evoking the resistance and multiple temporalities of recorded Indigenous experience. In the instance of the efforts towards the de-extinction of the thylacine (Tasmanian tiger), the colonial acts that led to the original extinction were one part of the violence perpetrated against Indigenous peoples and country.

The global mental health (GMH) field aims to equitably improve mental health and well-being everywhere. This article reviews persistent common challenges hindering sustained, high-quality delivery of mental health and psychosocial support (MHPSS). Our focus is on programming that is funded or implemented by external organizations, typically universities or international non-governmental organizations from high-income countries. It is a consensus statement of MHPSS practitioners, programmers and researchers working for these organizations and some who are locally based who observe these programs in action. We comment on progress to date, barriers and recommendations for change and the importance of promoting sustained integration of MHPSS into health and social service systems through a comprehensive, recovery-oriented system of care. We call for prioritizing often-neglected issues (e.g., stigma, severe mental health conditions and neurodevelopmental conditions), strengthening workforce training and supervision and monitoring and evaluation systems to ensure program quality. The continued dominance of the Global North in shaping GMH programming priorities remains a concern. We advocate for a greater involvement of local workers and communities in agenda-setting for programs, culturally grounded implementation and long-term capacity building. Evidence-based practices must be met with contextual relevance, and comprehensive guidelines for sustained support are needed for development settings. For persistent funding challenges, we recommend clearer funder objectives, investment in in-house mental health expertise and funder coordination with prioritization of complementary programming. These recommendations are essential to realizing equitable, comprehensive, evidence-based and contextually grounded GMH programming.