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Contrasting approaches to the economic modelling of churches are examined. The proposal that churches should be modelled as collective action groups, rather than wealth maximising firms is expounded, with particular focus on the way the two approaches treat church products, finances and externalities. The main implications arising from modelling churches as collective action groups are summarised.

The Equal Pay Act 1970 (which came into operation on 29 December 1975) provides for an “equality clause” to be written into all contracts of employment. S.1(2) (a) of the 1970 Act (which has been amended by the Sex Discrimination Act 1975) provides:

While a number of scholars have observed that the contemporary self has to negotiate a “push and pull” between autonomy and a desire for community (Austin & Gagne, 2008; Bauman, 2001a, p. 60; Coles, 2008; Giddens, 2003, p. 46, the struggle between the “self” and “others” that is at the heart of symbolic interactionist (SI) understandings of the self is often missing from sociological discussion on the “making of the self” (Coles, 2008, p. 21; Holstein & Gubrium, 2000), and the current chapter contributes to this literature.

To gain insight into “the making of the self,” in-depth life history interviews were conducted with 23 former members of new religious movements (NRMs) specific to their construction of self. Interview data was analyzed for variations in the ways in which individuals describe their construction of self. To make sense of these variations, SI understandings of the self are applied.

Analysis indicates that the extent to which individuals are informed by the social versus the personal in their self-construction is a continuum. From an SI perspective the self is conceptualized as to varying degrees informed by both the personal and the social. These two “domains” of the self are interrelated or connected through an ongoing process of reflexivity that links internal experiences and external feedback. From this perspective, “healthy” selves reflexively balance a sense of personal uniqueness against a sense of belonging and social connectedness. While a reflexive balance between the “self” and “others” is optimal, not everyone negotiates this balance successfully, and the extent to which individuals are informed by the social versus the personal in their self-construction varies and can be conceptualized as on a continuum between autonomy and social connectedness. The current findings suggest that where individuals are positioned on this continuum is dependent on the availability of cultural and personal resources from which individuals can construct selves, in particular in childhood. Those participants who described themselves as highly dependent on others report childhood histories of control, whereas those who described themselves as disconnected from others report histories of abuse and neglect.

The problems of relying on retrospective accounts of former members should be noted as such accounts are interpretive and influenced by the respondents’ present situation. However, despite their retrospective and constructionist nature, life history narratives provide meaningful insights into the actual process of self and identity construction. The analysis of retrospective accounts is a commonly recommended and chosen method for the study of the self (Davidman & Greil, 2007; Diniz-Pereira, 2008).

The current findings suggest that significant differences may exist in the way in which individuals construct and narrate their sense of self, in particular in regards to the way in which they experience and negotiate contemporary tensions between social connectedness and individuality. In particular, the findings highlight the importance of childhood environments for the construction of “healthy” selves that can negotiate contemporary demands of autonomy as well as social connectedness.

Communications regarding this column should be addressed to Mrs. Cheney, Peabody Library School, Nashville, Term. 37203. Mrs. Cheney does not sell the books listed here. They are available through normal trade sources. Mrs. Cheney, being a member of the editorial board of Pierian Press, will not review Pierian Press reference books in this column. Descriptions of Pierian Press reference books will be included elsewhere in this publication.

The transformation of France under De Gaulle from the “sick man of Europe” with governments changing every few months, to one of the world's strongest economies, holds lessons for us all. Of course France's virtual self‐sufficiency in food and fuel always ensured an eventual resurgence under a strong and stable government. We thought of this recently on a trip to Western Provence, the oldest part of France and one off the beaten tourist track. It was one of the earliest provinces of Imperial Rome and in each settlement the Romans tried to reproduce a petite Rome, with arena, theatre, baths and villas, so that many Provencal towns have as many Roman antiquities as Rome itself. In its beauty of line and colour, its architecture, clustered villages on hilltops and the tall Lombardy pines, the countryside looks Italian, but the people seem unlike the Italian, Spanish or French. We thought them descendants of the ancient Gaul, whose tribes settled all over Western Europe, from the shores of the Mediterranean to Galway Bay.

With the rising of “religious fever” in China rural area, the authors inquire the reason why it happened. First, the authors explore the group characteristics which could affect both happiness and the religion belief of Chinese rural elderly. The authors analyze the micro-data of “thousand village surveys” data of Shanghai University of Finance and Economics by using Order Logit and Propensity Score Matching (PSM) method. These results show that when the elderly people have the following features related to health such as: feeling psychological loneliness, not obtaining the good management of chronic disease in the village, and not being participated in new rural cooperative medical system are more likely to believe in religious in the rural areas. And the authors also find these Chinese rural elderlies who believe in religion are less happy than atheism elderly actually (by PSM). Believing in religion is not the solution and maybe the way these elderly resorts to when they encounter health problem.

In the past little has been written on the subject of industrial sabotage. Even the broader consideration of “resistance” of which sabotage could be considered part has been little attempted outside the glamorous subject of strikes. Taylor and Walton adopt an approach derived from the social psychology of deviance, relying on verbal accounts, press reports or hearsay for their data. Their emphasis is on rendering the act meaningful. Brown adopts a perspective which extends their definition of sabotage from deliberate damage to the machine, product or work environment to include deliberate bad workmanship and the withholding of effort. Consequently, he views it as an additional mechanism for negotiating terms and condition of employment, and is concerned with its effectiveness as a strategy.

This paper evaluates key developments in the social capital literature over the past decade. It then examines empirical work on the purported the link between social capital and economic performance. Although these results indicate that good governance and social cohesion make a measurable contribution to economic development, the offer little guidance for policy formulation. Early contributors to the social capital field were pessimistic about the ability of the state to stimulate social capital formation. More recently, there has been a groundswell of interest in the application of community development principles to foster social capital at the micro level. This paper incorporates a critical evaluation of the mainstream social capital literature from a social economics perspective. The various strands within the social economics tradition share a common concern with the “disembedding” of social context from mainstream economics.