A Religious History of the American People
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Cites background or methods from "A Religious History of the American..."
...Of all the systemic reforms for reducing fatal police shootings, an expert peer review of every shooting is the idea closest to the strategy used for increasing airline safety (Kennedy 2017): the National Transportation Safety Board. There is also good evidence from New York that it can work, at least if it is implemented in a large organizational context. Fyfe (1978) offered a detailed implementation analysis of the new Firearms Discharge Review Board (FDRB) in New York, which required police officers who fire their guns to meet in person with a committee of senior officers to discuss each decision to shoot....
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...Camden police cordon off a man with a knife for more than seven minutes before they use a TASER electric stun gun on him to disarm and arrest him without injury (2015). Source: https://www....
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...they are upset. Using such skills may be a kind of emergency brake against police anger (or fear) escalating in response to citizen anger—a dynamic many observers see in events leading up to police shootings that may have been avoidable. Theoretically, the idea of de-escalation of interactions between police and citizens may be the wrong target. What may be far more important are interactions among police officers and their formal organizations, especially those that create production pressures that make tight coupling even tighter when police encounter noncompliant individuals. These production pressures take away what Perrow (1984) calls slack in the system and do not allow officers the time to practice any form of de-escalation....
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...The bad news is that for some other kinds of systems, attempts to fix these problems either fail or make things worse. Perrow (1984) defines those systems as having organizational structures that have major contradictions, using technological solutions that only increase interactive complexity and tighten the coupling. Which type of system is policing? Reformers quoted by Kennedy (2017) suggest that policing has failed to build a culture of safety comparable to that found in commercial passenger airlines, from which not one passenger died in a US plane crash in either 2015 or 2016, despite almost 912 million passenger journeys in 2016 (FAA 2017)....
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...The bad news is that for some other kinds of systems, attempts to fix these problems either fail or make things worse. Perrow (1984) defines those systems as having organizational structures that have major contradictions, using technological solutions that only increase interactive complexity and tighten the coupling....
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66 citations
Cites background from "A Religious History of the American..."
...Ahlstrom (1975:93) reports that at the 1784 Christmas Conference, American Methodism “instituted measures to exclude slaveowners or dealers from membership.” He goes on to write that Baptists, too, “have a similar history of forceful statements in the revolutionary period, followed by a steady accommodation of Southern practice.” Conflicts over women’s ordination show how external social capital can challenge organizational norms. Mark Chaves and James Cavendish (1996) note that the conflicts surrounding women’s ordination escalated after 1970 due, in part, to the influx of women into divinity schools and seminaries. “Seminaries in the 1970s brought together women whose common education and shared grievances became resources for increased organization and group-sponsored actions” (Chaves and Cavendish 1996:576). 11. See Loury (1981) and Coleman (1990) for a discussion on the inalienability of most social capital. 12. We would stress, however, that when students enter the seminary they are not empty vessels, void of religious capital. Instead, they come to seminary with preexisting religious capital based on past religious socialization or service in lay ministry. Due to the desire to preserve religious capital (see Iannaccone 1990; Sherkat 1997), future pastors gravitate toward seminaries and seminary programs that align with their existing beliefs and expectations regarding the ministry. Seminaries add to and revise this base of religious capital. 13. Though data are scarce on the fit between clergy and congregation, Clifford J. Tharp (1985) reported that during an 18-month period, between late 1982 and early 1984, Southern Baptist congregations fired approximately 1,600 pastors....
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...Ahlstrom (1975:93) reports that at the 1784 Christmas Conference, American Methodism “instituted measures to exclude slaveowners or dealers from membership.” He goes on to write that Baptists, too, “have a similar history of forceful statements in the revolutionary period, followed by a steady accommodation of Southern practice.” Conflicts over women’s ordination show how external social capital can challenge organizational norms. Mark Chaves and James Cavendish (1996) note that the conflicts surrounding women’s ordination escalated after 1970 due, in part, to the influx of women into divinity schools and seminaries. “Seminaries in the 1970s brought together women whose common education and shared grievances became resources for increased organization and group-sponsored actions” (Chaves and Cavendish 1996:576). 11. See Loury (1981) and Coleman (1990) for a discussion on the inalienability of most social capital. 12. We would stress, however, that when students enter the seminary they are not empty vessels, void of religious capital. Instead, they come to seminary with preexisting religious capital based on past religious socialization or service in lay ministry. Due to the desire to preserve religious capital (see Iannaccone 1990; Sherkat 1997), future pastors gravitate toward seminaries and seminary programs that align with their existing beliefs and expectations regarding the ministry. Seminaries add to and revise this base of religious capital. 13. Though data are scarce on the fit between clergy and congregation, Clifford J. Tharp (1985) reported that during an 18-month period, between late 1982 and early 1984, Southern Baptist congregations fired approximately 1,600 pastors. Of these, 71 percent were seminary graduates, although only 45 percent of all Southern Baptist pastors held seminary degrees in 1982 (Wingo 1984). Whether it is because of their training, their theology, or the selection procedure used, the local congregations are firing seminary graduates at a faster rate than those without the benefits of a seminary education. Also, see Robert C. Thompson (1974) for evidence that the distinctive religious capital of seminaries is cumulative....
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...Ahlstrom (1975:93) reports that at the 1784 Christmas Conference, American Methodism “instituted measures to exclude slaveowners or dealers from membership.” He goes on to write that Baptists, too, “have a similar history of forceful statements in the revolutionary period, followed by a steady accommodation of Southern practice.” Conflicts over women’s ordination show how external social capital can challenge organizational norms. Mark Chaves and James Cavendish (1996) note that the conflicts surrounding women’s ordination escalated after 1970 due, in part, to the influx of women into divinity schools and seminaries. “Seminaries in the 1970s brought together women whose common education and shared grievances became resources for increased organization and group-sponsored actions” (Chaves and Cavendish 1996:576). 11. See Loury (1981) and Coleman (1990) for a discussion on the inalienability of most social capital....
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...Ahlstrom (1975:93) reports that at the 1784 Christmas Conference, American Methodism “instituted measures to exclude slaveowners or dealers from membership.” He goes on to write that Baptists, too, “have a similar history of forceful statements in the revolutionary period, followed by a steady accommodation of Southern practice.” Conflicts over women’s ordination show how external social capital can challenge organizational norms. Mark Chaves and James Cavendish (1996) note that the conflicts surrounding women’s ordination escalated after 1970 due, in part, to the influx of women into divinity schools and seminaries....
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59 citations
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References
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