Sociologists James Jasper and Jane Poulsen have argued that activists’ deployment of emotionally triggering ‘moral shocks’ can stimulate recruitment for movements, particularly for those which are less successful in recruiting through social networks. Others have suggested that, more than a recruitment tool, these moral shocks are useful for sustaining activist motivation. This study, however, explores the tendency of activists to disengage from moral shocks as a means of managing emotions such as compassion fatigue, burnout and psychological distress. Although many respondents see the utility in moral shocks as an outreach tool, they carefully consider their own exposure to protect their emotional well-being and protest sustainability. Results are based on an email-based qualitative interview with twenty-five newly recruited activists and established activists in the Western Nonhuman Animal rights movement.
This dataset presents longitudinal data collected through four surveys (in six-monthly intervals) of fresh university and polytechnic graduates in Nigeria. The data were collected from 21,940 unique young men and women who underwent National Youth Service Corps (nysc) programme across ten states in Nigeria. The nysc programme is a compulsory one-year national service that all Nigerians under the age of 30 years must undergo after graduation. A key component of the one-year service is the Skills Acquisition and Entrepreneurship Development (saed) programme of the nysc. The dataset is useful for many purposes. It contains enough information to fully profile the entrepreneurship and apprenticeship characteristics of the fresh graduates. Moreover, it can be used to quantify the potential pool of future entrepreneurs among highly educated Nigerian youth. The dataset was originally used to assess the impact of saed, being an apprenticeship-based entrepreneurship intervention, on entrepreneurial outcomes among young persons. However, its use may also extend to an assessment of the impact of compulsory entrepreneurship training in the Nigerian university system that produced most of the respondents.
Digital humanities make it possible to approach traditional academic topics (such as Hispanic linguistic historiography) from a novel and revelatory perspective. Using tools such as Voyant Tools or Gephi, one can study both primary and secondary sources from the history of linguistics and extract various theoretical and historical values subject to historiographical and meta-historiographical reflection. To that end, combining corpora that facilitate analysis using digital tools is necessary. This article explains the steps that have been followed to create a corpus based on more than 3,000 abstracts gathered in the Bibliografía Temática de Historiografía Lingüística Española: fuentes secundarias [BiTe]. In doing so, researchers have access to a set of data which can be analysed in order to continue advancing in the history of Hispanic linguistics, thus offering a working methodology that can be exported to other traditions and currents in the field of linguistics.
Although Chilean independence has been the focus of much historiographical attention, the study of political emotions is still a pending issue. This essay aims to understand the experience and the role of love, zeal and patriotism during the Chilean independence process between 1808 and 1823. By studying these expressions and their associated practices, the essay argues that love, zeal and patriotism were used to imagine and design the characteristics of the desired political subject, which was conceived as playing a fundamental role in the success of the political project aimed to be established. To this end, the essay will make use of a variety of documentation from the period, but taking as a core document the epistolary of Bernardo O’Higgins, one of the most important figures of the Chilean emancipation process, and of the Southern Cone.
The Order of the Friars Minor faced a dilemma from the outset: their Rule of life, written by their founder St Francis of Assisi, included a strict adherence to the ideal of absolute poverty (that is, living without property, even property held in common), and yet it was impossible to fulfil their pastoral activities in the community without at least one type of property – liturgical books. In both the earlier (1209/10–1221) and later (1223) Rules, St Francis discussed the ownership of books, but not their production. Surviving manuscripts and archival records alert us to the fact that friars did produce their own liturgical books and act as the scribes and illuminators of books made for others. As both producers and owners of illuminated manuscripts, the friars engaged in a careful navigation of the relationship between beauty (permissible as an expression of invisible divine beauty, as defined by Hugh of St Victor) and luxury. It was all too easy (as the Franciscan Durand of Champagne bemoaned) for friars to desire ‘beautiful … and … curiously illuminated [books, rather] than true and well corrected ones’. This essay explores the ways in which friars negotiated the issues of poverty, beauty and luxury, and how they expressed and satisfied their desire for books, drawing on examples from the library of the Sacro Convento in Assisi.