Social movement scholars have long studied actors' mobilization into and continued involvement in social movement organizations. A more recent trend in social movement literature concerns cultural activism that takes place primarily outside of social movement organizations. Here I use the vegan movement to explore modes of participation in such diffuse cultural movements. As with many cultural movements, there are more practicing vegans than there are members of vegan movement organizations. Using data from ethnographic interviews with vegans, this article focuses on vegans who are unaffiliated with a vegan movement organization. The sample contains two distinctive groups of vegans -those in the punk subculture and those who were not -and investigates how they defined and practiced veganism differently. Taking a relational approach to the data, I analyze the social networks of these punk and non-punk vegans. Focusing on discourse, support, and network embeddedness, I argue that maintaining participation in the vegan movement depends more upon having supportive social networks than having willpower, motivation, or a collective vegan identity. This study demonstrates how culture and social networks function to provide support for cultural movement participation.

Recent research has pointed to the rise of socially conscious consumption and of lifestyle movements or social movements that focus on changing one's everyday lifestyle choices as a form of protest. Much of this research addresses how adults maintain socially conscious consumption practices. Using interviews with youths who are vegan -strict vegetarians who exclude all animal products from their diet and lifestyle-I isolate the factors influencing recruitment into and retention of veganism as a lifestyle movement. I show that initial recruitment requires learning, reflection, and identity work, and that subsequent retention requires two factors: social support from friends and family, and cultural tools that provide the skills and motivation to maintain lifestyle activism. I also show how participation in the punk subculture further facilitated these processes. This work contributes to studies of youth subcultures and social movements by showing how the two intersect in lifestyle movement activism.

How do activists create cultural change? Scholars have investigated the development and maintenance of collective identities as one avenue for cultural change, but to understand how activists foster change beyond their own movements, we need to look at activists’ strategies for changing their targets’ mindsets and actions. Sociologists need to look at activists’ boundary work to understand both the wide‐sweeping goals and strategies that activists enact to generate broad‐based cultural changes. Using data from participant observation and interviews with animal rights activists in France and the United States, and drawing on research on ethnic boundary shifting, I show how activists used two main strategies to shift symbolic boundaries between humans and animals, as well as between companion and farm animals—(1) they blur boundaries through focusing and universalizing strategies and (2) they cross boundaries physically, discursively, and iconographically. This study contributes a new theoretical and empirical example to the cultural changes studied by scholars of social movements, and it also provides a useful counterpoint to studies of symbolic boundary construction and maintenance in the sociology of culture.

Two significant challenges in teaching college courses are getting students to complete the readings and, beyond that, having them engage in deep reading. We have developed a specific group work format within our courses to facilitate both deep reading and active discussion of course material. Early in the semester, students are assigned to their small groups and a set of rotating group roles: discussion leader, passage master, devil’s advocate, creative connector, and reporter. Students meet with their group regularly in class throughout the semester. Before each group meeting, they are to complete a set of readings and a reading preparation sheet for their given reading group role. In this article, we outline how to implement these groups, the benefits of them, and variations to the standard format. We also present quantitative and qualitative student evaluations of this group work format demonstrating the success of this teaching technique.

Movements associated with lifestyle and consumption politics have gained increasing visibility in society and in sociological research, but scholars’ methodological insights for studying these issues have lagged behind. How might the lifestyles and consumption practices of researchers themselves shape data collection, and how might these movements affect researchers? The authors offer a collaborative, reflexive analysis of their experiences conducting fieldwork on three different consumption movements centered on food production. Building on feminist and symbolic interactionist methodological literature, they show how their own “consumption identities” affected their data collection, analyses, and written work. The authors also discuss how conducting research on consumption and lifestyle movements may also affect researchers’ own identities and practices. They conclude by discussing how their process of “collaborative reflexivity” brings new insight into feminist methodological concerns for reflexivity.

Justin R. Goodman, Casey A. Borch, and Elizabeth Cherry discuss public attitudes toward animal testing and its growing opposition.

Birding has long been associated with environmental activism, from its origins as a scientific hobby in the nineteenth century to today’s citizen scientist birders. My research with birders shows that despite their political activism, personal actions, and ecological beliefs, many disidentify as activists or environmentalists. Using data from 30 in-depth interviews and three years of ethnographic research with birders, I argue their disidentification comes from two interrelated sources. First, these birders followed the Audubon Society’s approach of strategic centrism, espousing a centrist identity and strategy of conservation. Second, these birders disidentified with the identity of “environmental activist” because of negative cultural stereotypes about environmental activists, which was bolstered by the Audubon Society’s strategic centrism. These mutually reinforcing phenomena create a situation that doubly discourages these birders from identifying as environmental activists. This paper contributes to sociological understandings of the interplay between culture, identity, and environmental activism.

Sociological research on wildlife typically looks at how nonhuman animals in the wild are hunted, poached, or captured for entertainment, or how they play a symbolic role in people’s lives. Within sociology, little research exists on how people appreciate nonhuman animals in the wild, and how people contribute to wildlife conservation. I explore birding-related citizen science projects in the US. Citizen science refers to scientific projects carried out by amateurs. Literature on citizen science focuses on the perspective of professional scientists, with the assumption that only professional scientists are concerned with the quality of data from citizen science projects. The research showed birders share this skepticism, but they still find satisfaction in participating in citizen science projects. This paper contributes to sociological understandings of wildlife conservation by showing how birders’ participation in citizen science projects helps professional scientists study environmental problems such as climate change and its effects on wildlife.