We use recruitment into a laboratory experiment in Kolkata, India to analyze how job networks select individuals for employment opportunities. We present evidence that individuals face a tradeoff between choosing the most qualified individual for the job and the individual who is ideal from the perspective of their social network. The experiment allows randomly selected subjects to refer members of their social networks to subsequent rounds of the experiment and varies the incentive schemes offered to these participants. We find that when faced with performance pay, individuals are more likely to refer co-workers and less likely to refer family members. High ability participants who are offered performance pay recruit referrals who perform significantly better on a cognitive ability task and also prove to be more reliable as evidenced by their choices in the trust game and performance on an effort task. * We thank the Russell Sage Foundation for funding part of the study, Prasid Chakraborty and the SRG team for outstanding fieldwork, and Katie Wilson for excellent research assistance. We also thank Rohini Pande,
Moreover, with the benefit of hindsight, it is easy to identify in the constant central core of Christian faith, despite the inquisition, despite anti-Semitism and despite the crusades, the principles of human dignity, tolerance and freedom, including religious freedom, and therefore, in the last analysis, the foundations of the secular State.A European court should not be called upon to bankrupt centuries of European tradition. No court, certainly not this Court, should rob the Italians of part of their cultural personality.In March, 2011, after five years of working its way through various levels of national and European courts, the Grand Chamber of the European Court of Human Rights decided that a crucifix hanging at the front of a classroom did not violate the right to religious freedom under Article 34 of the Convention for the Protection of Human Rights and Fundamental Freedoms. Specifically, Ms. Soile Lautsi had complained that the presence of the crucifix violated her and her children's right to religious freedom and that its presence amounted to an enforced religious regime. The Grand Chamber, reversing the lower Chamber's decision, held that while admittedly a religious symbol, the crucifix also represented the cultural heritage of Italians.
This article takes up the problematic of the 'new normal' and its necessary twin, the 'will to religion'. The notion of the 'new normal' describes the shift to the persistent presence, indeed requirement, for religious assessment in all manner of public and institutional life. The idea of the will to religion reflects a broadly Foucauldian perspective on the care of the self and the requirement to confess-in this instance to confess one's belonging to a religious category. The article calls for a robust attention to the discursive construction of a normal in which we are all religious, and to which values are constituted as 'universal' or that we owe our moral and intellectual condition to religion. The article points to four consequences of this shift to a 'new normal' in which we are all religious, including the essentialization of religious identities, the overemphasis on religion, the infiltration of particular measures of religiosity, and the spread of religious freedom protectionism.
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