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Dirty Work and Dirtier Work: Differences in Countering Physical, Social, and Moral Stigma
Published online by Cambridge University Press: 02 February 2015
Abstract
The literature on dirty work has focused on what physically (e.g., garbage collectors), socially (e.g., addiction counsellors), and morally (e.g., exotic dancers) stigmatized occupations have in common, implying that dirty work is a relatively monolithic construct. In this article, we focus on the differences between these three forms of dirty work and how occupational members collectively attempt to counter the particular stigma associated with each. We argue that the largest differences are between moral dirty work and the other two forms; if physical and social dirty work tend to be seen as more necessary than evil, then moral dirty work tends to be seen as more evil than necessary. Moral dirty work typically constitutes a graver identity threat to occupational members, fostering greater entitativity (a sense of being a distinct group), a greater reliance on members as social buffers, and a greater use of condemning condemners and organization-level defensive tactics. We develop a series of propositions to formalize our arguments and suggest how this more nuanced approach to studying dirty work can stimulate and inform future research.
有关脏活的文献关注那些在身体上 (如, 捡垃圾者) 、 社会上 (如, 成瘾辅导员) 以及道德上 (脱衣舞女) 被污名化的职业所具有的共同点, 意指脏活这个构念相对单一。 我们在这篇文章中, 关注这三种脏活的区别, 以及这些从业者如何试图集体地对抗与之相联的污名。 我们认为, 最大的差别存在于道德脏活与其他两种脏活之间。 如果身体和社会脏活被看做比邪恶更必要的话, 那么道德脏活则更多地被看做邪恶。 道德脏活通常构成对从业者身份的威胁, 促进从业者更具有属于某个独特群体的感觉, 并更加依赖于本群体成员作为社会缓冲, 也更大程度地使用谴责和组织层面的防御手段。 我们就我们的论点提出了一系列命题, 并表明这个研究脏活的更加细微的方法如何能够刺激和开启未来的研究。
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- Copyright © International Association for Chinese Management Research 2014
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