Counterframing scholars typically identify counterframes that interpretively distinguish arguments among opponents. This approach assumes that counterframing strategy centers on directly countering the claims of protesters. In my in‐depth examination of the ongoing debate between protesters and officials of the former School of the Americas, I identify a form of counterframing that agrees with and embraces the moral alternatives implicit in accusers’ claims. I bring boundary construction theory into conversation with counterframing analysis to expand understanding of how framing and counterframing strategies revolve around the competition for common, moral resources. I explain that in the movement to close the School of the Americas, protesters’ claims have served as moral boundaries against which the targeted institution has redefined its objectives and programs. I introduce the concept of “boundary negotiation” to argue that counterframing strategy and success lie in the negotiation of moral boundaries called into question by social movements. I outline defensive and offensive modes of boundary negotiation and identify boundary negotiation as a mechanism driving the link between counterframing and demobilization.

The physiological risks of organ transplantation are well documented, but more poorly understood are the sociological ways in which organ recipients redefine themselves in reaction to physiological risks and social changes accompanying transplantation. This article analyses transplantation as a procedure that is not only physiologically risky but also poses risk to the social identity of the recipient, and explores how transplant recipients cognitively navigate transplantation surgery from waiting for to recovering after a transplant. It builds on previous sociological exploration of risk as a socially constructed process mediating experiences of health and illness with a focused contribution on explaining how individuals navigate risks posed to their social identities by major biophysical transformations. This article pointedly analyses narratives of fourteen organ recipients and the four dominant phases of identity management that emerged to create what we have coined as the new 'transplanted self', indicating the varied ways the individual social self emerges in response to the social risks of transplantation. We conclude that a better understanding of the recipient experience will contribute to improved care in the transplantation field.

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World-polity theory is a widely used sociological perspective for the analysis of world culture, organization, and change. Also known as world-society theory, global neo-institutionalism, and the “Stanford school” of global analysis, world-polity theory is largely compatible with the globalization perspective associated with Roland Robertson and the cultural analysis approach of anthropologists Ulf Hannerz and Arjun Appadurai. Proponents of world-polity theory argue that rationality, purposes, and interests are profoundly cultural constructs bound up in an over-arching canopy (or underlying foundation) that endows actors with properties, identity, meaning, interests, and guides to action. The theory also recognizes the key role played by international nongovernmental organizations (INGOs) in the formation, codification, and propagation of world culture. The intellectual foundations of world-polity theory can be traced to the work of its founder, John W. Meyer, as well as Émile Durkheim, Max Weber, and Erving Goffman. Two institutional domains of world society that have generated the most attention in world-polity theory are the responsible and responsive state, and the sacred and empowered individual. A variety of criticisms have emerged regarding world-polity theory, such as the alleged failure of world-polity research to address issues of inequality and stratification more directly. Among other issues, future research should focus on elucidating the ontological structure and normative order of global culture, as well as the historical origins, growth, and development of world culture, transnational organization, and global actor models over the longue durée (the past millennium or so).

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