This article examines the evolution of Zygmunt Bauman’s theory of culture during his over-sixty-year-long scholarly activity. Bauman wrote his first books on the theory of culture (Culture and Society; Sketches in the Theory of Culture) when he was a Professor at Warsaw University. The ideas put forward at that time were later developed in his writings. This applies in particular to the critical nature of his thought, the combination of synchronic and diachronic perspectives, the inclusion of the context of the (...) social structure as well as his references to the structural dimension and to agency. Later years – starting with the publication of the book, Culture as Praxis – saw Bauman’s growing emphasis on the transcendence of the existing reality and the creative role of an individual in the transformation of cultural reality. This article shows how other theorists of culture inspired Bauman and how he critically referred to them. The article offers a holistic look at Zygmunt Bauman’s oeuvre. It also creates an opportunity for English-speaking readers to become familiar with Bauman’s writings in his mother tongue. (shrink)

The gig economy has become a hot topic. The term itself derives from the world of entertainment, particularly live music, where performers striving for recognition hope to get a few ‘gigs’ – i.e. short-term and sporadic opportunities for paid employment, with the understanding that such engagements are limited and without any future obligation on either party – employer or employee. This seemingly gives both parties significant autonomy, albeit not in equal measure. Indeed, the terms ‘employer’ and ‘employee’, with respective connotations (...) of extended and enduring responsibility, and mutual obligation, are hotly disputed. Are they self-employed contractors or employees of the company? In what follows, I show how key aspects of Zygmunt Bauman’s work prepare us for an understanding and appreciation of the gig economy, and other more extensive ramifications; particularly those exemplified in the success of the Open Source model, and its potential – or not – to provide the basis for new institutional forms appropriate and acceptable for our current context. (shrink)

Despite decades of emancipatory mobilization, there is no realistic prospect for any profound socio-ecological transformation of contemporary consumer societies. Instead, social inequality and ecological destruction are on the rise and an autocratic-authoritarian turn is reshaping even the most established liberal democracies. In explaining these phenomena, the struggle for autonomy and emancipation is an important parameter that has not received sufficient attention so far. This article investigates these phenomena through the lens of the dialectic of emancipation – a concept that I (...) have suggested elsewhere and that I here further elaborate, placing particular emphasis on the relationship between the rule-transgressing and the rule-setting capacities of the emancipatory project. The article specifies constitutive dimensions of the emancipatory project, explores their ongoing reinterpretation and reconfiguration and thus explains how the emancipatory logic itself has come to obstruct the socio-ecological transformation and to nurture new forms of authoritarian governance. (shrink)

This article underlines and draws attention to critical insights that Esposito makes regarding the prospects of rethinking community in a globalized world. Alongside Agamben and Nancy, Esposito challenges the property prejudice found in mainstream models of community. In identity politics, collective identity is converted into a form of communal property. Borders, sovereign territories, and exclusive rights are fiercely defended in the name of communal property. Esposito responds to this problem by developing what I call a “deontological communal contract” where being (...) and ethics are prioritized over having and economics. I examine this new perspective on community in relation to mainstream models found in contemporary and classical social theory. (shrink)

‘Holocaust consciousness’ has become a confused, monolithic, hortatory mix that can be better disaggregated, this essay suggests, by engaging in a series of moves: first by recasting what we mean by theory; second by drawing on both Tönnies and on family history to meld the analytic and personal perspectives more seamlessly together; and third by successively peeling away historical layers with a series of questions about how German and American society have recently coped with the legacy of the Holocaust, and (...) then how my father and grandfather coped with their situations. (shrink)

This essay is a gift for Zygmunt Bauman on his 80th birthday. Its purpose is to celebrate his achievement by scanning it, in three sections. First, I indicate something of my own encounter with Bauman, my road to Leeds. Second, I seek, once again, to characterize his project and its key themes. Third, I indicate some of the features of what I take to be his legacy. Bauman’s sociology appeals because it combines East European Critical Theory with (if you like) (...) a postmodern, or contemporary sociology of everyday life. His work mediates the themes of classical and modern sociology with present-day life and its uncertainties. Bauman’s is a critique of modernity as excess, but it always retains the sense that we could, after all, do other. (shrink)

This article offers a reading of the effect of exchange on subjectivity. Two modes of exchange are discussed: commodity-exchange and gift-exchange. Following Marx, Simmel, Lukács, and Bewes, commodity exchange is argued to be detrimental to subjectivity insofar as it leads to abstract, mediated social relationships, and reifies the subject. Debates around the notion and application of reification are investigated. The anthropological insight of Mauss on gift-exchange is introduced and used to challenge elements of the thesis of reification and process of (...) on-going commodification. Gift-exchange is argued to perpetuate concrete, immediate social relations. Critical attention is drawn to the gift as critique of the commodity. My interrogation suggests that there is a problem because the gift is often over-idealized in much gift discourse and figures as a binary opposite to the commodity. This is especially the case with one of the leading contemporary theorists on the gift, Jacques Godbout. Themes that support the notion of the gift, such as family and community bonds, reciprocity, and ‘face to face’ relations, are often taken for granted as being fully enabling. On the other hand commodity exchange is perceived as being exclusively disabling. The article begins to challenge this thinking. (shrink)

In times like these, a new ethico-political ideal is required to contest the adequacy of dominant understandings of social interaction as matters of choice and rational decision-making and in contesting these understandings encourage us to imagine social alternatives. We wish to make a contribution to this project of expanding the universe of political discourse as a means to invigorating ethico-political debate. A range of existing vocabularies — the languages of trust (and relatedly respect), care and associated concepts, including corporeal generosity (...) — are currently put forward as the means to contest the dominance of neo-liberal premises about `atomistic individualism'. While many of these accounts focus on nation-states, others attend to an emerging global community. Nevertheless, we have some reservations about these languages and their premises. In our view they tend frequently to locate the `problem' in the character of citizens. We also make the case that such languages and their associated political agendas reinstate aspects of social hierarchy that mimic neo-liberal conceptions of autonomous individualism. Central to our critique is the claim that the problematic aspects of these existing languages of (inter)connection are due to an attenuated understanding of embodiment and an inadequate dialogue between the socio-political and embodiment. It is this inadequate dialogue we wish to redress. In this paper we offer a new ethical ideal called `social flesh' to ground an alternative politics for reconfiguring exploitative social relations. As an ethico-political starting point, `social flesh' highlights human embodied interdependence and in the process configures a new, more transformative political vision. It draws attention to shared embodied reliance, mutual reliance, of people across the globe on social space, infrastructure and resources. Insistence upon this shared reliance underpins a profoundly levelling perspective, a radical politics. (shrink)

The notion of community infers unity and a source of moral obligations in an organisational ethic between individuals or groups. As such, a community, having a strong sense of collective identity, may foster collective action to promote social change for the betterment of society. This research critically explores notions of community through analysing discursive identity construction practices within a member-owned urban consumer co-operative public house in the UK. A strong sense of community is an often-claimed CC characteristic. The paper’s main (...) contributions stem from using the lens of identity work to critically unpack the notion of community through highlighting paradoxical tensions of community residing within CCs. The findings reveal that the notion of community may be illusionary with counter-veiling forces, one that reflects a more traditional sense of connection, attachment and communion, and the other of boundaries, disconnection or division. As these repertoires collide, tensions are evident between the hegemonic discourse of neoliberal managerialism and that of democratic collective ownership. Despite these individual-level tensions, communities may operate within boundaries enabling an organisational and societal ethic, beyond the individual. (shrink)

This paper develops a framework for conceptualising social justice in education, drawing particularly on Martha Nussbaum's (2000) capabilities approach. The practical case for consideration is that of widening participation and pedagogical implications in higher (university) education in England. While the paper supports the value and usefulness of Nussbaum's list of ten capabilities for developing a more radical and challenging language and practice for higher education pedagogies, it also argues that her approach is limited. Other ways of conceptualising social justice are (...) also required in order to develop adjudicating theories which enable us to judge which practices take us closer to social justice. An argument is made for ‘bivalent’ theorising which integrates individual and institutional development and agents and social structures. (shrink)

In this article, I shall evaluate critically the democratic citizenship education project in South Africa to ascertain whether the patriotic sentiments expressed in the Manifesto on Values, Education and Democracy (2001) are in conflict with the achievement of reconciliation and nation building (specifically peace and friendship) after decades of apartheid rule. My first argument is that, although it seems as if the teaching of patriotism through the Department of Education's democratic citizenship agenda in South African schools is a laudable initiative (...) that can contribute toward establishing a definitive break with our apartheid past, the expression of blind patriotic sentiments (such as pledging allegiance to one's country and its citizens only) as articulated in the Manifesto can potentially marginalise others (immigrant communities) as the country endeavours to build its fledgling democracy. My second argument is that the intended democratic form of patriotism of the Department of Education can possibly be undermined by cultivating a culture of ‘safe expression’, which could slow down the country's quest for reconciliation and nation building. (shrink)

The article investigates the implications of mediatization for the legitimation strategies of humanitarian organizations. Based on a corpus of ~400 pages of brochure material from 1970 to 2007, the micro-textual processes involved in humanitarian organizations’ efforts to legitimate themselves and their moral claim were examined. A time trend analysis of the prioritization of actors in the material indicates that marked shifts in legitimation loci have taken place during the past 40 years. A discourse analysis unfolds the three dominant discourses behind (...) these shifts, namely legitimation by accountancy, legitimation by institutionalization, and legitimation by compensation. The analysis relates these changes to a problem of trust associated with mediatization through processes of mediation. (shrink)

Since the Brexit-vote and the election of a far-right businessman as President of the United States, the social sciences have been struggling to explain the societal conditions that nourish the increasing appeal of far-right parties and leaders in the Western world. The article’s main thesis is that the currently leading sociological paradigm, the theory of globalization losers, is not sufficient to understand the social dynamics in question. Starting from a discussion of the recent work of German sociologist Wilhelm Heitmeyer, it (...) is argued that the best insight in far-right voter’s motivations and emotions can be found in the work of Margaret Canovan. The article shows further that a sociological investigation into the socio-psychological dynamics of the rise of the far-right should take into account broader cultural transformations that have been weakening the social world of Western democracies in the past 30 years, namely individualization, acceleration and demographic decline. In times of crisis (the ‘modernization’ of Eastern Europe and the financial crisis of 2007), these transformations become manifest as a general crisis of advanced capitalism. (shrink)

The aim of this article is to continue the discussion about factors of importance for an including ethics of care. A further polarization between partiality and impartiality does not seem a relevant approach. What is important is to direct attention both to the other and to the third person, which requires an acknowledgement of responsibility that extends beyond established relationships. Thus, we need to draw attention not only to the vulnerability existing within every seriously ill or injured person, but to (...) factors of importance for marginalization of groups like refugees, people suffering from serious mental illness, and substance misusers, to mention some in the Western world. Marginalized groups are groups experiencing a discrepancy between need of health care and care given. They are not given proper priority in the distribution of resources, and they may experience ignorance when they first meet the healthcare system as patients.Efforts to understand what circumstances can lead to inadequate inclusion indicate that the elements of differentness and extensive losses of life contexts which may be causing feelings of hopelessness and helplessness in the health professionals, are key factors posing challenges to empathy both within and beyond established relationships, besides geographical distance. Groups of people who have suffered extensive loss in their life contexts may be threatening for us, as they reflect our own fears, and remind us of our own vulnerability.I raise the question: How can we contribute to meeting the need for an ethics of care that extends beyond the familiar to the unfamiliar both in established and non‐established relationships? (shrink)

Three of Zygmunt Bauman’s recent books are assessed to present insights into the recent development of his thought and the challenges it poses to the social sciences, humanities and the wider public. By reading Bauman’s recent work through the influence he takes from Georg Simmel, the former’s disparate recent work is understood as an attempt at the cultivation of critical and ethical engagement through the externalization and objectification of his own subjective culture. The more radical elements of Bauman’s work are (...) emphasized in his attempts to stimulate a counter-culture through encouraging critical analysis of society. It is proposed that he achieves this through ‘polylogic’ discourse and engagement with the public. Sociology is presented as a tool of freedom through ‘defamiliarizing the familiar’ and Bauman’s most powerful tool in this is the demonstration of his particular critical view of the world. The broad-ranging engagement with diverse topics in his recent books enables him to place this critical perspective, rather than a particular topic or issue, at the centre of his work. The metaphorical and other literary devices used by Bauman to stimulate critique and in particular to spur on the radical potential of youth are highlighted as some of his most powerful contributions. (shrink)

Despite his own observations that autonomy is never complete, never once-and-for-all — in short, that autonomy is always relatively more-or-less; or rather, human subjects, institutions and societies can only ever be more-or-less autonomous, and thus more-or-less heteronomous — Castoriadis nevertheless polarizes autonomy and heteronomy. From the polarized perspective, then, he maintains that religion is intrinsically heteronomous, and thus intrinsically antithetical to the project of autonomy. By exploring Taylor's more nuanced understanding of the varieties of religious experience, I argue in this (...) article that there must be room for religious belief within an autonomous society, and that religiosity per se is not incompatible with the project of creating an autonomous society. (shrink)

It has been argued that, in political theory and political practice, a concern with the distribution of economic opportunities and resources has recently been displaced by a preoccupation with the acknowledgement of cultural identities and differences. In their jointly authored book, Redistribution or Recognition?, Nancy Fraser and Axel Honneth present their very different reactions to this development. While Fraser argues that redistribution and recognition are two mutually irreducible elements of an account of social justice, Honneth contends that a suitably differentiated (...) account of recognition can provide the basis of a theory of justice on its own. This article critically assesses the relative merits of these two positions by focusing on their accounts of the nature of capitalism, the sort of social theories that are needed in light of these accounts, and the moral philosophies associated with these social theories. This assessment leads to a number of conclusions about the proper relationship between recognition and redistribution in a theory of social justice. (shrink)

This article examines adult online education by investigating the complex relationship between technology and community. The aim was to explore online teaching in relation to the handbook dilemma teachers meet in their teacher profession by focusing on participation and sharing opportunities. This study analysed several handbooks that aim to help teachers design and implement online education. The advice in the handbooks was contrasted against two empirical cases. Specifically, the study examined how two cases – online adult education courses and special (...) needs teacher training courses – implemented online education with respect to participation and sharing. The analysis suggests that pedagogy is the crucial point and a planned pedagogy is absolutely necessary for designing and implementing effective online education, education that encourages participation and sharing. The findings showed that some handbooks offer meaningful guidance regarding the development of online education, but other publications were not helpful which creates a dilemma for teachers. (shrink)

A major problem with the emerging sociological literature on cosmopolitanism is that it has not adequately theorized mechanisms that mediate the presumed causal relationship between globalization and the development of cosmopolitan orientations. To solve this problem, I draw on Bruno Latour's actor- network theory to theorize the development of three key elements of cosmopolitanism: cultural omnivorousness, ethnic tolerance, and cosmopolitics. ANT illuminates how humans and nonhumans of multiple nationalities develop attachments with one another to create network structures that sustain cosmopolitanism. (...) ANT also helps the sociology of cosmopolitanism become more reflexive and critical of its implicit normative claims. (shrink)

This chapter describes a philosophical approach to theorizing justice, mapping out some main strands of the tradition leading up to contemporary political philosophy. We first briefly discuss what distinguishes a philosophical approach to justice from other possible approaches to justice, by explaining the normative focus of philosophical theories of justice – that is, a focus on questions not about how things actually are, but about how things ought to be. Next, we explain what sorts of methods philosophers use to justify (...) theories of justice. Following this, in the longest section, we highlight major questions about justice that have drawn the attention of philosophers, and indicate how competing conceptions of justice have arisen from differing answers to these questions. The goal here is not to answer but to elucidate some of the larger questions about justice, as well as to establish a framework for understanding and distinguishing different kinds of claims about justice and some of the relations between them. (shrink)

In 2018, the Bauman Institute and the Centre for Cultural Analysis, Theory & History, both based at the University of Leeds, initiated a transdisciplinary programme to assess the legacies of Zygmunt Bauman, whose prolific writings we felt to be profoundly relevant to the multiple challenges of the 21st century. In this special issue of Thesis Eleven, we are marking just over three years since the death of Zygmunt Bauman by bringing together some of the contributions to that programme in order (...) to revisit, elaborate, and crucially to extend his intellectual archive. Taking Bauman’s revision of contemporary social realities as a point of departure, each of the participants in this special issue re-examine – critically but also generously – the many questions Bauman asked, tried to answer, and imbued on the way with new and sometimes shocking insights. This paper surveys those contributions by way of introducing the special issue. (shrink)

In the final decades of the 20th century, issues such as identity, Otherness and the role of social and cultural boundaries have been prominent in social theory, sociology and cultural studies. In this context, an analysis of Bauman's work is important because it raises pertinent questions pertaining to the nature of social and cultural boundaries and the nature of boundary construction under modernity. The metaphors of inside and outside and the idea of the boundary are significant in Bauman's critique of (...) modernity's search for a meta-order and in his examination of strangerhood. The article illustrates how this ordering process manifests itself at the individual and societal levels of modernity. Bauman's contention is that modernity's search for a meta-order leads to the construction of boundaries and to exclusionary practices. It is the presence of the Third, for Bauman, which threatens the certainty of order. Different images of the stranger in Bauman's work are identified and the ways in which Bauman's conception of freedom and `community' is intrinsically linked to his work on the ambivalent stranger are demonstrated. (shrink)

This chapter describes how philosophical theorizing about justice can be connected with empirical research in the social sciences. We begin by drawing on some received distinctions between ideal and non-ideal approaches to theorizing justice along several different dimensions, showing how non-ideal approaches are needed to address normative aspects of real-world problems and to provide practical guidance. We argue that there are advantages to a transitional approach to justice focusing on manifest injustices, including the fact that it enables us to set (...) aside some reasonable disagreements about justice. The ‘bottom-up’ approach we advocate, for which we borrow Wolff’s term ‘real-world political philosophy’, is an empirically-informed normative analysis that attends to specific, identifiable injustices, and thus is partial, though not isolationist. We illustrate our approach by considering how different models of the nature of disability suggest different kinds of remedy for injustices faced by persons living with disabilities. We reflect on the nature and significance of vulnerabilities, and we assess the role of public opinion in normative theorizing, suggesting a particular significance for the opinions and experiences of marginalized groups. We finally reflect on the relevance of European legal and institutional frameworks for theorizing justice in Europe. (shrink)

The centrality of Lévinasian ethics to Zygmunt Bauman’s sociological vision has been affirmed by a number of writers. However, the way in which Bauman attempts to think through the implications of this ethical framework for political decision-making on a global scale has been seen as highly problematic. In recent years, Bauman has arguably begun to veer towards what can be seen as a more ‘legislative’ position, prioritizing what Lévinas calls archic issues relating to government, foundation and sovereignty, and arguably jettisoning (...) his earlier commitment to socialism as the ‘active utopia’. It is the aim of this article to track this move in Bauman's thought, first of all locating structural continuities between his earliest English-language books written during the 1970s with those of the 1990s. It is shown that while much of the same terminology is carried over into his 1990s work, Bauman moves away from affirming the dynamics of human history and the almost ontological necessity of utopia, towards a sociologically suspect individual moral impulse which exists outside distinct social and historical formations. The sheer enthusiasm with which Bauman took hold of this idea had the result of completely frustrating the movement back to social formations. As such, it is argued that as Bauman moved towards theorizing the individual in ‘liquid modernity’ or consumer society, he developed a highly problematic concept of the individual which relies on the sociologically deterministic understandings of the human being which he was attempting to move away from before and during his engagement with Lévinas. (shrink)

Zygmunt Bauman’s entire body of work has been dedicated to exploring sociological issues. However, problems of moral philosophy have come to play an increasingly crucial role for his understanding of social life in later works. In particular, the Danish philosopher Knud Ejler Løgstrup’s moral philosophy has shaped Bauman’s thinking. Løgstrup argued that there is an unconditional imperative in the ethical demand to take care of the Other, and this imperative cannot be superseded, rationalized, calculated, or strategically managed. Bauman is right (...) in telling us that the personal ethics is the point of departure for a moral judgement. In this context it is very relevant to integrate Levinas’ and Løgstrup’s considerations. However, this perspective cannot stand alone. It is necessary to move forward to a form of Habermasian communicative ethics that can transmit the substantial moral judgement from a spontaneous communal perspective to a pragmatic societal perspective expressed in political terms. In other words, both perspectives are essential: on the one hand Bauman’s, Levinas’ and Løgstrup’s substantial phenomenological perspective, on the other hand Habermas’ pragmatic communicative perspective. Therefore, it would be more fruitful to consider these two perspectives as complementary instead of as in opposition, as is mostly done. They are both needed. (shrink)

A interview with Norm Friesen and review of his book: The Place of the Classroom and the Space of the Screen: Relational Pedagogy and Internet Technology.

This paper focuses, not on the existing conditions of institutional association, but on hoped-for conditions that would have to be met for professional relationships within higher education to aspire to what Aristotle referred to as ?virtuous friendship?. Such relationships, it is argued, constitute the social content of hope in that they look to new perspectives on institutional renewal and professional regeneration. They provide a context of mutuality and reciprocity within which individuals can begin to realise, through the acquisition of ?functional (...) capabilities?, their particular capacities. The question then arises as to the conditions necessary for generating and sustaining such relationships within the increasingly differentiated and stratified institutional settings of the higher education sector and across an academic workforce that has become fractionalised and atomised around increasingly complex divisions of academic labour. It is that question which this paper seeks to address. ?Civil society is fragile, and it needs to be extended? (Hall, 1995, p. 27). (shrink)

In Esa 12th Conference: Differences, Inequalities and Sociological Imagination: Abstract Book. European Sociological Association; Institute of Sociology of the Czech Academy of Sciences. pp. 59--60 (2015) .

Intersemiotic translation (IT) was defined by Roman Jakobson (The Translation Studies Reader, Routledge, London, p. 114, 2000) as “transmutation of signs”—“an interpretation of verbal signs by means of signs of nonverbal sign systems.” Despite its theoretical relevance, and in spite of the frequency in which it is practiced, the phenomenon remains virtually unexplored in terms of conceptual modeling, especially from a semiotic perspective. Our approach is based on two premises: (i) IT is fundamentally a semiotic operation process (semiosis) and (ii) (...) IT is a deeply iconic-dependent process. We exemplify our approach by means of literature to dance IT and we explore some implications for the development of a general model of IT. (shrink)

The poor might always be with us but neither in ways that we imagine them nor in circumstances of their own choosing. Poverty (and its subject class, the poor) has been a persistent presence in the modern social sciences - both as ethical shadow and methodological stimulus. Throughout his self-described career as `professional storyteller of the contemporary human condition', Bauman's hermeneutical, dialectical and anthropological foci and modus operandi are impressively consistent, none more so than in his reflections on the problem (...) of poverty. An important stimulant to Bauman's ruminations on the new poor has been the work of Jeremy Seabrook and not only because Seabrook's primary foci have been the symbiotic and dialectical relationships in the production of poverty and wealth in his chronicles of the poor in contemporary capitalism, in Europe and Asia. Indeed, it is arguable that Seabrook's own vocation as freelance journalist is emblematic of the kind of sociology Bauman exhorts the salaried members of the academy to embrace for now. This article traces the lineaments of the biographical parallels, intellectual resonances and methodological (or at least epistemological) affinities shared between Seabrook and Bauman so as to tease out what a sociology of the new poor looks like in the hands of Bauman after Seabrook. (shrink)

Prior to its election to office in 2007, the Australian Labor Party announced a commitment to introduce Trade Training Centres (TTCs) into all Australian secondary schools as an initiative of its Education Revolution. TTCs were proposed as a key element of Federal Labor's education and training policy that aimed to manage future risks to Australia's competitiveness in the emerging global economy and to support school-to-employment transitions for young people. This analysis adopts a governmentality framework to conceptualise the Federal Government's introduction (...) of TTCs alternatively as a key strategy for nationalising social investment politics in Australia. The paper draws on recent Australian policy documents to argue that TTCs are social technologies that work to open up social spaces in and around schools for governing relationships between schools and other community stakeholders, particularly businesses and families. The paper concludes by examining policy implications, including those of social justice, for promoting school community partnerships through TTCs. (shrink)

A paradox seems to exist in educational policy and practice in England and Wales. On the one hand, numerous references to promote community are made in the aims and objectives of the National Curriculum, and throughout the curricula. On the other, trends to increase accountability and standardisation through competition seem antithetical to ideals of community. I consider both the challenges and opportunities that exist for fostering community in contemporary school contexts.

Very little is known about how women’s experiences with inclusion or exclusion shape their entry into community after they have been incarcerated. Thus, the purpose of this study was to examine inclusion from the perspective of women entering community after release from a federal prison in Ontario, Canada. This research project combined feminist participatory action research with anti-oppressive theories. Women who had been incarcerated were asked to come together to discuss ideas around inclusion and explore ways to foster a more (...) inclusive environment. As women described the kind of community they experienced before and after incarceration, themes of being pushed out of community, being pulled into community, and negotiating issues of responsibility were evident. At the core of these themes was a powerful sense of difference. Findings suggest that deep societal change is needed for women to truly experience social inclusion upon their release from federal prison. They also suggest a role for community in supporting personal change and growth. We argue that if principles of social justice guided inclusion efforts, there would be dialogue and negotiation aimed at re-imagining social inclusion and creating a space that is hopeful and inclusive for all citizens. (shrink)

This paper explores how the designed world could be better supportive of better communal ways of relating. In pursuit of this end, I put the philosophy of technology dealing with the role that technologies play in shaping, directing, mediating, and legislating human action in better communication with a diverse literature concerning community. I argue that community ought to viewed as composed of three interrelated dimensions: experience, structure, and practice. Specifically, it is a psychological sense evoked via a particular arrangement of (...) ties and constellation of social practices guided, at its best, by phronetic reasoning. It is a mode of social being that I set in opposition to networked individualism. I examine the existent and potential communitarian ergonomics of the design of contemporary urban spaces and network devices. However, I conclude that artifacts remain only one part of the picture. A communally ergonomic mode of being requires not only compatible artifacts and built spaces but also an institutional context supportive of community as an economic and political entity. (shrink)

The idea of ‘community’ dominates politics in Northern Ireland in both popular and political discourse and in academic writing, policy and legislation. Depending upon particular understandings of the notion of community different arguments are made about the policies that need to be implemented to develop the peace process. This has had a fundamental impact on areas such as legislation over parades and the development of a Bill of Rights for Northern Ireland. This essay critically looks at understandings of ‘community’; how (...) it becomes used in political discourse and in policy development and the character of its relationship with ideas about safety and security. (shrink)

As philosophers such as Fendler, Bauman and Young have shown, the concept of community poses significant challenges for diversity by reinforcing similarity, necessarily bracketing that which is viewed as outside, other or strange. In this paper, I interrogate the concept of community as it applies to Québec's intercultural context. I explore how intercultural dialogue, a mechanism to promote intercultural community building has, through a number of public displays of xenophobia, reinforced a discourse of intolerance in Québec's public sphere. Québec's Geography, (...) History, and Citizenship education course is aimed at creating an intercultural ‘micro-society’ in which students practice the demands of intercultural citizenship, such as dialogue. As a curricular requirement, intercultural dialogue places educators with the responsibility of perpetuating an intolerant discourse of difference. (shrink)

Zygmunt Bauman’s sociology has often been seen as a bleak worldview; he has been called the ‘sociologist of misery’. This article argues that assigning pessimism and misery to Bauman’s work relies on a reading which does not fully consider his sociology of morality. When this is accounted for, Bauman can be seen to have a very optimistic worldview. The significance of such an observation rests on where Bauman’s optimism lies—namely in the hands of inevitably moral individuals who can acquiesce to, (...) reject or modify the demands of liquid modernity. This article argues, with reference to G.H. Mead’s concept of the ‘genius’, that this is where the potential for agency lies in Bauman’s conception of liquid modernity. This is given a political dimension by both Mead and Bauman’s advocacy of democratic forms to help realise this agency. Democracy operates as a ‘societal’ form of morality which builds upon Bauman’s ‘pre-societal’ discussion. (shrink)

The process of contemporary gentrification is a key feature of post-industrial growth and urban re-generation. A central concern of this research is to investigate the implications of the process of gentrification at the level of locality. This study approached this investigation by an examination of these processes within a particular inner city neighbourhood in Dublin called Ringsend. It is the understandings and experiences of contemporary processes that this research has aimed to capture. The aim of this research was to examine (...) the changes occurring in Ringsend at a particular point in time and in a particular context. Ringsend is an inner city working-class ‘urban village’ in Dublin, Ireland. The identity of Ringsend as ‘place’ is deeply entwined in its industrial development. However, since the 1970s Ringsend’s industrial base has been constantly eroded. In recent years Ringsend has attracted considerable private investment as the area is undergoing a shift to a post-industrial landscape. The process of contemporary gentrification is extremely visible in the built environment. The aim of this study was to capture these shifts as they are occurring and as the landscape changes further the opportunity to explore this particular juncture may not arise again. The central findings of this research indicate the importance of ‘place’ in recent transitions. However within these changes place is being re-imaged and re-structured. Further this research also highlights the importance of the specificity of locality in gaining a deeper insight into the process of contemporary ‘gentrification’. Finally this thesis argues that the changes occurring in Ringsend are impacting on understandings of ‘community’ and community re-generation. A central theme within this study is that while the shift to a post­ industrial society is advantageous for capital accumulation contemporary gentrified sites, increasingly surrounded by walls and gates, function as symbols of the uneven development of contemporary urban renewal. (shrink)

This paper offers a deep futures analysis of "race" and the many racisms that compete to colonize the future. Using poststructuralism it challenges the frames that shape our thinking on race and the "Other". Cultural narrative and boundary drawing are explored as sources of racist frames. Three distinct possible scenarios along with their defining myths and metaphors are also examined. The hidden economy of racism is also addressed as it underpins economic affluence and cultural hegemony. Finally, questions of integrity and (...) identity are considered from the transformative logic of neohumanism. (shrink)

This paper explores how an ideal relational ethic based on Zygmunt Bauman’s (1995) notion of forms of togetherness is needed to underpin university-community engagement processes and practices. We focus on the notion of being-for, and suggest that it can be used as an ‘engagement bridge’ between higher education institutions, the creation of human capital and communities, and can be a means to achieve ethical outcomes to local concerns. Much of Bauman’s (1995; 2001; 2007) theoretical development has focussed on the liquidity (...) of modernity, to give the impression that community - in the spatially, physically located and fixed sense of the term - no longer exists. This paper proposes that spatial dimensions, particularly in the context of developing relational ethics, are important. This is particularly so for paying adequate attention to context-specific values, principles and issues in communities, for developing enterprising human capital via engagement, and for addressing matters of socio-political importance such as the environment. Contemporary neo-liberal times require ethical and moral leadership from universities. This paper suggests that such leadership can be developed from focussing attention on the forms of togetherness fostered by university-community engagement. (shrink)

Background: Research indicates that shunning and ostracism may have long-lasting and severe effects on the individual’s well-being. However, there is scarcity of research into shunning enacted in a religious context. Therefore, using Jehovah’s Witnesses as an example, the present research explores the experiences of being shunned from a religious community, with particular reference to the impact on the lives of individuals, and the strategies employed to cope with such an event. Methodology: Social Identity Theory (Tajfel & Turner,1986) and Identity Process (...) Theory (Breakwell, 1986, 2001), integrated with the constructs of power (French and Raven, 1959) and the Social Dominance Theory (Pratto et al., 1994), provide the theoretical framework which underpins the current thesis. The narratives of two groups of participants, those of members who have been shunned (Group A; n = 21) as well as PIMO and former Elders (Group B; n = 12), form the research data. The data are analysed using Reflexive Thematic Analysis (Braun et al., 2019). Results: The thesis has generated three main findings. First, the participants’ journey is a complex experience, where intrinsic and extrinsic forces combine in influencing the individual’s behaviour and decisions. Second, shunning may produce constructive outcomes, but by-and-large, shunning is an experience of loss which has serious impacts on the individual’s physical and emotional well-being. Third, the individual after being shunned embarks on a journey towards personal emancipation which culminates with a cognitive revolution. However, the process towards regaining ownership and autonomy is not defined by fixed stages of coping. Rather, it appears to be a continuum with the individual advancing from personal stagnation to personal progression over time. Implications: By developing an awareness of the underlying factors which may facilitate or hinder personal progression, this research may assist healthcare professionals in providing a more effective support that aims at helping the shunned client to progress towards autonomy and self-reliance. Also, the contribution of this research leads to new lines of inquiry. Future work would focus on the need of informing and engaging the police force, legislators, educational stakeholders, and policy makers. This is firstly, to properly address reports of discrimination because of religious shunning, secondly, to enhance child safety in ensuring their best interests are met, and lastly, to guarantee the individual’s basic rights during the judicial process. (shrink)

The paper encircles the subjectivity of drug taking as one form of contemporary practice in which fundamental theoretical issues are dealt with. In particular, following Mariana Valverde's genealogy of alcohol regulation (Valverde, 1998), the question of the free will, and the paradox of the simultaneous being and non-being of the autonomous subject, are viewed as present in various approaches to drugs. The current neo-pragmatist wave substitutes low-key practical notions of habits for a dichotomy of free will or determinism. The concept (...) of objectification promises to overcome that dichotomy by externalizing it; in terms of this concept, we can distinguish the abstract-imagined 'fix' from a genuinely transforming realization, and suggest that ours is the age of the fix, of instrumental commodities that change us in ways we do not intend. But, it is claimed, an inescapable issue of the self-dissolution of the subject remains; perhaps in the definitive shape of a suicide, or in the minor shapes of fixes such as a tactics of feigned surrender, New Age Higher Powers, or imagined communities. Determined to realize the idea of a benevolent surrender of the subject, the paper ends in an attempt to contribute to the coming to an understanding of herself and with herself of a person who finds herself at the troublesome intersection of Narcotics Anonymous and a social work development network of Copenhagen City called Wild Learning. (shrink)

Globalization is forcing many American college students to re-evaluate their perspective on foreign travel. If they are offered an opportunity to improve their cultural relativity skill set by immersing themselves into a new culture, the more astute students might choose to embark on that journey especially if it would result in resume enhancement. This paper focuses upon a group of twelve community college students' cross-cultural experiences, navigation techniques, and adaptation methods as student interns teaching conversational English in Changchun, China for (...) a period of nine to thirteen weeks in spring 2011. Several areas of interest emerged from their experiences and observations to allow for pedagogical inquiry: the global divide between Chinese and American cultural and educational initiatives; utilization of social, economic, and cultural capital by some but not all participants; successful teaching methods to deal with different learning styles; and negotiation of identities to become effective teachers and cultural ambassadors. The body of analysis, conclusions, and interpretations sections identifies the successes and failures of the twelve subjects and suggests that there is importance to this ethnographic study for sociology and education scholars. The bottom-line significance becomes apparent as more future college graduates will be seeking work both inside and outside the US in education and business fields. As employers peruse college graduates' resumes for something substantially unique, a candidate who has lived and worked in an emerging foreign country can be a huge advantage for their career aspirations. (shrink)