Working‐class participation,middle‐class aspiration? Value,upward mobility and symbolic indebtedness in higher education

This paper interrogates the relationship between working‐class participation in higher education (HE) in England and social and cultural mobility. It argues that embarking on a university education for working‐class people has been construed in governmental discourses as an instrumental means of achieving upward mobility, or of aspiring to ‘become middle class’. Education in this sense is thus not only understood as having the potential to confer value on individuals, as they pursue different ‘forms of capital’, or symbolic ‘mastery’ (Bourdieu, 1986), but as incurring a form of debt to society. In this sense, the university can be understood as a type of ‘creditor’ to whom the working‐class participants are symbolically indebted, while the middle classes pass through unencumbered. Through the analysis of empirical research conducted with staff from working‐class backgrounds employed on a university Widening Participation project in England, the article examines resistance to dominant educational discourses, which understand working‐class culture as ‘deficient’ and working‐class participation in HE as an instrumental means of securing upward mobility. Challenging the problematic notion of ‘escape’ implicit in mobility discourses, this paper concludes by positing the alternative concept of ‘fugitivity’, to contest the accepted relationship in HE between creditor and debtor.     

Natural relations: horses,knowledge, technology1

Maintaining the tensions and divisions between the human and non‐human, nature and culture has been a mainstay of Euro‐American thought. Drawing upon two studies of people's associations with horses, we examine how these divisions are being reworked in the social sciences as well in everyday life. We focus on how different ideas about ‘horses’, ‘horsemanship’ and how knowledge is acquired, accomplishes different social worlds. Specifically, what emerges in these differential discourses is that a paradox is put into play to make a distinction between traditional and contemporary ways of being in relation to nature and the animal; it is the paradox of what we want to refer to as ‘natural technologies’. We suggest that the paradox of ‘natural technologies’ is a proliferating feature of Euro‐American cultural life that troubles old divisions between nature and culture and propose that it indicates less about a politics of nature than a politics of culture. Specifically, we show that the preoccupation with bringing nature, and the non‐human, more into alignment with the human promotes ethics and equality as matters of lifestyle choice to the exclusion of very specific ideas about tradition, hierarchy, evolution and socialization.     

Rowing ‘at home’ and ‘away’: sport,heritage and identity in the Malay world

This paper is grounded in a comparison of the cultural identifications that accompany Sambas Malays’ participation in rowing competitions ‘at home’ and ‘away’. Sambas Malays are Indonesian citizens from the regency of Sambas, who ethnically identify as Malay. There, rowing competitions provide the sociocultural infrastructure for developing local and translocal cultural identifications. Two related, yet distinguishable, cultural identifications are evident, each associated with a specific rowing infrastructure. When contests occur ‘at home’, rowing is steeped in local Sambas Malay culture and heritage. However, contests ‘away’, in areas loosely identified as ‘Malay’, generate identifications with a regionally based Malay culture and consociality. Utilizing a non-positivistic conceptualization of ‘border’, this paper considers the intersection of culture, politics, economy, geography and mobility in everyday bordering practices producing two overlapping cultural identifications.     

Researching family practices in everyday life: methodological reflections from two studies

The study of the everyday is recognised as central to the understanding of identities, agency and social life. Yet, attempts to research everyday life often fail to capture the complexity of the mundane. This paper draws on findings from two studies: fatherhood across three generations and adult narratives of childhood language brokering to illuminate that complexity. The purpose of bringing these studies together is methodological; in particular, it is to examine how the storied material generated by narrative approaches can contribute to understanding of the everyday practices of family life, practices that are often unacknowledged, hidden or assumed. One study adopted a narrative form of interviewing while the second combined narrative photo-elicitation techniques with narrative accounts. Methodologically, the two studies illustrate that no one method produces ‘objective’, comprehensive knowledge of family practices. Together, however, they produce new insights into family practices around fatherhood, migration and language brokering and how participants ‘do’, ‘display’ and commemorate family. The paper argues that narrative approaches, sometimes alongside visual methods, can assist holistic analyses of family practices from sociocultural, intergenerational and life course perspectives.     

THE SPIRIT OF THE PEOPLE

This article examines the construction of ‘People’ in current and historical interpretation of the Constitution of the United States. It argues that ‘People’ is a powerful rhetorical figure constructed to sustain a narrative that transcends the realities of hard-won social change gained by living groups of people in US history. Opposing the common professional and popular conception of the US Constitution as the oldest continually functioning constitutional document, this paper posits that there have been many US Constitutions. With particular focus on the constitutional sanction of slavery and subsequent abolition amendments, as well as looking at Supreme Court cases concerning segregation and civil rights, it is argued that the Constitution does not represent a continuity, but a series of radically new documents. The Constitution(s) of the United States must, like any other text, be read and interpreted to have meaning; that is, the Constitution(s) do not have inherent, obvious meaning equally and readily available over generations. The contrary is made to seem the case by those interpreters who perpetuate an historical narrative of liberty and ‘People’ regardless of the contradictions, exclusions and hypocrisies of reality. The fights for inclusion are obscured by the sustained appearance of a history of gradual but inevitable absorption into an ahistorical ideal. Further hidden is the possibility that the perceived ideal might itself be culturally and historically contingent. The maintenance of the view that constitutional language can have consistent, available meaning over centuries is not a neutral endeavour. It is used to justify the actions of existing American power as inseparable from an irreproachable, historically legitimated ownership of democratic social values and aims. This takes on a broader significance when considered in the light of current, aggressive exportation of ideas of ‘People,’ ‘democracy,’ ‘liberty’ and so on, as if they had self-evident and transferable meanings.     

Making a difference: ethical consumption and the everyday

Our everyday shopping practices are increasingly marketed as opportunities to ‘make a difference’ via our ethical consumption choices. In response to a growing body of work detailing the ways in which specific alignments of ‘ethics’ and ‘consumption’ are mediated, we explore how ‘ethical’ opportunities such as the consumption of Fairtrade products are recognized, experienced and taken‐up in the everyday. The ‘everyday’ is approached here via a specially commissioned Mass Observation directive, a volunteer panel of correspondents in the UK. Our on‐going thematic analysis of their autobiographical accounts aims to explore a complex unevenness in the ways ‘ordinary’ people experience and negotiate calls to enact their ethical agency through consumption. Situating ethical consumption, moral obligation and choice in the everyday is, we argue, important if we are to avoid both over‐exaggerating the reflexive and self‐conscious sensibilities involved in ethical consumption, and, adhering to a reductive understanding of ethical self‐expression.     

Regrounding Youth Cultural Theory (in Post‐Socialist Youth Cultural Practice)

This article considers how the study of youth cultural practice in Eastern Europe informs theoretical and empirical debate about youth culture. It charts the trajectory of academic writing on East European youth cultures and suggests the region’s state socialist past (which made social inequalities relatively insignificant at a time when, elsewhere, youth cultural studies were dominated by class‐based readings) combined with the explosion of inequality in the post‐socialist period (by which time class‐resistant post‐subcultural theories led anglophone academic discussion), makes it an interesting vantage point from which to reconsider academic paradigms. Drawing on empirical examples of youth cultural practice in (post)‐socialist Eastern Europe, it argues for a perspective that integrates structural and cultural factors shaping young people’s lives. It suggests moving forward western theoretical debates – often stymied in arguments over nomenclature (‘subculture’, ‘postsubculture’, ‘neo‐tribe’) – by shifting the focus of study from ‘form’ (‘subculture’ etc.) to ‘substance’ (concrete cultural practices) and attending to everyday communicative, musical, sporting, educational, informal economy, and territorial practices. Since such practices are embedded in the ‘whole’ rather than ‘subcultural’ lives of young people, this renders visible how cultural practices are enabled and constrained by the same social divisions and inequalities that structure society at large.     

(Visual) Disability – from exclusive perspectives to inclusive differences

By introducing the concept ‘inclusive differences’ of disability this paper suggests that disability is the outcome of historically specific, embodied human and non‐human configurations fabricated within the conduct of everyday life. Inclusive differences question the attempt given by exclusive perspectives that try to divide analytically, conceptually or politically ‘disability’ a priori into an individual (natural) bodily impairment or a purely socio‐cultural attributed disability. Applying the concept of inclusive differences, neither the domain of ‘nature’ nor ‘society’ can function as a disability’s self‐explanatory force. Rather, inclusive differences highlight the connection between human and non‐human relations that make up the different enabling and/or disabling scenarios of societal realities. Drawing on the practices of blind people in a visual culture this paper discusses related specificities of inclusive differences.     

A GASOLINE SCENTED SINDBAD: THE TRUCK DRIVER AS A POPULAR HERO IN SOCIALIST HUNGARY

The author reconstructs the figure of the trucker as an interesting figure in socialist Hungary's ‘history of mentality’. The study outlines how the figure of the trucker and the popular meanings people associated with them, has constituted a post-Turnerian ‘liminoid construction’ that secured them the (ill-)fame of transgression of any kind of border, subversion against any kind of interest different from theirs, or simply just the fame of agents of change of Hungary's post-1956 everyday life culture. Their liminal character's representation had three major fields: Firstly, in books and movies truckers are usually at the threshold between everyday life of socialist Hungary,and life worlds of another countries, cultures, fields of knowledge and pleasures, between the feared and wanted, the unknown and the quotidian well-known. Secondly,their self-representation unveiled a strenuous way of life and continuous pressures represented by conflicting expectations of self-interest, the family, the profession, colleagues, the company, and social norms. Thirdly, an analysis of their usual life situations (on the road, at the border, at home, etc.), highlighted how these culturally constructed environments served as contrasting ‘cultural landscapes’ to the truckers' liminoid figure. An analysis of the role of motors and women in the representation of truckers gave an explanation of the popular appeal associated with truckers. The last section on truckers' contribution to the emerging Hungarian consumer culture in the 1970-1980s revealed major trucker missions such as supplying objects of desire and (perhaps more importantly) images of another cultures; the conveyance of ‘at-hand’ knowledge and skills about other cultures; travel itself; and performance at trendsetting ‘habitual show’ of doing petty business, and more generally, everyday risk-taking and decision making. Probably truckers' most important role was their contribution to the knowledge, attitudes and skills people employed in making up a Hungarian consumer society.     

Calling for accounts: numbers, monsters and membership1

This article questions how accounts are marked. In asking why some accounts ‘pass muster’ and others fail, the analysis brings into focus the extent to which membership work helps hold the social and the technical apart. The analysis contrasts a long insistence on narrative forms of interaction as defining conditions of co‐presence with numerical regimes in which there is an implicit deletion of social contact under fashionable slogans like ‘action at a distance’. Taking numbers to act as ‘bearers of culture’, the paper contests the idea that numerical forms of accountability delete the membership work traditionally associated with narrative forms of account. Attending closely to ‘occasions’ in which it is appropriate for members to deploy numerical accounts rather than verbal accounts, the argument challenges the idea that a face to face negotiation of social order has been superceded by a pervasive use of perfonnance targets. The article begins by exploring how ‘calls to account’ are created by a reporting of adverse budget variatices within organizations. Using an extended example to consider how such ‘gaps’ affect a manager's conduct towards a spouse who is sick, the analysis shows how the use of numbers becomes crucial to sustaining one's affiliation across a range of memberships. As illustrated, the rehabilitation of numerical artefacts into conceptions of the social greatly expands possibilities for interaction beyond that anticipated by the sociological ideal of ‘co‐presence’.     

When a scratch becomes 'a scary story': the social construction of micro panics in center-based child care

This study analyzes the everyday world of center‐based child care and the climate of suspicion that permeates that world. Based on four and a half years of participant observation field research and thirty focused interviews with men and women child care workers, the author examines the existence of ‘micro panics’ which occur in child care centers when deviant labels are attached to caregiving acts or activities. Drawing from traditional Moral Panic Theory, this paper demonstrates how the context of suspicion surrounding center based child care and the ‘micro panics’ that sustain it are generated historically, structurally, and interactionally. These phenomena, in other words, are in part, a historical artifact from the 1980s moral panics concerning day care abuse, an interactional product of the gendering of child care as ‘women's work’, and a phenomenological byproduct of the positioning of paid child care in the everyday lives of workers, children, and parents.     

Shadowing history: National narratives and the persistence of the everyday

The issue this paper wishes to address is how history, as encoded in historiography of history-writing, is actually based upon its capacity to conceal, disguise and indeed suppress the everyday. This is especially true when you consider that most history is really driven by the nation state and that far from envisaging a history free or rescued from the nation, most history-writing ends up reinforcing it. In other words, history’s primary vocation has been to displace the constant danger posed by the surplus of everyday life, to overcome its apparent ‘trivia’, ‘banalities’ and untidiness in order to find an encompassing register that will fix meaning. With Hegel, narrative was given the role of supplying the maximal unity by which to grasp the meaning of history. What immediately got privileged was, of course, the nation state in the making of world historical events or and ultimately class, subjects who can claim world historical agency. By the same measure, the surplus or messy residues of modern life, especially its immensely staggering complexities, its endless incompletions and repetitions – all irreducible – are repressed or in some instances the microcosmic is sometimes mobilized to reinforce macrocosmic meaning. (This has frequently been called history from below and what Germans have called Alltagsgeschichte.) What I would like to do is explore the category of everydayness, ushered in with the masses and the appearance of the subaltern, as a minimal unity that provides its own principle of historical temporality that easily challenges the practice of history-writing as we know it.     

Narratives from the neighbourhood: The discursive construction of integration problems in talkback radio1

This paper examines how speakers deploy narrative devices in talking about Sudanese refugees. Particularly, we show how narrative constructions form an important basis for the advancement of accounts about integration problems into the local polity. We analyse talkback ‘phone‐in’ calls to a local Adelaide radio station that provide callers an opportunity to give accounts of events and social phenomena that concern them in their local settings. Analysis shows that speakers regularly deployed narrative constructions, first‐hand ‘witnessing’ devices that functioned to legitimate accounts as veridical versions of events, and contrast devices to explicate the moral and behavioural aberrance of Sudanese refugees. The analysis illustrates how these discursive devices function rhetorically in interaction, in ways that differentiate Sudanese refugees as problematic. Through this analysis, we contend that narrative devices precipitate and bolster socio‐political policies that have serious, negative consequences for Sudanese refugees.     

The myth of everyday life: Toward a heterology of the ordinary

The aim of this paper is to contribute to the rethinking of everyday life as a central, if highly diverse and problematic, theme of modern philosophy and social theory. The focus of the essay concerns the uncertain ontological status of ‘the everyday’ within the human sciences. An initial exploration of the ambiguity of the expression ‘everyday life’ points to a more consequential type of undecidability once it is fully recognized how the ideology of ‘everyday life’ functions to suppress the materiality, contingency, and historicity of human experience. This can be seen in the contrast between powerful atemporal conceptions of everyday life and more critical understandings of the lifeworld framed in temporal categories. The distinction between everyday life and lifeworld proves useful as a marker for two very different approaches to the ordinary. The paper claims that the ordinary has been systematically denigrated in the very act of being theorized as ‘everyday life’. A tradition of binary and dichotomous theorizing is uncovered as one of the fundamental sources of the myth of an ahistorical, unmediated everyday life. After mapping a range of more reflexive perspectives toward the investigation of ordinary life, the paper concludes on a positive and reconstructive note by suggesting that any attempt to go beyond the dualisms and antinomies of contemporary theory must first abandon this mythology to reveal the histor(icit)y and alterity of lifeworlds in their rich natural, incarnate, political, and reflexive imbrications.     

‘There is Nothing Here for Us..!’ How Girls Create Meaningful Places of Their Own Through Movement

This article focuses on how girls create places of meaning and opportunity through collective movement. It is based on an ethnographic study of the everyday experiences and mobility of 10–13 year old girls living in a suburb of Copenhagen, Denmark. 1 The girls ventured for a sense of freedom and a ‘place of their own’ to pursue their interests and social relationships. For some girls the creation of places where they felt ‘at home’ would entail breaking rules and transgressing spatial boundaries set by adults.     

The big story about small stories: Narratives of crime and terrorism

The ‘big story/small story’ distinction has emerged as a discrete approach to narrative analysis. Proponents of this approach are critical of the ‘big stories’ elicited by structural analysts, which they see as highly structured narratives of past experiences, typically elicited in an interview context. In contrast, they highlight the importance of studying the fragmented, contextualised ‘small stories’ that arise in everyday conversation/interaction. We question the basis of this distinction and we suggest that it unnecessarily proliferates analytic categories. Further, we suggest that the methodologies followed by ‘small stories’ analysts are often similar to those used to elicit ‘big stories’ and are hence open to similar criticisms; in particular, a failure to fully consider the issue of (contextual) naturalism. Drawing on interviews of crime/terrorism in Northern Ireland, we show how these data comprise both ‘big stories’ and ‘small stories’ within the same context and often within the same narrative.