Youth transitions and migration: negotiated and constrained interdependencies within and across generations

This paper, based on a longitudinal and multi-sited ethnographic study, explores the intersection between youth transitions, migration and relationships. It considers the complex ways in which rural Bolivian young people move back and forth between work and education, between home and migrant destinations as they strive to form their own household and develop new relationships, whilst continuing to maintain interdependent relations with their parents and siblings. It presents three life stories which outline the key role of relationships in shaping youth transitions and migrant trajectories. Whilst the three pathways are different, they also encompass some similar features: the complexity of deciding between school or work, the key role of migration, the importance of social networks and old/new relationships, and the impact of birth-ordered and gendered household relations. In particular the paper argues that the concept of negotiated and constrained interdependencies is a useful way of understanding the flexible and opportunistic yet limited nature of youth transitions in a context of migration. The paper is based on fieldwork which involved tracking down 14 of the 18 households who had been involved in my doctoral research over 10 years ago, and of these 14 households one or both parents and two or three of the siblings were interviewed.     

The Melancholic Name

How to think the gift of the name that announces the finitude of the named and the name itself, insofar as finitude is not reducible to the negativity of the concept and sense, a Gift to the other insofar as the other concerns us with his finitude? There is, as it were, a note of melancholy that adheres our finite existence, which also intimates the very gift that is given to the other. The whole question of the ethico‐political, understood here as being‐towards‐others, is at stake here. The article reads Schelling, Heidegger and Benjamin to think anew the place of language as gift and its concern with the thoughts of the political.     

LIFESTYLE OR LEBENSFUHRUNG?

Max Weber's concept of Lebensführung was inappropriately translated as "lifestyle" in the two major English-language translations of his work. The result is that Weber's distinctly different terms " Lebensführung " (life conduct) and " Lebensstil " (lifestyles) have the imprecise and singular meaning " lifestyle " in Anglo-American literature. Translated literally, Lebensführun means life conduct and refers to choice and selfdirection in a person's behavior, not lifestyles. Consequently, Lebensführung is the element of choice within Weber's overall concept of Lebensstil (lifestyles) and joins with Lebenschancen (life chances) as one of Lebensstil's two basic components. To use Lebensführung to mean simply lifestyles overlooks the depth of Weber's thinking on the subject.     

Parental Death and Subjective Age: Indelible Imprints from Early in the Life Course?*

Past research suggests that sustaining a young identity helps adults maintain a greater sense of well‐being. The experience of subjective aging, however, is not a spontaneous phenomenon, but stems from lifelong developmental experiences. Drawing from writings on the life course and self‐concept, I consider how parental death in childhood shapes subjective age in adulthood. To examine the effects of maternal and paternal death on subjective age, I employ the Midlife Development in the United States Study (MIDUS). A series of linear regression analyses indicates that maternal death during childhood is associated with an older subjective age in adulthood, death of a father does not have a similar influence on subjective age, and that the effect on subjective age is stronger if maternal death occurred during childhood than during other periods of the life course. The findings highlight interconnections between timing of transitions in the life course, linked lives, and the development of self‐concept. Subjective age in adulthood seems to hinge on important biographical experiences from childhood, such as parental death, though the processes differ by the gender of the deceased parent.     

Rethinking Families Over the Life Course Development Perspective: Including the Lives of Same‐Sex Families

This paper has three objectives. The first goal is to summarize the literature on same‐sex families relating to the major life transitions of relationship formation, marriage, parenting, relationship dissolution, and old age. For the most part, this literature remains scant, with many areas completely ignored. Second, reasons why there is relatively little known about the life course of same‐sex families will be examined. In particular, we argue that the life course’s focus on marriage as a marker for transitions, including whether or not transitions are on or off time, works to exclude same‐sex families since they are not legally able to marry in most countries. The third objective is to explore if, and how, the family life course development perspective can be adapted or modified so that it can account for the diversity of both same and opposite‐sex families.     

Social Inequality and Interaction

This paper looks at the effects of social inequality on where we live, who we associate with and who we choose (and hang on to) as our friends and partners. We may feel that we freely choose our friends or lovers, but our most personal and intimate choices are constrained by patterns of social similarity and 'differential association'. The pattern of 'homophily' (the principle that we are more likely to associate with people who are socially similar to ourselves) has a major impact on social networks creating 'social interaction distance' between unequals. There is a social sorting process in the way we form social ties, so that the people we interact with tend to be similar to ourselves in education, social class, race/ethnicity, religion and attitudes. This has major consequences for our routes through life and worldviews, and for how inequality is reproduced.     

CYBORGS OR GODDESSES? Becoming divine in a cyberfeminist age

New digital and biogenetic technologies-in the shape of media such as virtual reality, artificial intelligence, genetic modification and technological prosthetics- signal a 'posthuman' future in which the boundaries between humanity, technology and nature have become ever more malleable. We are more aware than ever that what we call 'nature' is open to manipulation by varieties of biotechnology such as gene therapy. Computer-assisted technologies transform perceptions of body, time and space. Dreams of merging humans and machines into new intelligent cybernetic organisms leave the realm of science fiction and enter everyday reality. As the taken-for-grantedness of what it means to be human shifts and blurs, we might consider how myth, literature and popular culture have furnished the Western imagination with a gallery of fantastic and monstrous creatures on the margins of human and non-human. One contemporary example is that of the cyborg, who serves as a metaphor of the various ways in which the contemporary west is currently experiencing the hybridization of human nature. One version of the cyborg popular with cultural theorists-especially feminists- has been the vision articulated in Haraway's 'Manifesto for Cyborgs'. Termed here as Haraway's 'cyborg writing', it expresses important values about gender, politics and technology; but whilst the cyborg subverts many of the dualisms of western culture, Haraway's comment that she would 'rather be a cyborg than a goddess' inadvertently reinforces one final, often unspoken dichotomy of modernity: that between religion and the secular. Therefore the implications for feminist theory and praxis of a recovery of the goddess are explored. To concur with Haraway, such a project is prone to an inversion of traditional gender stererotypes, enclosing women in a realm of unreconstructed 'nature' at the expense of empowering them to engage with new technologies. Other models of 'becoming divine', however, promise more radical reconfigurations of the religious symbolic of western modernity, a symbolic that has sanctioned the equation of technology with the disavowal of embodied finitude in the name of a quest for transcendence. Irigaray's concept of the 'sensible transcendental' refuses the simplistic distinctions between sacred/secular, spiritual/material, divine/human. Far from representing a female version of the patriarchal sky-god, or even a bucolic, romanticized 'mothergoddess', therefore, Irigaray's model of 'becoming divine' offers an exciting addition to the critical and reconstructive resources of cyberfeminism.     

Career Pathways into Retirement in the UK: Linking Older Women's Pasts to the Present

Understanding of how women's experiences in retirement are shaped by their pre‐retirement lives is limited. In this paper we utilize an innovative mix of measures to examine the link between career histories and expectations and experiences of retirement. Analysis of timeline data capturing the long working lives of a sample of older women identifies five different pathways into retirement. We explore these trajectories in detail to determine how they are shaped and their links to different outcomes in later life. The analysis shows how different career histories unfold and how they shape expectations and experiences of retirement. Long, professional career pathways leave women feeling enabled in retirement, women following more fragmented pathways are more constrained, and some trajectories, including pathways involving transitions into professional careers in later life, can leave older women financially and emotionally vulnerable in older age.     

Spiritual Media Experiences,Trait Transcendence,and Enjoyment of Popular Films

Recent scholarship on media psychology acknowledges that media entertainment offers not only purely hedonistic enjoyment but also meaningful experiences. This study expands our understanding of media enjoyment by exploring the role of media entertainment in evoking spiritual emotions and beliefs, such as those related to connectedness, blessedness, and transcendence. Results from an online survey (N = 220) indicate that media entertainment elicits meaningful as well as spiritual emotions and increases the saliency of spiritual beliefs as related to self-actualization and spiritual experiences in everyday life. Furthermore, trait transcendence and eudaimonic media motivations add to the explanation of audiences’ mediated spiritual experiences. Open-ended responses, analyzed by three coders, revealed that themes of transcendence and human connectedness are an integral part of viewers’ entertainment experiences. This exploratory study provides the groundwork to investigate spiritual media experiences and advance understanding of audiences’ appreciation for media entertainment. Implications for popular culture and mediated spirituality are discussed.     

On the adjudication of conflicting claims: an experimental study

This paper reports an experimental study on three well-known solutions for problems of adjudicating conflicting claims: the constrained equal awards, the proportional, and the constrained equal losses rules. We first let subjects play three games designed such that the unique equilibrium allocation coincides with the recommendation of one of these three rules. In addition, we let subjects play an additional game that has the property that all (and only) strategy profiles in which players coordinate on the same rule constitute a strict Nash equilibrium. While in the first three games subjects’ play easily converges to the unique equilibrium rule, in the last game the proportional rule overwhelmingly prevails as a coordination device, especially when we frame the game as an hypothetical bankruptcy situation. We also administered a questionnaire to a different group of students, asking them to act as impartial arbitrators to solve (among others) the same problems played in the lab. Also in this case, respondents were sensitive to the framing of the questions, but the proportional rule was selected by the vast majority of respondents.     

Civil Religion and National Politics in a Neoliberal Era

Civil religion, or the connection of the nation‐state, its history, destiny, and people, to understandings of transcendence or divinity, is in crisis both as a theoretical concept and as a politico‐cultural phenomenon. The crisis has been brought about by the weakened capacity of the nation‐state to generate collective identity and a version of ‘charismatic’ authority. We argue that this has resulted in a shift from the widely accepted conceptualization of civil religion as a unifying force in societies to a more exclusionary force that Williams (2103) calls “tribal civil religion” That, in its own way, undermines the nation‐state. In this paper, we examine the history and various understandings of the concept of civil religion, develop an argument that the assault on the nation‐state has meant the rise of increasingly exclusive and exclusionist expressions of civil religion, and present possible suggestions for sites where ‘unitive’ civil religion may still be found.     

Let the countdown begin — Aging experiences of young adults in countdown blogs

This paper examines a particular blog phenomenon that has not yet received much attention: Countdown blogs which are written before a significant birthday (in this paper, it is the thirtieth birthday). The bloggers fill the remaining time, often a year, with the accomplishment of particular tasks, reflections on their lives or photo projects. In their blogs, the young adults demonstrate an age awareness that is often overlooked in aging studies. The paper argues that young adults use countdown blogs to cope with their aging experiences and, in doing so, they apply a particular economic rhetoric and emerge as entrepreneurs of themselves - an identity concept that Foucault presented in the late 1970s. Foucault, however, did not consider the themes of age as symbolic capital nor the marketing strategies that entrepreneurship of the self imply. In a close reading of a sample of twenty-one countdown blogs, the paper suggests new complexities in Foucault's concept. At the same time, it argues that young adults today have developed creative strategies in terms of multimedia projects and heightened self-scrutiny to cope with the finitude of time, the expectations of age-appropriate behavior and the coercions of neoliberal consumer culture.     

Aging as becoming oneself: A philosophical ethics of late life

Enlightenment and modernity have forgotten old age in constructing an abstract ethics of reason, addressing a general rational subject. By contrast, the ancient ethics of happiness asked what a good life might be for people in specific life-stages, such as the aged. It is nowadays important to regain this tradition: What does it mean for a finite being to age but still lead a good life? During the process of aging, a radicalization of our vulnerable corporality and finitude takes place. This becoming-oneself-in-aging can be understood not only in its ethical meaning, but also implies a correction of our modern understanding of man.     

‘Fuck It,Shit Happens (FISH)’: a social generations approach to understanding young people’s imaginings of life after school in 2016–2017

ABSTRACT

This article uses a social generations approach to explore the lives of young people transitioning to life after schooling. Drawing on ethnographic research in England during the geopolitical uncertainty of 2016–2017, we track the trajectories and narratives of six individuals. The research begins with final year pupils in schools talking about their futures, during and after their A-Level exams. We then follow these individuals on routes to Higher Education and employment, exploring how they are socialised into imaginings of the future and/or struggle to inhabit these futures. A deeply ingrained, modernist, neoliberal reckoning of future time is normalised through experiences of schooling. However, this logic is troubled profoundly in the transition to life after school. Young people’s experiences in an unpredictable present run in stark contrast to the ordered trajectory of future action they have been socialised to expect. Amidst this uncertainty, ambivalence towards shaping the future (‘Fuck It, Shit Happens’) can in some ways feel like the most agentic stance to take. Furlong et al.’s (2011) social generations approach to understanding youth transitions reveals how we must critique the very concept of ‘the future’ if we are to understand the reality of youth transitions in the present.     

Life course analysis of gambling trajectories: an Indigenous Australian study

Traditional card gambling is a culturally acceptable recreational activity for generations of Indigenous Australians. Commercial gambling activities are popular as well. This study drew on a life course approach and a sample of 57 Indigenous Australian people to examine their gambling trajectories over time that resulted in recreational gambling or in disordered gambling. To gain in-depth insight into various gambling trajectories, this study used an interpretative phenomenological methodology. At early childhood, teenage, young adult and mature adult stages, major gambling influences appeared as dependence, independence, timing of major shifts and transitions, and rationalization, respectively. The study showed that being a recreational or disordered gambler was a shifting or fluctuating position, subject to transitions and events in people's lives rather than a one-way path in either direction. Within a complex cultural environment, the dynamic interplay between social density, context and individual choice appears to influence gambling trajectories for these Indigenous Australians.     

Everyday life of persons with intellectual disability living in residential settings: a systematic review of qualitative studies

This article presents a systematic review of studies published between November 2010 and November 2014 about the everyday life of adults with intellectual disability as viewed from their own perspective. Everyday life refers to an interdisciplinary concept including approaches attentive to the mundane and to ordinary routines of social relations and practices. Twelve studies met the inclusion criteria. The review was carried out as an interpretive synthesis. Findings from the included studies revealed neglect of participation regarding the wishes, self-determination, choice and control of persons with intellectual disability in their everyday lives. This neglect demonstrates the limitations persons with intellectual disability face as agents and adult citizens in their everyday life, and shows violation of fundamental human rights.     

Can there be a sociological concept of interest?

This article raises the question of whether it is possible to have not only an economic concept of interest but also a sociological one, and, if so, what such a concept would be like. By way of an answer, the history of how sociologists have tried to use the concept of interest in their analyses is traced, starting with Gustav Ratzenhofer in the 1890s and ending with Pierre Bourdieu and John Meyer today. This focus on what sociologists have to say about interest represents a novelty as the conventional histories of this concept pass over the contribution by sociologists in total silence. The various attempts by sociologists to use the concept of interest are divided into two main categories: when interest is seen as the driving force in social life, and when interest is seen as a major force in social life, together with other factors. I also discuss the argument by some sociologists that interest is of little or no importance in social life. The different strategies for how to handle the concept of interest in a sociological analysis are discussed in the concluding remarks, where it is argued (following Weber and Bourdieu) that interests can usefully be understood to play an important role in social life, but together with other factors.     

Reconsidering equilibrium: a socio-economic perspective

Equilibrium is one of the most venerable concepts of neoclassical economics. In this paper we undertake a critical reconsideration of the concept of equilibrium within the framework of socio-economics (or economic sociology) as an analysis of the social nature, composition, and co-determination of the economy. The concept of market-economic equilibrium is critically reconsidered on the following grounds: its static implications, its spurious equation with optimum, its complex relations to social equilibrium, and its social co-determination. The conclusion is that the concept of (especially general) market equilibrium is of questionable explanatory value from the perspective of socio-economics.     

Role sequencing: does order matter for mental health?

Role sequencing refers to the ordering of social roles. According to the normative order hypothesis, adults who follow a certain sequencing of their social roles will be better adjusted than their peers who follow other life course patterns. The normative order is defined as first entering the paid labor force, getting married, and later having children. This study tests this hypothesis by analyzing retrospective life history data from three subsamples of adults who completed the 1987--1988 National Survey of Families and Households: (1) married, working parents; (2) divorced, working parents; and (3) married, unemployed parents. The findings indicate significant race/ethnic (black/white), gender, and cohort differences in the type of role sequencing patterns that are conducive to positive mental health. For example, African Americans who work first, then have children, and later get married report better mental health than their peers who followed the normative order White men and women seem to benefit from following the normative course of role transitions. Among women, however, the psychological benefits of following typical life course patterns are especially evident among those born during the baby boom.     

Elderly narrative reflections on the contradictions in Turkish village family life after migration of adult children

International and domestic labor migrations are changing the face of many countries. Those economic and demographic transitions collide with cultural expectations and ways of conducting intergenerational relations. This paper is a narrative analysis of some of those changes from the perspective of the elderly who remain behind in a small village in central Turkey. In particular, their narratives focus on filial expectations of sons and daughters, the status of mothers-in-law, health and economic well-being, and the future of village life. While these “left behind” elderly feel a loss of status and control and fear for their futures as their children pursue lifestyles unfamiliar and threatening to them, they are nevertheless gradually negotiating these changes and redefining late life to adapt to new circumstances and maintain their family relations.