Structuration of Indian Information Technology Professionals’ Migration to Australia: An Ethnographic Study

Information Technology (IT) is leading to a new form of capital accumulation as is clearly evident in the IT industry. Regardless of its origin and amount, capital can be circulated and accumulated on a global scale, at an unprecedented speed and therefore with extreme volatility. An urgent task of the study of globalization and migration is to understand the international labour system of the “new economy”. This article is an ethnographic study of those agents who have been the main means by which Indian IT professionals move globally. “Body shopping” is the practice whereby a firm recruits IT workers and then farms them out to clients for a particular project, though the firm itself is not involved in the project. The key players in “body shopping” are a series of recruitment agents. They form “agent chains” where they depend on each other and assume different functions in dealing with the market, the state and the workers. “Body shops” rely on ethnic networks. Their practices have led to the emergence of a flexible international labour supply system that benefits some IT professionals but also imposes costs.     

Yellow bodies,black sweat: Yao Ming,Ichiro Suzuki,and global sport

This article focuses on the relationship between Asian and Black athletes, global multiculturalism, and sport internationalism. Ichiro Suzuki and Yao Ming represent in clear ways the figuration of the Asian male body as both cultural phenomena and transnational commodity. This article describes the marked turn from the Asian male body as an unattractive representative for marketing commodity exchanges to an imported spectacle reproducing National Basketball Association and Major League Baseball transnational capital. However, it does not simply offer a conventional study of the political economy involved in the global expansion of popular sports. Rather, it attempts to illustrate how Asian men in US sports presuppose and indeed attempt to produce Asian masculinity through inverting the bodily emasculation of Asian American men. Throughout this article, I detail the ways in which popular sports has been racialized as a “Black” space of colonial fantasy and fears, and how Asian male athletes break down the fixity of this raciological thinking. The Black male body came to dominate celebrity and hero worship, an identificatory process that Norman Mailer once coined as “the white negro” or to use a famous slogan from a popular sports drink: Everyone wants to “Be Like Mike.” This article describes the ‘fetishization” of the Black male body and how representations of Ichiro and Yao subvert the fixity of Afro-Asian racial hierarchy.     

Social Stratification and the Body: Gender,Race, and Class

This article introduces the study of social stratification and the body in sociology. Two major fields of social inequality, race and sex, are characterized by visible, physical markers (such as skin tone or body shape) that people use to attribute meaning to the bodies of those around them. Class, on the other hand, offers far subtler bodily clues to the casual observer. Drawing on studies of racialized and sexed bodies, this article derives two principles for studying bodies, class, and social stratification more broadly. First, the relationship between bodies and inequality is bidirectional and co‐constitutive: while beliefs about the meanings of bodily difference are used to legitimate social inequality, preexisting inequalities also shape the appearance, health, and capabilities of the body. Second, the mechanism by which bodily difference is used to justify inequality is the ideology of self‐control: claims about the bodies of marginalized groups tend to frame them as reflecting a lack of self‐discipline, thereby “proving” their moral or evolutionary unfitness for power. The article ends by identifying emerging areas of study that promise to advance the study of embodied stratification and by highlighting the continuing centrality of intersectisonal theories of difference and inequality in embodiment research.     

Negotiating Clothing Identities on the Sales Floor

How do salespeople negotiate “clothing identities” with customers? To answer this question, I conducted fieldwork in the women's departments of several luxury goods stores in Paris that sell ready-to-wear clothes. In this negotiating context of personalized service, lower-status individuals (salespersons) propose new identities to higher-status consumers. This comparison of how saleswomen and gay salesmen negotiate clothing identities with women customers examines both their identification with the customers and the role-playing involved. The sales area as a “backstage” permits the “expertise” of the sales staff to mitigate the status differences and gives gay male sales staff latitude in their interactions with female clients. Through a construction of clothing identity from articles from the store, saleswomen present an image of possibilities to customers. Playing the role of personal audience, gay salesmen use their ambiguous gender identity to sell clothing.     

Awakenings: Autobiography,Memory, and the Social Logic of Personal Discovery

Taking a formal, sociocognitive approach to narrative analysis, I explore autobiographical stories about discovering “truth” in political, psychological, religious, and sexual realms of social life. Despite (1) significant differences in subject matter and (2) conflicting or oppositional notions of truth, individuals in different social environments tell stories that follow the same awakening formula. Analyzing accounts from a wide variety of social and historical contexts, I show how individuals and communities use these autobiographical stories to define salient moral and political concerns and weigh in on cultural and epistemic disputes. Awakening narratives are important mechanisms of mnemonic and autobiographical revision that individuals use to redefine their past experiences and relationships and plot future courses of action while explaining major transformations of worldview. Awakeners use two ideal‐typical vocabularies of liminality to justify traversing the social divide between contentious autobiographical communities. Further, awakeners divide their lives into discrete autobiographical periods and convey a figurative interaction between the split personas of a temporally divided self. Individuals use this autobiographical formula to reject the cognitive and mnemonic norms of one community and embrace those of another. Advancing a “social geometry” of awakening narratives, I illuminate the social logic behind our seemingly personal discoveries of “truth.”     

Anxious Embodiment,Disability, and Sexuality: A Response to Margrit Shildrick

This piece responds to Margrit Shildrick's “Dangerous Discourses,” which offers a theorization of embodiment useful to several fields of scholarship, including disability studies, gender theory, and queer theory. I argue that these fields must take sexuality seriously as a site for both bodily construction and bodily disruption and that the complexities of corporeal contact offer a way to map how discourses of (dis)ability, gender, and race delimit what we perceive as a human body. More expansively, I contend that perception is just as constructed as gender, with norms of embodiment shaping what we perceive as the boundary between disabled and nondisabled bodies. Shildrick's article then becomes a starting point to ask how we might perceive not just difference but differently, opening up new ways to think and live embodiment.     

Gender, Class Aspirations, and Emerging Fields of Body Work in Urban India

If some research indicates that bodies are becoming central to the life projects of “new liberal Indian” women, public debates simultaneously reveal that their bodies are entangled in satisfying traditional and modern ideals of womanhood. There are few studies, though, that have looked into how women reconcile and make use of contradictory cultural signals surrounding their bodies that arise out of a rapidly changing gender and class structure. We draw upon both followers and critics of Bourdieu to show that bodily concerns and undertakings of 48 urban Indian women, and the ways in which they resist and embrace cultural demands on their bodies, vary by social class locations. The women in the study who were most keenly aware of “options” embedded in thin or fit bodies were the ones who could take advantage of new careers and styles of living that the global economy was bringing to their doorsteps. In contrast, women who saw limited prospects for social mobility were unconvinced of the symbolic value of a thin body and rejected appearance concerns on the ground that it interfered with their mothering responsibilities. We conclude that while the fit body has indeed emerged as an important site of self-making for the modern Indian woman, the degree to which she sees costs and benefits involved in the bodywork of losing weight depends on her class location.     

Accountability in organizational life: Problem or opportunity for nonprofits?

This article reviews the notion of accountability as an intrinsic experience in daily organizational life and contrasts it with the more traditional construct of accountability as an external control or monitoring device. The concept of “felt responsibility” can provide an opportunity to enhance the effectiveness of nonprofit organizations. Both research and the author's field experiences in nonprofit settings suggest how nonprofit leaders and managers can use felt responsibility to help individuals act with accountability to themselves and to others. The concept of “conversation for accountability” poses a pragmatic opportunity for nonprofits in particular to turn the current environment of finger pointing and aggressive monitoring into an enabling organizational practice that benefits both nonprofit members and their clients or constituencies.     

“Becoming a Parent Changes Everything”: How Nonbeliever and Pagan Parents Manage Stigma in the U.S. Bible Belt

Despite the increasing visibility of secularism and alternative religions in the United States, few have paid attention to the relationship between family roles and religious identity outside of mainstream Christian denominations. Guided by insights from theories of identity work, I compare stigma management strategies by two religiously marginalized groups. Based on participant-observation, in-depth interviews, and textual analysis, I show how nonbeliever and Pagan parents in the Bible Belt respond to perceived threats to their moral identities as “good parents.” Nonbeliever and Pagan parents manage their spoiled identities by engaging in defensive othering amongst subordinates, a form of stigma management, to distance themselves from discrediting stereotypes—specifically the “militant atheist” and the “hedonistic Pagan.” I demonstrate that access to greater financial and cultural capital (nonbeliever parents) allows for reliance on defensive othering to massage interpersonal relations, whereas access to low levels of financial and cultural capital (Pagan parents), prompts the need to rely on defensive othering as a matter of survival. Becoming a parent changes the dynamic of stigma management for individuals; pushing individual parents away from social justice activism and ultimately undercutting broader social movements for equality.     

Social Embodiment of Technical Devices: Eyeglasses Over the Centuries and According to their Uses

This article is an attempt to prepare the ground for the analysis and theorization of the connection between the body and technical devices emerging from miniaturized wearable technologies. The research object is a secular and common “body object,” namely, eyeglasses. The article reviews the social history of this artifact and analyzes its patterns of use, showing how the distributed sociotechnical networks of action containing these simple optical systems are constantly deconfigured and reconfigured. In other words, the device is not simply subject to physical incorporation. The unstable balance between the artifact's projection onto the surrounding space and its attachment to the physical body is analyzed through the heterogeneousness of bodies coming into play as the device is socially embodied. As the corporal frame and physical, distributed, and social bodies overlap, the notion of “bodies object” emerges. This covers the artifact-related and social environment, the plural nature of which could be of great value to research and development teams, helping them to diversify their representations of the user, as an agent acting in a variety of networks with a variety of bodies.     

Canadian Fossil Capitalism,Corporate Strategy,and Post‐Carbon Futures

This study investigates the relationship between the carbon extractive sector in Canada and renewable energy development. Specifically, it examines the strategies employed by Canadian carbon‐capital firms to shape and control alternative energy and considers if we are witnessing signs of “transition capture” as some oil, gas, and coal firms invest in a gradual shift toward “climate capitalism.” I investigate first, investments by large Canada‐based fossil fuel companies in renewable energy and second, interlocking directorate relations between the fossil fuel sector and the renewables industry. Findings suggest the possibility of a long‐term strategic orientation toward a climate capitalist model of development by some carbon‐capital firms; however, this alignment remains highly tentative, with evidence pointing to an industry that is largely without plans for energy transition.     

Invisible labor,invisible bodies: how the global political economy affects reproductive freedom in the Philippines

ABSTRACT

Feminist scholars have critically demonstrated the links between the global political economy, social reproduction and gender-based violence. This article builds on this scholarship by investigating restrictions to reproductive freedom and their connection to the depletion of women’s bodies in the global political economy. Specifically, I use the Depletion through Social Reproduction (DSR) framework to reveal how the work of social reproduction is harnessed to service economic activity at the cost of rights to bodily integrity with the aid of religious fundamentalist ideologies that (re)inscribe discourses of female altruism such as the “self-sacrificing mother” ideal. Drawing on the case of the Philippines, I argue that the control of women’s bodies is integral to the Philippines’ economic strategy of exporting care workers in a competitive global political economy. This strategy is abetted by local Catholic religious fundamentalists who challenge reproductive rights reform at various levels of policy-making and legitimize the lack of investment to sustain social reproduction in the household, community and country as a whole. This article suggests that the neoliberal global economy is increasingly reproduced through women’s labor at the cost of their bodily integrity and reproductive freedoms.     

The Living Gesture and the Signifying Moment

Drawing from Peircean semiotics, from the Greek conception of phronesis, and from considerations of bodily awareness as a basis of reasonableness, I attempt to show how the living gesture touches our deepest signifying nature, the self, and public life. Gestural bodily awareness, more than knowledge, connects us with the very conditions out of which the human body evolved into its present condition and remains a vital resource in the face of a devitalizing, rationalistic consumption culture. It may be precisely these deep‐rooted abilities for what I term “self‐originated experience” that can ultimately offset automatism.     

Cultural capital in educational research: A critical assessment

In this article, we assess how the concept of cultural capital has been imported into the English language, focusing on educational research. We argue that a dominant interpretation of cultural capital has coalesced with two central premises. First, cultural capital denotes knowledge of or facility with “highbrow” aesthetic culture. Secondly, cultural capital is analytically and causally distinct from other important forms of knowledge or competence (termed “technical skills,” “human capital,” etc.). We then review Bourdieu’s educational writings to demonstrate that neither of these premises is essential to his understanding of cultural capital. In the third section, we discuss a set of English-language studies that draw on the concept of cultural capital, but eschew the dominant interpretation. These serve as the point of departure for an alternative definition. Our definition emphasizes Bourdieu’s reference to the capacity of a social class to “impose” advantageous standards of evaluation on the educational institution. We discuss the empirical requirements that adherence to such a definition entails for researchers, and provide a brief illustration of the intersection of institutionalized evaluative standards and the educational practices of families belonging to different social classes. Using ethnographic data from a study of social class differences in family-school relationships, we show how an African-American middle-class family exhibits cultural capital in a way that an African-American family below the poverty level does not.     

Breaking Singles Up: Sexual Satisfaction among Men and Women

ABSTRACT

Using the National Health and Social Life Survey, we investigate sexual satisfaction by marital status and gender. We disaggregate the “single” category into “never-married” and “ever-married” individuals, rather than lumping never-married, divorced, separated, and widowed individuals into the “single” category. We argue that the use of a combined category neglects variation between never-married and ever-married single individuals due to differences in age and life-course transitions. We find that self-reports of physical and emotional sexual satisfaction vary between ever-married and never-married single individuals, and also between men and women. Further, we find that intimacy and commitment beliefs are associated with only emotional sexual satisfaction for women but with both physical and emotional sexual satisfaction for men.     

Thinking with the Mind,Syncing with the Body: Ballet as Symbolic and Nonsymbolic Interaction

Symbolic interactionist theory describes self‐consciousness as arising through symbolic interaction. I use one empirical case, ballet training, to suggest that symbolic interaction can, by producing self‐consciousness, cultivate unself‐consciousness. Using in‐depth interviews with twenty‐three individuals reporting on training experiences in six countries and twenty‐three American states, I show that dancers can learn, through self‐conscious symbolic interaction, how it feels to embody what an audience sees, as they strive to train their bodies to portray an institutionalized aesthetic. The embodiment of technique facilitates a markedly unself‐conscious “flow” experience while performing. In contrast, having an acute awareness of embodying an incompatible physiology inhibits flow and often motivates dancers to self‐select out of ballet. These interactionist sources of “nonsymbolic” interaction both evoke and suppress “mind” through social interaction.     

Toward a Sociology of “Security”

Security as a phenomenon has come to occupy increasing social energy and thus merits sociological attention. But the question of how to go about studying “security” is somewhat vexing, because the concept of “security” is both highly polysemous (Ranasinghe 2013) and one that can potentially be located within a wide spectrum of social sites, ranging from the feelings of individuals to the practices of states. I suggest that we must first clarify what we are talking about when we talk about “security.” Here, I present several ideas for fully articulating the concept.