The Creation of Criminal Russia

A sentence of exile was a regular feature of the Russian revolutionary’s underground career. In order to survive this punishment and continue their struggle against Tsarism, revolutionaries relied on help from their fellow exiles, their party, the Political Red Cross and, often, their families. Historians have rarely acknowledged the role of kin in supporting the revolutionary movement and very few studies have noted the attempts by families to mitigate the worst aspects of a sentence of exile. This article explores the ways in which spouses and siblings, parents and children obtained concessions from the Tsarist authorities regarding their loved ones’ sentences of exile, helped off-set the poverty to which many exiles were reduced, and, above all, combated the sense of loneliness and depression to which those in exile were exposed. This article argues that such familial support had a collective and positive impact on revolutionaries’ experience of exile. More broadly it provides an illuminating case study of the blurred space between public and private which the revolutionary occupied and highlights the way in which the movement depended on help from sympathizers and family members in order to function effectively on a daily basis.     

Lesbian,Gay, Bisexual,Sexual-Orientation Questioning Adolescents Seeking Mental Health Services

Summary

Lesbian, gay, bisexual, and sexual-orientation questioning (LGBQ) adolescents have many of the same health needs as straight adolescents. In addition, they must learn to manage a stigmatized identity that may create confusion, anxiety, and emotional turbulence for them. Beyond stigma, LGBQ youth are often found to be at higher risk for substance abuse, violence, depression, suicide, and sexual health problems. Based on responses given by urban adolescents seeking mental health services to a clinical self-assessment questionnaire (Adquest), this article examines the relationship between sexual identity and risk factors related to safety, health, sex, substance use, family and friends, worries, and their desire to talk about these in counseling. Findings indicate that LGBQ youth are at higher risk than straights, and express greater desire to talk about substance use, health, their personal lives, and their friends. Mental health practitioners working with these young persons must properly assess and address their risks by creating a sense of community and safe environment for open discussion.     

Intergroup Behaviour and Ethnicity: A Social Psychological Perspective

Humans exist not only as unique individuals, but also as members of social groups that are formed on the basis of ethnicity, gender, age and so forth. Reflecting this duality are interpersonal and intergroup modes of behaviour, respectively. Thus, humans can act in terms of their personal self and treat others as individuals (interpersonal behaviour); they can also act in terms of group membership and relate to others as members of this or that group (intergroup behaviour). In a mixed marriage, for example, the couple's behaviour toward each other is ‘normally’ interpersonal, but can become intergroup when war breaks out between their respective ethnic groups. Contrary to common sense, factors more minimal than a war are often sufficient to trigger intergroup behaviour. Indeed, seemingly interpersonal encounters are in fact intergroup. How does behaviour shift from interpersonal to intergroup, and with what consequences? To address these questions, I outline a social psychological perspective based on social identity theory and conclude with a discussion on the enigmas of ethnicity.     

A Wanderer in a Distant Place: Tibetan Exile Youth,Literacy, and Emotion

Among Tibetans living in exile in India, expressions of longing and sadness for family, friends and places in Tibet are not uniformly shared across members of the community. Time and distance have faded and idealized their homeland in the memories of long‐term exiles. Yet, for a segment of this community called New Arrivals, who have only relatively recently left Tibet, people and places “back home” are real and immediate. The immediacy of these ties to Chinese Tibet, however, often engenders perceptions of New Arrivals as Sinicised, backward and uneducated. This paper focuses on these New Arrivals in the enclave of McLeod Ganj, India, home to the Tibetan exile government and approximately 7,000 Tibetan exiles. In this predominately Tibetan area, the division between long‐term exiles and New Arrivals constitutes the dominant social boundary among McLeod Ganj Tibetans, a division that is most prominent among McLeod Ganj’s Tibetan youth. Drawing from community discourses, social networks and practices, and educational institutions, I analyse everyday written forms (e.g., poetry, letters, diary entries) to suggest that through these writings, New Arrival youth are constituting and reconstructing their marginalized position within the community. In an exile community where resources are limited, improving the position of New Arrivals can be challenging. Here, I suggest two approaches to the difficulties these youth face. First, re‐educating the larger Tibetan community in order to breakdown the prejudices that exist toward these new exiles. Second, refashioning the existing educational institutions for New Arrivals to better prepare them for employment in the Tibetan communities or elsewhere in India.     

Balancing Justice and Welfare Needs in Family Group Conferences for Children with Harmful Sexual Behavior: The HSB-FGC Framework

In England and Wales, family group conferences (FGCs) are most often found either in the field of youth justice or in the field of child protection, and consequently often have priorities in line with either one of the two systems. On the one hand, FGCs are a restorative justice tool to address offending behavior and hold young perpetrators to account, while giving victims the possibility of contributing to the justice process. On the other hand, FGCs address safeguarding concerns and are used to plan for child safety and protection. In cases where a young person has sexually harmed another young person, that is, has perpetrated harmful sexual behavior (HSB), all young people involved will have both justice and welfare needs. FGCs are emerging as promising mechanisms in such cases, not only because of their ability to deal with both sets of needs for both young people but also because of their potential to address more holistic needs. However, HSB cases are often complex and sensitive, and are not without risk. Drawing on their experiences in research and practice, the authors explore how the holistic needs of both the harmed and harming individual can be balanced within a risk managed HSB-FGC framework.     

Vitamins, herbs, and supplements: tools of empowerment

1. Consumers who elect to use natural products are electing to do more than simply use a product. Their choice is an act of self-empowerment. 2. Education is necessary because these products most often are not being obtained in a professional, consultative setting but rather in chain discount department stores and supermarkets. 3. If consumers choose to address their health concerns using a natural-based treatment plan, consultation with a health care practitioner who shares this shift in perspective and who follows the literature is important. 4. A paradigm shift could be on the health care horizon, which when complete would make herbs and other natural products part of mainstream health care practice.     

Split Return: Transnational Household Strategies in Afghan Repatriation

Split return is a common strategy of repatriation among refugees and migrants. Facing great uncertainty, both economically and security‐wise, households disperse in two or more locations in order to minimize risk. The phenomenon is well‐known in migration studies and in studies of return from the distant diaspora, but is studied less among the overwhelming majority residing in countries neighbouring their own. This article draws on experiences from Afghanistan, comparing split return to similar strategies in migration generally and in refugee situations specifically. It suggests that while splits are conceived as a temporary measure, they often become a lasting form of life. Opportunities for split return are often crucial for the willingness to start repatriation, as well as for the sustainability of the household's economy upon return. The article develops the concept of split return in relation to contextual factors, intensity of networks (at origin and in exile) and household composition.     

Putting spiritual development of young people on the map: an English perspective

Youth work in the United Kingdom is a profession requiring three years of training, and its beginnings are strongly rooted in a spiritual (often specifically Christian) context. Until the past few decades, spirituality was also integrated within the educational system. The author argues that intentionally bringing spirituality to the center of youth work is a return to the historical and philosophical roots of youth work, with its value on the whole person, including beliefs and values. Yet there are obstacles. For example, rising concerns to protect children from abuse eclipse efforts to extend young people's development. Youth workers also report a reluctance to address spiritual questions with young people either because of their own lack of knowledge or because they fear offending someone. Two areas that would benefit from further research and reflection in the field are how spirituality can be measured, and how a youth worker's own spiritual journey shapes and is shaped by her or his work with youth. Green reminds readers that lighthearted and playful but deeply meaningful approaches are common in many traditions.     

Transnational life and cross-border immobility in pandemic times

The COVID-19 pandemic dramatically disrupted and reconfigured the cross-border movements of people. Based on an anthropological study of the experiences of transnational migrants during the pandemic (May 2020–May 2021), this article explores stories of how cross-border immobility impacts transnational life and sense of belonging. The stories reveal the emotional toll of prolonged family separation across geographical distances when loved ones are no longer ‘just one flight away’ and give voice to experiences of being ‘trapped’, ‘stuck’ or ‘stranded’ in a state of transnational limbo. Running through the stories are intensified experiences of foreignness, non-belonging, precariousness and discrimination. Some also felt abandoned by their country of origin as border closures left them ‘locked out’ and ‘blowing in the wind’, fostering an experience akin to exile.     

Grandparents,kinship ties,and belonging after migration: the perspective of second‐generation grandchildren

In this article, I investigate the roles of grandparents for second‐generation immigrants who live with their parents in a different country from their grandparents. I draw on in‐depth interviews with second‐generation Vietnamese immigrants living in the Czech Republic, where they are very often raised by Czech caregivers. The carers and the children are joined through the process of caregiving and become grandmothers and grandchildren to each other. The analysis focuses on how the interviewees make sense of, interpret, and understand their roles as grandchildren vis‐à‐vis their Czech and Vietnamese grandmothers. It shows how, after migration, the kinship ties are performed, negotiated, and reproduced on a micro level of everyday life, with tasks of caring, homeland visits, and a transnational/face‐to‐face maintenance of intimacy. The article concludes that grandparents play an important role in the grandchildren's sense of belonging both to their family kin and to the homeland.     

Collective threat, trust, and the sense of personal control

A threatening and dangerous neighborhood may produce distressing emotions of anxiety, anger, and depression among the individuals who live there because residents find these neighborhoods subjectively alienating. The author introduces the idea that neighborhood disorder indicates collective threat, which is alienating-shaping perceptions of powerlessness and mistrust. The author presents a theory of trust that posits that mistrust develops in places where resources are scarce and threat is common and among individuals with few resources and who feel powerless to avoid or manage the threat. Perceived powerlessness develops with exposure to uncontrollable, negative conditions such as crime, danger, and threat in one's neighborhood. Thus, neighborhood disorder, common in disadvantaged neighborhoods, influences mistrust directly and indirectly by increasing perceptions of powerlessness among residents, which amplify disorder's effect on mistrust. The very thing needed to protect disadvantaged residents from the negative effects of their environment-a sense of personal control-is eroded by that environment in a process that the author calls structural amplification. Powerlessness and mistrust in turn are distressing, increasing levels of anxiety, anger, and depression.     

Youth mentoring relationships in context: Mentor perceptions of youth,environment, and the mentor role

Youth mentoring is primarily understood as a relationship between mentor and mentee, yet mentors often enter into home, school, and other community settings associated with youth they serve, and interact regularly with other people in mentees' lives. Understanding how and why mentors negotiate their role as they do remains underexplored, especially in relation to these environmental elements. This qualitative study drew on structured interviews conducted with professional mentors (N = 9) serving youth at risk for adjustment problems to examine how mentors' perceptions of their mentees and mentee environments informed their sense of how they fulfilled the mentoring role. Mentors commonly characterized problems youth displayed as byproducts of adverse environments, and individual-level strengths as existing “in spite of” environmental inputs. Perceptions of mentees and their environments informed mentors' role conceptualizations, with some mentors seeing themselves as antidotes to environmental adversity. Mentors described putting significant time and effort into working closely with other key individuals as well as one-on-one with mentees because they identified considerable environmental need; however, extra-dyadic facets of their roles were far less clearly defined or supported. They described challenges associated with role overload and opaque role boundaries, feeling unsupported by other adults in mentees' lives, and frustrated by the prevalence of risks. Community-based mentoring represents a unique opportunity to connect with families, but mentors must be supported around the elements of their roles that extend beyond mentor–mentee relationships in order to capitalize more fully on the promise of the intervention.     

The sense of violence and the absence of consolation

The paper is an attempt to engage with our contemplations of violence and the failure of familiar explanations to capture these contemplations. We begin our explorations of these familiar accounts by examining contemporary debates on media violence but find these problematic. By reducing media violence to mere spectacle or, on the contrary, by seeing such violence as desensitising and destructive, the various positions in the debates deprive violence of meaning and fail to address our fascination with violence. Other explanations that seek to attach meaning or utility to violence, be it economic, symbolic or moral, equally fail to convince. There is always an excess that transcends these explanations, an excess that is ill-captured by the notion of ‘gratuitous violence’ often deployed to condemn violence that does not make sense. Furthermore, the various accounts of violence we review tend to consider violence only in terms of its victims and perpetrators rather than the (fortunately) more common position of the observer. In the remaining of the paper, we try to say something about the sense of violence without investing it with deterministic or moralistic implications. This leads us to re-interpret the notion of desensitisation; for the observer, desensitisation indexes a lack of sensation of violence. This lack of sensation, our inability as observers to sense and make sense of violence, we argue, brings about moral questioning and acuity rather than moral indifference.     

VOTING EXPRESSIVELY

We address a common criticism directed toward models of expressive voting that they are ad hoc in nature. To that end, we propose a foundation for expressive behavior that is based on a novel theory of social preferences under risk. Under our proposal, expressive considerations in behavior arise from the particular way in which risky social prospects are assessed by decision‐makers who want to interpret their choices as moral. To illustrate the scope of our framework, we use it to address some key questions in the literature on expressive voting: why, for expressive considerations, might voters vote against their self‐interest in large elections and why might such elections exhibit a moral bias. Specifically, we consider an electoral set‐up with two alternatives and explain why, when the size of the electorate is large, voters may want to vote for the alternative they deem morally superior even if this alternative happens to be strictly less preferred, in an all‐inclusive sense, than the other. (JEL D01, D03, D81, D72, A13)     

“Mostly we are White and Alone”: Identity,Anxiety and the Past in Some White Zimbabwean Memoirs

Using the space created by the land invasions, over the last ten years or so there has been a proliferation of exile memoirs written by white Zimbabweans living in the diaspora, which foreground colonial nostalgia and postcolonial anxiety. This article profiles elements of this latest wave of “white (female) writing”, arguing that writers such as Alexandra Fuller construct their own personal narratives based on an extremely teleological and narrow interpretation of the history of Zimbabwe. It is argued that memoirs are used as a mechanism to uphold an idealised (i.e. powerful) white identity, because whites' current “destabilised” identity has resulted in them clinging to a seemingly utopian version of both what it meant to be white and the past. The article also examines some aspects of whiteness studies, utilising Peter McLaren's framework to argue that these memoirs are beset by a whiteness of social amnesia.     

Working together, working apart: management culture in a manufacturing firm

This paper presents a case study of management culture in a manufacturing organisation. Its general aim is to assess the usefulness of the concept ‘culture’ as it applies to organisations. After first establishing that the organisational members had a sense that their organisation was an unique ‘family’ the article then proceeds to argue that this ‘togetherness’ was, in many contexts, divided. Managers also had a series of conflictual orientations to other members that were partially defined by the managers organisational role but were also underwritten by assumptions about organisational history, community, biography and profession. The paper concludes by suggesting that, at this level of analysis, managers are not often an unified block with a common identity and that management culture is hence best seen as a map of oppositions and commonalities that reflects the wider culture that the organisation is a part of.     

Responses of children and adolescents to a fire in their homes

House fires are a common occurrence in the United States, often happening as isolated, personal disasters. This qualitative study examines the responses of 12 children, ages 6 to 17, who were survivors of 12 separate home fires in a Mid-Atlantic city. Two thirds of the families involved were single-parent families receiving public welfare. Children were interviewed between three and four months after the fire. Nine categories concerning the fire experience and its aftermath were identified: exposure, loss, displacement, attribution, stress responses, changes in relationships, self-report of changes in behavior, child's perception of parent's stress and child's view of adulthood and the future. Psychosocial themes that emerged included a sense of fear and blame, sleep disturbances, and a sense of vulnerability. Parents rated their children on a quantitative measure of behavior and social competence. The behavior rating scale revealed that half of the parents rated their child's adjustment after the fire as not normal. Children's reactions to larger-scale disasters are indicated. Implications of these findings for social work practice are discussed.This study was supported by a grant from the Hassel Foundation, Philadelphia, PA.     

Relationships and identity of gay men in Mexico: A qualitative approach

Relationships are a fundamental element of human and social interactions because they provide us with meanings around physical and abstract objects that allow us to make sense of our reality and identities. There is little Mexican research regarding how gay men construct a sense of identity through their social interactions. This article describes the relationships that gay men in Mexico City have within their families, with their friends, and with their partners. Fifteen in-depth interviews are analyzed through elements of Grounded Theory and Critical Discourse Analysis. Results show that family reproduced homophobia with participants that taught them that their gay identity is socially unaccepted. This is deconstructed through friendships with other gay men. Partner relationships are lived as one of the last milestones in the construction of a gay identity. Some men question hegemonic values around sexuality through polyamorous and polygamous relationships. Conclusions show the importance of these social relationships for gay men's emotional well-being, but that their relationships are often impacted by cultural and interpersonal homophobia.     

Habitus,Practice and Agency of Young East Timorese Asylum Seekers in Australia

This article explores the process of agency and empowerment through a case study of a group of young East Timorese asylum seekers who arrived in Australia during the 1990s. Using Bourdieu's concept of habitus and his theory of practice, the article considers how the asylum seekers dealt with the challenges of exile and adjusted to Australian society. In addition to the difficulties asylum seekers normally face in exile, such as limited financial and social support and coping with trauma and loss, the East Timorese who arrived during the 1990s faced particular challenges due to the Australian Government's treatment of their cases. The article argues that, despite their vulnerable and liminal position, the asylum seekers were not just passive victims. On the contrary, they were active agents who through practice, consciously or unconsciously, dealt with their liminal situation. Their power to act was positively affected by their young age upon arrival.     

The challenges of a hidden disability: Social work practice in the field of traumatic brain injury

Abstract

Traumatic brain injury (TBI) has become an important area for social work practice. Children and adults sustaining TBI often undergo hospitalisation, rehabilitation and face the prospect of lifelong cognitive and psychosocial impairments. Families are profoundly affected by the consequences of the injury. TBI is a ‘hidden disability’ because there are typically no physical markers indicating a person has brain damage. This paper aims to provide some guidelines for social work practice in the area, in particular, outlining options for social work interventions at individual, family, community, service system and policy levels. Social workers need to acquire specialised knowledge about brain injury, reformulate traditional models of grief counselling to address the adjustment challenges and utilise community education and service innovation to address the social stigma and reduced level of community participation associated with brain damage. Finally, social workers aim to nurture a sense of hope in the face of the tragedy.