Weber,Simmel, and the sociology of culture

Max Weber and Georg Simmel began their long and important association not later than the mid-1890s. Both emerged from the upper middle class intellectual life of Berlin, but with different starting points: Protestant political and moralistic culture for Weber; the Jewish experience and the new aesthetic culture of modernism for Simmel. Despite such a contrast, Weber and Simmel were drawn together essentially because of a shared interest in problems of modern culture. The historical evidence shows that this interest developed around an assessment of Nietzsche's significance and a critique of ‘psychologism’. The German Sociological Society both helped to establish in 1909 then became a notable, if brief, episode in the attempt to clarify the tasks of sociology as a ‘science of culture’. Their relationship (and Marianne Weber's) to the debate over the prospects for a unique ‘female culture’ illustrates a neglected aspect of the cultural problem. Notwithstanding their different sociologies, Weber and Simmel can be seen as raising a similar question about the ‘fate’ of our culture, and it is this question that continues to make their work significant.     

Rethinking everyday life: And then nothing turns itself inside out

The contingencies and permeabilities and rhythms of everyday life make it notoriously difficult to pin down in any determinant way. Hence, everyday life places unique demands upon critical practice and conceptualization. In following one potential angle of approach, this essay looks at the influence that philosopher Gottfried Leibniz played in the thinking of sociologist and everyday life philosopher Henri Lefebvre. Lefebvre’s theory of moments and his conceptions of ‘the everyday’ draw upon often overlooked (and controversial) elements from Leibniz’s monadology and other later writings. This essay concludes by considering how substituting ‘everyday life’ for the ‘culture’ of cultural studies requires, among other things, a closer consideration of the immanently biopolitical implications that Lefebvre teased out of Leibniz. As the introductory essay for this special issue of Cultural Studies, we also set up, in the final section here, an overview of our contributors’ own unique angles of approach to the study of everyday life at the dawn of the 21st century.     

Transnational families: The experiences of Polish stayers from a lifelong perspective

In migration research, the voice is usually given to those who move, but in this article, those who stay are at the centre of attention. The study aims to present the stayers’ practices of everyday life in transnational families in an attempt to highlight the experience of staying and understand the stayers’ role in the migration project. The study is based on semi-structured life story interviews conducted in 2020 with people who in the 1980s stayed in the northeastern part of Poland when their relatives migrated internationally. In the almost four-decade perspective, staying appears as a powerful condition and an active process, closely interrelated with migration. Also, the migration project does not appear dependent so much on the range and availability of communication technologies – limited in the 1980s – but on transnational families’ engagement in that project and desire to accomplish it.     

Everyday utopianism: Lefebvre and his critics

The strategy of sociocultural critique through the ‘problematization’ or ‘defamiliarization’ of the habitualized character of everyday life is one that is well-established in the literature, especially for adherents of various neo-Marxisms. However, in recent years, several prominent critics have taken issue with the concept of defamiliarization, arguing that the habit-bound, ‘distracted’ and routinized character of the everyday cannot be easily contrasted with, or superceded by, the exceptional or the extraordinary. Such a position, it is suggested, both denigrates the integrity of daily life and promotes a kind of incipient transcendentalism. The work of Henri Lefebvre is often taken to be representative in this regard, and various phenomenologies or pragmatisms are promoted in his stead. In this article, I take issue with such critics, by analyzing Lefebvre’s writings on such key points as his treatment of routine in everyday life, as well as his concepts of totality, dialectics and critique. I end up asserting that, contrary to what is often said, Lefebvre does not promote a dualistic transcendentalism in which daily life is denigrated, but rather an ‘everyday utopianism’ in which routine and creativity, the trivial and the extraordinary, are viewed as productively intertwined rather than opposed. As such, I seek to defend the notion of ‘critique’ vis-à-vis the everyday, and to demonstrate the on-going relevance of Lefebvre’s work, as well as that of the ‘counter-tradition’ that is loosely associated with his name.     

Jokes and routines make everyday life a good life—on ‘doing family’ for young people in foster care in Sweden

The aim of this article is to identify inclusion practices in foster families by studying the everyday life of young people entering various types of foster family. Structure and warmth in the family stand out as important dimensions of everyday life. What is not so evident in previous research is the way emotional ‘warmth’ is created. In particular, joking, gentle teasing and laughing, which in this paper stand out as important inclusion practices, seem to be rather unknown aspects in foster care, as is the importance of doing things together in everyday life. The young people's contributions in creating a good family atmosphere are visible in the study, as is their capacity to adapt to a new family. Daily routines normalise the adolescents' everyday life. Negotiations make them part of important decisions, and may strengthen them as social agents. Foster parents' positive attitude towards birth family facilitates birth parents' support to their children. In this case study, mixed qualitative methods are used: interviews, network maps, ‘beepers’ and video recordings in the foster home.     

Investigating the organizational everyday: a critical feminist approach

ABSTRACT

This article considers the possibilities and limits of applying institutional ethnography, a feminist theoretical and methodological approach that contributes to collective projects of investigating and transforming social life. Elaborating on the approach, the article reports on an ethnographic exploration of visual artists’ experiences and struggles in Canada's art world – a project that started from the standpoint of practising visual artists, examined their work and relations, and explicated practices and logics of art and valued work conditioning their lives. Speaking back to formal or text-based investigations of particular institutions, the article grapples with how to engage in research that more fully reveals the ‘social,’ attending to everyday life, to the ‘life work’ that people do, and to social forms that are threaded through intersecting, localized intimate and institutional spheres.     

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.     

From ‘moments of madness’ to ‘the politics of mundanity’ - researching digital media and contentious collective actions in China

Abstract

Information and communication technologies (ICTs) have become an essential part of contentious politics and social movements in contemporary China. Although quite a few scholars have explored ICTs, contentious politics, and collective action in China, they largely focus on the event-based analysis of discrete contentious events, failing to capture, reflect, and assess most of the political ferment in and around the routine use of digital media in people’s everyday lives. This study proposes a broader research agenda by shifting the focus from contentious events – ‘moments of madness’ – to ‘the politics of mundanity’: the political dynamics in the mundanity of digitally mediated, routine daily life. The agenda includes, first, the investigation of the dynamics underlying the mundane use of digital media, which not only places the use of ICTs in contentious moments into ‘a big picture’ to understand the political potential of mundane use of ICTs, but also reveals ‘everyday resistance,’ or less publicly conspicuous tactics, as precursors of open, confrontational forms of contentious activity. Second, the agenda proposes the examination of mundane experiences to understand the sudden outburst of contention and digital media as the ‘repertoire of contention.’ Third, the agenda scrutinizes the adoption of mundane expressions of contentious challenges to authoritarian regimes, as they allow for the circumvention of the heavy censorship of collective action mobilization. Mundane expressions have thereby emerged as a prominent part of the mobilization mechanism of contention in China. Addressing ‘the politics of mundanity’ will provide a nuanced understanding of ICTs and contentious collective action in China.     

Food Sovereignty in Everyday Life: Toward a People-centered Approach to Food Systems

Abstract

This paper proposes a theoretical approach that de-centers ‘food’ in food-related research, placing social life as the point of departure for a critical analysis of food systems and the search for alternatives. Using a relational conception of food as a nexus of multiple, intersecting social-historical processes, a ‘people-centered’ approach illuminates the social elements that can inform resonant and locally inflected strategies for food sovereignty, particularly for urban communities in the USA. Building on theoretical concepts of primitive accumulation, articulation, and everyday life, as well as empirical work with the Chicago-based Healthy Food Hub, this paper explores the relationship between everyday food practices and historical processes of proletarianization as they are produced, reproduced, and contested at multiple conjunctures. In these spaces of contestation, the capacity for diverse communities to re-articulate social relations through everyday food practices could provide a potentially powerful pathway not just to food sovereignty, but an alternative to life under capitalism.     

Everyday Matters in Global Private Security Supply Chains: A Feminist Global Political Economy Perspective on Gurkhas in Private Security

Abstract

In a case study of Nepalese Gurkhas working for Western private military and security companies (PMSCs), this article develops feminist global political economy understandings of global labour chains by exploring how the ‘global market’ and the ‘everyday’ interact in establishing private security as a gendered and racialised project. Current understandings of PMSCs, and global markets at large, tend to depoliticise these global and everyday interactions by conceptualising the ‘everyday’ as common, mundane, and subsequently banal. Such understandings, we argue, not only conceal the everyday within private security, but also reinforce a conceptual dualism that enables the security industry to function as a gendered and racialised project. To overcome this dualism, this article offers a theoretically informed notion of the everyday that dissolves the hegemonic separation into ‘everyday’ and ‘global’ levels of analysis. Drawing upon ethnography, semi-structured interviews, and discourse analysis of PMSCs’ websites, the analysis demonstrates how race, gender, and colonial histories constitute global supply chains for the security industry, rest upon and reinforce racialised and gendered migration patterns, and depend upon, as well as shape, the everyday lives and living of Gurkha men and women.     

Managing the drama: the headteacher's work in an urban primary school

Previous studies of the work of primary school headteachers tend to adopt a fairly superficial approach to categorizing tasks and contacts. As part of an ethnographic study of teachers’ work in an inner city primary school, I ‘shadowed’ the headteacher for three one-week blocks plus four interviews and numerous informal talks. Life at this school was intense and often dramatic, I develop an approach which suggests the headteacher's work contains ‘routines’,‘events’ and ‘stories’ and give examples of each. Some ‘stories’ develop into ‘sagas’ or ‘social dramas’ and two instances are described, I examine how this headteacher not only copes with, but enjoys, what appears to be an increasingly stressful job.     

(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.     

INTERFACING FEMINISM AND CULTURAL STUDIES IN HONG KONG: A CASE OF EVERYDAY LIFE POLITICS

Cultural studies, as a cultural and political re-articulation of common sense, knowledge and community practices, aims at opening up new cultural space for criticisms, reflections and action. Originating from the women' movement and later flourishing in the academy as well, feminism espouses similar aims to cultural studies. Both cultural studies and feminist/gender studies have a strong sense of intervening into everyday life politics. This paper is an attempt to discuss how feminism and cultural studies interface with each other, largely based on examples of gender-related everyday life politics taken from the feminist movement in Hong Kong. It will examine issues concerning the conflict of consumption and female subjectivities, the reconceptualization of home and housewives, and the representation of everyday life for women and history writing. It is argued that by blurring, negotiating or deconstructing the boundary or division between positions, identities and domains–such as subject and object, housewives and workers, private and public, personal and political, consumption and production–the re-articulation of knowledge about ‘victim’, ‘exploitation’, ‘home’ and ‘history’ in the feminist movement will not only provide the movement with new impetus and insight to reconsider its strategies in fighting for more cultural, social and economic space for women and other marginal groups at large in Hong Kong, but will also ‘metabolize’ the newly developed discipline of cultural studies in Hong Kong by providing a platform to strengthen the dynamic arm of cultural studies education and research. Based on her feminist and teaching experiences in Hong Kong, the author has highlighted activism and pedagogy as the two important dimensions of feminism and cultural studies in this paper.     

Being alone or becoming lonely? The complexity of portraying ‘unaccompanied children’ as being alone in Sweden

Research has largely focused on ‘unaccompanied minors’ as a vulnerable group at risk of developing psychological problems that affect their health. Separation from primary caregivers is considered one of the foremost reasons for these young people’s proposed loneliness. Thus, the official and ascribed identity is that they are lonely and that loneliness is their major problem. But research has seldom given the young people themselves an opportunity to express their views in an attempt to trace the often situational, dynamic and complex nature of social and emotional life. The present article analyses how ‘unaccompanied minors’ talk about everyday life and themes related to loneliness. The authors followed 23 ‘unaccompanied minors’ during a period of a year through ethnographic observations and qualitative interviews. Results: Loneliness may occur when these young people experience lack of control in managing life and when they feel no one grieves for them; loneliness may be dealt with by creating new social contacts and friends; loneliness may be reinforced or reduced in encounters with representatives from ‘the system’; the young people may experience frustration about being repeatedly labeled ‘unaccompanied’ and they may create a resistance to and critical reflexivity towards this labeling.     

CRIME,ART AND PUBLIC CULTURE

Jane Alexander's ‘Security’ was installed at the 2009 Joburg Art Fair as a Special Project. This essay investigates notions of being guarded and fenced-in, which are implicit in this piece, in an attempt to breathe new life into a space that has all too easily been blanketed as a new form of ‘apartheid’ in contemporary South Africa. Rather, I suggest, what ‘Security’ allowed its publics to experience was a complex process of working through the everyday ingredients of the post-apartheid, and so to realize new connections between strangers. I argue that this work, at this time, probes at the nexus of a private–public sphere that allows for a real-time grappling with issues of a private nature in the public. The essay further positions this work in relation to some others by Alexander in an attempt to more fully grasp what ‘Security’ says about the present moment. Finally, the Joburg Art Fair is investigated as a setting richly suggestive of this moment in South Africa that simultaneously projects, and allows for, ambivalence in its art publics.     

A different life?: Barthes,Foucault and everyday life

How might the injunction to ‘think differently’ in the work of French theorists Roland Barthes and Michel Foucault have informed a re-thinking of everyday life? In Barthes’ work, a critical analysis of myth and ideology in the contemporary everyday life of the late 1950s gives way to counter-ideological strategies that might seem to move away from the everyday and towards the utopian. However, the utopian imagination at work in Barthes’ thought is effective precisely in its insistence on the everyday detail. This is reflected in the later work in the attention given to the incident and the haiku. In his later work, Foucault turns towards antiquity in response to his own assessment of the ubiquitous diffusion of relations of power and the need to ‘think differently’. It is, however, in the interviews and specifically in a series of comments on homosexuality that Foucault is most attentive to the ‘possibilities for new life’ in his own time. It is through the undoing of already established relations and the experimentation with different modes of relation that a locus of difference can be found in everyday life. This is characterized by Foucault as a heterotopia. Foucault’s tentative suggestions of different possibilities are oriented towards an intensification of pleasures, counter to the psychoanalytic attention to desire. However, Foucault’s account of pleasure is associated with mortality, suggesting the question: is this different life one destined only to posterity and its own transcendence? Deleuze’s reading of Foucauldian subjectivation suggests a different strategy of resistance, more attuned to the immanence of a life.     

Multidimensional developmental pathways: a proposal to facilitate the conceptualisation of ‘Family Diversity’

This analysis takes Elder's work on the life-course as a starting point. Two proposals are made: (1) That the sociological use of the concept of ‘the family’ should be restricted to indicate only the occurrence of everyday usage; (2) That the notion of the ‘family life-course’ be replaced by the notion of individual life-courses coinciding upon developmental pathways. In this way the idea of a central type of ‘the family’ is made redundant and we are required, instead, to discover when and why participants refer to a particular developmental pathway as being ‘a family’. This approach not only facilitates the conceptualisation ‘family diversity’ but also compels researchers to engage the rich complexity of everyday life.     

Profane illuminations and the everyday

The historical movement of surrealism continues to influence contemporary theories of everyday life even if its project of bourgeois self-transformation proved to be an epochal failure. The melancholic subjectivity associated with surrealist experiments is often regarded as a form of resistance against objective conditions of capitalist domination. This essay looks at Walter Benjamin’s and Theodor Adorno’s arguments about surrealism’s radical attempts to transform the everyday. It reflects on the similarities and differences between the views of these two Frankfurt School thinkers, showing how Benjamin found surrealism to be ultimately inadequate to the purpose of social critique, while Adorno still located in its vision a source of possibility for overcoming the alienation of subject and object. Both Benjamin and Adorno took surrealism to be the site of an epistemological and political crisis, but they had differing interpretations of its critique of commodity culture. Benjamin emphasized surrealism’s ‘montage-like’ strategies of estranging the familiarity of the everyday world but concluded that the ‘profane illuminations’ of surrealism never managed to transcend the realm of the imagination, or to serve as a call to action. Adorno, by contrast, saw in surrealism the potential to mobilize subjective aesthetic experience against the rationalizing imperatives of daily life, although he did not think the lessons of surrealism could be duplicated or reduced to a dogma about the efficacy of the unconscious. For Benjamin, particularly, the limitations of surrealism as a political and aesthetic movement revealed the ongoing necessity of organized political struggle, even as he understood its ‘intoxicating’ appeal. In this, he remains distant from contemporary modes of criticism that celebrate the ineffability of cultural margins and the oppositionality of subjective modes of being.