The ‘First Three Years’ Movement and the Infant Brain: A Review of Critiques

This article reviews a particular aspect of the critique of the increasing focus on the brain and neuroscience; what has been termed by some, ‘neuromania’. It engages with the growing literature produced in response to the ‘first three years’ movement: an alliance of child welfare advocates and politicians that draws on the authority of neuroscience to argue that social problems such as inequality, poverty, educational underachievement, violence and mental illness are best addressed through ‘early intervention’ programmes to protect or enhance emotional and cognitive aspects of children's brain development. The movement began in the United States in the early 1990s and has become increasingly vocal and influential since then, achieving international legitimacy in the United States, Canada, New Zealand, Australia, the UK and elsewhere. The movement, and the brain‐based culture of expert‐led parent training that has grown with it, has been criticised for claiming scientific authority whilst taking a cavalier approach to scientific method and evidence; for being overly deterministic about the early years of life; for focusing attention on individual parental failings rather than societal or structural problems, for adding to the expanding anxieties of parents and strengthening the intensification of parenting and, ultimately, for redefining the parent–child relationship in biologised, instrumental and dehumanised terms.     

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.     

Time,Space and Gender: Understanding ‘Problem’ Behaviour in Young Children

The following article reports on a small‐scale, exploratory study of aggressive and ‘problem’ behaviour in pre‐school children. This project was conceived in the wider context of anxieties about childhood and New Labour’s policy focus on ‘anti‐social’ behaviour in children. Based on interviews with nursery staff and parents in addition to participant observation undertaken in nursery playrooms, this article examines the relevance of time, space and gender for understanding problem behaviour in young children. Taking a social constructionist perspective and drawing on Foucault's ideas in particular, it examines the social processes which regulate and normalise behaviour in young children. © 2006 The Author(s) Journal compilation © 2006 National Children's Bureau.     

Michel Maffesoli's sociology of modernity and postmodernity: an introduction and critical assessment

This article introduces and criticises Michel Maffesoli's attempt to formulate a post-modern sociology for post-modern times. While arguing that Maffesoli's sociology is suggestive and insightful about many aspects and features of late-modern life this article, nonetheless, questions whether Maffesoli's approach should be accepted as a fruitful sociological paradigm which others should take up uncritically. Moreover, it will be argued that Maffesoli's approach is an ultimately incoherent and one-sided approach to studying the ‘postmodern condition’ in that it does not escape the problem of ‘performative contradiction’ identified by the likes of Habermas, Giddens and Touraine. That is to say, Maffesoli has produced a one-sided and flattened out image of modernity that cannot account for the possibility of social and political critique.     

Towards a political ontology of state power: a comment on Colin Hay's article

This article offers some critical realist, strategic‐relational comments on Colin Hay's proposal to treat the state as an ‘as‐if‐real’ concept. The critique first develops an alternative account of ontology, which is more suited to analyses of the state and state power; it then distinguishes the ‘intransitive’ properties of the real world as an object of investigation from the ‘transitive’ features of its scientific investigation and thereby provides a clearer understanding of what is at stake in ‘as‐if‐realism’; and it ends with the suggestion that a concern with the modalities of state power rather than with the state per se offers a more fruitful approach to the genuine issues raised in Hay's article and in his earlier strategic‐relational contributions to political analysis.     

After ‘ethnicity’: Migration,identity and political economy

In an earlier article¹ I have argued that British ‘African Asians’ can not legitimately be described as an ‘ethnic’ community. This argument was made by means of a critique of sections from the 4th PSI Survey. I show that the attitudinal responses of British ‘African Asians’, as evidenced in the Survey, do not reveal any special emphasis upon the components of ethnicity (religion, skin colour, ‘extra‐British’ origins, ‘racial’ grouping) specified by the Survey's authors and that parental roles in marital decision‐making, thought by the Survey's authors to be important in maintaining ‘ethnic’ boundaries, and their attitudes towards ‘mixed marriages’, are now little different from the majority of Britishers. My chief objection to the ‘ethnicity’ paradigm, incorporating the notion of ‘ethnic identities’, is that, as with all analytical concepts, it inhibits those whom it embraces from inclusion within alternative conceptions: marking individuals and communities as ‘ethnically’ special robs them of parity with their ‘non‐ethnic’ neighbours.

In this article, in opposition to the current vogue for ‘ethnic’ labelling and in sympathy with Robert Miles's well‐known position, I contend that British Gujarati Hindus (who form a majority of British ‘African Asians') should be considered in the same analytical light as any other group of British citizens. The focus of the article is on those members of the Gujarati Hindu Patidar caste (commonly having the surname Patel), who settled first in East Africa and then, often not through their own choice, in Britain. I argue that their caste identity, the dynamics of their migrations and changes to their socioreligious culture are all fully explicable by non‐'ethnic’ political sociology.     

Keeping open by re‐imagining laughter and fear

Speaking to the debate on the nature of critique, this article is about the struggle to produce an account when listening to and retelling stories. It begins with the disconcertment over listening to a coherent story that emerges in interviews about the development of performance indicators for Dutch hospital care. The indicators are presented as solutions to the problem of unruliness in the healthcare world. Drawing on Helen Verran's work on generative critique I slow down the ‘problem‐solution‐found’ plot. Instead of contrasting the apparently coherent stories with the complexities of an ‘underlying’ practice of healthcare, I hold on to my initial disconcertment so that ‘fleetingly subtle’ interruptions become entry points for generative critique. Taking Eduardo Viveiros de Castro's understanding of the relation that fear and laughter have to alterity, I show how fear and laughter permit generative critique within seemingly coherent stories. In the case of indicator development, the interviewees ‘laugh away’ what they consider alter from quality and safety in healthcare: having no control over what is going on, polyglotism instead of a common language, and inaction as opposed to taking one's time. Paying attention to disconcerting interruptions generates sensitivity and questions rather than yet another set of (critical) problem‐solution‐found answers. How can ridiculed (laughed away) subjectivity be acknowledged as important entry points for including alterity in supervision? And how to position the acknowledgement, not as an antidote, but as a way of rendering the fear of alterity generative? Nurturing sensitivities is crucial for keeping open, which means resisting both the sticky tendency of normalizing accounts and the fallacy of misplaced concreteness. I conclude that keeping open by re‐imagining critique resonates with the creativity of collective life in actual times and places. Thereby it offers a promising potential for doing worlds differently.     

Talking Yiddish at the boundaries

This essay uses the contemporary urban consumption practice of speciality coffee as a means to explore the complex ways in which global brands seek to enhance the promotional currency of their products through the mobilizing of local ‘commodity biographies’. It begins by outlining the place-specific strategies of promotion employed by speciality coffee retailers such as Starbucks and the Seattle Coffee Company, examining the range of ways in which Seattle as centre of US ‘coffee culture’ was deployed as the locus of ‘origin’ in order to create lucrative distinctions between speciality coffee and homogenized, mass-market coffee products. It then places this symbolic geography of coffee within the long history of coffee as a global commodity, tracing the recent emergence of speciality coffee as a ‘niche’ product, and situating it in the context of restructuring urban economies geared towards service-sector, consumption-oriented activities. The essay then moves on to consider the difficulties encountered by Starbucks, the market leader in speciality coffee, in monitoring and manipulating the symbolic geographies of its coffee commodities as they migrated from the coffee shop and into other realms of representation. In particular it explores the issue of Starbucks’ product placement in the a number of motion pictures in the 1990s, arguing that such placements were embraced by the company as an opportunity to defuse criticism of the company's activities that amplified as the decade evolved. Finally, the essay looks at the high profile targeting of Starbucks coffee shops by protestors at the anti-globalization protests that accompanied the hosting of the 1999 WTO Ministerial Conference Meeting in Seattle, arguing that this moment can be seen to capture much of the complexity of mobilizing circumscribed place-specific ‘commodity biographies’ for a global product in an era characterized by increased scrutiny of the international division of labour.     

Kitwood's thought and relational social work

Tom Kitwood is a key figure in the development of thought about dementia, but generally no references are made to his work outside of elderly care. This article argues that Kitwood's thought has much to offer to all the professional caregivers, regardless of the users’ category they are caring for, and to the broader field of professional social work. Some key themes from the writings of Kitwood are examined, namely the critique of the ‘standard paradigm’; the conception of malignant social psychology; the respect for otherness in the positive person work; the person with dementia as a resource for reciprocity processes; the new culture of dementia. For each of these issues similarities between Kitwood's approach and relational social work are identified. Relational social work considers the helping process and the well-being development as co-constructions, in which the contributions not only by the helper (or the caregiver, or the social worker), but also by the helpee (or by the care recipient, or by the user) are essential: both at the same time are helped and helpers, and both are empowered by this. This idea—of great value to all social work fields—is remarkably close to the Kitwood's thought about the dementia care.     

A cultural studies without guarantees: Response to Kuan-Hsing Chen

Abstract

This article is a short response to Chen's critique of our article ‘Asianing Australia: notes toward a critical transnationalism in cultural studies’. It is argued that Chen's attack on our article is misdirected. Furthermore, we are in substantial agreement with Chen on many issues, most importantly that the nation-state should not be the uninterrogated site for the development of a ‘local’ cultural studies. However, we find Chen's politics, and his use of a reductionist Marxist theory, overly simplistic. Moreover, the core/periphery binary which he uses is not adequate to express the complexities of a global capitalist world order in which the sites of power are becoming increasingly decentred. Similarly, the politics of resistance are also more complex than Chen suggests; resistance must be understood in relation to local situations and local tactics, as well as the imperatives of global capitalism. Finally, a properly localized and left-politicized cultural studies must reflexively interrogate the politics of theory, including Marxism, considering its specific ‘western’ history and recognizing the necessary partiality of theory in a post-colonial world of differentiated modernities.     

Work Orientations and Women's Work: A Critique of Hakim's Theory of the Heterogeneity of Women

This paper is a critique of Hakim's theory of the gendered character of work with its key idea of the ‘heterogeneity of women’ centring on the distinction between those who are ‘family oriented’ and those who are ‘career oriented’. Such patterns of work commitment are claimed to be developed by early adulthood and to steer women in one direction or the other. Our critique is based on interviews with two groups of young adult women generating rich data on their attitudes to employment, families and the relationship between the two. The first group (‘single workers’) when first interviewed were single, childless and employed full-time. The second (‘early mothers’) were partnered mothers with at most part-time employment. The substance of the critique is threefold: 1.The single workers could not be clearly separated by ‘career’ or ‘family’ orientation. They wanted both, which then left them in Hakim's residual category as ‘drifters’, a wholly inappropriate characterization. 2.The early mothers were certainly homemakers but our data doubted that this was by choice and suggested that many were becoming more career oriented. 3.Longitudinal data from the single workers show the importance of analysing ‘orientation’ or other aspects of agency in the context of social structure rather than as a prime mover in itself.     

Reframing Tri Hita Karana: From ‘Balinese Culture’ to Politics

This article takes issue with the uncritical way in which claims of ‘culture’, ‘tradition’ or ‘local knowledge’ are used in science and policymaking around the Balinese irrigators' association (subak). The growing problems of Balinese irrigated agriculture are increasingly framed in ‘cultural’ ways that are not neutral: such accounts of irrigated agriculture in relation to Balinese culture deeply influence the world of policymaking. In this article we discuss the emergence of Tri Hita Karana (THK; ‘the three causes of well-being’) as an ideology, scientific concept and policy concept in irrigated agriculture and the subak domain. We argue that this ideological concept is not simply ‘local wisdom’, ‘tradition’ or ‘culture’ but requires critical scientific scrutiny as part of wider processes of socio-political change. How is it mobilised? What does its growing popularity mean for our knowledge of Balinese irrigated agriculture, of policy processes directed at the subak and of the workings of policies in real-life contexts?     

The Uses of the Past and European Integration: Austria between Lisbon,Ireland, and EURO 08

This article examines Austrian national identity negotiations through a qualitative analysis of the country's ideologically heterogeneous media, with a focus on Austria's most widely read paper (and its popular readers’ letters pages) between April and August 2008. This turbulent period coincided with widening opposition to the EU's Lisbon reform treaty, Austria's co-hosting of the European football championship, and the collapse of the country's coalition government. This analysis of media coverage and readers’ letters focuses on the rhetorical strategies underpinning various discursive constructions of Austria's place within the EU. The following key findings are discussed: projections of perceived social ills and resulting anxieties onto the EU; the interpretative uses of the past—historical episodes selected from Austrian and other national contexts—to make sense of and politicize the present; constructions of ‘European ideals’ in juxtaposition to perceived ‘European realities’; and competing models of national identity in relation to the European ‘network state.’     

The future is plastic: refiguring Malabou’s plasticity

This article investigates Catherine Malabou’s claims to have produced some form of beyond of deconstruction with her reworking of the Hegelian concept of ‘plasticity’ (Plastizität). In the light of Malabou’s critique of the unsuitability of the Derridean non-concept of ‘text’ as metaphor for neuronal functioning in her Plasticité, I turn this question back on Malabou’s own work; that is to say, this article will examine what the implications of the metaphorics of plasticity are for Malabou’s own oeuvre and its relationship with neuroscience and her critique of connexionist capitalism. To this end, this article is particularly interested in the political claims made for plasticity and how some of the ‘everyday’ meanings of plasticity, and Malabou’s decision not to incorporate them into her conceptual working through, might threaten this enterprise.     

Translating Bourdieu into youth studies

ABSTRACT

Against a backdrop of lively discussion about the best ways to do youth studies, or sociology of youth, this article asks: Can Pierre Bourdieu’s work be translated into youth studies in ways that benefit the field? We begin by considering Bourdieu’s thoughts on the category of ‘youth’ using a new translation of this text, and then turn to an important discussion by Furlong, Woodman, and Wyn about certain long standing tensions in youth studies. These tensions are between writers engaging in the ‘structure versus agency’ debate that is mapped onto the ‘culture versus transitions’ binary. We consider the case for adopting a ‘middle-ground’ represented by Bourdieu’s writings. We argue that many in youth studies work from an unacknowledged substantialist tradition, which is contra to Bourdieu's relational perspective. The result includes misunderstandings of Bourdieu's thinking and expectations of his work, for example, that it can pass certain empirical tests. We argue that if Bourdieu's relational perspective is to be translated into youth studies, we will need a more determined effort to understand that perspective first.     

Coffee and the Business of Pleasure: The Case of Harbucks vs. Mr. Tweek

In this paper, I examine the representation of organizations in the television cartoon series South Park . In particular the South Park episode 'Gnomes' is reviewed - this episode contains a direct parody of the role and conduct of organizations in society as its story revolves around a 'fictitious' coffee chain, Harbucks', attempt at a hostile takeover of a small town coffee shop. Drawing on the episode's roman a clef (or perhaps cartoon a clef ) depiction of the global coffee retailing organization Starbucks, it is argued that this popular culture representation offers opportunities to critique and debate organizational behaviour in a way not available to modes of representation common to Organization Studies. Following Bakhtin's model of the carnival, South Park is read as exemplary of a subversive culture of folk humour that mocks, satirises and undermines official institutions - a culture rich in understandings of contemporary organizations and their relationship with society.     

On Childhood and Risk: An Exploration of Children's Everyday Experiences in Rural Peru

Drawing on data from Peru, this article explores how poverty mediates diverse risks in rural children's lives. It offers four main arguments. First, risk is not simply a feature of ‘extraordinary’ childhoods, but integral to everyday, ‘ordinary’ lives. Second, children's responses to adversity are crucially shaped by sociomoral considerations. Third, children participate actively in household risk mitigation, their engagement structured by individual (biographical) and collective factors. Fourth, changing circumstances present new opportunities and challenges for children living with adversity. Current approaches focusing on so‐called ‘objective’ risks neglect children's own priorities and subjective experiences.     

Back to Hegel? On Gillian Rose's critique of sociological reason

Thirty‐five years ago, Gillian Rose articulated a significant critique of classical sociological reason, emphasizing its relationship to its philosophical forebears. In a series of works, but most significantly in her Hegel contra Sociology, Rose worked to specify the implications of sociology's failure, both in its critical Marxist and its ‘scientific’ forms, to move beyond Kant and to fully come to terms with the thought of Hegel. In this article, I unpack and explain the substance of her criticisms, developing the necessary Hegelian philosophical background on which she founded them. I argue that Rose's attempted recuperation of ‘speculative reason’ for social theory remains little understood, despite its continued relevance to contemporary debates concerning the nature and scope of sociological reason. As an illustration, I employ Rose to critique Chernilo's recent call for a more philosophically sophisticated sociology. From the vantage point of Rose, this particular account of a ‘philosophical sociology’ remains abstract and rooted in the neo‐Kantian contradictions that continue to characterize sociology.