‘We are not anything alike’: marginalization of health professionals with disabilities

Despite inclusive rhetoric, disabled peoples’ participation in the Health and Human Service (HHS) professions remains limited. This study explores the perspectives of individuals in the HHS sector regarding inclusion-related barriers and facilitators. We found three mechanisms that marginalize disabled people in HHS education and professions: dominant disabling discourses; discriminatory design within programmes and universities; and oppressive interactions. The inclusion of disabled individuals is vital for ensuring HHS professionals represent the populations they serve. By challenging the views of educators, professionals, and scholars, these findings may become part of the foundation upon which change can be created.     

‘We are not Victims,we are Protagonists of this History’

This article centers on the Mexican and Argentinean ‘Dirty Wars’, examining the limitations inherent in human rights and women's human rights responses to these epochs of violence. I situate Argentina's report on the dictatorship, Nunca más (1984), in conversation with Elena Poniatowska's text on the 1968 Mexico City massacre, La noche de Tlatelolco (1971), to trace the rise of a global human rights discourse that has become the dominant manner of conceptualizing human rights violations and gender violence in the latter half of the twentieth century. While feminist critiques of human rights have centered on the lack of gender-specific focus of violence committed against women, this article questions whether the women's human rights discourse disengages the historical, economic and geopolitical realities from which these violations were committed and instead focuses on women's sexual violations to garner international condemnation of gender violence. By turning to these texts, this article centers on the possibilities and limitations of women's human rights discourse and the impact this has on the shaping of women's political agency. This article calls for a critical feminist approach to women's human rights in order to document narratives of women survivors of human rights abuses without obfuscating their political subjectivities.     

‘We feel the responsibility that you shirk’: movement institutionalization,the politics of responsibility and the case of the Swedish environmental movement

This article provides directions for advancing the conceptualization of the relationship between social movements and institutionalization, based on a case study of the Swedish environmental movement strategies. We argue that the concepts of (de)responsibilization and (de)politicization provide tools for an improved analysis of the dynamics of how social movements interact both with established political institutions and corporations in a new context. The introduction of new regulatory frameworks in environmental politics has shaped interaction between social movements and the state in new ways, involving neoliberal responsibilization, meaning active involvement by civil society and business in political responsibilities previously associated with state agencies – a development involving an increasing emphasis on market mechanisms. We argue that this has involved a de-politicization of environmental issues in the sense that it engages political actors in a moral discourse and a technocratic practice that suppresses the (potential) articulation of social conflict through consensus building. However, we also show how movement actors resist the discourse that encourages them to take on certain responsibilities, thus engaging in a politics of responsibility. Empirically, we demonstrate how the changing strategies of the Swedish environmental movement in the 2000s need to be understood in relation to the following processes, indicating that the Swedish case has a general relevance for an understanding of the contemporary environmental movement globally: (1) the transformation of the Swedish model of welfare capitalism under the influence of neoliberal discourse; (2) international environmental policy developments, most importantly the emergence of climate change as a dominant issue globally.     

‘We are Hungry but We Won’t Eat the Food’: Schoolchildren’s ‘Thin’ agency and its impacts on the implementation of Ghana’s School Feeding Programme

Following the introduction of the concept of agency by the New Sociology of Childhood, the concept has dominated discourses about children's everyday lives. Nevertheless, little is known about schoolchildren's agency in their daily interactions with the service providers of Ghana's school feeding programme. Through this qualitative study, the paper provides empirical evidence to show how children in restrictive contexts exercise ‘thin’ agency in their interactions with frontline service providers, leading to significant improvements in the quality of services delivered to them. Consequently, the article questions Michael Lipsky's assumption that clients have minimal effect on the services delivered to them.     

‘All together now!’ Couples and the ontological problem of cohabitation as a form of life

The aim of this essay is that of analysing cohabitation as a form of life, according to its ontological status. This way of investigating leads to a comparison with marriage as a specific institution and with the conversation rules between partners. From the empirical analysis of more than 50 interviews with cohabitating couples comes the idea of a relationship whose intent is reciprocal care and assistance in everyday life. In other words, cohabitation is not a mere refusal of marriage as an institution, in the perspective of the interviewed, but seems to represent the lifestyle that best expresses the political ideal of a liberal-democratic society based on conversation between free and consenting individuals. At first glance cohabitation shows an ontological status of its own, a sort of ‘marriage conversation’. Yet, deploying a deeper way of analysis and following a critical realist and relational epistemology, one can notice that such status is influenced by an abstract expansion of the present as the only possible dimension for the couple. As soon as one thinks about shared future plans, the implied call of a married perfection of one's life experience strikes back, revealing the existence of a hidden rule towards marriage as a form of life. The importance of cohabitation is now conceived as the relevance of contingency and unselected opportunities. This fact reveals the limits of the individualized perspective influencing the everyday life of cohabiting couples. Doubts on ontological independence of cohabitation are still many, with its constant and ambivalent reference to the marriage dimension.     

Mediating affect in John Pilger’s Utopia: ‘the good life’ as a structure of whiteness

ABSTRACT

This article proposes that whiteness should be thought of as an affective structure, theorizing whiteness in terms of optimism, possessive subjectivity and multiculturalism. The article shows how the optimism of ‘the good life’ [Berlant, L., 2011. Cruel optimism. Durham, NC: Duke University Press] is linked structurally to whiteness in the construction of the Australian nation-state. In this context, Utopia [2013. Film. Directed by John Pilger. Australia: Antidote Films] specifically identifies whiteness as an affective structure. The article develops by unpacking this claim. First, I consider how the affective structure of the Australian nation-state is encountered through the mutual mediation of ‘media’ and ‘place’. I focus on the example of the film's journey to Rottnest Island – formerly an island prison, now the destination of holiday makers – to highlight how the optimism of arrival links whiteness to the present. Second, I develop an analysis of the affective surfaces of whiteness by analyzing the film's encounter with ‘White Man faciality’ [Deleuze, G. and Guattari, F., 1987. A thousand plateaus: capitalism and schizophrenia. Minneapolis: University of Minnesota Press] and Indigenous ‘slow death’ [Berlant, L., 2011. Cruel optimism. Durham, NC: Duke University Press]. Through producing a series of faces, Utopia portrays whiteness as a deflective surface that propagates the ‘onto-pathology’ of white Australia [Nicolacopoulos, T. and Vassilacopoulos, G., 2014. Indigenous sovereignty and the being of the occupier: manifesto for a white Australian philosophy of origins. Melbourne: Re.press]. Utopia also portrays whiteness as an absorptive surface in which Aboriginal self-possession – including, in the form of life – disappears. The film emphasizes the loss of Aboriginal life through illness and suicide linked to incarceration, overcrowding and state-induced impoverishment. The article concludes by locating media (including Utopia) within the tension between absorption and deflection as a tension between the different spatial actions of the affective relations that mediate whiteness.     

Paradigm of ‘better life’: ‘development’ among the Khumi in the Chittagong Hill Tracts

Development is conventionally understood in various ways including economic growth, increase of gross domestic product (GDP), rise of per-capita income, improvement of social facilities, political stabilities, and women's empowerment and many other issues, but it finally means bringing positive changes in the life of people. However, development is always contextual because the notion and nature of development often varies from society to society depending on the context of local–societal dynamics. Therefore what is regarded globally accepted model of development can be challenged by the local discourse of development, since local-level perception could contest the universal model. This article addresses such a case of development which is conceptualised from the social and cultural point of view amid everyday experiences of ordinary people's lives. The article contextualises its argument with specific reference to the Khumi people living in the Chittagong Hill Tracts of Bangladesh.     

‘We do not have chiefs who are disabled’: disability,development and culture in a continuing complex emergency

In 2011 The World Health Organization declared disability an international development priority. Yet disability and disabled people are barely visible in the Millennium Development Goals. Exploring disabled people’s involvement in development processes in Binga District, Zimbabwe, this article: illuminates the impact of cultural beliefs about disability that systematically exclude disabled people from development initiatives; assesses the strengths and limitations of the capability approach for theorising disability; and considers the role of (u)buntu, a philosophy based on human relatedness and interdependence, in promoting justice for disabled people in sub-Saharan Africa.     

On not ‘being there’: Making sense of the potent urge for physical proximity in transnational families at the outbreak of the COVID-19 pandemic

This paper investigates transnational families’ experiences of the COVID-19 pandemic outbreak and the accompanying sudden and unexpected travel restrictions. Our data consist of written stories collected in April–June 2020 from migrants with ageing kin living in another country. For many respondents, the situation provoked an acutely felt urge for physical proximity with their families. By analysing their experiences of ‘not being there’, we seek to understand what exactly made the urge to ‘be there’ so forceful. Bringing into dialogue literature on transnational families with Jennifer Mason's recent theoretical work on affinities, we move the focus from families’ transnational caregiving practices to the potent connections between family members. We argue that this approach can open important avenues for future research on families—transnational or otherwise—because it sheds light on the multisensory and often ineffable charges between family members that serve to connect them.     

‘Experiencing life for the first time’: the effects of a traumatic death course on social work student mindfulness and empathy

Mindfulness and empathy are protective factors for social workers and may also improve client outcomes. They may be especially important when dealing with clients experiencing grief and death-related challenges. This study replicated a previous study assessing empathy and mindfulness in social work students before and after an experiential death education course with a focus on traumatic grief. The Empathy Assessment Index and the Five Facet Mindfulness Questionnaire were used to measure changes in empathy and mindfulness in 111 primarily MSW-level social work students after the completion of the course. Results showed statistically significant improvements in overall empathy, on three of five empathy subscales, and on four of five mindfulness facets. A qualitative analysis of responses to an open-ended question asking about ways in which the course was meaningful to students found themes of increased awareness, a deepened sense of connection, and preparation for clinical practice.     

‘Power Differences’ and ‘the Power of Difference’: The Dominance of Secularism as Ontological Injustice

Abstract

Recent religious studies and international relations scholarship has highlighted secularism as a critical element in dominant modes of identity, power, and exclusion in global politics. Yet, the implications of these insights for global justice theory and practice have rarely been considered. This article suggests that the current dominance of secularism within global justice theory and practice risks undermining the global justice project. Specifically, I argue that secularism’s dominance constitutes an ontological injustice, where both alternative non-secular visions of the world and visions of alternative non-secular worlds are subordinated to secular ontologies. However, this argument raises a crucial question: if, despite secularism’s claim to neutrality and universality, the dominance of secular ontologies contributes to rather than ameliorates injustice, the question that remains is: what are the alternatives? The article concludes by exploring some preliminary responses to this question.     

Constantly online and the fantasy of ‘work–life balance’: Reinterpreting work-connectivity as cynical practice and fetishism

Smartphones and other mobile communication devices are promoted with promises of enhancing professional competence and individual freedom in working life, and in work–life balance. However, an emerging stream of research demonstrates that the adoption of such technologies is accompanied by increasing stress, collective control and work intensification. This article provides a discussion of recent research on the effects of smartphone usage in contemporary organizational life. Generally, this research presents a contradiction between, on the one hand, the discourse on technologies as a means to enhance individual autonomy and competence and, on the other hand, the de facto incorporation of technology users in networks of control and an unhealthy work culture of permanent connectivity. Finding inspiration in the work of Slavoj ?i?ek and his development of psychoanalytical concepts, this article offers an alternative approach to this issue. It does so by reconsidering how to understand employee subjectivity and, specifically, why employees voluntarily embrace company-sponsored smartphones although they are fully aware of the damage that this technology creates in their personal lives.     

‘When you have no law you are nothing’: Cane toads,social consequences and management issues

In this article we demonstrate that Yanyuwa people have detailed biological knowledge of their northern Australian environment, which is culturally defined and embedded within their relationships to country, resources and each other. Through a case study of the impact of Bufo marinus (cane toads) on Yanyuwa culture and everyday life, we argue that Aboriginal management strategies and Aboriginal peoples’ intimate knowledge of species and environment need to be understood as both legitimate and fundamental when engaging in management initiatives in Australia. We demonstrate that for Yanyuwa people emotional engagement with their environment is underpinned by a morality of social and environmental relations and that ‘memory’ is pivotal to this engagement. We conclude by briefly delineating how the adoption of a ‘moral ecology’ perspective goes some way to addressing issues pertinent to discursive encounters at cultural management frontiers.     

‘Thank you Israel,for supporting America’: the transnational flow of Christian Zionist resources

This article seeks to understand what it means when, in 2006, a noted British pastor and Bible teacher stood up in front of 8000 evangelical Zionists from all over the world at the convention centre in Jerusalem and addressed the audience with the following counter-intuitive words: ‘Thank you Israel, for supporting America!’ Evangelical Christianity has complex relations and ambivalent relations to the nation state and globalisation. Supernaturally speaking, Israel is the only nation state in the world that matters. Contemporary Israel becomes a kind of litmus test, both for manifesting the truth of the word of God and for manifesting the individual's or the nation's commitment to realising God's will in this world. For Christian Zionism, this transnational flow of resources into and out of Israel ultimately redeem locality, offering ‘the nations’ a place in the story, and the opportunity to serve as vehicles for God's will.     

‘Getting by’: life on the Copperbelt after the privatisation of the Zambia Consolidated Copper Mines

The privatisation of the Zambian Consolidated Copper Mines (ZCCM) in 1997 resulted in massive job losses, which marked the beginning of an unprecedented economic crisis on the Copperbelt. This coincided with the initiation of a house ownership policy by the Chiluba administration. Miners thus lost a job and gained a house as part of their retrenchment packages, which included some cash. The harsh material and psychological realities experienced by miners in this transition period spurred a wide array of informal economic activities in which the house and yard played important economic roles. It also tinged the experiences of former mine employees with nostalgia for a ‘golden’ past where the mining system provided a stable economic base and a wide range of social services. The disappearance of the old ZCCM system and its de facto control on socio‐economic differentiation sparked new processes of ‘class’ formation. This paper describes the livelihood processes and experiences of former mine employees, focussing on a high‐cost mine neighbourhood in the Copperbelt town of Luanshya.     

‘Some people are not allowed to love’: intimate citizenship in the lives of people labelled with intellectual disabilities

Disability helps us think differently about the ‘ideal’ neoliberal-able citizen who may not equate to ideas of productive, sexual, ‘normal’. Intimate citizenship – our rights and access to intimacy – is often ignored by those working with people labelled with intellectual disabilities and in research. In this article, we discuss the outcome of a dialogue between self-advocates labelled with intellectual disabilities, academics, service providers, Aboriginal leaders, students and artists about intimate citizenship through love, intimate work and consumption.     

‘You’ve got autism because you like order and you do not look into my eyes’: some reflections on understanding the label of ‘autism spectrum disorder’ from a dishuman perspective

The psychiatrists and health professionals who ‘updated’ the fifth edition of the Diagnostic and Statistical Manual of Mental Disorders in 2013 changed how ‘autism’ is meant to be interpreted. For example, Asperger’s disorder merged into an overall collective of ‘autism spectrum disorders’, rendering Asperger’s non-existent as a separate disorder. Yet the terms ‘Asperger’s’, ‘autistic’ and ‘autism’, in general, are used on a daily basis by people who have been diagnosed/labelled in this way over the course of their lives, or indeed are used by people to label others in stereotypical and prejudicial ways that leads to their marginalisation. With this thought in mind, the author briefly reflects on his own experiences of being labelled with ‘Asperger’s’ or as being ‘autistic’ (a label he rejects), whilst thinking from a ‘dis/human’ perspective, a viewpoint that seeks to unpack and challenge the dominant concepts of what it means to be human in the twenty-first century. While it is difficult to avoid being labelled in ways that lead to discrimination and rejection, a dishuman perspective offers a viewpoint against the narrow versions of what it means to be human, relating to how disability can trouble the notion of what it means to be human and indeed inform the very meaning of what it means to be human.     

‘We are Irish Everywhere’: Irish Immigrant Networks in Charleston,South Carolina,and Savannah,Georgia

In the nineteenth century, Irish immigrants in Charleston, South Carolina, and Savannah, Georgia, showed a strong interest in the affairs of Ireland and its residents. Although a distinct minority in these ‘southern’ cities, they formed networks through societies, clubs, militias and Irish nationalist organisations to encourage social activities and ethnic connections among their fellow countrymen and those friendly towards Irish interests. These groups provided opportunities for upwardly-mobile immigrants to improve their social status in America, while retaining their ‘Irishness’. Charity towards new migrants was thus an important element in retaining ethnicity. Irish Protestants initially dominated these networks, but increasingly, as the century progressed, Irish and Irish-American Catholics came to prominence. Nonetheless, interdenominational networks remained strong. Class and sectarian divisions within the Irish communities of these two cities were not as deep or rigid as they were in some other Irish-American communities. Overall this study highlights the great importance of immigrant networks in assuring Irish integration into host societies.