Incest and women of color: a study of experiences and disclosure

Clinical literature on incest trauma assumes a homogeneity of experience of all incest survivors including women of color. Experiences relating to community, culture, and family need to be acknowledged as salient aspects of the experiences of women of color who are also incest survivors. Twelve participants were interviewed regarding their experiences related to disclosure and coping. Participants described value systems, community mindedness, social attitudes, negative consequences amongst other social and cultural issues as factors affecting incest disclosure. Participants described cognitive reframing, determination and separation from the perpetrator as ways of coping with incest.     

Trust in the face of uncertainty: a qualitative study of intersubjective trust and risk

Contemporary trust research regards trust as a way of dealing with uncertainty and risk. Predominantly, it suggests that trust reduces uncertainty by means of risk assessment and rational calculation. However, phenomenological research proposes that trust is an alternative way of relating to uncertainty rather than a way to reduced uncertainty. This paper investigates these propositions in an interview study on intersubjective trust. The study focuses on the modes of uncertainty management employed in trust and risk, and particularly on how knowledge, experience, familiarity, and decision-making are combined in the act of trusting. The main finding is that trust and risk are better characterised as different ways of perceiving the social and managing uncertainty, than as different elements of the same decision process. The concept of ‘risk compartmentalisation’ is developed to describe the different ways people work to contain risk and maintain trust by combining adaptation and familiarity.     

Ethno-Religious Identity and Urban Malays in Malaysia

This article explores the forging of ethnic identity by urban Malays in Malaysia around a dialectic between being Islamic and being Malay. I introduce Pierre Bourdieu's concept of habitus and Anthony Giddens's notion of reflexivity to argue that the Islamic subject in Malaysia engages in different types of interaction which demand varying degrees of reflexivity. While Bourdieu's concept of habitus importantly reveals the actor to be a cultural agent, it denies the individual the meaningful agency that the increasing reflexivity of modernity demands. I suggest that Bourdieu's assertion that the dispositions of habitus are less than conscious does not hold true in a highly reflexive modernity. In this context, the individual is sufficiently conscious of his/her identity to be able to construct it in ways that allow it to be employed as a political weapon.     

The magic of mundane objects: culture,identity and power in a country vets' practice

This article explores and extends the idea that material objects lie at the heart of many of our social, and specifically workplace, interactions. The site of exploration is an ethnography of a British farm animal veterinary surgery. Drawing upon traditional cultural studies approaches alongside contemporary sociological understandings about the place of materials in social life, the article analyses how objects function to track and structure the ways that people of different professional status experience work at a veterinary surgery. It is argued that the power of the veterinary elite in this setting is best understood by paying close attention to ‘mundane’ artefacts. The article argues that such objects, having almost no meaning on their own, can become potent cultural symbols if actors have the necessary social capital to ‘transform’ them. Here, Latimer's concept of ‘strong moves’ (2004) is extended to consider how the reinterpretation of objects might constitute a form of ‘cultural magic’. This article seeks to uncover some of the practical scenarios in which such ‘magical’ transformations play out and describes, through a series of tales from the field (Van Maanen, 1985), the ways in which vets control and regulate their interactions with those outside the professional elite.     

How is ‘racism’ understood in literature about black and minority ethnic social work students in Britain? A conceptual review

ABSTRACT

This conceptual review interrogates a body of literature concerned with black and minority ethnic (BME) social work students in Britain since 2008. This period has coincided with an increasing focus on diversity in Higher Education, but also lower prominence being given to race in social work. In social work education, there has been increased attention to the needs and experiences of BME students. While most of this literature acknowledges racism, what constitutes racism and how it can be understood usually remain implicit. This review aimed to explore influential concepts in the literature and the ways these affected how racism is understood and identified. A search was carried out for articles in peer-reviewed academic journals between 2008 and 2018. In this article, we discuss four recurring concepts of racism in this literature: subtle racism, institutional racism, cultural difference and pedagogical solutions. The article analyses the assumptions underpinning these concepts, and the implications for how racism has been understood and investigated in this literature. The subsequent discussion calls for a more reflexive approach and identifies questions that future research could explore, which could lead to improved understandings of racism in social work education.     

Talking about culture in social work encounters: immigrant families and child welfare in Finland

This article aims at analysing the ways in which people talk about ‘culture’ in social work encounters involving child welfare in immigrant families. The empirical material includes conversations between immigrant clients, their social workers and co-operating professionals at six Finnish social service offices, as well as interviews with the persons participating in these meetings. The theoretical and methodological frames of reference are social constructionism and discourse analysis. The study suggests three ways in which the concept of ‘culture’ is used by social workers and their clients: firstly, as a means of explaining ‘the ordinary and normal ways’ of raising children; secondly, as ‘a difficulty’ in the interaction between social workers and clients; and thirdly, as ‘a methodical tool’ in creating dialogue with clients. As far as the practical implications for social work are concerned, it is emphasized that in order to avoid ethnocentric practice or ‘culturalization’ of problems, it is important for social workers to be conscious of the various meanings of ‘culture’ both in their own practice and in the ways their clients employ cultural symbolism.     

Why the Sociology of Morality Needs Bourdieu's Habitus*

Though Pierre Bourdieu has been criticized for ignoring the moral dimensions of social judgments, I suggest that his habitus concept can provide a useful theoretical foundation for a sociological analysis of morality. If the habitus is revised in a way that recognizes the embodied nature of cognition, it can be treated as a foundation for moral judgments of the self and of others. A revised habitus concept can account for two processes by which moral judgments are shaped by social settings: (1) cultural influences on feelings and expressions of emotion; and (2) the ways moral metaphors are structured by embodied cognitive schemas. In both processes, universal bodily operations are employed in different configurations across cultural settings. I argue that a modified habitus concept that can account for these phenomena has significant implications for the sociological analysis of lay morality.     

Reflexive modernization and reconstructing the Third Way: a response to Mouzelis1

Nicos Mouzelis has made a welcome intervention into the debate over Third Way theory and politics. The strengths of Mouzelis’ account are identified as being his incorporation of asymmetrical power relations and institutional imbalances into the theory of reflexive modernization, and his defence of the Left/Right dichotomy. Three interrelated criticisms are then made. The first is of a sociological reductionism which neglects the importance of ideology and politics in bringing about the processes of reflexive modernization underpinning the Third Way. Conversely, the second criticism is that Mouzelis drifts into voluntarism in the form of a conspiracy theory in his account of ‘cultural engineering from the top’ amidst the conditions of reflexive modernity. Further, it is suggested that it is not with regard to achieving ‘cultural rights’ against such top‐down engineering that the Left/Right distinction endures, but rather in relation to how the role of the market is analyzed. Thirdly, at the level of institutional differentiation and power relations, Mouzelis underestimates the extent to which market logic is able to ‘colonize’ other spheres of social life, and his regulatory proposals are insufficient to address this.     

Political Asymmetry and Systems of Information and Social Organization: A Characterization

This article aims to develop a taxonomy and a further definition of the concept of political asymmetry for operationalization into social science research inquiry. On the one hand the article accounts the single main categories to offer a taxonomy of the concept, exposing the semantic context of symmetry and asymmetry, and depicting the idea of the political sphere from a classical Aristotelian tradition as well making use of public political science and philosophy of law. Later on, drawing on contributions of critical constructivism and particularly Habermas communicative action theory, the article depicts how political asymmetry can be found in contemporary social structures at the level of subsystems of administration such as institutions as well as at the level of individual interaction. The question this article aims to address is how political asymmetry can be represented for political science, and how it can be further operationalized for organizational and social research inquiry. The concept of political asymmetry is taken into account since it is often isolated on debates regarding the way in which institutions transforms historically, and how such settings affect normative constructions enacted and developed within contemporary governance structures. On the other hand it aims to reflect about its role over governance practices that avoid to ensure free and enough interaction within political actors with different cultural baggage and normative representations.     

WORKING WITH PIERRE BOURDIEU IN THE TOURISM FIELD MAKING A CASE FOR ‘THIRD WORLD’ TOURISM

Tourism in the ‘third world’ is seen as a consumption of culture, and attempts at investigating it within a cultural studies framework have not adequately addressed key social and cultural aspects. Bourdieu's analytical legacy which is significant as a cultural legacy is largely misappropriated. This article, reviewing recent research in cultural studies in tourism, highlights and critically interrogates the treatment Bourdieu's theory has received in tourism studies. Arguing that Bourdieu's sociological framework is often misinterpreted, this article sketches out the key components of a Bourdieusian approach to a cultural analysis of tourism. Reflexive return in tourism research remains largely unexplored. This conceptual paper emphasizes the significance of working with Bourdieusian methodological approach and explores the possibilities of employing a reflexive sociology in tourism studies. The paper further highlights the difficulties of pursuing such a theoretical approach and proposes the need to accommodate recent theoretical and empirical challenges to Bourdieu's paradigm.     

The musical composition of social reality? Music,action and reflexivity1

Developments in the sociology of music during the 1980s have brought the sub-field more firmly in to the center of sociological concerns, The ‘worlds’ concept, and the concern with music and social status have helped to ground and specify links between music and society. Meanwhile however, questions concerning music's social content have been sidelined. This paper explores music as an active ingredient in the constitution of lived experience. As with other cultural/technical forms, music provides a resource for the articulation of thought and activity. Bodily conduct and movement, the experience of time, and social character within opera are used to illustrate this point. Recent developments in feminist music analysis have been suggestive for the ways in which music metaphorizes social processes and categories of being. These developments can enrich the sociology of music. However, as with all attempts to ‘read’ music's social content, they should be conceived as claims made by analysts who are themselves engaged in social projects. Analytical readings of music have no a priori claim of privilege. A constructivist sociology of music should therefore be devoted to the question of how specific music users forge links between musical significance and social life. A sociology of the construction and deployment of musical realities is capable of avoiding the naive positivism otherwise implicit in attempts to ‘read’ music's social content.     

Disability Culture and Cultural Competency in Social Work

Despite recognition of the importance of cultural and social diversity in social work education and practice there is a dearth of social work literature related to disability culture. A review of disability studies literature indicates that the disabled people's movement already affirms and celebrates the existence of disability culture as characterized by several agreed upon assumptions: disability culture is cross-cultural; it emerged out of a disability arts movement and its positive portrayal of disabled people; it is not just a shared experience of oppression but includes art, humour, history, evolving language and beliefs, values and strategies for surviving and thriving. Essentialist concepts of culture, as represented in assimilationist and pluralist social work approaches, provide social workers with the false belief that there are cultural competencies that one can develop that are sufficient to become more culturally sensitive. However, analysis of the critical theory underpinning disability culture demonstrates that an understanding of cultural politics is fundamental to social work education if it is to support the work of the disabled people's movement in demystifying and deconstructing the norms, discourses and practices of dominant culture which are represented as neutral and universal.     

Reframing Black Social Work Students' Experiences of Teaching and Learning

This article draws on critical race theory (CRT) to foreground the role of race and racism in the ways in which Black students experience social work teaching and learning. It reviews some of the available literature on Black social work students' experiences of teaching and learning. The article reframes understandings of the perceived failures of this group of students to adapt to the world of higher education. It is argued that race and racism are salient determining factors in the experiences of Black students within social work education. Emphasis is placed on understanding the specificity of this group of students taking into cognisance the social, cultural, economic, and political contexts within which they are located. The article uses CRT as critical lens to reflect on peer support groups as potential counter spaces that can disrupt the negative experiences of black social work students.     

The uses of social science in the history of dutch social work, 1900–1980

In this paper the author reviews the history of Dutch social work between 1900 and 1980 and tries to shed light on how Dutch social workers enlisted various insights developed by the social sciences to gain jurisdiction in dealing with social problems. He argues against the simplistic idea that scientific knowledge is merely applied in practical settings such as social work. Social workers did not just apply scientific insights; they also used scientific insights strategically to demarcate their position from various opponents both inside and outside the profession. It is useful to differentiate between the reflexive and strategic uses of social sciences: reflexive means that new interpretations of the social world and the nature of social problems are offered which imply different ways of doing social work; strategic means that with these new interpretations new boundaries are created between social work and competing actors in the field of dealing with social problems.     

DIY culture and extended milieux: LETS, veggie boxes and festivals

The wave of DIY culture and environmental innovation sweeping through the UK is not restricted to isolated sites of high profile protest, such as the Newbury bypass. Based on fieldwork in the South West of England, consisting of in-depth interviews, participant observation, focus groups and a postal survey, we argue that networks such as those around festivals, LETS and organic food box schemes contribute to green milieux, which encourage ecological and cultural innovation of everyday life. We suggest that this creative social and ecological margin may be viewed as extended milieux combining global and local aspects. Local social relations and identities are reconfigured in new reflexive ways that utilize, criticise and even contribute to globalization, while developing new senses of locality and community.     

“We're All Kids!” Picture Books and Cultural Awareness

Picture books engage young learners across the elementary curriculum and can effectively help teach about a variety of social studies topics. Social studies may be a neglected subject in many elementary schools, but purposefully incorporating it through children's literature provides an effective means of advancing both literacy skills and social studies understanding. In this study, first graders from two different schools were each provided with five books related to social studies ideas as part of a summer reading program. A picture-sorting activity with six of the students as they began second grade found variations in cultural awareness. Students were found to display chauvinism and presentism more with images relating to a country they had not read about (China) than with one that was included in the books (Tanzania). This study found that providing students with opportunities to read picture books with text and images that accurately reflect contemporary life in different countries can help young students become attuned to cultural similarities and differences, which promotes cultural awareness.     

Class,culture, and structure: Stratification and mechanisms of omnivorousness

In this article, I discuss cultural omnivorousness through a structural framework. Omnivorousness is one of two theoretical approaches to class and culture, together with homology. In its original formulation, the omnivore thesis postulates that diversity, rather than exclusion, becomes the principle of cultural distinction: while the upper classes combine legitimate and illegitimate tastes and lifestyles, the lower classes remain restricted to illegitimate culture. The recent literature conceptualizes and operationalizes omnivorousness in two ways: first, as indicators of cultural diversity, second, as the multiplicity of logics structuring cultural fields. Omnivorousness is stratified along lines of class, specifically, education and social mobility, age and generation, and gender. Lastly, omnivorousness is associated with major, yet ambiguous shifts in Western cultural and social structures, including transformations of cultural production, pathways to democratization, normative beliefs about cosmopolitanism, and educational expansion.     

Embodying the environment in everyday life practices1

This paper suggests ways in which ‘the environment’ needs to be reconfigured so that it better resonates with how people are experiencing politics, nature and everyday life. Through empirical research on environmental concerns and everyday practices, this paper sketches a framework through which the values associated with contemporary environmentalism might be developed in a more reflexive relationship to wider transformations in society. In particular, the research critically evaluates the standard storyline of a ‘global nature’ under threat and in need of collective action by a global imagined community. In contrast to rhetorics of the global environment, this paper explores ways in which the environment is being embodied, valued and experienced in an array of social practices. The paper further outlines the significance of such embodied practices as significant yet undervalued points of connection for wider, global environmental issues.     

Locating Footbinding: Variations across Class and Space in Nineteenth and Early Twentieth Century China*

In this article I look at footbinding as a social and cultural practice embedded in the daily life conditions of women and their families. I sketch a picture of variations based primarily on regional and class differences in nineteenth and early twentieth century practices of footbinding and in efforts to eradicate them. The period in question is one of interest precisely because it is a time of transition. I look simultaneously at footbinding as a practice and as a target of criticism, defense, and transformation. This allows me to consider the ways in which it was practiced by women to represent, shape, and constrain their own, their daughters,' and their families' cultural, social, economic, and political lives. Relying largely on missionary journals, personal histories, diaries, and travel writing, I examine the practice and the demise of footbinding in various social and spatial locations. Although sources which permit a close look at embedded social practices of footbinding are scarce, it seems clear that both the practice of various forms of footbinding and the process of its eventual demise involved strategies, conflicts, and habits which differed along gender, class, and geographic lines of distinction. I suggest that the variety of forms the practice of footbinding took in lived experience of women's social lives is not incidental to its conceptualization and meaning, but rather central to it.