Older People's “Voices”—On Paper: Obstacles to Influence in Welfare States—A Case Study of Sweden

The official rhetoric of welfare states unconditionally pays tribute to older people's right to express dissatisfaction. In practice, users of older services in welfare states may be deprived of their “exit” options and face considerable constraints when it comes to raising their “voices.” For example, when older people in nursing homes would like to lodge a complaint, they may well be referred to the very staff members they depend on in their everyday lives. This article analyzes a national case study in which these contradictory tendencies are especially explicit: formal influence channels for older people in Sweden. Using data from structured interviews with 100 representatives of Swedish municipalities and drawing on Hirschman's (1970) Hirschman, A. 1970. Exit, voice, and loyalty: Responses to decline in firms, organisations, and states, Cambridge, MA: Harvard University Press.  [Google Scholar] theory on exit and voice, the article analyzes obstacles to older service users' influence in Sweden and develops explanations for these obstacles in terms of social contexts.     

“Tapping” Women for Post-Crisis Capitalism

Abstract

Girls and women have become the public faces of development today, through the success of “Gender Equality as Smart Economics” policy agendas and similar development narratives that mediate feminist claims through market logic. Women, these narratives assert, are more productive, responsible, and sustainable economic agents for future growth in the context of global financial crisis and therefore their empowerment is economically prudent. In this article, I provide a feminist reading of Foucault's critique of human capital to examine the discursive terrain of the “Smart Economics” agenda and to understand the knowledge it produces about female bodies, subjectivities and agency. Through a discussion of the World Bank's 2012 World Bank. 2012. World Development Report 2012: Gender Equality and Development. Washington, DC: World Bank.[Crossref] , [Google Scholar] World Development Report on gender equality, I argue that the current narratives of women's empowerment are premised on a series of gender essentialisms and their “activation” through biopolitical interventions. The activation narrative of human capital appears, under feminist eyes, to reflect the notion that the supposedly intrinsic responsible and maternal nature of women can be harnessed to produce more profitable and sustainable development outcomes and, by extension, “rescue” global capitalism.     

No child left behind

The No Child Left Behind Act (U.S. Department of Education 2002 U.S. Department Of Education 2002 No Child Left Behind Act of 2001 (PL 107–110) Washington D.C. U.S. Department of Education http://www.ed.gov/policy/elsec/leg/esea02/index.html, (accessed 1 July 2004)  [Google Scholar]) has inadvertently engendered literacy programs that are often inappropriate or incompatible with young children's development. It overlooks children's need to access their many intelligences, especially those that enable them to negotiate between and among symbol systems. Inherent in its focus on “scientifically based research to inform their classroom” (Center on Education Policy 2004 Center On Education Policy 2004 Title I funds: Who's gaining, who's losing & why by T. W. Fagan & N. L. Kober Washington D.C. Center on Education Policy  [Google Scholar], 7), is an emphasis on “a standardized, explicit, and systematic approach to teaching reading to students at risk of reading failure” (Manzo 2004 Manzo, KK. 2004, 4 February. Reading programs bear similarities across states. Education Week, 1: 13 [Google Scholar]). Yet, numerous theorists recommend that young learners, especially those that are challenged due to learning disabilities, or cultural or economic diversity, can learn best by using alternative symbol systems that match their “stronger intelligences.” Premier among these “alternative symbol systems” are the arts. This article addresses the issues associated with No Child Left Behind Act and the educational implications of its repudiation of the arts in the literacy development of young learners.     

Comment on Cross,Fine, Jones,and Walsh (2012): Do Mental Health Professionals Who Serve on/with Child Advocacy Centers Experience Role Conflict?

Cross, Fine, Jones, and Walsh's (2012 Cross, T. P., Fine, J. E., Jones, L. M. and Walsh, W. A. 2012. Mental health professionals in children's advocacy centers: Is there role conflict?. Journal of Child Sexual Abuse, 21(1): 91–108. [Taylor & Francis Online] , [Google Scholar]) article “Mental Health Professionals in Children's Advocacy Centers: Is There Role Conflict?” challenges two recent publications' criticisms that child advocacy centers create role conflict for mental health professionals and explains how child advocacy centers actually work, describing the different roles for mental health professionals who participate in them. This commentary points out that more precise data would have helped to specifically address the critics' concerns. Furthermore, professional ethics and licensure issues may have served as an additional but unacknowledged check on the “spillover effect” that the critics have alleged comes with being associated with prosecution. This commentary also highlights three main strengths of the Cross and colleagues' article.     

Using reflection and dialogue to prepare social work students for practice with LGBT populations: An emerging pedagogical model

ABSTRACT

Using analysis of student focus groups, this article describes the learning experiences of graduate social work students in a semester-long course on social work with lesbian, gay, bisexual, and transgender (LGBT) individuals and families. Deconstructing their beliefs about sexuality, gender, religion, and family was for many students both an uncomfortable and rewarding learning process. Drawing from students' voices and using the concept “creative tension” (Palmer, 1998 Palmer, P. (1998). The courage to teach: Exploring the inner landscape of a teacher's life. San Francisco, CA: Jossey-Bass.[Crossref] , [Google Scholar]), this article describes students' growth processes and how providing forums for personal reflection and dialogue supported students in this deconstruction process. An emerging pedagogical model that expands and deepens what it means to create a “safe” classroom environment for learning about LGBT issues is offered.     

Princess of Networks: Lisa Baraitser's Object-Oriented Maternities

This response to Lisa Baraitser's Maternal Encounters: The Ethics of Interruption (2009 Baraitser , L. ( 2009 ). Maternal Encounters: The Ethics of Interruption . London , UK, and New York, NY : Routledge . [Google Scholar]) puts the book in conversation with recent speculative realist thinking and object-oriented philosophies. Drawing on the democratizing onticology of Levi Bryant, Graham Harman's object-oriented philosophy, Ian Bogost's alien phenomenology, and Jane Bennett's political ecology of matter, I argue that Baraitser develops a “vibrant maternality” and an object-oriented feminism that gives nonhuman actants their due in a constellation of relations between maternal subjects and the objects they encounter.     

Desiring Relation: Mothers' and Children's Agency,Subjectivity, and Time—Commentary on Daphne de Marneffe's Maternal Desire

Daphne de Marneffe (2004 de Marneffe , D. ( 2004 ). Maternal Desire: On Children, Love, and the Inner Life . New York : Little Brown and Company . [Google Scholar]) has enriched our theoretical understanding of maternal desire as fundamentally a desire to relate to or “be with” (p. xi) one's child. This view can enable consideration of children's subjectivity and agency through thinking about the intersections of mothers' and children's desires and subjectivities. Contemplating the meanings of maternal desire necessitates attending to multiple practices of mothering in a range of relational contexts. Finally, there is value in considering maternal presence and time in conjunction with children's sense of time and the present in order to imagine a relational time that both mothers and children construct.     

Introduction to The Giard Portfolio: A Man for All Seasons

This essay contextualizes Baraitser's (2009 Baraitser , L. ( 2009 ). Maternal Encounters: The Ethics of Interruption . London , UK : Routledge . [Google Scholar]) Maternal Encounters: The Ethics of Interruption with regard to a persistent neglect of the value of motherhood in Western philosophy. The author argues that Baraitser's approach foregrounds the “maternal encounter” in a way that is distinctive both with regard to mainstream philosophy and with regard to hegemonic versions of feminism. The text is also singular in its style and enactment of a more personalized experience of motherhood, which is nonetheless simultaneously articulated through a subtle and powerful reading of contemporary philosophy, most especially through the work of Alain Badiou and Julia Kristeva. The author argues that Baraitser avoids the more moralistic or naive versions of the contemporary “return to the ethical” and instead plots a powerfully original and iconoclastic philosophy of the maternal, which maintains an idiosyncratic subversive potential, both philosophically and politically.     

Reimagining Yentl While Revisiting Feminism in the Light of Relational Approaches to Gender and Sex

This article is an imaginative endeavor based upon the short story “Yentl the Yeshiva Boy” written by Isaac Bashevis Singer (1982). In taking creative license and entering Yentl's world, a new voice and narrative emerges for her and the major characters in the story. Using psychoanalytic relational theories on multiple self-states and postmodern gender and sexuality perspectives, this article undertakes fleshing out the characters and the motives of Bashevis Singer in writing the story. From each character's point of view we learn more of Yentl's subjectivity, her multiply oriented desires from multiple self-states, and expand Singer's story from its original linear course. In Singer's work, Yentl is a two dimensional girl possessing the “soul of a man,” which would mean in the 19th-century Poland Jewish shtetl world that she longs to study Torah/Talmud in a yeshiva. From this paradoxical premise the story eventually ends with Yentl surrendering all claim to the male world of study and then vanishing from the story altogether. This article plays off of this original premise—a male soul within the body of a female—but, instead of seeing this as a binary kind of conflict that must be resolved, that one must be masculine or feminine, girl or boy, heterosexual or homosexual, now will allow for the multiplicity of selves, wishes, and desires of Yentl, a postmodern woman living in a premodernity world.

“Truth itself is often concealed in such a way that the harder you look for it, the harder it is to find.” (Singer, 1982 ——— . ( 1982 ). The Collected Stories of Isaac Bashevis Singer . New York , NY : Farrar, Straus and Giroux . [Google Scholar], p. 169)     

PAGANS ONLINE AND OFFLINE: LOCATING COMMUNITY IN POSTMODERN TIMES

This article examines the ways Australian Pagans use e-mail discussion lists as a means of fostering community among dispersed offline practitioners. Sociologists struggle with ways of characterizing the Pagan movement. It appears to lack the necessary set of uniform beliefs and organizational features that reference community relations in other religions. However, new information and communication technologies (ICTs) accompanying globalization are changing the forms of human association and have stimulated speculation regarding the extent to which they foster community. Existing conceptualizations of community suffer from the historical emergence of the “virtual”/“real” distinction and are inadequate to characterizing sociability in the networked society. Wenger's theory of a “community of practice” (1998 Wenger , Etienne . 1998 . Communities of Practice . Cambridge , UK : Cambridge University Press .[Crossref] , [Google Scholar]) is suggested as a way through this dilemma. The “community of practice” model is used to examine how Pagans integrate online and offline communications. Pagan social practices illustrate the ways in which individuals negotiate personal meanings and a sense of community in postmodern times.     

Reactions of Heterosexual African American Men to Women's Condom Negotiation Strategies

This study describes responses of 172 single heterosexual African American men, ages 18 to 35, to condom negotiation attempts. Strategies used included reward, coercive, legitimate, expert, referent, and informational strategies, based on Raven's (1992 Raven , B. H. ( 1992 ). A Power/Interaction Model of interpersonal influence: French and Raven thirty years later . Journal of Social Behavior and Personality , 7 , 217 – 244 . [Google Scholar]) influence model. The purpose was (a) to identify strategies influencing participant acquiescence to request and (b) to identify predictors of participant compliance/refusal to comply with negotiation attempts. Participants viewed six videotape segments showing an actress, portrayed in silhouette, speaking to the viewer as a “steady partner.” After each segment, participants completed measures of request compliance, positive and negative affect, and attributions concerning the model and themselves. No significant differences were found in men's ratings across all vignettes. However, differences in response existed across subgroups of individuals, suggesting that, although the strategy used had little impact on participant response, the act of suggesting condom use produced responses that differed across participant subgroups. Subgroups differed on levels of AIDS risk knowledge, sexually transmitted disease history, and experience with sexual coercion. Also, the “least willing to use” subgroup was highest in anger–rejection and least likely to make attributions of caring for partner. Effective negotiation of condom use with a male sexual partner may not be determined as much by specific strategy used as by partner characteristics.     

Communities in Question: Sociality and Solidarity in Nancy and Blanchot

In his early essays “Violence and Metaphysics” and “The Ends of Man”, Jacques Derrida evoked a “community of the question” when he called for a fundamental questioning of the being of the “we” in the West. This demand was later formulated by Jean‐Luc Nancy and Philippe Lacoue‐Labarthe as the philosophical interrogation of the political (le politique), in distinction from the question of politics (la politique). This essay begins by arguing that what is at stake in this distinction is the very possibility of politics that is otherwise foreclosed. It then explores Nancy’s interrogation of le politique in The Inoperative Community, and compares his response to Maurice Blanchot’s response in The Unavowable Community. It is argued that both deconstructions of “community” depict a certain sociality that corresponds to Derrida’s call—a “communality” beyond or radically other than the traditional model of community as formed by sovereign individuals and as forming the sovereign state. Where they differ is that Blanchot founds the ethical relation of the “unavowable” community on the radical interruption of ontology signaled by death, whereas Nancy casts ontology itself in an ethical register, and thereby allows a certain solidarity to emerge as well.

At the very moment when there is no longer a “command post” from which a “socialist vision” could put forward a subject of history or politics, or, in an even broader sense, when there is no longer a “city” or “society” out of which a regulative figure could be modeled, at this moment being‐many, shielded from all intuition, from all representation or imagination, presents itself with all the acuity of its question, with all the sovereignty of its demand (Jean‐Luc Nancy 2000 Nancy, Jean‐Luc. 2000. Being Singular Plural, Edited by: Robert, Richardson and Anne, O’Byrne. Stanford [1996]: Stanford University Press.  [Google Scholar], p. 43).     

To Encounter a Child: Maternal Subjectivity and the Aesthetics of Reading

This article offers an outline and preliminary analyses of key aspects of Lisa Baraitser's (2009 Baraitser , L. ( 2009 ). Maternal Encounters: The Ethics of Interruption . London, UK, and New York , NY : Routledge . [Google Scholar]) Maternal Encounters as a situating opening piece in a special feature arising from an intensive seminar on Baraitser's work held in Dublin in September 2010. The first section opens out some of the psychoanalytic implications of Baraitser's theory of maternal subjectivity. The second section considers the importance of temporality and the interruption of the “seamless” thinking subject for the emergence of a maternal subject and considers Baraitser's maternal subject in relation to some key queer and feminist positionings of maternity. The final section assesses the text's contribution to philosophical debates. First, it discusses how Baraitser attends to the everyday in developing an aesthetics of ordinariness. Second, it looks at deconstruction and inhabitation. Finally, it considers cultural phenomenology, objects, and the magic Baraitser locates in things.     

Racial Camouflage: Thinking Race Apart From Sexuality: Commentary on Harris's “The House of Difference”

This article uses Adrienne Harris's (this issue) “The House of Difference, or White Silence” as a jumping-off point to think about the overlap between a queer of color critique and the poststructuralist methodology of relational psychoanalysis that Harris proposes. Although queer of color critiques have not tended to draw on psychoanalysis, they do provide ways to understand the epistemological construction of race. As such, reading Harris in conjunction with Chandan Reddy (2011 Reddy , C. ( 2011 ). Freedom With Violence: Race, Sexuality, and the US State . Durham , NC : Duke University Press .[Crossref] , [Google Scholar]), this article attempts to find a method for understanding race according to an epistemology that is separate from sexuality. Drawing on Harris's discussion of the unconscious and Reddy's analysis of amendments, this article attempts to make legible some of the nonoverlapping space between race and sexuality.     

Prevalence Rates of Sexual Difficulties and Associated Distress in Heterosexual Men and Women: Results From an Internet Survey in Flanders

As most epidemiological surveys on sexual problems have not included assessment of associated distress, the principal aim of this study was to provide prevalence estimates of both DSM-IV-TR-defined (American Psychiatric Association [APA], 2000 American Psychiatric Association . ( 2000 ). Diagnostic and statistical manual of mental disorders , (4th ed., text rev.) . Washington , DC : Author .[Crossref] , [Google Scholar]) and less commonly assessed sexual difficulties and dysfunction (e.g., lack of responsive sexual desire, lack of subjective arousal). A secondary aim was to obtain information about comorbidity between sexual desire and sexual arousal difficulties/dysfunction. This study comprised an online survey completed by 35,132 heterosexual Flemish men and women (aged 16 to 74 years). Results indicated that sexual dysfunctions were far less common than sexual difficulties, and some uncommonly assessed sexual problems (e.g., “lack of responsive desire” in women; “hyperactive sexual desire” in men) were quite prevalent. In women, there was a high comorbidity between “lack of spontaneous sexual desire” and “lack of responsive sexual desire”; between “lack of genital arousal” and “lack of subjective sexual arousal”; and between sexual desire and sexual arousal difficulties/dysfunctions. The implications of these findings for epidemiological research on sexual dysfunction and for the newly defined DSM-5 Female Sexual Interest/Arousal Disorder (APA, 2013 American Psychiatric Association . ( 2013 ). Diagnostic and statistical manual of mental disorders , (5th ed.) . Washington , DC : Author . [Google Scholar]) are discussed.     

Children's Development as Participation in Everyday Practices across Different Institutions

Children participate in different institutional collectives in their everyday life. Home, school, and kindergarten are the institutional contexts that most children share. Although there are variations between home practices and school practices, they collectively share a common core framed by societal conditions. In drawing upon Vygotsky's (1998) Vygotsky, L. S. 1998. The collected works of L. S. Vygotsky (M. J. Hall, Trans., Vol. 5, Child Psychology), New York: Kluwer Academic/Plenum.  [Google Scholar] theory of the social situation of development and Hedegaard's (2009) Hedegaard, M. 2009. “Children's development from a cultural-historical approach: Children's activity in everyday local settings as foundation for their development”. In Mind, Culture, and Activity Vol. 16, 64–82. [Taylor & Francis Online] , [Google Scholar] theory of development conceptualised as the child's participation within and across several institutions at the same time, it has been possible to examine how school practices influence home practice and the child's social situation of development. A case study of an Australian child's participation across different institutions (family and school) was undertaken to capture and analyse the dynamic processes through which development was afforded. In the case study there was a large disjunction between institutional practices of the home and school that the child had to negotiate. Due to teacher knowledge of only the child's relation to the school institution, and not the home institution, the affordances for development and the child's changing relations to his environment, were invisible to the educators in this study. The findings suggest foregrounding an understanding of children's development as changes in children's activities and thereby changing their relations to reality across institutional practices in order to support a broader view of development in early childhood education.     

Surplus,excess, dirt: slavery and the production of disposability in South Africa

ABSTRACT

Centuries before apartheid, South Africa was fundamentally shaped by 176 years of slavery, a period of racialised and gendered brutality that lasted from 1658 to 1834. Enslaved people were brought to the Cape by the Dutch East India Company from African and Asian territories around the Indian Ocean, and eventually came to constitute the majority of the population of the Colony. Françoise Vergès (2005 Vergès, F. 2005. “One World, Many Maps.” Interventions 7 (3): 342–345. doi:10.1080/13698010500268155.[Taylor & Francis Online] , [Google Scholar]) asserts that slavery in South Africa generated “processes of disposability” that transformed enslaved people and indigenous Africans, the majority of the population, into “surplus” and expendable objects. The scale of this expendability is difficult to discern today because of the invisibility of slavery in conceptions of the country’s history. In this article, I use the lens of “dirt” to render such “processes of disposability” visible. I do so by analysing two texts in which African bodies are portrayed as filthy, menacing and contaminating – the novel Unconfessed and a television advertisement titled “Papa Wag Vir Jou” (“Daddy’s Waiting for You”) – which I situate within a discussion of South Africa’s extraordinarily high rates of incarceration and sexual violence. I point to the seamless continuity in industrial levels of imprisonment employed by the colonial and the modern South African state.     

The House of Difference,or White Silence

In this article I track three ways of confronting the question of whiteness and its attendant problematic of racism. I look at two personal episodes one involving inheritances from white explorer forebearers and the place of racism in fetishized objects and second in the institutional difficulties within psychoanalysis in finding ways to speak about race and the dilemma of being a beneficiary of racism. Finally I look at the hidden racism in a much lauded psychoanalytic article, Joan Riviere's (1929 Riviere , J. ( 1929 ). Womanliness as a masquerade . International Journal of Psychoanalysis , 9 , 303 – 313 . [Google Scholar]) “Womanliness as a Masquerade,” and in the light of these three problems speculate on “whiteness.” I argue that the intergenerational transmissions of guilt and disavowal together leave a blank psychic space that makes an authentic expression of racial consciousness and genuine reparation currently difficult and certainly, even if well intentioned, partially compromised.