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1.
Shirley Anne Tate 《Community, Work & Family》2007,10(1):1-15
This paper is about the (im)possibility of ‘the Black community’. Specifically it is about how the process of translating melancholia in talk on life stories makes ‘the Black community’ (im)possible. Its (im)possibility arises because translating melancholia leads to critical agency (Khanna, 2003) in Black women's and men's talk on identity, belonging and community. I deal centrally, therefore, with ‘the Black community’ and affect. As affect, melancholia's ‘object of emotions can be ideals [such as “the Black community”] and bodies, including bodies of [communities which] can take shape through how they approximate such “ideals”’ (Ahmed, 2004, p. 16). To this extent then translating melancholia is performative, as Black community takes shape in talk. I use talk on life stories to show that there is an ideal in the form of a dominant discourse on ‘the Black community’ which is constantly disturbed and re-made by melancholic translations at the level of the everyday. This disturbance constitutes what I call a poetics of Black interstitial community. By poetics I mean how community means, not just what it means to its members. I am then not talking about physical boundaries when I say ‘the Black community’, but those of affect. These boundaries are circumscribed by a politics of ‘race’ which underlie inclusion in the Black collective and are continually re-negotiated through talk on belonging. Here, the significance of essentialist notions of ‘race’ for inclusion within the Black community can be no longer taken for granted. Last, I consider what this means for the continuation of Black anti-racist politics. 相似文献
2.
V. Spike Peterson 《International Feminist Journal of Politics》2013,15(1):5-35
‘Capitalist racist patriarchy’ is how Zillah Eisenstein (1998) characterizes global inequalities and the hierarchies of ‘difference’ they constitute. This article assumes that feminist theory aims not only to ‘empower women’ but to advance critical analyses of intersecting structural hierarchies; that this entails not only a critique of patriarchy but its complex conjunction with capitalism and racism; and that such critique requires rethinking theory. Through a critical lens on devalued (‘feminized’) informal work worldwide, the article explores how positivist, modernist and masculinist commitments variously operate in prevailing theories of informality – including those of feminists – with the effect of impeding both intersectional analyses and more adequate critiques of capitalist racist patriarchy. 相似文献
3.
Heather Höpfl 《Culture and Organization》2013,19(3):167-179
FLESH
‘We are now beginning a two week consultation period—but let me say this [finger raised for emphasis)—if you are not for this project [dramatic pause) you ought to be looking for a move elsewhere’. (Announcement preceding a post‐1992 university restructuring, April 2002) ‘Hang on. I am just parking the car. I am walking into the building. I am now entering the mouth of hell…’ (Conversation with a friend who was calling from his mobile phone as he entered his workplace) ‘My heart sinks every time I have to go there. It takes away your spirit’. (Former colleague writing about her experiences of going to work) ‘I am nailed to the desk at the moment…’. (My email to friend in another institution) ‘Your email was full of Catholic imagery’. (Reply) ‘We live on that border, crossroads beings, crucified beings’. (Kristeva, 1987: 254) 相似文献
4.
Katrien De Moor 《Cultural Studies》2013,27(6):737-754
Amongst the diverse resistant strategies that oppose moralistic representations of HIV/AIDS and the stigmatization of people with HIV/AIDS, two modes of resistance frequently intersect within HIV/AIDS narratives: sick role subversions and humour. Sick role subversions in HIV/AIDS narratives form part of a wider shift from an emphasis on the patient as a ‘compliant, passive medical object of care’ towards ‘the sick person as the subject, the active agent of care’ (Kleinman 1988, pp. 3–4). The dark, black type of humour so prevalent in the age of AIDS in turn functions as a potentially anti-sentimental, anti-redemptive and anti-moralistic strategy. This essay examines the constructions of these joint resistant strategies in the ‘zine Diseased Pariah News and narratives by Rabih Alameddine, David B. Feinberg, Eric Michaels and Oscar Moore. In DPN, a ‘publication of, by, and for people with HIV disease’ (Shearer 1990, p. 1), black HIV/AIDS humour not only functions as a survival tactic and a way to cope with illness but equally aims to reveal failing health care systems, to expose questionable practices of pharmaceutical companies, and to inform and mobilize readers. Alameddine's novel KOOLAIDS employs deflating techniques as part of its anti-redemptive and anti-sentimental aim. Feinberg's Jewish-queer humour is similarly anti-sentimental but his later work reveals the limitations of humour. The connection between humorous and difficult patient modes of resistance is especially noticeable in Michaels’ ‘letters of complaint and revenge’ (1997, p. 34). For both Michaels and Moore, writing in and of itself functions as a sick role subversion, rather than forming a mere portrayal of possible subversions. Moreover, these narratives hope to foster and inspire future modes and practices of resistance. 相似文献
5.
Maria Olaussen 《Social Dynamics》2013,39(1):149-161
Zoë Wicomb's novel Playing in the Light (2006) continues to address a central concern in Wicomb's earlier fiction, that of conflict between generations where the racist complicity of an older generation is addressed from the point of view of their children. Generation is, in Wicomb's work, not simply a concern for individual families but deeply connected to and reflective of the political legacy of coloured identities. ‘Playing white’ gains its particular meaning within the question of complicity – the association of whiteness with superiority, and the very real privilege granted to persons classified as white under the Population Registration Act. In the aesthetic theory of the German philosopher Hans‐Georg Gadamer the concept of ‘play’ is used to address the function of the work of art. The opposition between play and seriousness is, according to Gadamer, a result of a one‐sided focus on the player rather than the play itself as subject. The metaphorical use of play in the expression ‘play‐whites’ also suggests that the game itself is what has primacy, not the players. By addressing the issue of ‘playing white’ through a depiction of conflicts between generations, Wicomb's novel approaches history in a manner that evokes Gadamer's concept of gleichzeitigkeit (contemporaneity) whereby history becomes present in its enactment through the work of art. 相似文献
6.
Alan McKinlay 《Culture and Organization》2013,19(2):167-184
For Foucault, the experience of plague is a vital moment in the development of new techniques of power and ways of thinking about the social world. Plague compels city or state authorities to take extreme measures to control disease. Quarantine, of the home, the city, and the nation forces assessments of issues of state power, individual liberty and medical knowledge. The most important study of plague during this period was provided by Daniel Defoe’s (1722) A journal of the plague year. Defoe’s narrative style blurred the line between ‘fact’ and ‘fiction’, an authorial strategy similar to Foucault’s. If quarantine marks the turn towards disciplinary power and knowledge in the seventeenth and eighteenth centuries, then its failure to check the cholera epidemic of 1832 signalled the shift toward ‘biopower’, the assumption by the state of pastoral as well as disciplinary roles to public health. The state’s new role in preserving or improving the health of the population relied upon the steady accumulation of detailed empirical data. The administrator gradually displaced the author as the chronicler of disease, health and normality. 相似文献
7.
Cheryl Lowe 《Journal of Social Work Practice》2016,30(1):59-68
A large amount of research has been completed on the impact of abuse and neglect on children's brain development, attachment and behaviour (Malinosky-Rummell &; Hansen, 1993, ‘Long-term consequences of childhood physical abuse’, Psychological Bulletin, vol. 114, pp. 68–79; Margolin &; Gordis, 2000, ‘The effect of family and community violence on children’, Annual Review of Psychology, vol. 51, pp. 445–479; Perry, 2002, ‘Childhood experiences and the expression of genetic potential: what childhood neglect tells us about nature and nurture’, Brain and Mind, vol. 3, pp. 79–100; van der Kolk, 2005, ‘Developmental trauma disorder’, Psychiatric Annuals, vol. 35, no. 5, pp. 401–408). Research has also begun to address the impact on the professional's and carer's psychological well-being, as a result of working with children who have experienced abuse and neglect (Cunningham, 1999, ‘The impact of sexual abuse treatment on the social work clinician’, Child and Adolescent Social Work Journal, vol. 16, pp. 277–290; Trippany, Kress and Wilcoxon, 2004, ‘Preventing vicarious trauma: what counsellors should know when working with trauma survivors’, Journal of Counselling and Development, vol. 82, pp. 31–37; Conrad &; Kellar-Guenther, 2006, ‘Compassion fatigue, burnout and compassion satisfaction among Colorado child protection workers’, Child Abuse and Neglect, vol. 30, pp. 1071–1080). Psycho-dynamic concepts such as projection and splitting have begun to be explored in how children who have experienced abuse communicate their experience to their carers and the professionals involved with them. Some authors (Dale et al., 1986, Dangerous Families: Assessment and Treatment of Child Abuse, Tavistock Publications, London) have also explored the impact of the psycho-dynamics on the treatment team and the ‘splitting’ that can occur among professionals involved with the child. This paper aims to extend this reflection to also consider the impact of the professional's attachment history, early childhood experiences and current personal relationships on the child and caregiver's systems. Therefore, concepts such as counter-transference and adult attachment styles within the therapeutic relationship are explored and examples provided from my own practice. 相似文献
8.
Rosey Wang Ma 《Asian Ethnicity》2005,6(2):89-107
This paper concerns Chinese Muslims in Malaysia, and attempts to explain the phenomenon behind the shift in their identities towards either religion or ethnicity. It proposes that, upon arriving in Malaysia, the Chinese Muslims, finding themselves overwhelmed between a majority non-Chinese Muslim community and a majority non-Muslim Chinese community, have, for survival purposes or by political design, rather quickly assimilated into one group or the other. The paper takes as examples a few Chinese Muslim clans or families from different regions of Malaysia. It also briefly narrates the situation of the Chinese converts, and discusses the development in their status from a ‘social anomaly that exists in an ethnic limbo’1 to a small community of Malaysian Chinese who are Muslim, and who are accepted as such by all segments of society. 相似文献
9.
Cynthia Fleury 《International Review of Sociology》2016,26(2):337-350
Cet article analyse le jeu des acteurs civils et publics précédant la création de la Haute Autorité, plus spécifiquement comment cette dernière est l’aboutissement d’une circulation nouvelle de la réflexion citoyenne et de l’exécutif, mais aussi l’ambivalence de la notion de transparence dans la mesure où celle-ci peut aussi bien montrer que cacher. La transparence s’appuie sur l’exigence de ‘vigilance épistémologique’ (Bourdieu, Chamboredon et Passeron, 1968) typique de la sociologie, mais elle est aussi une fabrication sociale née de jeux d’acteurs et de leurs légitimités respectives. Pour illustrer cette nouvelle forme de circulation régulatrice, le terrain choisi est celui de l’association Regards Citoyens et de son ‘lobbying citoyen’ revendiqué. Il s’agira d’étudier ici les forces et les limites d’une telle approche. 相似文献
10.
Using data from four focus groups, this paper examines the ways in which Hong Kong Sindhis and Sikhs talk about ethnic identities and their relationships to culture and language. It finds that in all the groups, a range of different ‘cultural models’ (Gee, 1999) of ethnicity, culture and language are drawn upon, with the same participants sometimes using several different models as they position themselves within the group discussions. However, the data also suggest that there may be a tendency for the two communities to foreground different models of ethnicity. Specifically, Sikh participants tend to draw more on an essentialist model of ethnicity than do the Sindhis, while the Sindhis seem to be more prepared to draw on more flexible models of the relationships between identity, culture and language. 相似文献
11.
An influential analysis by Przeworski and Limongi (1997) argued that a pro-democratic culture may help existing democracies survive, but political culture does not contribute to the process of democratization, which is entirely done by elites. We challenge this conclusion, arguing that it neglects the very nature of democratization. For (as Human Development theory argues), democratization is a liberating process that maximizes human freedom by establishing civil and political rights. Consequently, the aspect of political culture that is most relevant to democratization is mass aspirations for freedom – and if a given public emphasizes these values relatively strongly, democratization is likely to occur. To test this thesis, we use data from the Values Surveys, demonstrating that a specific component of postmaterialism (‘liberty aspirations’) had a major impact on the extent to which societies gained or lost freedom during the Third Wave of democratization. This effect holds up in tests of Granger causality, remaining strong when we control for prior levels of freedom. No other indicator, including GDP/capita and social capital, can explain away the impact of liberty aspirations on democratization. Mass liberty aspirations play a role in democratization that has been greatly underestimated. 相似文献
12.
Ora Kalfa 《Disability & Society》2014,29(4):651-654
Individuals with disabilities face numerous barriers that limit their inclusion within the Jewish community (Trieschmann 2001). While many Jewish communities have progressed and moved towards an attitude of ‘acceptance’ and ‘tolerance’ for people with disabilities out of religious obligation, it is often a practice without the spiritual ethical governing force and guiding principles of respect, equality, and human rights (Shatz and Wolowelsky 2004). People with disabilities are stereotyped as dependent, draining, incompetent, pitiful, victims, freaks, angels, embarrassments, innocent, pathetic, and asexual social burdens (Nario-Redmond 2010). What is lacking is the consideration of people with disabilities as human beings. This injustice is most evident, painful, and damaging at an individual and communal level when it comes to Jewish singles and their pursuit of intimate relationships. A central Jewish value, right, and goal, one that is strongly promoted in Israeli society, is that of committed intimate relationships. However, this value does not apply to people with disabilities 相似文献
13.
Stefania Milan 《Information, Communication & Society》2015,18(8):887-900
This article develops a conceptual framework for understanding collective action in the age of social media, focusing on the role of collective identity and the process of its making. It is grounded on an interactionist approach that considers organized collective action as a social construct with communicative action at its core [Melucci, A. 1996. Challenging codes: Collective action in the information age. Cambridge, MA: Cambridge University Press]. It explains how micromobilization is mediated by social media, and argues that social media play a novel broker role in the activists' meaning construction processes. Social media impose precise material constraints on their social affordances, which have profound implications in both the symbolic production and organizational dynamics of social action. The materiality of social media deeply affects identity building, in two ways: firstly, it amplifies the ‘interactive and shared’ elements of collective identity (Melucci, 1996), and secondly, it sets in motion a politics of visibility characterized by individuality, performance, visibility, and juxtaposition. The politics of visibility, at the heart of what I call ‘cloud protesting’, exacerbates the centrality of the subjective and private experience of the individual in contemporary mobilizations, and has partially replaced the politics of identity typical of social movements. The politics of visibility creates individuals-in-the-group, whereby the ‘collective’ is experienced through the ‘individual’ and the group is the means of collective action, rather than its end. 相似文献
14.
15.
Simon Lilley 《Culture and Organization》2013,19(2):135-150
In his exploration of ‘repetition for itself’, Deleuze (2004a), beginning with Hume, invites us to see imagination, prior to understanding, as site of contraction of instants and place of synthesis of time, through contemplation. But synthesis and contemplation here are not the deliberative work of the mind. Rather, they occur ‘in the mind… prior to all memory and all reflection’ (91, original emphasis). Working through Bergson and Butler, Deleuze moves us up and down different levels of his contraction–synthesis–contemplation triptych in dizzying whorls of mutuality of the active and passive. Down to matter, through its contemplation by the ordering of organism; up to memory and its potential for reflection and representation; down again (or is that up?) to reminiscence. In the process time slips. not by but in and out, as variously both condition and agent. Kant and Descartes are contrasted, identity put in its place, the difference between repetitions of the eternal return celebrated. Kierkegaard, Freud, Lacan, Klein and Borges circle this difference, both nurturing and threatening it as they invite in and expel the suffocations of the same. Proust, Joyce, Caroll and, finally, Plato’s Socratic cipher cross the stage of the page as imitation and resemblance transform into simulacra and ‘give… way to repetition’ (156). It is a text about time and organisation and difference worth repeating. In this paper, such repetition is enacted through a close reading of the temporal in Michel Tournier’s Friday or the other island: a repetition of Defoe (his precursors and his political economic apologist followers) through which time, organisation and their sympathies are revealed in the re‐writing of a ‘world without others’ (Deleuze 2004b). 相似文献
16.
17.
Kate Kenny 《Culture and Organization》2013,19(2):221-235
Can parody help us to ‘re‐imagine’ the organizations and institutions we live with (Du Gay 2007, 13)? Or, like many forms of critique, does parody risk being incorporated: becoming part of the power it aims to make fun of? In this paper, drawing on Judith Butler’s work, I argue that certain circumstances enable parody to destabilize hegemonic, taken‐for‐granted institutions (Butler 1990). I explore these ideas through a reading of the Yes Men documentary (Tartan Video 2005). This film features a series of humorous representations of the World Trade Organization (WTO). I show how these act to denaturalize and effectively critique this dominant force in global trade. This paper discusses the value of parody for helping us to re‐think and re‐make particular institutions and organizations. In doing so, I point to the importance of creating a spectacle in which parody can travel beyond its immediate location, so that it can reach ever newer audiences with its ‘performative surprise’ (Butler 1990, xxvi). I suggest that the rise of the Internet and inexpensive documentary techniques offer interesting new ways for achieving this. 相似文献
18.
Bai Zhihong 《Asian Ethnicity》2007,8(3):245-259
This paper examines the construction of Bai ethnicity and Bai identity on the tourist market in Dali, Dali Bai Autonomous Prefecture, Yunnan, China. Focusing on how the social landscape of Dali has changed in response to the development of tourism, this paper explores how Bai ethnicity is advocated as a product loaded with potential economic values. The author discovers that ‘commerce of authenticity’ (T. Oakes, Tourism and modernity in China. London, Routledge, 1998), and different forms of ethnicity and artefacts promoted in the tourist market have not drowned out the sense of being ethnically Bai. Instead, the tourist industry has become a daily reminder of ethnicity to both insiders and outsiders by making people more self-conscious and reflexive about the ‘cultural stuff’ that they may have previously taken for granted, or may have left unattended. This paper demonstrates how locals actively appropriate state-defined categories and reshape them into the repertoire they desire. 相似文献
19.
Gabeba Baderoon 《Social Dynamics》2013,39(2):237-252
1 How do Muslims in South Africa recount the experience of pilgrimage? This paper considers the genre of oral and written South African hajj narratives and reflects on the insights they hold about Muslim subjectivity and history in South Africa. Pilgrimage is a complex theme, or, as Barbara Cooper (1999) phrases it, ‘the hajj presents an immensely complex “ethnoscope” of human movement of tremendous historical depth’ (p. 103). In this article, I take a literary and historical rather than sociological or quantitative approach to the topic of the hajj and examine one of the earliest published accounts of the hajj from the Cape – that of Hajji Mahmoud Mobarek Churchward, who performed the hajj in 1910, along with oral testimonies about pilgrimage by ship in the 1950s and recently published accounts of pilgrimage by Na’eem Jeenah and Shamima Shaikh (2000), Rayda Jacobs (2005) and Rashid Begg (2011). In my analysis I consider the nature of the self and the voice, the relation of the spiritual to the quotidian, and the place of South Africa and South Africanness in these accounts. The article reveals that South African pilgrimage narratives are deeply compelling as an autobiographical practice and as an historical archive. They relate the universality of Islamic religious observance with the particularity of South Africa’s political and social realities in a seamless and illuminating nexus. I therefore argue that the hajj narrative as literary form offers new insights about the relation of the sacred and the profane, nation and religion, and gender and authenticity in South African Muslim life. 相似文献
20.
Jean Carabine 《Cultural Studies》2013,27(6):952-973
This chapter explores the changing governmental approach to the problem of teenage pregnancy in the UK. It argues that there has been a shift from moral traditionalism towards individualized approaches based on promoting responsibility, agency and prudent choice-making. New Labour's approach to teenage pregnancy marks a decisive turning point in governmental regulation, documenting the failure of previous approaches and establishing three distinctive discursive strategies:
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risk management through knowledge acquisition;
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constituting active knowing welfare citizens;
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reconstituting blame.