Anchors,Habitus, and Practices Besieged by War: Women and Gender in the Blockade of Leningrad

As war challenges survival and social relations, how do actors alter and adapt dispositions and practices? To explore this question, I investigate women's perceptions of normal relations, practices, status, and gendered self in an intense situation of wartime survival, the Blockade of Leningrad (1941–1944), an 872‐day ordeal that demographically feminized the city. Using Blockade diaries for data on everyday life, perceptions, and practices, I show how women's gendered skills and habits of breadseeking and caregiving (finding scarce resources and providing aid) were key to survival and helped elevate their sense of status. Yet this did not entice rethinking “gender.” To explore status elevation and gender entrenchment, I build on Bourdieu's theory of habitus and fields to develop anchors: field entities with valence around which actors orient identities and practices. Anchors provide support for preexisting habitus and practices, and filter perceptions from new positions vis‐à‐vis fields and concrete relations. Essentialist identities and practices were reinforced through two processes involving anchors. New status was linked to “women's work” that aided survival of anchors (close others, but also factories and the city), reinforcing acceptance of gender positions. Women perceived that challenging gender relations and statuses could risk well‐being of anchors, reconstructing gender essentialism.     

Tracks and Traces: Thailand and the Work of Andrew Turton

To understand caste in India we must explain the particularity of this mode of stratification, while avoiding an essentialism that isolates caste from other social forms. Stratification appeared in India long before an emic model of caste. Yet in contemporary India, I found actors concerned to place themselves in a rank order, even in ephemeral situations. I outline an Indian concept of the individual, characterised by relative immunity of the self to the social sphere, and argue that this immunity acts as a shield to keep ranking apart from the self. Indian actors show their social capability by adapting to situations rather than imposing a consistent personality across them. Local stratification is explained by actors in a historical mode, as if history was an interactional sequence played out between communities rather than individuals. Indigenous models of society provide an alternative explanatory mode, as when Brahmins claim the superior position. Their holistic model, however, is matched by king-centred and merchant-centred models. Subalterns have yet other views of Indian society. I argue that holistic models in India are constructions of the dominant, and should not be taken to represent ‘Indian culture’. Indian society should rather be seen as plural, with several emic models used to describe and explain it. Still, the tendency to create rank in so many situations points to particular rules of interaction and discourse, which implies talking ‘as if’ hierarchy, in the Dumontian sense, was an objective reality.     

Social constructivism and the process‐content distinction as viewed by Vygotsky and the pragmatists

In a recent article in this journal, Stetsenko and Arievitch compared and contrasted 3 versions of social constructivism, all of which successfully deal with one vexing epistemological problem, the separation of mind and world. However, solutions offered by the first 2 approaches are problematic, according to the authors, because of the way they treat the subject‐object issue. On this score, Gal'perin's (1989) brand of post‐Vygotskianism is preferred because it manages to retain the individual while externalizing the mind. As I point out in this article, all 3 approaches fail when it comes to solving a third, equally intractable problem—the process versus content dualism. In the last part of the article, I present a promising solution to all 3 problems first proposed by Peirce and Dewey and later embraced by Lev Vygotsky in the last years of his life.     

Les deux faces du sens commun*

This paper focusses on a definition of the notion of common sense drawn on the inheritance of the philosophical concept of sensus communis. The Cartesian idea of “bon sens” as a disposition–the faculty of judgment–is contested. Defining common sense as knowledge held in common by a number of subjects allows us to set forth the nature of the relationship that underlies the social group. The conception of common sense proposed here is twofold. On the one hand, it represents the knowledge involved in action and is characterized as the ability to think and act in common with others. It is thus a sense of community. On the other hand, it is also a corpus of passive knowledge that forms the background of action and communication, a stock of articulated or tacit practical knowledge. L'article présente une définition de la notion de sens commun à partir de L'évocation des idées contenues dans le concept philosophique sensus communis. La conception cartésienne du bon sens en tant que faculté intellectuelle est contestée au profit d'une autre compréhension du sens commun. C'est en délimitant un sujet collectif du jugement du sens commun qu'on peut opter pour une définition de la communauté et du lien social qui y est impliqué. Le sens commun se dresse alors comme un corpus de connaissances à deux volets: en tant que connais‐sance active, il exprime L'aptitude a penser et à agir en commun avec autrui, il est ainsi un sens de la communauté; en tant que connaissance passive, il forme L'arrière‐plan de L'action et de la communication, une réserve de connaissances tacites ou articulées. Whatever view we hold, it must be shown. Why every lover has a wish to make Some other kind of otherness his own: Perhaps in fact we never are alone. Auden, Alone     

Igbo professional migratory orders,hometown associations and ethnicity in the USA

In this article I examine ethnographically the discursive means by which Igbo speakers in hometown associations in the USA are crafting lives and communities abroad to express a territory‐bound sense of ethnic group membership. I contend that Igbo speakers living abroad are undergoing a process of ethnic formation or ethnification that is structured by increased rates of immigration and recent historical and political change in Nigeria. In response to these events, shifting representations of self and group identity incur an essentialist quality from abroad. Such essentialism is a paradoxical earmark of globalization for the brain‐drain Igbo professional.     

“More Normal than Welfare”: The Mincome Experiment,Stigma, and Community Experience

Cet article traite de l'impact d'une expérience sociale menée dans les années 1970, l'Expérience du revenu annuel de base du Manitoba (MINCOME). J'examine le lieu de “saturation” de la MINCOME, la ville de Dauphin au Manitoba, où tous les habitants étaient admissibles à des versements de revenus annuels garantis pendant trois ans. À partir d'archives de récits qualitatifs des participants je montre que la conception et le discours autour de la MINCOME ont amené les participants à voir les versements d'un oeil pragmatique, contrairement à la perspective moralisatrice qu'inspire le bien‐être sociale. Conformément à la théorie existante cet article constate que la participation à la MINCOME n'a pas produit de stigmate social. Plus largement, cette étude discute de la faisabilité d'autres formes d'organisation socio‐économique à travers une prise en compte des aspects moraux de la politique économique. La signification sociale de la MINCOME était suffisamment puissante pour que même les participants ayant des attitudes négatives à l'égard d'aides gouvernementales se sentirent capables de recevoir des versements de la MINCOME sans un sentiment de contradiction. En occultant les distinctions entre les “pauvres méritants” et les “pauvres non‐méritants”, les programmes universalistes de support économique peuvent affaiblir la stigmatisation sociale et augmenter la durabilité du programme. This paper examines the impact of a social experiment from the 1970s called the Manitoba Basic Annual Income Experiment (Mincome). I examine Mincome's “saturation” site located in Dauphin, Manitoba, where all town residents were eligible for guaranteed annual income payments for three years. Drawing on archived qualitative participant accounts I show that the design and framing of Mincome led participants to view payments through a pragmatic lens, rather than the moralistic lens through which welfare is viewed. Consistent with prior theory, this paper finds that Mincome participation did not produce social stigma. More broadly, this paper bears on the feasibility of alternative forms of socioeconomic organization through a consideration of the moral aspects of economic policy. The social meaning of Mincome was sufficiently powerful that even participants with particularly negative attitudes toward government assistance felt able to collect Mincome payments without a sense of contradiction. By obscuring the distinctions between the “deserving” and “undeserving” poor, universalistic income maintenance programs may weaken social stigmatization and strengthen program sustainability.     

Essentialism, social constructionism, and beyond

Anti-essentialism has criticised a range of targets, from cultural essentialism and biological reductionism to causal explanation and foundationalism, and concerning topics ranging from markets to ‘race’, identity and sexuality. The paper assesses these diverse lines of critique. Some social phenomena, like identities, clearly do not have essences, but it does not follow from this that other phenomena we study do not have essences or something like them. While a strong, or deterministic essentialism is always wrong and often dangerously misleading, a moderate, non-deterministic essentialism is necessary for explanation and for a social science that claims to be critical and have emancipatory potential. The concept of essence is problematic, but not for some of the epistemological and ontological reasons put forward by anti-essentialism. Strong variants of social constructionism are liable to invert rather than resolve the problems of strong essentialism, including those of its biological reductionist guises. While it may be best to avoid concepts of essences which assume that the distinguishing and generative properties of objects must coincide, we still need to distinguish classes of objects and identify causal powers which enable and constrain what those objects can do.     

SMOOTHING MACHINES AND THE CONSTITUTION OF SOCIETY

I ask the reader to imagine society as a production of‘smoothing machines’. Smoothing machines mark the surfaces of bodies, and in the social sense, they are markings of the body that indicate status, generally in terms of purity or perfection. The socius, Deleuze and Guattari write, is a coding machine, and codes smooth social relations of power. Elias Canetti, in his work on crowds, discovers an internal connection between smoothness, social power, and the body for him the first aspect of power is the smoothness of the teeth, and he traces modern forms of social control and violence to eating and incorporation. In his darkest vision, ‘everything is going smoothly’ comes to mean that everything is in our power, and power is equated with paranoia and the naked will to survive. Many contemporary disciplinary technologies take the form of smoothing the body, understood as‘fitting’ the body to a model of subjectivity and a functional regime. Not all smoothing machines facilitate social control, however. As Deleuze and Guattari suggest, many also generate lines of flight or escape. For every smoothing machine that forms a Subject and submits it to power, there are others that set it free.     

Discipline,Field, Nexus: Re‐Visioning Sociology

Cet article propose une reconceptualisation de la discipline sociologique ainsi que de sa place dans le monde actuel. Nous remettrons tout d'abord en question l'idée même que la sociologie puisse être considérée en tant que discipline académique dans le sens habituel du terme, tout comme le fait qu'il soit possible de distinguer, à la manière des sciences de la nature, autant de disciplines distinctes au sein du champ des sciences sociales. Au contraire, nous defendrons la thèse selon laquelle la sociologie et ses disciplines connexes furent plutôt constitueés en tant que champs sociaux à travers un processus historique particulier. Cette analyse nous permettra de réaffirmer la position centrale qu'occupe la sociologie dans le champ de la recherche sociale, de par les liens étroits qu'elle entretient avec les autres disciplines qui constituent ce champ, ainsi que par sa nature interdisciplinaire et critique. Cette reconceptualisation implique qu'une ontologie sociale claire fondée sur une méthodologie cohérente, en l'occurence le réalisme critique, puisse remédier aux tendences centrifuges propre à la discipline, en renforçant sa capacité à analyser les problèmes sociaux, et donc à contribuer à défendre et à élargir les pratiques démocratiques au fondement d'un avenir meilleur. This article proposes a re‐visioning of sociology and of its relationship to the late‐modern world it inhabits. I first problematize the claim that sociology is a discipline in any ordinary sense of the term, indeed, that social science can be reasonably cleaved into “disciplines” on the model of natural science. I then explore the thesis that sociology and kindred pursuits have been constituted as fields. Finally, I argue that among the fields of social scientific inquiry, the sociological terrain is of great import, as a nexus whose permeability, dense connectivity to other fields and critical transdisciplinarity are prime assets. By implication, the remedy for centrifugal tendencies that worry some sociologists is greater clarity on matters of social ontology and, on that basis, a coherent methodology (critical realism) that can strengthen sociology's capacity to understand our troubled world and to defend and enrich democratic practices that may portend a better future.     

Fetishes and factishes: Durkheim and Latour

This paper defends the concept of ‘fetishism’ as an explanatory parameter in sociological theorizing on Durkheimian grounds, while at the same time paying due attention to important insights regarding the role of objects in social life, originating from Actor‐Network Theory (ANT). It critically assesses the current critique of the concept of fetishism propagated by ANT protagonist Bruno Latour. Latour and suggests a compromise between these two ‘schools’. First, to place the paper firmly in context, I analyse some examples of modern fetishism and outline the themes of the ensuing discussion. Next, I turn to Durkheim, seeking to develop a distinct interpretation of the concept of the social and of fetishism, and then point to some of Durkheim's shortcomings and attempt to make room for Latourian perspectives. Finally, I critically assess Latour's dismissal of forms of social ‘explanation’ and of the concept of fetishism.     

Roots and routes: tracking form and history in African diasporic narrative and performance

Much Black diasporic scholarship is beholden to one or the other of these two claims: the first locates Africa as origin, by way of anthropological verification and corroboration, while the other tends to erase it in the name of an anti‐essentialist articulation of hybridity and creolisation. The consequence of their self‐representations within the binary discourse of essentialism and anti‐essentialism is that each portrays itself as being in conceptual opposition to the other. In this article, I suggest that this binarism is a false one and attempt to chart a path out of these two paradigms by destabilising and undermining their binary self‐positioning. I argue for a model that at once transcends this binarism and takes care of the ‘deficiency’ of each model; the model I propose simultaneously foregrounds Africa in a non‐essentialising manner and recognises the trajectories and transformations of history in the reading of African diasporic narrative and performance. I suggest that we deploy the concept of genre in the reading of these narratives because genre at once inscribes origin as discursive and thus erases the fixity and truth claims of singular origins, while simultaneously disclaiming and de‐authorising any notions of singular determinations. I consolidate this suggestion with a genre‐based reading of Derek Walcott's Dream on Monkey Mountain.     

Community,Ethnicity, and Class in a Changing Rural California Town*

Abstract This study investigates how community is constructed, maintained, and contested among diverse residents of a rural town in California's Central Valley. Drawing on observations, interviews, and archival material, I examine the way in which ethnicity and class play a significant role in recasting how community is organized and interpreted by Mexicans and long‐term white residents. In my field site, Mexicans have long been involved in (in)formal community‐making, yet long‐term white residents perceive a “loss of community” because social relations are no longer structured around an agrarian culture that at one time reinforced ties through volunteerism and interaction in local mainstream institutions. This article demonstrates the continual significance of place and interaction in defining community, but suggests that immigrants develop communities of need aimed at providing important social, emotional, and political support absent in mainstream society. Finally, this study also speaks of the competition for representation and respectability among rural residents developing a sense of belonging. “Community” is never simply the recognition of cultural similarity or social contiguity but a categorical identity that is premised on various forms of exclusion and constructions of otherness     

The impossibility of loving: blanchot,community, sexual difference

This paper aims to clarify Blanchot's notion of community and his practice of communism through, first, an account of his involvement in the Events of May 1968 and, second, an exploration of The Unavowable Community, in which Blanchot reads a short novel by Marguerite Duras, which recounts the tropisms of a brief relationship between a young woman and a homosexual man. As I show, Blanchot's affirmation of what he calls “the impossibility of loving”, which emerges from his reading of Duras, is linked to what he calls “worklessness [désoeuvrement]”; that is, the active process of loosening or undoing that contests any attempt to establish a community around a shared essence. I will claim that it is by attending to the relationship to worklessness that one might attend to what Blanchot calls the “spaces of freedom” that open around us: to those happenings which are not enclosed by prevailing determinations of the social space. A further aim of this paper is to address the concerns of Jacques Derrida, for whom Blanchot's writings on community betray what he calls in Politics of Friendship a “schematic of filiation”, in which the relation to the brother is the privileged model for the relation to the Other. I also provide an account of Blanchot's negotiation of Levinas's account of the relationship between ethics and eros as it is presented in Totality and Infinity.     

Penser la connaissance de sens commun dans la modernité avancée*

In this article, a reappraisal of S. Moscovici's theory of social representations is proposed, a reappraisal based on J. Habennas' and A. Giddens' theoretical approaches. The author argues that S. Moscovici's common‐sense knowledge theorization remains relevant, as long as it is read and understood in light of the conditions peculiar to modern advanced societies, where doubt and discussion are exacerbated to the detriment of immediate trust and a supposedly unproblematic consensus. The construction of “common sense” has to be understood in a way that embraces the exigencies of the contemporary context. L'auteure propose une relecture de la théorie des représentations sociales de S. Moscovici à la lumière des perspectives de J. Habermas et de A. Giddens. La théorisation de la connaissance de sens commun proposée par Moscovici demeure pertinente à la condition, selon l'au‐teure, de la replacer dans les conditions des sociétés modernes avancées, lesquelles font s'exacerber le doute et la discussion au détriment de la confiance immédiate et du consensus présumé non problématique. La formation des «lieux communs» doit être pensée de façon à tenir compte des exigences imposées par le contexte contemporain.     

Critical realism and the dialectic

A prominent strand within both sociological and social theory has been concerned to develop a 'systems approach' with which to explore social life. One of the most original contributions to a systems approach has arisen within critical realism. In particular critical realism demonstrates that it is possible to abstract the causal powers of different objects of analysis to examine their interaction within concrete and contingent 'open systems'. The recent dialectical turn of critical realism develops this systems approach in a much more rigorous manner. However, in this paper I argue that the (dialectical) critical realist mode of abstraction ultimately fails to embed concepts and categories internally within the specific ideological and historical forms of social relations. Or rather, critical realists do not seek to develop concepts that reflect the self-movement of a historical and contradictory essence. This self-movement is what I prefer to call a 'system'. Consequently critical realists are led to separate method from system in theory construction and such a separation leads to a problematic dualist mode of theorizing. I make these observations from a Hegelian-Marxist position.     

Constructing Hybridized Authenticities in the Gourmet Food Truck Scene

In this article, I construct three ideal types of identities operating in the New Orleans gourmet food truck industry (Down‐Home, Foreign Foodie type, and Hipster). Using evidence from three years of ethnographic observations, as well as qualitative interviews, I then examine the process of hybridization, in which the two forms of authenticity (food truck and brick‐and‐mortar) blend together, modifying each original authenticity to create a temporal product, hybrid authenticity. The value of this product is derived from the concrete but temporary relations between the product, the producers, the consumers, and the spaces where the product is produced and consumed.     

An Environmental Sociology for the Anthropocene

Attention to the relationship between nature and society has been a defining feature of environmental sociology since its inception. Early research, incorporating insights from ecology, argued for the need to (1) theorize the causal connections between nature and society and (2) contextualize those connections in terms of biophysical limits resulting from resource scarcity. Over the past two decades, partly in response to new forms of existential threat such as climate change, the treatment of nature and society as distinct entities has given way to a focus on socio‐natural assemblages. Using the Anthropocene as a lens to explore this emerging view, it is argued (1) that current theorizing on the socio‐natural assemblage needs to pay more attention to the issues of temporality and complexity, (2) that taking these factors into account reconceptualizes the nature‐society relationship as a complex, evolving socio‐natural assemblage, (3) that this evolutionary process needs to be understood in the context of cosmic evolution and the tension between entropy and the emergence of local complexity, and (4) that constraints on human development arise from the tension between these two tendencies, not from resource scarcity. An environmental sociology for the Anthropocene, one based on assumptions about the nature of causal dynamics and context consistent with our understanding of current earth system science, is proposed. L'attention portée à la relation entre la nature et la société a été un trait caractéristique de la sociologie de l'environnement depuis sa création. La recherche initiale, intégrant les connaissances de l'écologie, a soutenu la nécessité de (1) théoriser les liens causaux entre la nature et la société et (2) contextualiser ces connexions en termes de limites biophysiques résultant de la pénurie de ressources. Au cours des deux derniéres décennies, en partie en réponse à de nouvelles formes de menace existentielle telles que le changement climatique, le traitement de la nature et de la société en tant qu'entités distinctes a fait place à un accent sur les assemblages socio‐naturels. En utilisant l'anthropocéne comme une lentille pour explorer ce point de vue émergeant, on fait valoir (1) que la théorisation actuelle sur l'assemblage socio‐naturel doit accorder plus d'attention aux questions de temporalité et de complexité, (2) que prendre ces facteurs en compte reconceptualise la relation entre la nature et la société en tant qu'assemblage socio‐naturel complexe et en évolution, (3) que ce processus évolutif doit être compris dans le contexte de l'évolution cosmique et de la tension entre entropie et émergence de la complexité locale, et (4) sur le développement humain découlent de la tension entre ces deux tendances, et non de la pénurie de ressources. Une sociologie de l'environnement pour l'anthropocéne, fondée sur des hypothéses sur la nature de la dynamique causale et du contexte compatible avec notre compréhension de la science actuelle du systéme terrestre, est proposée.     

The Father as an Idea: A Challenge to Kinship Boundaries by Single Mothers

In separating parenthood from partnership, women have created new family forms in which men may be involved but not as traditional fathers. Through in‐depth interviews with single middle‐class women, I compare families created with anonymous donors to those created with known donors. In the former cases, mothers craft imagined fathers as their children become “looking glasses” into the men they will probably never meet. These children must rely on the mothers’ imagination to create a sense of the fathers’ view of them. While known donors are not “dads” either, the mothers help these children imagine positive fathers, often through more concrete, personal knowledge, and these fathers often know the children from a distance. In an interesting manner, although children may be created without men as physically present “dads,” women contextualize the donors that allowed them to become mothers through acknowledging the social ways that blood kinship creates families. They ultimately reaffirm certain kinds of kinship rather than challenge them.