Reconciling commodities and personal relations in industrial society

Conclusions I began this article with Colin Campbell's lament about the productionist bias in sociology and the related point that most sociologists concerned with consumption have ignored private meanings and small-scale structures in favor of public meanings and large-scale structures. This article calls attention to and builds on an emerging alternative approach to what happens after production, using an understanding of the social nature of objects that springs from Marcel Mauss's distinction between gifts and commodities.Mauss's model directs attention to the conflict in industrial societies between the two realms of commodity exchange and gift exchange, which I have cast as the conflict between the world of work and the world of family, and as the contrast between commodities and possessions. Thus, the model directs attention to the fact that objects are not simply transformed in production and displayed in consumption. However important these facts may be for understanding objects and society, they do not exhaust the important ways that people experience, use, and think about the objects that surround them. In particular, Mauss's model throws into relief the problematic nature of the objects that surround us and that we use in our social relations. And in doing so it directs attention to the ways that people try to reconstruct and redefine those objects by transforming them into personal possessions. This transformation makes objects acquired as commodities suitable for gift transactions, and hence suitable for the key task of recreating social relationships and social identities, the task of creating, not merely defining, who we are and how we are related to each other.Although the Maussian model addresses many of the links between people in the worlds of work and the home, and many of the ways that objects are part of these links, I am concerned here primarily with the ways that people can appropriate commodities in the process of purchase: shopping. This concern with shopping points out the social significance of retail trade, which I take to include advertising and shopping. This is not simply a passive conduit between production and consumption. Instead, it is an important point at which objects begin to leave the realm of work, commodities, and commodity relations and enter the realm of home, possessions, and gift relations. Shopping is an ubiquitous activity in industrial society and one that is highly significant culturally: we spend vast amounts of time, energy, money, and attention on it. Doubtless part of the reason for this is utilitarian, for we need to buy to live, but it would be foolish to reduce the significance of shopping to some combination of the need of individuals to acquire in order to survive and the need of companies to generate demand in order to profit. Thus, retail trade needs to be seen as well as a set of relations and transactions between seller and buyer that define and are defined by the objects and services involved, their history, and their future. My focus on purchasing food in supermarkets has the advantage of throwing into relief the problem of appropriation, because of the impersonality of object and social relations in large, self-service supermarkets. However, the very extremity of this example can create a false impression. As I noted, in other forms of shopping the social relations between buyer and seller, like the social identity of objects, can be more personal. This personality can be real, as when buyer and seller know each other or where the object is hand-made or even unique. Alternatively, it can be more purely symbolic, as when the selling company touts itself or its employees as friendly and caring or where the manufacturer advertises the personal nature of its commodities. In some cases, indeed, the manufacturing or trading company can present itself in such a way that the company itself becomes the person with whom the purchaser transacts. In addition, because of the focus on the appropriation of commodities in purchasing, I have touched only briefly on production and the world of work more generally. As does life at home, so life at work involves the transaction of objects and labor. Relations at work, then, will shape and be shaped by the nature of what is transacted. Co-workers who transact things that are more clearly stamped with their own identity, as among service workers and craft producers, will likely have more personal relations with fellow workers than will those who transact things that are themselves relatively impersonal, as in assembly-line production. This variability in the objects and relations at work suggests that people will have diverse understandings of work, and hence of manufactured objects more generally, which will affect the need they feel to appropriate commodities. In all, though, the point of this article is simple. People use objects to create and recreate personal social identities and relationships, and in industrial capitalist societies these objects are likely to be produced and purchased as commodities and understood as manufactures in Miller's sense. Our experience with and understanding of the production and sale of objects will affect the way we use them in transactions that create and recreate social identity and relationship, and will affect our understanding of the social identities and relationships that are created and recreated. Thus, the objects that people use in social relationships mediate between realms of economy and society, between the public realms where those objects are produced and distributed, and the private realms where those objects are transacted as part of social reproduction. The fact of this mediation and its effects on people's understanding of objects and social relations deserve careful attention.

---

     

Confronting the Material Convoy in Later Life

We adapt a metaphor from life course studies to designate the whole of one's possessions, across time, as a convoy of material support. This dynamic collection of things supports daily life and the self, but it can also present difficulty in later life. To alleviate the purported burdens of the material convoy, a discourse has arisen that urges elders and their family members to reduce the volume of possessions. An analysis of 11 such possession management texts shows authors addressing two distinct audiences about elders' need to downsize: family members and elders themselves. Authors who speak to family members do so with an urgent, unsentimental tone that echoes mainstream clutter-control advice about disorderly, overfull households. In texts for elders, the standard critique about consumption and unruly lives is gentler, more sensitive to the meaning of things, and underplays the emotions of divestment. There is stress on the responsibility to spare the next generation and control one's legacy. These latter texts seem to respect that downsizing in later life symbolizes a narrowing of the life world.     

A day to be lived. Elderly peoples' possessions for everyday life in assisted living

This study is a qualitative interview study about the household possessions that elderly women and men brought with them when moving into assisted living. The move implied a substantial reduction of their possessions since, in all cases, they had left a larger dwelling than the one they moved to. The study gives a glimpse into the everyday life of the oldest old in assisted living. The things the elderly participants brought were of three types; cherished objects, representations of who they were, and mundane objects. The most important objects indicated by the elderly often belonged to the third type, and were preferred for the significance they had for the everyday life of the individual. These objects revealed a circumscribed but dignified life in their private bed-sitting room, often in solitude, where the elderly individuals pursued various interests and small-scale activities. However, this life was organized and preferred by the individuals themselves, in accordance with the principles of resident autonomy and individual choice that are promoted in assisted living. The author suggests that these self-engaged pursuits can contribute to bridging the gap between disengagement and activity theories. The study results also contribute to making visible the private life of the oldest old in assisted living.     

Children's experiences of disability: pointers to a social model of childhood disability

The social model of disability has paid little attention to disabled children, with few attempts to explore how far it provides an adequate explanatory framework for their experiences. This paper reports findings from a two-year study exploring the lived experiences of 26 disabled children aged 7-15. They experienced disability in four ways—in terms of impairment, difference, other people's behaviour towards them, and material barriers. Most young people presented themselves as similar to non-disabled children: it is suggested they may have lacked a positive language with which to discuss difference. It is further argued that Thomas's (1999) social relational model of disability can help inform understandings of children's experiences, with 'barriers to being' having particular significance.     

Aging male bodies,health and the reproduction of age relations

This article explores the ways in which a group of male factory workers uses bodies as bases for hierarchical categorization of men by age in their talk of mundane aspects of their lives. Analysis of interviews about health (4 focus groups and 5 personal interviews) with Finnish working-class men under 40 years old shows that they portray age groups to which they do not belong as careless, even irresponsible toward health and its maintenance. As they categorize youth and old people by age, they leave themselves unmarked by it, providing no vocabulary to describe their own group. Despite their tendency to distance themselves particularly from old people, they also distinguish among older men by familiarity, providing relatively nuanced accounts of their fathers' aging. We discuss the marking of age groups in terms of social inequality and talk of fathers in terms of intergenerational relations. Even family ties among men of diverse ages involve ageism, which familiarity serves both to mitigate and to make less visible. This article documents the maintenance of age inequality in everyday, mundane behavior.     

What colour ‘success’? Distorting value in studies of ethnic entrepreneurship

The study of ethnic entrepreneurship has tended to take as unproblematic what we mean by 'success' and 'failure'. Hence, some groups are defined as success stories. Recently, for example, in Britain, South Asian immigrants were said to be a 'success': they had a 'Jewish future'. The perennial debate both in Europe and in the United States is why Black people have been a 'failure' as entrepreneurs. This is even debated by Black people themselves. The present paper sets out to deconstruct notions of success and failure by probing the narrow economistic models of value on which they are based. It argues that only by understanding the organisation of mass cultural production, on the one hand, and relativity of cultural value, on the other, can we arrive at a more subtle understanding of what motivates ethnic entrepreneurs. In the light of this, I argue, even posing the question of success and failure is false. It leads research and writing on ethnic entrepreneurs into blind alleys while creating damaging - and unfounded - invidious stereotypes of different ethnic groups.     

Material civilization: things and society

This paper argues that although classical sociology has largely overlooked the importance of social relations with the material world in shaping the form of society, Braudel's concept of 'material civilization' is a useful way to begin to understand the sociological significance of this relationship. The limitations of Braudel's historical and general concept can be partially overcome with Elias's analysis of the connection between 'technization' and 'civilization' that allows for both a civilizing and a de-civilizing impact of emergent forms of material relation that both lengthen and shorten the chains of interdependence between the members of a society. It is suggested that the concept of the 'morality of things' employed by a number of commentators is useful in summarizing the civilizing effects of material objects and addressing their sociological significance. From the sociology of consumption the idea of materiality as a sign of social relationships can be drawn, and from the sociology of technology the idea of socio-technical systems and actor-networks can contribute to the understanding of material civilization. It is argued that the concept of 'material capital' can usefully summarize the variable social value of objects but to understand the complexity of material civilization as it unfolds in everyday life, an analysis of 'material interaction' is needed. Finally the paper suggests some initial themes and issues apparent in contemporary society that the sociological study of material civilization might address; the increased volume, functional complexity and material specificity of objects and the increased social complexity, autonomy and substitutability that is entailed. A theory of 'material civilization' is the first step in establishing a sociology of objects.     

The Formation and Manipulation of Collective Identity: A Framework for Analysis

This paper is concerned with how people involved in ‘local’ protest might come to see themselves as part of wider social groupings and even global forces of resistance. An ethnographic study of the No M11 Link Road Campaign in London examines participants' definitions of their collective identity boundaries at different stages of involvement. Cross-sectional material from the beginning and later in the campaign shows that there was a transformation in collective identity boundaries towards a more inclusive definition of ‘community’. Analysis of participants' accounts before and after involvement in the eviction of a tree suggests the role of conflict with the police in producing an oppositional definition of the collective identity, facilitating links to other groups in resistance to illegitimate authority. Finally, biographical material indicates the implications of transformed identity boundaries for co-action with wider social groups. It is argued that the same intra- and inter-group processes that determine how identity boundaries extend to include a broader community might account for how people come to see themselves as part of a global social movement.     

‘Where are you from?’: Identifying place1

Many social research projects, such as interviews, focus groups, and surveys, take local place as a given: they choose participants from a particular place, take this place as background for what the participants say, ask them about place‐related issues, and correlate responses with different places. But people can identify places in different ways, in geographical or relational terms, and in different levels of scale. This study analyses passages in focus groups in which participants say where they are from, shows that participants generally take the question and answer as routine, and then shows the ways the interaction develops when this routineness is broken, amended, or called into question. When a participant revises their statement of where they are from, they adapt to what they see as the knowledge and stance of their interlocutor, they re‐present themselves, and they create possibilities for further talk, defending, telling stories, or showing entitlement to an opinion. I argue that the ways people answer this question, interactively, can tell us about them, and us, as well as about their map of the world.     

Locating Self-advocacy in Models of Disability: understanding disability in the support of self-advocates with learning difficulties

Recent appraisals of self-advocacy groups of people with learning difficulties have tended to focus on the constitutional and structural facets of groups whilst failing to explicitly engage with disability theory. This paper explores different understandings of disability and examines how these are or can be implicated in the self-advocacy movement. First, the effects of the dominant individual or personal tragedy model of disability on self-advocacy will be examined with reference to the advisor's position. It is argued that if advisors hold such understandings of disability then they threaten to stifle the selfdetermination of self-advocates. Secondly, self-advocacy framed in terms of the alternative social model of disability will be presented. It is argued with reference to the advisor's role that self-advocacy is best understood and practised when it is grounded in this persuasion. Here, the views of self-advocates themselves are called upon. Finally, understanding self-advocacy in terms of the social model is taken further. It is suggested that self-advocates themselves directly challenge dominant understandings of disability in general and can contribute to the formulation of a social theory of disability.     

Urban ‘untouchables’ and Hindu nationalism

The ‘untouchables’ of India are excluded from various areas of social and cultural life. Despite this, the higher castes do not exclude them from the category of ‘Hindu’ since, for them, the term is counterposed to the concept of ‘foreigner’. The lowest groups, on the other hand, often do not think of themselves as Hindus, for they use the word in terms of a very different set of conceptual oppositions. For them, ‘Hindus’ are people of high caste. Anderson's (1983) characterization of the nation as an ‘imagined community’ does not adequately explain why Hindu nationalists are now pressing minority ‘untouchables’ to define themselves as Hindus. Western reification of the concept of ‘Hindu’ has implications for political struggles in the sub‐continent.     

Humanitarian Crisis as Everyday Life

Contemporary scholarship understates the resilience of everyday life in humanitarian crisis. Disaster may seem like a fleeting moment—colloquially, we say “the world stood still” or “everything changed in a blink”—but in the Buduburam Refugee Camp, a predominately Liberian refugee camp in Ghana, people experienced calamitous tragedy accumulated over years of daily activities. Though they remained politically and economically “out of place,” residents constructed buildings and other ordinary material objects to forge a new lived environment. As residents engaged with this new lived environment—from building homes to managing rainwater—they regularly participated in moral boundary work that helped establish how “good” people ought to act in inhumane circumstances. Moral boundary work did not obviate inequality or conflict, but it did help mediate between immediate bodily needs and the wider social order. More broadly, the study documents the crucial role that seemingly mundane material objects play in moral boundary work. Material objects like signs, garbage cans, and homes can operate like sociospatial props in the stories that people tell about their daily lives. These stories reinforce the moral boundaries that divide “good” and “bad” people and ultimately help make a shared moral order possible.     

Reflective Photobooth – a way to visualise,and challenge perceptions and representations of distanced social groups

Taken-for-granted knowledge about people from other social groups is a key challenge for overcoming stereotypes. This article describes a novel arts-based research method to visualise participants’ frames of distanced social groups and aims to trigger reflections among them. The Reflective Photobooth invites participants to dress up as members of distanced social groups, stage a scene, produce pictures, answer prompting questions, and discuss their visualisations. We argue that the artistic re-enactment that underlies the visualisation process can attract diverse groups of participants to engage with research topics, create places for the articulation of critical statements against existing societal clichés and stereotypical media representations, and trigger reflections among participants about taken-for-granted knowledge. The method was tested within the Frame-a-Farmer project, in which the social distance between consumers and food producers in modern agrifood systems was addressed. Results indicate that despite the method bearing some risks and facing some challenges, three promising areas of future application could be identified: (i) raising awareness among large groups of people, (ii) collecting stories or topical vignettes, and (iii) deconstructing taken-for-granted knowledge and societal clichés.     

Class and comparison: subjective social location and lay experiences of constraint and mobility

Lay perceptions and experiences of social location have been commonly framed with reference to social class. However, complex responses to, and ambivalence over, class categories have raised interesting analytic questions relating to how sociological concepts are operationalized in empirical research. For example, prior researchers have argued that processes of class dis‐identification signify moral unease with the nature of classed inequalities, yet dis‐identification may also in part reflect a poor fit between ‘social class’ as a category and the ways in which people accord meaning to, and evaluate, their related experiences of socio‐economic inequality. Differently framed questions about social comparison, aligned more closely with people's own terms of reference, offer an interesting alternative avenue for exploring subjective experiences of inequality. This paper explores some of these questions through an analysis of new empirical data, generated in the context of recession. In the analysis reported here, class identification was common. Nevertheless, whether or not people self identified in class terms, class relevant issues were perceived and described in highly diverse ways, and lay views on class revealed it to be a very aggregated as well as multifaceted construct. It is argued that it enables a particular, not general, perspective on social comparison. The paper therefore goes on to examine how study participants compared themselves with familiar others, identified by themselves. The evidence illuminates social positioning in terms of constraint, agency and (for some) movement, and offers insight into very diverse experiences of inequality, through the comparisons that people made. Their comparisons are situated, and pragmatic, accounts of the material contexts in which people live their lives. Linked evaluations are circumscribed and strongly tied to these proximate material contexts.The paper draws out implications for theorizing lay perspectives on class, and subjective experiences of inequality.     

Discursive Colorlines at Work: How Epithets and Stereotypes are Racially Unequal

In a racialized social system, racial slurs and stereotypes applied to whites by nonwhites do not carry the same meanings or outcomes as they do when these roles are swapped. That is, racial epithets directed toward whites are unlikely to affect their life chances in the same way that racial epithets directed toward minorities do. Our central question in this paper is in what ways are epithets and stereotypes racially unequal? To answer this question, we rely upon a case study to drive our analysis. We argue that the symbolic meanings and outcomes of epithets and stereotypes matter because they maintain white supremacy in both material and symbolic ways. Thus, they serve as resources that impose, confer, deny, and approve other capital rewards in everyday interactions that ultimately exclude racial minorities, blacks and Latinas/os in particular, from opportunities and resources while preserving white supremacy.     

ICT,young people and social work: distances and opportunities

ABSTRACT

The relationship between social work and Information and Communication Technologies (ICTs) is an awkward one in Spanish tradition, particularly from social work perspective due to a certain lack of institutional and professional competence in terms of understanding the capabilities of ICTs. Young people use ICTs to connect to each other and express themselves, however. ICTs represent a means—increasingly the main one—for young people to build and communicate their own identities and understand reality. As with other social sciences, social work suffers from a difficult relationship with young people. Youth is often studied differently and sometimes perceived as a problem that ends when adulthood is reached. In this context, the relationship among ICTs, social work and young people is also a difficult one. But this problem may also be a solution. By adopting a critical ICT approach, social work can create innovative initiatives and frameworks to improve communication between social work practitioners and teachers as with young people and students. Imagination and empathy will clearly be key to achieving this, in addition to deeper involvement in the use of new software and applications that can offer enhanced communication and build bridges between social workers and young people.     

“Let's Talk About Race”: Exploring Racial Stereotypes Using Popular Culture in Social Studies Classrooms

Imagery and sounds from television, film, music, the Internet, and other media bombard American youth; dictating to them how they should act, think, or what they should believe. They often do not realize that they find much of their identity and belief systems in messages put forth to them by popular culture (Du Gay 1997; Hall 1997). Young people should think critically about their media choices and reflect on the degree that they shape their identity (Considine 2009; Youngbauer 2013). Even when it comes to the topic of race, the media has messages and values readily available for youth to adopt (Bresnahan and Carmen 2011). Based on the work of many popular musicians, African American identity is associated with violence, misogyny, materialism, and deviancy (Balkaran 1999; Ruffner-Ceaser 2012; West 1993). Other forms of popular culture, such as television and film, communicate the same negative messages. In what ways are black stereotypes perpetuated through popular culture? Can social studies classrooms facilitate conversations about race? This article explores how social studies educators can integrate popular culture into their curriculum to unpack racial stereotypes in American society, thereby helping students become more critically aware of the media they consume and how it impacts their lives and self-image.     

“I Stay by Myself”: Social Support,Distrust, and Selective Solidarity Among the Urban Poor

Significant debate exists about whether the black urban poor rely on each other for support. Currently, two perspectives dominate: the pervasive solidarity perspective, which asserts that support is widespread in poor, black communities, and the distrust‐individualism perspective, which claims that, in these communities, pervasive distrust undermines social cohesion and people use individualistic strategies for solving problems. Based on fieldwork in an African American public housing development, I present the concept of selective solidarity, which suggests that social life in these communities is neither as cohesive nor as individualistic as what past perspectives suggest. With selective solidarity, people rely on one another for support but selectively choose exchange partners, restricting exchange networks. Selective solidarity helps us understand how people manage sentiments of distrust while developing strategies for coping with material deprivation. Findings also have implications for the study of urban poverty. While my informants frequently stated that they “stay by themselves,” which implies individualism, they actually have meaningful exchange relationships. I argue that this contradiction suggests that they have multiple frames for approaching social life. We must consider such frames to avoid drawing misinformed conclusions, such as that the urban poor do not have supportive relationship when in fact they do.     

Networks of home,travel and use during Hong Kong return migration: thinking topologically about the spaces of human–material practices

Despite acknowledgements that migration depends on human–material practices, research into migrant materialities has often focused on limited spatiotemporal frames and the relation of objects to (inter)personal concerns. Taking everyday interactions with materials as of inherent interest, I examine how thinking topologically about multiple spaces helps to trace migrants’ relationships to changing groups of objects. After introducing Mol and Law's concepts of regional, network and fluid space, I discuss three types of networks with diverse relations to them – networks of home, for travel, and of use. Though networks of home are important to migrants, and can remain intact while travelling across regions, they also demonstrate considerable fluidity when interacting with other networks, which themselves affect adaptation and everyday practices. Supported by examples from Hong Kong return migrants, I show how managing multiple material networks, each with multiple spatial relations, is central to being a migrant.