‘Singing acts’ from the deep North: critical perspectives on northern exotics,contemporary ethnic music and language preservation in Sámi communities

This paper discusses the relationship of northernness and performances of contemporary ethnic popular music, within the context of critical geography and postcolonial theory. The focus is on the Sámi ethnic minorities of northern Finland. The North of Finland, ‘nature-Finland’, is understood here as an imaginative region which over the course of several centuries has been constituted through various forms of stereotyping, mystifying, exoticising and othering of Sámi minorities in accordance with the nationalist endeavours of Southern Finland. While these stereotypes and preconceptions of northernness have delimited northern cultural activity, contemporary ethnic music is conceived here as a strategic tool with which stereotypes of northernness can be contested and the work of the preservation of ethnic heritage put into action. The focus is on the works of Inari Sámi-singing rap musician Amoc, Skolt Sámi-singing heavy rock girl Tiina Sanila and the North Sámi-singing hard rock band SomBy. Their music is approached as ‘singing acts’ that work as tools for the preservation of ethnic culture and minority languages and for the deconstruction of stereotypes directed at northernness. The paper claims that contemporary contexts and genres within which singing in Sámi languages takes place may inspire the audience to ponder and reconsider their own ways of perceiving Sáminess and northernness.     

‘Northernness’, gender and Manchester’s creative industries

This article explores northernness and gender in the context of creative industries in Manchester. I argue that a version of northernness has been mobilised by those within the creative industries and that this identity is strongly linked with masculinity. The article examines the emergence of new creative industries in Manchester from the 1980s onwards. Many of these new creative industries were connected with music and club culture and often prioritised ‘lads’ and their interests. The ‘heritage’ and influence of this seedbed stage of Manchester’s creative industries and the dominant discourses about Manchester’s pop cultural creativity has had a profound influence on the ‘gendering’ of subsequent creative industries in this city. A paradigm of northern ‘laddishness’ pervades the creative sector in Manchester, and this is amplified and sustained by a powerful, media fuelled, cultural identity of the city and its popular culture. A number of local specificities have had an impact on linking creativity to ‘northern’ masculinity in the Manchester case. This has contributed to the ascendency of closed, male-dominated networks in the creative sector. This appears to stand in the way of women’s full access to, and participation in, the city’s creative industries. I suggest that all empirical case studies of creative industries could find value in reflecting on the local context and specificities of place. Using Manchester as a case study, I argue that place-specific identities could productively be explored in debates about exclusion and underrepresentation of women in creative industries.     

Cultural capital in an understated nation: the case of Scotland

The concept of cultural capital is rarely used to explore specifically national cultural formations. This paper explores how Scotland, with its distinctive national identity, yet its constitutionally subordinate position within the UK offers an interesting case to explore the relationship between nationality and cultural capital. It examines how the concept can be used to unpick collective national identities, and how devolution might have changed its relationship to matters of identity and culture. It is especially concerned to show how Scotland's position within the UK leads to a form of cultural formation caught between two contradictory assumptions: that Scotland is 'culture-lite'--insufficiently different from the rest of the UK in terms of cultural markers such as language religion etc to be 'national'; and on the other hand that Scotland is 'culture-heavy' in so far as its cultural iconography is so hegemonic and distorted that it generates deformed narratives and discourses.     

Youth on the margins in Northern Ireland,England, and Ukraine

This paper deals with the experience of the two authors working in a number of different settings. Both have been for many years practitioners using the Social Action model, Jennie in England and Eamonn in Northern Ireland. Together we have also been providing training for youth social workers in Ukraine, on issues of Social Action and empowering practice. What we attempt to do in this paper is first consider some of the issues and debates around the concept of marginalization. Then, referring to Northern Ireland, England, and Ukraine, we will provide some perspectives on the situation of young people, with examples of the mechanics of marginalization and blocks to the inclusion of young people in their societies. We hope to show that marginalization is a topical concept in all three places and that it has elements that transcend cultural and national boundaries, despite the social circumstances in Belfast, Derby, and Ukraine being very different. However, there are also aspects of the marginalization of young people that are different. Next, we will go on to describe the Social Action approach and to give some examples of how we have attempted to put the philosophy and approach into practice in three different countries and in the settings of research, practice, and training. To do this we will draw on our experience and work with young people in England and Northern Ireland and with youth social workers in Ukraine.     

US Americans and 'Us' Americans: South American perspectives on Comparative American Studies

Abstract

This article discusses topics in Comparative American Studies from a South American perspective. If, on the one hand, we no longer restrict a people's history or literary and cultural production to spaces which were arbitrarily constructed for political and economically hegemonic purposes, but rather see these 'national' spaces as plural and movable loci, on the other hand, the very concept of 'America' will require an approach that seeks to deal with the geographic, linguistic, ethnographic, cultural, political and economic hemispheric differences – and the relations between space and power that necessarily come to mind when one thinks about America comparatively. The us/them paradigm, in an inter-American context, becomes highly problematized: in historical terms, America, the New World, is primarily a European construct; later the word America was appropriated to signify the US national space. Thus, America must be approached from a perspective that takes into consideration these very processes; which is to say that, whichever the adopted approach, it will necessarily be one that problematizes 'American' and that develops a form of US Studies that theorizes an interpretive framework for studying how the US exports its image to the rest of the world, the many ways in which the rest of the world has constructed the US and how US Americans have imagined 'us' Americans.     

Religion as a means of cultural reproduction: popular rituals in a Yunnan Chinese village in northern Thailand

This article discusses how popular rituals are used to achieve cultural reproduction in Banmai, a Yunnan Chinese village in northern Thailand where I conducted empirical fieldwork between 2002 and 2007. Most Banmai villagers were local militias originally associated with the Chinese Nationalist Party in western Yunnan Province. They went into exile on the Burmese side of the Golden Triangle in or shortly after 1949 when the People's Liberation Army swept through this region, and they ultimately settled in northern Thailand's hill regions in early 1960s. As the self-proclaimed preservers of authentic Chinese culture, Banmai villagers vigorously instituted many traditional practices, following the imagined Confucian orthodoxy, to build a reified community that represents an idealized Chinese spiritual world. Through their participation in popular rituals, we see clearly how villagers have been able to attain the cultural unification that has played a crucial role in meeting their spiritual needs at various levels: the individual, the family, the kin group, and the community.     

Finding God in Grain: Crop Circles,Rationality, and the Construction of Spiritual Experience

Crop circles, which are intricate geometric patterns cut in fields of grain, have taken on spiritual significance for thousands of people across the globe. Based on field work in southwest England and interviews with believers, I analyze the socially constructed bases of this form of “New Age” spirituality. Using a symbolic interactionist framework, I illustrate how believers define crop circles as spiritual using subjective and normative rationality. Crop circle culture furthers this construction by providing a normative foundation with which to understand and experience the circles, as well as a basis of legitimizing this intersubjective reality to skeptical outsiders. In these ways, and others, spiritual experience is constructed, maintained, and defended by the individual in a subcultural context.     

Climate,class and culture: political issues as cultural signifiers in the US

Since the 1970s, social scientists have argued that general pro‐environmental attitudes have diffused throughout American society, rendering socio‐demographics largely irrelevant in predicting support for such issues. The public reaction to the issue of climate change, however, is an exception to this narrative. While media bias, ideological framing, and business influence are often invoked to explain public apathy, I argue that ignoring class and culture in determining why climate change is so divisive is a potentially significant oversight. Using the cultural theory of Bourdieu, I examine how the conception of and reaction to climate change varies with economic and cultural capital using data from 40 interviews of Boston‐area respondents. The results suggest that climate change may indeed be a ‘classed’ issue – both in how the respondents conceive of it in the first place, and how they speak of social class in the context of it. The results suggest that social scientists should go beyond rational‐choice and media framing explanations, to take two prolific examples, in exploring how disagreements on the importance of climate change persist in the US.     

A culture of silence: modes of objectification and the silencing of disabled bodies

Throughout history different practices have attempted to silence the experiences of disabled people. In this paper we explore some of these practices including the medical, familial, and self-subjugating practices English-speaking Canadian polio survivors experienced throughout their lives. We analyze participant’s experiences of silence and silencing through a Foucauldian lens, drawing on the three modes of objectification to explain the institutional and cultural discourses around polio subjects that acted upon and through the polio body to silence it. Participants’ oral history accounts demonstrate how sociocultural and medical practices effectively silenced survivors from speaking about their polio experiences. However, the trope of silence is also uprooted within oral history traditions. We will demonstrate how participants broke their silence and shifted their perspectives on polio and disability, and how this process contributed to their resistance of hegemonic conceptualizations of disability as defective.     

Racialized parenting in the United States

Contrary to anti-black, cultural deficit logics that frame Black parenting as tied to the reproduction of social disadvantage, research shows that Black parents, and other parents of color, are agentic as they parent in direct response to the dominant racial order of the United States. In this paper, I review this scholarship and primarily focus on how Black parents approach raising children in the racialized worlds that they live in. To mitigate the disadvantages caused by racism, Black parents use various intentional racialized parenting approaches to instill in their children a resilience to a racist social world. The strategies used to cultivate resilience to racism exist in varied social and institutional contexts, and intertwine with how parents understand race, class, and identity. Laborious racialized parenting techniques do not solely matter at the micro-level as such practices are unevenly recognized by white-dominant social institutions. This uneven dynamic indicates how hegemonic norms of American parenting culture fit within a project of racial neoliberalism. Consequently, Black parents are structurally pushed to burden more responsibility to prepare their children to survive a deeply racist and hyper-competitive social world with no guarantee that such intensive, strategic parenting will be rewarded.     

Automatic transmission: ethnicity,racialization and the car

This article is based on ethnographic research carried out in Bradford, an ethnically diverse city situated in the north of England. The sample of over 60 participants mostly comprises males of British Pakistani Muslim heritage but varies in terms other markers of identity such as social class, profession and residential/working locale. The article analyses the cultural value and meaning of cars within a multicultural context and how a consumer object can feed into the processes which refine and embed racialized identities. Small case studies reveal the concrete and discursive ways through which ideas around identity and ethnicity are transmitted and how, in particular, racialization continues to feature as a live, active and recognizable process in everyday experience.     

Advertising Phuket's nightlife on the Internet: a case study of double binds and hegemonic masculinity in sex tourism

One significant human rights violation in Southeast Asia is the exploitation of women through sex tourism. Such sexual exploitation occurs in Thailand because institutions are complacent and society accepts the practice. This case study, guided by the concepts of double binds and hegemonic masculinity, sought to understand if Thai culture is symbolically constructed in ways to portray Thailand as a desirable "sex tourist" destination. Websites portray Phuket as a patriarchal world where men can live their fantasies of being perfect hegemonic males because Thai bar girls are young nymphomaniacs that have no need to be talked to or understood.     

The Power of Corridors: connecting doors, mobilising materials, plotting openness

This paper is based on an ethnographic study of corridors in a large university building, originally built to house local government in the early 20^th century. By attending to their huge physical presence in the everyday culture of an institution, the paper shows how corridors matter. Too often invoked as iconic, intangible metaphors, the presence of corridors as cultural materials can be forgotten. Conversely, as incidental – or even detrimental – remnants of past design trends, they are perceived parts of a divisive, hierarchical organisation of space. As the open-plan office, indoor street, forum and atrium displace them in a new design for 'openness', the study focuses on the mobilisation of corridors in the daily, sometimes momentary re-arrangements of meaning in an organisation. In conclusion, I discuss how the new architecture of 'openness' might be reconfigured through mobile understandings of everyday 'openings' and 'closings'.     

Socrates,Skinner, and Aristotle: Three Ways of Thinking About Culture in Action1

The cultural turn has been one of the major shifts in sociology over the last two decades. Though nearly everyone now agrees that culture matters, how it matters is not terribly clear. What, exactly, is culture supposed to do? In this essay, I articulate two ideal‐typical—though often implicit—ways most sociologists have thought about culture’s role in action. Although no single sociologist or piece of research fully embodies either ideal type, I believe they are real tendencies in the field that have real consequences for how research is designed, undertaken, and understood. After outlining these approaches, I subject them to an engagement with cognitive science. This is not out a desire for reductionism but, as I will show, because a crucial difference between these perspectives is their implicit model of how human beings perceive, acquire, store, retrieve, and act on the symbolic information that surrounds them every day. This exercise will lead to the conclusion that both perspectives are incomplete and will point toward a synthetic approach that can shed new light on how culture matters for action.     

Gender and Temporality in Interpersonal Systems

This essay provides a nonessentializing account of how gender affects the social construction of time in communicative interactions. Niklas Luhmann's systems theory serves as the theoretical framework for explaining how time is constructed through communication codes. Using Luhmann's model, the essay argues that gender is a communication code that operates to align social participants' perspectives towards a socially constructed “present.” However, the essay notes that participants' experience of that present will be contingent upon the specific cultural and historical criteria that constitute their use of the gender code. The criteria specific to Anglo-American culture are used to illustrate how this instanciation of the gender code might affect temporal experience.     

Sexuality,romantic orientation,and masculinity: Men as underrepresented in asexual and aromantic communities

This study examines men as a minority in asexual (experiencing low/no sexual attraction) and aromantic (experiencing low/no romantic attraction) communities. First, we situate our research in existing literature on asexuality, compulsory sexuality/compulsory romance, and hegemonic masculinities. In our analysis, we use survey data from the 2020 Asexual Community Survey (n = 4974) and 2020 Aromantic Census (n = 3018) to provide evidence that asexual and aromantic men are demographic minorities within asexual and aromantic communities. Next, we turn to two interview samples with 39 individuals who identify as aromantic and 77 individuals who identify as asexual. We analyzed these interviews to explore how sexuality and romance contribute to the construction of hegemonic masculinities. Our interviews reveal several important themes that highlight how asexual and aromantic men navigate their masculinity and identity amid asexual and aromantic communities as majority-woman spaces. We focus on three main themes: (1) masculinity as inherently sexual; (2) masculinity, heteronormativity, and the gendered construction of romance; and (3) asexual/aromantic identity, masculinity, and the split attraction model. Taken together, our results show how (hetero)sexuality and romantic relationship formation are fundamental to hegemonic masculinity. We find that asexual and aromantic men face cultural pressures and social stigma around initiating sex and performing romance. Asexual men must contend with managing a sexual identity that runs counter to men's supposedly innate sexual desire, thus situating them as inadequately masculine. Aromantic men, meanwhile, must manage inhabiting an identity that is conflated with the fuckboy/player trope, situating them as excessively masculine. This study demonstrates how centering asexual and aromantic perspectives reveals complexities in the ways hegemonic masculinity relies on participation in both sex and romance. We conclude by relating our findings to larger conversations on gender and sexualities as well as implications for future research on marginalized sexual identities.     

The gentle exercise of male power in rural Argentina

Why do women choose their own subordination, and how are their choices linked to structural characteristics of society and to conceptions and ideologies of gender? These are the central questions in this paper based on fieldwork in Santa Cecilia, a farm community in the northern part of Santa Fe province in Argentina. It portrays how power is exercised in face‐to‐face interaction between men and women, on the basis of the existing sexual division of labour in the household and in society at large, and on men's privileged access to crucial resources (material as well as organizational and ideological). It is significant that men's control over resources and women is not associated with conflict and grievances, but is based on shared values. It is argued that masculinity is hegemonic, and the paper aims at revealing the processes whereby hegemonic masculinity “naturalizes” gender inequality.