Globale ökonomische Eliten? Eine Globalisierungsthese auf dem Prüfstand der Empirie

Does globalization lead to global markets for managers and international careers? The hypothesis of the globalization literature, that a transnational management is emerging out of a global “war of talents” is examinded by using data on the migration of managers from the U.S., East Asia and Germany. The data show, that no significant brain drain between these countries is taking place and “brain circulation” of insiders with short-term stays abroad is the dominant career pattern. The less likely the exchange of an installed CEO, the more career systems are used for status achievement by Clans and the stronger the influence of informal cultural rules, the higher is the rate of insiders. Thus, between the U.S., Germany and East Asia no significant global markets for managers are evolving.     

Uncrossed Asianisms: How Singaporeans and Japanese sojourners in Singapore are not “Asian”

This paper questions to what extent the category “Asia” is effective as a cultural or ethnic identifier in late modernity. It elucidates the category's plurality and individual customization, as well as the limitations of Asian solidarity, by analyzing the narratives of two groups in Singapore: Chinese Singaporeans and Japanese sojourners. The Singaporean government's national-identity building owes much to Asianist discourses. For Chinese Singaporeans, however, Asia is a void concept; they tend to deny their “Asianness” while emphasizing the hybridity of their identification. For Japanese sojourners, conversely, Singapore awakens their Asian identification and solidarity, albeit temporarily. This paper argues that the foremost concern of people in both groups is not their affiliation with an ethnic group, a state, or “Asia,” but how to navigate their individual lives; moreover, their acceptance of Asianness depends on whether they find the category meaningful in specific situations in the course of their lives.     

Situated Interpretations of Nationalism,Imperialism, and Cosmopolitanism: Revisiting the Writings of Liang in the Encounter Between Worlds

The idea of the nation has been considered to have delivered political modernity from its native Europe to the rest of the world. The same applies, though more implicitly, to those paradoxes inherent to the nationalist ideology – that between universalism and national particularity and that between liberal nationalism and imperialism. This article seeks to complicate these theses by looking at the interpretations of nationalism, imperialism, and cosmopolitanism provided by Liang Qichao, one of the most influential Chinese intellectuals in early twentieth century, during his exile in Japan when increasingly exposed to the encounter between worlds. This reading also engages with the wider debates on modernity/modernities in non-Western societies through showing that neither the “consumers of modernity” approach nor the “creative adaptations” approach can be easily applied here. I argue that the various tensions, contingencies and historical situatedness in Liang's accounts of the nation-state structure represent and constitute the paradox of the structure itself. They also shed light on contemporary debates about the limits of our political imagination in the misnamed “global politics” beyond the false opposition between nationalism and cosmopolitanism.     

Going Home to Pakistan: Identity and Its Discontents in Southeastern Europe

In this article I explore the claim that post-independence Macedonia is a cornerstone of European civilization (a traditional Greek claim) and analyze efforts to assert the country's position in the international arena as a “modern” and authentically Western state deserving of membership in the European Union. Such efforts involve the establishment of ties between Macedonians and the Hunzukuts, who live on the remote Hindu Kush Mountains in Pakistan and claim to be descendants of Alexander the Great. I also analyze comparable initiatives, sponsored in recent years by the Greek state, to prove ties between Greeks and the Kalasha, who also live in remote areas of Pakistan and believe that they are descended from Alexander the Great. Greece and post-independence Macedonia offer us insights into the populist underpinnings of the nationalist promotion of a European identity presented as rooted in the East.     

Performing Beauty: Dove's “Real Beauty” Campaign

Dove, a popular beauty brand, impressed some in the advertising world with its unique “Campaign for Real Beauty” and made others cringe. But little is known about how real women respond. “Real” beauty according to Dove means various shapes and sizes—flaws and all—and is the key to rebranding, rebuilding women's self‐esteem, and redefining beauty standards. Drawing on interviews and focus groups with sixteen Canadian women and guided by social semiotics and dramaturgy, I examine Dove's presentation of beauty and women's reactions to it from a “beauty as performance” frame. This study examines processes of interpretation and finds that expressing beauty, the self, and a public image inextricably requires elements of performance.     

Hakk or Right: A Veblenian Narration of the Differences between the Justice Notions in Western Europe and Turkey

Using Veblen's status emulation theory in the background, but essentially engaged in theoretical debates on the transition to capitalism and modernity, this paper attempts to provide a comparative account of different forms of domination in Western European feudal society and the Ottoman Empire. In contrast, an individualistic representation of reality gained prevalence in social conflicts in Western Europe, precisely because forms of exploitation associated with European serfdom were far more severe and un‐tempered than was true for the Ottoman Empire. Due to being short of a legitimate claim to genuine nobility, Western European feudal aristocracy was driven into an insatiable hunger for luxury and waste. In the absence of a powerful central authority, members of this class “turned inward” for their ever‐increasing exploits and waged war against their servants, living and working under their private jurisdictions. The peasants, both free and serf, not only revolted repeatedly, but also ran into the cities to have “fairly secure property rights” so that they would be “the lord” or “dominus” of their own lives and morality. Out of this, a new justice notion had grown, that of natural rights law, which equated all human individuals within one single concern, that of “the right to self‐preservation,” eventually dragging the whole social fabric into heightened self‐centeredness. The Ottoman ruling class could not turn inward and wage an open class war against its servants. This was the land of peace, dar‐al Islam. All people, Muslim and non‐Muslim lived, or were supposed to live, in peace and harmony under the supreme order of Hakk. The transition to an individualistic justice notion along the lines of natural rights law was on the whole clogged in Turkey.     

Things Temporal Exposé, Passages from Benjamin

Nineteenth-century Paris was for Walter Benjamin the site of a singular historical event, the ur-form of bourgeois modernity. It was a “hellish” time disastrously bent on repeating itself and yet a threshold of great promise and possibility. By focusing on Benjamin's 1935 and 1939 Exposés for The Arcades Project, my paper develops the keywords of the Exposés (Arcades, Fashion, etc.), and elaborates ways in which these objects articulate such different temporal possibilities. For example, “fashion” enacts an eternally recurrent and capital time, whereas “arcades” represent wish images of the past that might be actualized into utopian promises of the future. My argument develops Benjamin's “objective” framing of temporality. In the Exposés specific and phenomenal things communicate temporalities specific to modernity. Objects not only communicate time but also enable the temporal experience of the modern subject. This reading challenges idealist interpretations of temporality grounded within an interiorizing subject. I do not argue that Benjamin privileges an objective temporal horizon “over” the subject but rather that he resituates dialectical possibilities of temporality in the engagement between subjects and commonplace objects.     

Gendering Resistance: Multiple Faces of the Kurdish Women's Struggle

The article explores the Kurdish women's movement in Turkey by bridging two forms of resistance: those of guerrilla women fighters and of activist women. Based on my extensive ethnographic and archival research, I ask how women under conditions of war engage in different modes of resistance. In what ways does the “heroic resistance” of guerrilla women resonate with and/or contradict the everyday, “ordinary” struggles of activist women? The potent image of the Kurdish guerrilla woman that emerged in the early 1990s is constitutive of many other modes of political subjectivities, even among women who do not or cannot become guerrillas. One of those subjectivities is that of the activist woman. My analysis suggests that women's activism opens up a middle ground of action between “heroic” and “ordinary” resistance by reconciling revolutionary politics with everyday activism around gender‐based violence, democracy, and human rights. Although both revolutionary movement participants and scholars of revolutionary resistance often contrast the “ordinary” with the realm of armed resistance, this article challenges this dichotomy. I take the two realms of resistance—the ordinary and the heroic—as the core constituents of revolutionary resistance, and I reconsider the gendered interplay between them.     

Why Is There So Little Migrant Settlement in East Asia?1

Unlike states in Europe, East Asia settles very few migrants and has not developed a European‐style multicultural society. We seek to explain this variation using comparative analysis of two of the most advanced states in East Asia, South Korea and Japan, with several states in Europe. Focusing on family reunification – almost always the precursor to migrant settlement – we examine the effects of several independent variables, including supranational institutions, independent courts, interest groups, political culture, and the perceptions of migrants. We conclude that both Korea and Japan have less migrant settlement because of the lack of regional institutions pushing for family reunification rights, an elite political culture that still maintains the assumptions and repertoires of a “developmental state,” where rights may be sacrificed for economic growth and order, and migrant perceptions of greater immigration control in Asia.     

Witnessing Things A Response to Sue Grand

I respond to Sue Grand's “Unsexed and Ungendered Bodies: The Violated Self” from my position as a cultural critic, noting in particular how Grand's case history shows that historical trauma is made manifest in everyday sensory experience. I am particularly interested in Grand's suggestion that trauma produces a “thing-self” that must be witnessed in the psychoanalytic encounter. Exploring the implications of this insight for my own investigations of cultural responses to trauma, I focus on performances of the body in lesbian public culture, ranging from the writings of Dorothy Allison, Joan Nestle, and Shani Mootoo to performances by punk rock band Tribe 8.     

Sarah Bernhardt,Live: A Reply to Allen Ellenzweig

This article seeks to retrieve something of the effect of Sarah Bernhardt live. It begins with a brief discussion of Sarah Bernhardt's reputation for breeches roles. From there, and in dialogue with Allen Ellenzweig's conception of Bernhardt's “persistent dualities,” the article moves on to analyze an additional duality: Bernhardt's movement between life and death. Here, I ask what the “Divine Sarah's” willingness to die nightly may tell us about anti-Semitism, social death, and the paradoxical resilience of the live.     

Encountering the ageing body in modernity: fear,vulnerability and “contamination”

This paper attempts to understand the exclusion of ageing people within contemporary society through developing a model around the notion of the “encounter with the ageing body”. It is divided into three parts. In the first, I develop a model of the encounter through combining Sara Ahmed’s notion of “affective economies” with Shildrick’s theory of the encounter with the “vulnerable self”. I argue that the fear of ageing becomes embodied within the encounter with the ageing body. Specifically, the fear is vulnerability: within the encounter, the youthful self is forced into the recognition of his/her own vulnerability. Modernity requires that this be disavowed, with the ageing body banished to the margins through sequestration to foreclose the possibility of a repeat. In the second section, I discuss the nature of vulnerability within modernity. I explore two approaches to this: in the first, the vulnerability is to the threat of death, which has become particularly problematic within modernity; in the second, the vulnerability is the loss of subjectivity resulting from the ageing body’s failure to correspond to constructions of the ideal body within contemporary capitalism. In the final section, I evaluate whether recent social shifts promise a brighter future for ageing people, arguing that although the situation is not black and white, there is, nevertheless, unfortunately currently relatively limited potential for real change for older people.     

“Live Social Work”: How to Bring Life Back into Social Work

Abstract

In this article I discuss how professional social work can entail critical, reflexive work. This is accomplished by adapting the concept of “live sociology”. It is mainly an exploratory article, trying to raise suggestions that can be adopted and be further developed. I argue that people coming into contact with contemporary social work are sometimes reduced to being “dead” objects, as they are pinned down into static categories. The demand for developing evidence-based social work risks substantiating this tendency even further. In contrast, I claim that social work needs to move away from these kinds of explanations and instead turn towards developing “live social work”; that is to say, social work where everyday life, agency, and what people do in what context needs to be the focus, not what people are.     

Deprivation of Furusato: The damage faced by evacuees after the Fukushima nuclear power plant accident

This paper considers the damage caused by the Great East Japan Earthquake and the meaning of the Fukushima Nuclear Power Plant accident, and reflects on the evacuees' experiences over past 12 years. During this time, several lawsuits demanding the clarification of responsibility for the accident and compensation for damages have been filed against TEPCO (Tokyo Electric Power Company) and the Japanese Government. The “loss and transformation of hometowns (furusato in Japanese)” has become one of the key issues in these lawsuits. While the casees were being litigated, the mandated “evacuation designated zones” were gradually lifted. Even in the “Difficult-to-Return Areas” where annual integrated doses of radioactive substances are over 50 mSv and evacuation orders are still in effect, efforts are being made to lift the evacuation orders. Because they were forced to leave their places of residence, evacuees have claimed, “we lost oue furusato [hometown].” However, because they are able to return after evacuation orders are lifted, both TEPCO and the Japanese Government have insisted that “their furusato has not been lost” and “they cannot claim compensation for furusato damages.” In this paper, I call the irreversible and absolute damage caused by the nuclear power plant accident “the deprivation of furusato.” I look at furusato from three aspects: the relationship between people and nature, the connection between people, and notions of persistence and sustainability. Then, I discuss what kind of reconstruction is being promoted to respond to the deprivation of furusato and for whom.     

‘It's a macho thing,innit?’ Exploring the effects of masculinity on career choice and development

Through the analysis of qualitative data of the life stories of ten male returners to further education this article aims to support and develop some of the ideas presented in Gender, Work & Organization by both Simpson in 2005 and Lupton in 2006 on men in non‐traditional occupations. I employ the notion of multiple masculinities to understand my cohort's careers and demonstrate that over time early socialization can be overcome so that some men can make non‐stereotypical career decisions later in life. In offering an explanation as to why this might be the case, I argue that in late modernity some men can actively choose non‐traditional occupations, albeit within a gendered and classed labour market. I also offer insights into male identity in late modernity.     

Modernity’s dirt: carbon emissions and the technique of life

ABSTRACT

Under colonialism, the concept of dirt was frequently employed ideologically to make judgements about relative worth. In Africa, a particular European cultural idiom or “technique of life” was presented as superior because of its “cleanliness.” This paper is concerned with modernity’s “technique of life” at a particular historical moment when, as a result of environmental crisis, it is suddenly called upon to give an account of itself. I undercut modernity’s claim to cleanliness by suggesting that what it introduces alongside regimes of order and sanitation is a much more globally destructive form of dirt in the form of increasing carbon dioxide levels. The CAIT Climate Data Explorer is a website that compares carbon dioxide emissions across a range of categories. This paper reads three graphs generated by this website as incomplete figures for making visible modernity’s “technique of life.” Realist fiction, read as a supplement to the climate graph records, is able to reinvest some of the abstract categories employed by the climate data tool – transport, fugitive emissions and electricity use – with the details that characterise particular techniques of life and to reveal the way they continue to be defined, at this historical moment, by narratives of development and consumption.     

Mann,war, and cyberspace: dualities of infrastructural power in America

Not long after the completion of Michael Mann’s “quadrilogy” on The Sources of Social Power (1986–2012), social scientists began to interrogate the meaning of his concepts of “despotic” and “infrastructural” power. While we know that the former is the most evident sign of danger in times of war, less well understood is the role of infrastructural power in state/civil society relations. Most important is the ambiguous relationship between the two types of power and the possibility that—especially in times of war—infrastructural power can become the vehicle for despotic ends. But infrastructural power is also reciprocal, offering firms and civil society groups channels with which to contest the state’s projects. In this article, I first explicate the different meanings that Mann gave to his concept of infrastructural power. In the second section, I turn to how the concept has been “received” in political science and historical sociology. In the third part, I argue that the main danger to American democracy in wartime lies not in its becoming a despotic state, but in the use of the state’s infrastructural channels for the exercise of despotic ends. The fourth part illustrates the complexities of infrastructural power in business/government/civil society relations in cybersecurity, which Mann—for understandable reasons—did not examine in his encompassing work.     

Religion in the everyday lives of second‐generation Jains in Britain and the USA: resources offered by a dharma‐based South Asian religion for the construction of religious biographies,and negotiating risk and uncertainty in late modern societies

While the growth of spiritualties is associated with post‐traditional societies and the ability of individuals to engage in reflexive construction of religious biographies in late modernity, these arguments ignore various dimensions of reflexivity and processes of re‐traditionalization. In this article I explore linkages and affinity between social discourses in late modernity and a religion, with a distinctive ontology, originating in South Asia. Drawing on qualitative data, I examine processes involved in the construction of a religious self among second‐generation Jains in Britain and the USA. Living in late modern societies, young Jains have established a reflexive habitus. Such reflexivity has affinity with a neo‐orthodox tendency in Jainism that rejects the authority of ascetics and rituals while elevating one's own knowledge, discipline and insights in the construction of a Jain biography. I find that neo‐orthodox Jainism provides resources for young Jains to constantly reflect on and actively choose how to be a Jain; to enact cataphatic reflexivity in the construction of a Jain self. For some second‐generation Jains, the Jain tradition also provides resources to enact a non‐instrumental, apophatic reflexivity; a calm equanimous state that enables them to create ontological security in the face of risks and uncertainty in late modernity.     

How Can Three Questions on Modernity Be Answered? The World-System Theory and Japanese Experiences

This article addresses three questions on modernity. Can “the premodern” and “the modern” be differentiated in the historical process? If they can, what is the relationship between “the premodern” and “the modern”? And what will become of these relationships in the future? This article attempts to answer these questions by criticizing the world-system theory and considering some of the experiences of the modernization process in Japan. The world-system theory has tried to relativize social theories from advanced societies in the global perspective. However, the world-system, born during the long 16th century, was defined from the start as modern and capitalist. Therefore, logically this theory cannot adequately grasp the modernization process. To overcome this challenge, this article first accepts the differentiation between “the premodern” and “the modern” and defines modern society as one in which “the modern” is not exclusive but dominant. Second, this article turns to some of the Japanese experiences of “modernization”, particularly in industrial relations. This article asserts that a Japanese-style society tends to keep “the premodern” over a longer term and to replace “modern” relations with “the premodern” ones in management. The author defined this process as informalization. Third, this article stresses that since the late 1990s with globalization, informalization is no longer derived from original “premodern” relations, which are nowadays reproduced by capital. An example of this is the “black company.” This article notes, finally, that capitalism is likely to reproduce premodern forms for its duration.