A visual methodology in pursuit of liveliness: Looking at Whyte's work

The sight of blood and wounds is described as crucial by individuals who self-injure, especially those who practise self-cutting. An understanding of the visual mode is therefore important to get a deeper understanding of why people choose to cut themselves. In this article, visual aspects of first-hand experiences of self-cutting are investigated. Cutting is understood as having a purpose and a function for people who injure themselves; it releases overwhelming feelings or communicates inner states to the individuals themselves and to others. Material was taken from autobiographical accounts describing cutting episodes and from photographs documenting the act. The analysis was carried out using content and discourse analytic methods. The results were interpreted using a discourse theoretical perspective. A semiotic model is proposed to understand the communicative meaning of the acts. An important finding is the role of conceptual metaphors such as ‘the-body-is-a-container’ and ‘feelings are fluid’, which make self-cutting a logical coping strategy. The role of blood as a central sign in the act was manifest in the written and visual accounts of the self-cutting experience. Blood was related to a wide range of meanings, such as realness and true self, and to feelings such as anger and sadness. Through the drawing of blood, feelings were expressed and understood. Blood was also often aestheticised and rearticulated by self-cutters who acknowledged their deviancy as a group in relation to a hegemonic culture. Concurrent themes were the verbal and visual articulations of cutting in a control discourse as a means to regain control or, sometimes, to give oneself up to an experience of chaos.     

Protest Through Presence: Spatial Citizenship and Identity Formation in Contestations of Neoliberal Crises

We live in a contested, crisis-prone era, indicative of ongoing processes of neoliberalization. The most recent global financial and food crises have disproportionately impacted those already marginalized in society: people of colour and the working classes. The spatial expressions of this disproportionality are especially acute, evidenced by the uneven distribution of the basic necessities of food and home. Activists in the USA are responding with forms of spatial citizenship, namely exercising their right to peaceably assemble and reclaiming public spaces. During the creation of spaces of dissent, we observe the fluid formation of a collective spatialized identity among social movement actors, contingent on political identities and ideology. We use two cases based in Florida to highlight these processes. The first case is a local iteration of the Occupy Wall Street protests, Occupy Gainesville, which has occupied the city's most central public gathering place, the Bo Diddley Community Plaza. The second case involves Food Not Bombs in the city of Orlando where attempts were made to ban the group from distributing food in public parks to the homeless and working poor. First, these cases highlight the spatiotemporal relationships between unjust economic systems and the state surveillance and policing apparatus and those resisting such systems. Second, they reveal how collective identity influences and in turn is influenced by space. Our article furthers a processual, dynamic understanding of activist mobilizations to reduce the uneven burdens of neoliberalization and argues for greater attention to the spatialities of contentious politics.     

On the Contributions of Cognitive Sociology to the Sociological Study of Race

In this article, we argue for cognitive sociology as a framework for studying the sociology of race. Cognitive sociology concerns itself with classification, identity construction, meaning and collective memory and is thus centrally concerned with generic issues that apply well to racial category construction and maintenance. We, first, outline the cognitive sociology framework. We then elaborate on traditions in the sociology of race and racism that have implicit affinities to cognitive sociology. We argue that cognitive sociology provides a useful generic framework with which to look at specific issues in racial classification, the social construction of race, and to racist cognitions, while critical race theory and other sociology of race frameworks can compliment cognitive sociology by addressing issues of power and domination in cognitive frameworks.     

Income Inequality across the Rural-Urban Continuum in the United States, 1970–2016*

The growth in macro-level income inequality in the United States is well established, but less is known about patterns of inequality at subnational scales and how they vary between and within rural and urban localities. Using data from the Decennial Census and American Community Survey, we produce estimates of within-county income inequality from 1970 to 2016 and analyze differences in inequality levels, the persistence of high (low) inequality, and populations' exposure to high (low) inequality across the rural-urban continuum. We find that income inequality has historically been higher in non-metropolitan than metropolitan counties, but inequality levels converged by 2016 due to growing inequality in metropolitan counties. Additionally, levels of inequality were generally persistent within counties over time, except that counties characterized by low inequality in 1970 were unlikely to remain as such in 2016. Third, non-trivial shares of the metropolitan population resided in low-inequality contexts in 1970, but virtually none of the U.S. population resided in such places by 2016. Residence in high-inequality counties is normative in rural and urban America. This statistical analysis provides an updated portrait of income inequality across the rural-urban continuum, and should spur additional research on stratification in rural America during an era of growing inequality.     

Asking about the future: methodological insights from energy biographies

Temporality is fundamental to qualitative longitudinal (QLL) research, inherent in the design of returning to participants over time, often to explore moments of change. Previous research has indicated that talking about the future can be difficult, yet there has been insufficient discussion of methodological developments to address these challenges. This paper presents insights from the Energy Biographies project, which has taken a QLL and multimodal approach to investigating how everyday energy use can be understood in relation to biographical pasts and imagined futures. In particular, we detail innovative techniques developed within the project (e.g. SMS photograph activities) to elicit data on anticipated futures, in ways that engender thinking about participants’ own biographical futures and wider societal changes. We conclude by considering some of the significant benefits and challenges such techniques present. These methodological insights have a wider relevance beyond the substantive topic for those interested in eliciting data about futures in qualitative research.     

Curating the Soul: Foucault's concept of hupomnemata and the digital technology of self-care

This paper explores how online actions such as the practice of digital self-writing shape our offline identity. We start with an examination of the concept of hupomnemata – a practice of self-writing in which notes are kept as a ‘material record of things read, heard, or thought’ in the intent of shaping the self [Foucault (1997). Self writing. In P. Rabinow (Ed.), Ethics, subjectivity and truth. The essential works of Foucault, 1954–1984. Volume 1 (pp. 207–222). New York, NY: The New Press p. 209] – before arguing that the practice of digital content curation can be understood as a modern-day variant of the Greco-Roman hupomnemata. Although the work of the digital curator is conducted online, this paper positions contemporary curatorial practices as acts of self-exploration, self-cultivation, and self-care, which nourish offline identity and which ultimately work to shape the offline, corporeal self.     

The FARSEEING real-world fall repository: a large-scale collaborative database to collect and share sensor signals from real-world falls

Background

Real-world fall events objectively measured by body-worn sensors can improve the understanding of fall events in older people. However, these events are rare and hence challenging to capture. Therefore, the FARSEEING (FAll Repository for the design of Smart and sElf-adaptive Environments prolonging Independent livinG) consortium and associated partners started to build up a meta-database of real-world falls.

Results

Between January 2012 and December 2015 more than 300 real-world fall events have been recorded. This is currently the largest collection of real-world fall data recorded with inertial sensors. A signal processing and fall verification procedure has been developed and applied to the data. Since the end of 2015, 208 verified real-world fall events are available for analyses. The fall events have been recorded within several studies, with different methods, and in different populations. All sensor signals include at least accelerometer measurements and 58 % additionally include gyroscope and magnetometer measurements. The collection of data is ongoing and open to further partners contributing with fall signals. The FARSEEING consortium also aims to share the collected real-world falls data with other researchers on request.

Conclusions

The FARSEEING meta-database will help to improve the understanding of falls and enable new approaches in fall risk assessment, fall prevention, and fall detection in both aging and disease.

     

An Indigenous Feminist's Take On The Ontological Turn: ‘Ontology’ Is Just Another Word For Colonialism

In this article, I ask how anthropology can adopt a decolonial approach that incorporates and acknowledges the critical scholarship of Indigenous thinkers whose work and labour informs many current trends in Euro-Western scholarship, activism and socio-political discourse. I also query how to address ongoing structural colonialism within the academy in order to ensure that marginalised voices are heard within academic discourses.