La escoria de la sociedad de mercado. Estados Unidos: de la asistencia al encarcelamiento

En Estados Unidos, los trabajos de Loic Wacquant evidencian que las prisiones de ese país son usadas como depósito de los loosers de la sociedad de mercado.ITESO, A.C

Urban informality and confinement: toward a relational framework

In the 21st century, a growing number of people live ‘informal’ lives within fissures between legality and informality. Concomitantly, power relations are increasingly expressed through devices of confinement. While urban informality and confinement are on the rise often occurring simultaneously, scholars have so far studied them separately. By contrast, this article proposes a new framework for analysing urban informality and confinement relationally. It generates new insights into the role of informality in the (re)production of confinement and, vice versa, the role of confinement in shaping informal practices. While these insights are valuable for urban studies in general, the article charts new lines of research on urban marginality. It also discusses how the six articles included in this special issue signal the heuristic potential of this relational framework by empirically examining distinct urban configurations of ‘confined informalities’ and ‘informal confinements’ across the Global North and the Global South

What does it mean when people call a place a shithole? Understanding a discourse of denigration in the United Kingdom and the Republic of Ireland

This paper investigates what people mean when they engage in the discourse of denigration. Building on existing literature on territorial stigmatisation that either focuses on macro‐scale uses and effects of territorial stigmatisation or micro‐scale ethnographic studies of effects, we develop a novel approach that captures the diverse voices that engage in the discourse of denigration by tracing the use of the word and hashtag “shithole” on the social media platform Twitter in order to examine who is engaged in the stigmatising discourse, the types of place that are stigmatised and the responses to stigmatised places. Using a robust data set, we highlight two key findings. First, the majority of tweets were aimed at places where the tweeter was not from, a form of othering consistent with how territories are stigmatised by those in positions of power such as policymakers, politicians and journalists. Second, we note that an important and gendered minority of tweets can be characterised by a “cry for help” and powerlessness, where the stigma is aimed at their own places. We offer an interpretive lens through which to understand and frame these minoritarian voices by engaging with theories of abjection that allow us to see how minoritarian voices relate to place

Jeunesse canaque et coutume

L'évolution de la jeunesse canaque permet de comprendre celle de l'ethnie mélanésienne dans son ensemble et dévoile la profondeur de la crise actuelle de la formation sociale calédonienne. D'un coté, les jeunes autochtones tendent à se différencier au plan socio-économique, sous l'action de la scolarisation secondaire et de l'accés inégal au salariat urbain. De l'autre, le nationalisme mélanésien leur fournit un puissant ciment idéologique.Différenciation sociale, indifférenciation symbolique : telles sont les deux forces qui s'exercent sur la jeunesse mélanésienne et dont on peut lire les effets dans les dipositions que les jeunes adoptent face aux préceptes de la "coutume", lieu supposé de l'identité culturelle autochtone... Cette étude montre comment l'orthodoxie coutumière des jeunes varie en fonction directe de leur distance objective aux relations sociales "traditionnelles" (résumé d'auteur

Editorial : from margins to centres...

Journal editorial

Technology and restructuring the social field of dairy farming : hybrid capitals, ‘stockmanship’ and automatic milking systems

This paper draws on research exploring robotic and information technologies in livestock agriculture. Using Automatic Milking Systems (AMS) as an example we use the work of Bourdieu to illustrate how technology can be seen as restructuring the practices of dairy farming, the nature of what it is to be a dairy farmer, and the wider field of dairy farming. Approaching technology in this way and by drawing particularly upon the ‘thinking tools’ (Grenfell, 2008) of Pierre Bourdieu, namely field, capital and habitus, the paper critically examines the relevance of Bourdieu’s thought to the study of technology. In the heterogeneous agricultural context of dairy farming, we expand on Bourdieu’s types of capital to define what we have called ‘hybrid’ capital involving human-cow-technology collectives. The concept of hybrid capital expresses how the use of a new technology can shift power relations within the dairy field, affecting human-animal relations and changing the habitus of the stock person. Hybrid capital is produced through a co-investment of stock keepers, cows and technologies, and can become economically and culturally valuable within a rapidly restructuring dairying field when invested in making dairy farming more efficient and changing farmers’ social status and work-life balance. The paper shows how AMS and this emergent hybrid capital is associated with new but contested definitions of what counts as ‘good’ dairy farming practice, and with the emergence of new modes of dairy farmer habitus, within a wider dairy farming field whose contours are being redrawn through the implementation of new robotic and information technologies

Bourdieu and the dead end of reflexivity: on the impossible task of locating the subject

This article examines recent attempts by IR scholars to flesh out a reflexive approach inspired by the work of Pierre Bourdieu. The French sociologist pioneered the idea of turning the tools of sociology onto oneself in order to apply the same grid of social analysis to the object and subject of scholarship. This represents the culmination of a long tradition of seeking to understand from where one speaks and grasp our subjective biases through reflexive means. But as I argue Bourdieu – like most reflexive scholars – largely overestimated his ability to grasp his own subject position. For he assumed he could be objective about the very thing he had the least reasons to be objective about: himself. Instead of bending over backwards in this way and directly take the subject into account, I then propose to rearticulate the problematic of reflexivity by going back to a more classic concern with the question of alienation. Through a detailed critique of Bourdieu's reflexive approach and the ways in which it was received in IR, I set out a series of principles to reconfigure the agenda of reflexivity and offer a platform for a proper methodological alternative to positivism