Racialisation, relationality and riots: Intersections and interpellations

This paper takes up Avtar Brah's (1999) invitation to write back to the issues she raises in her mapping of the production of gendered, classed and racialised subjectivities in west London. It addresses two topics that, together, illuminate racialised and gendered interpellation and psychosocial processes. The paper is divided into two main sections. The first draws on empirical research on the transition to motherhood conducted in east London to consider one mother's experience of giving birth in the local maternity hospital. The maternity ward constituted a site where racialised difference became salient, leading her to construct her maternal identity by asserting her difference from Bangladeshi mothers and so self-racialising, as well as ‘othering’ Bangladeshi mothers. The paper analyses the ways in which her biography may help to explain why her experience of the maternity hospital interpellates her into racialised positioning. The second section focuses on media responses to the riots in various English cities in August 2011. It examines the ways in which some media punditry racialised the riots and inclusion in the British postcolonial nation. The paper analyses three sets of commentaries and illuminates the ways in which they racialise the debate in essentialising ways, reproducing themes that were identified in the 1980s as ‘new racism’ and apportioning blame for the riots to ‘black gangster culture’. While these media pronouncements focus on racialisation, they are intersectional in implicitly also invoking gender and social class. The paper argues that the understanding of the mother's self-racialisation is deepened by a consideration of the racialised discourses that can be evoked (and are contested) in periods of social unrest. The paper thus draws on part of the methodology of ‘The Scent of Memory’ in layering media readings and biographical narratives to analyse the contemporary psychosocial space of racialisation

Becomings or fixity? Intersectional challenges to reductive power relations

This paper examines the notion of acceleration as simultaneously dynamic and fast moving but underpinned by legacies from an earlier age that inform their development and the ways in which they inflect social life. It shows how sites of dynamic social acceleration can shift and change its focus over time, while (implicitly) maintaining the same logic of unequal power relations. In order to produce social justice and equality, it is, therefore, necessary to understand the logic and ideologies that underpin social relations and technological developments. The paper starts by illustrating the ways in which social acceleration is both longstanding and constitute ideologies of their time. It then considers the thinking of the UK psychologist Francis Galton, the cousin of Charles Darwin, and the legacy of his work. The third section presents the theoretical resources on which the paper draws. The paper then considers three examples of measurements that reproduce unequal power relations by fixing inequalities in their assumptions, even though they exemplify social acceleration. The three examples are parenting styles, unconscious bias and algorithms. The final main part of the paper considers possibilities for change by briefly historicising statistics and considering how they can be rethought. It also briefly discusses insider resistance to ideological fixity that reproduces and amplifies social inequalities of, for example, racialisation, gender and social class

Childhood, wellbeing, and transnational migrant families Conceptual and methodological issues

Peer reviewe

Children's Psychosocial Narratives in “Found Childhoods”

This paper focuses on a proliferating narrative genre: videos where children are central, posted on the internet for public consumption. The video analyzed is of a pre-school U.S. Black girl resisting how her mother has combed her hair. It offers insights into family practices and display (Finch, 2007; Morgan, 2011) that would usually not be open to scrutiny and cannot be captured in the same way in interviews. The paper argues that the videoed narrative can only be understood if the sociocultural context of racism and contestation over the denigration of Black girls' and women's Afro hair is analyzed