Troubling children's families: who's troubled and why? Approaches to inter-cultural dialogue

This article draws on multi-disciplinary perspectives to consider the need and the possibilities for inter-cultural dialogue concerning families that may be seen by some to be ‘troubling’. Starting from the premise that ‘troubles’ are a ‘normal’ part of children’s family lives, we consider the boundary between ‘normal’ troubles and troubles that are troubling (whether to family members or others). Such troubling families potentially indicate an intervention to prevent harm to less powerful family members (notably children). On what basis can such decisions be made in children’s family lives, how can this question be answered across diverse cultural contexts, and are all answers inevitably subject to uncertainty? Such questions arguably re-frame and broaden existing debates about ‘child maltreatment’ across diverse cultural contexts. Beyond recognizing power dynamics, material inequalities, and historical and contemporary colonialism, we argue that attempts to answer the question on an empirical basis risk a form of neo-colonialism, since values inevitably permeate research and knowledge claims. We briefly exemplify such difficulties, examining psychological studies of childrearing in China, and the application of neuroscience to early childhood interventions in the UK. Turning to issues of values and moral relativism, we also question the possibility of an objective moral standard that avoids cultural imperialism, but ask whether cultural relativism is the only alternative position available. Here we briefly explore other possibilities in the space between ‘facile’ universalism and ‘lazy’ relativism (Jullien, 2008/2014). Such approaches bring into focus core philosophical and cultural questions about the possibilities for ‘happiness’, and for what it means to be a ‘person’, living in the social world. Throughout, we centralize theoretical and conceptual issues, drawing on the work of Jullien (2008/2014) to recognize the immense complexities inter-cultural dialogue entails in terms of language and communication

Caring after death: issues of embodiment and relationality

Death most fundamentally would seem to concern the absence of presence, and the loss of the living embodied other is the apparently hard inescapable truth to be faced. This brings sharply into relief the part that bodies play in our relationships and in caring for others. In this chapter I explore the significance of the absence and presence of material bodies for care practices, and for the understandings of relationality that may underpin caring after death. At the same time I also consider the bodies of the living and the ways in which grief and loss may be experienced as physical pain in one's own body. Drawing on published autobiographical materials, I suggest that the relationality of caring - even in contemporary US and European societies - may incorporate an embodied relational self in which threats to the physical wellbeing of another may be experienced directly as implicating one's own physical wellbeing. Such 'embodied relationality' highlights one of the deep paradoxes in the costs and benefits of care, which arise when we recognise how individual well-being and flourishing may be bound up with that of others

Key Concepts in Family Studies

Taken from the book to be published by Sage in December 2010, this document provides the Introduction to the book, in which the authors discuss issues in Family Studies as a contemporary field of academic and professional work. Their discussion includes: some of the different positions adopted by researchers towards the use of the language of 'family'; the broad themes generally included in this field of study; and dilemmas in evaluations of, and interventions in, family lives

Parental death as a vital conjuncture? Intergenerational care and responsibility following bereavement in Senegal

This article explores the ways that parental death represents a 'vital conjuncture' for Serer young people that reconfigures and potentially transforms intergenerational caring responsibilities in different spatial and temporal contexts. Drawing on semi-structured interviews with young people (aged 15-27), family members, religious and community leaders and professionals in rural and urban Senegal, I explore young people's responses to parental death. 'Continuing bonds' with the deceased were expressed through memories evoked in homespace, shared family practices and gendered responsibilities to 'take care of' bereaved family members, to cultivate inherited farmland and to fulfil the wishes of the deceased. Parental death could reconfigure intergenerational care and lead to shifts in power dynamics, as eldest sons asserted their position of authority. While care-giving roles were associated with agency, the low social status accorded to young women's paid and unpaid domestic work undermined their efforts. The research contributes to understandings of gendered nuances in the experience of bereavement and continuing bonds and provides insight into intra-household decision-making processes, ownership and control of assets. Analysis of the culturally specific meanings of relationships and a young person's social location within hierarchies of gender, age, sibling birth order and wider socio-cultural norms and practices is needed

Childhood, children and family lives in China

In this chapter we bring into focus those aspects of family lives in China that are concerned with children’s family relationships, and the ways in which such issues are part and parcel of the broader institutionalisation of childhood. We draw on theoretical frameworks in the sociology of childhood and childhood studies (e.g., Prout, 2004; Qvortrup, 2000; Smith and Greene, 2014). Since these theoretical perspectives have developed predominantly in Anglophone literature, some researchers have considered their relevance to, and utility for, China and Chinese childhoods (Goh, 2011; Miao, 2013; Wang YY, 2011, 2014a, 2014b; Zheng, 2012a, 2012b; Ribbens McCarthy et al., 2017). In engaging with existing theories, and applying them to, Chinese children’s family lives, we seek to go beyond any tendency to just ‘add in the missing children’ to existing discussions (Kesby et al., 2006: 186), and give consideration to a variety of cultural and local contexts that characterise China and illuminate why it is necessary to decentre universalist thinking (Jullien, 2008/2014

Embodied relationality and caring after death

We explore contested meanings around care and relationality through the underexplored case of caring after death, throwing the relational significance of ‘bodies’ into sharp relief. While the dominant social imaginary and forms of knowledge production in many affluent western societies take death to signify an absolute loss of the other in the demise of their physical body, important implications follow from recognising that embodied relational experience can continue after death. Drawing on a model of embodied relational care encompassing a ‘me’, a ‘you’ and an ‘us’, we argue that after death ‘me’ and ‘us’ remain (though changed) while crucial dimensions of ‘you’ persist too. In unravelling the binary divide between living and dead bodies, other related dichotomies of mind/body, self/other, internal/external, and nature/social are also called into question, extending debates concerning relationality and openness between living bodies. Through an exploration of autobiographical accounts and empirical research, we argue that embodied relationality expresses how connectedness is lived out after death in material practices and felt experiences

Making Sense of Family Deaths in Urban Senegal: Diversities, Contexts, and Comparisons

Despite calls for cross-cultural research, Minority world perspectives still dominate death and bereavement studies, emphasizing individualized emotions and neglecting contextual diversities. In research concerned with contemporary African societies, on the other hand, death and loss are generally subsumed within concerns about AIDS or poverty, with little attention paid to the emotional and personal significance of a death. Here, we draw on interactionist sociology to present major themes from a qualitative study of family deaths in urban Senegal, theoretically framed through the duality of meanings-in-context. Such themes included family and community as support and motivation; religious beliefs and practices as frameworks for solace and (regulatory) meaning; and material circumstances as these are intrinsically bound up with emotions. Although we identify the experience of (embodied, emotional) pain as a common response across Minority and Majority worlds, we also explore significant divergencies, varying according to localized contexts and broader power dynamics

Producing emotionally sensed knowledge? Reflexivity and emotions in researching responses to death

This paper reflects on the methodological complexities of producing emotionally-sensed knowledge about responses to family deaths in urban Senegal. Through engaging in ‘uncomfortable reflexivity’, we critically explore the multiple positionings of the research team comprised of UK, Senegalese and Burkinabé researchers and those of participants in Senegal and interrogate our own cultural assumptions. We explore the emotional labour of the research process from an ethic of care perspective and reflect on how our multiple positionings and emotions influence the production and interpretation of the data, particularly exemplified through our differing responses to diverse meanings of ‘family’ and religious refrains. We show how our approach of ‘uncomfortable reflexivity’ helps to reveal the work of emotions in research, thereby producing ‘emotionally sensed knowledge’ about responses to death and contributing to the cross-cultural study of emotions

The aftermath of death in the continuing lives of the living: extending ‘bereavement’ paradigms through family and relational perspectives

While there is a significant interdisciplinary and international literature available on death, dying and bereavement, literature addressing responses to death is dominated by assumptions about individuality, framing ‘bereavement’ and ‘grief’ in terms of the inner psychic life of the individual. Scholarly literature tells us little about how the continuing aftermath of death is experienced in the everyday, relational lives of the living. Inspired by research from Majority Worlds, we consider literature that might enable a more ‘relational’ sociological approach, and explore what that might involve. We set out the potential for family sociology to provide an intrinsically (if variable) relational lens on the aftermath of death, along with examples of radical relational theorising more generally. We argue for a reframing and broadening of the dominant ‘bereavement studies’ of Minority Worlds towards a much-needed paradigm shift in understanding the continuing aftermath of death in the lives of the living