3,033 research outputs found
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 paĂs son usadas como depĂłsito 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 âinformalâ 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 âconfined informalitiesâ and âinformal confinementsâ 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 macroâscale uses and effects of territorial stigmatisation or microâscale 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 âshitholeâ 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 âcry for helpâ 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 coutumiÚre des jeunes varie en fonction directe de leur distance objective aux relations sociales "traditionnelles" (résumé d'auteur
Editorial : from margins to centres...
Journal editorial
BrĂšve gĂ©nĂ©alogie et anatomie de lâhabitus
Retracer les origines philosophiques du concept dâhabitus et lâusage initial quâen a fait Bourdieu pour rendre compte de la disjonction historique provoquĂ©e par la guerre de libĂ©ration nationale algĂ©rienne et la modernisation des campagnes françaises dans lâaprĂšs-guerre permet de dissiper quatre malentendus rĂ©currents : 1° lâhabitus nâest jamais la rĂ©plique dâune structure sociale unique, mais un ensemble de schĂšmes dynamique, multiscalaire et multicouches, sujet Ă une « rĂ©vision permanente » dans la pratique ; 2° lâhabitus nâest pas nĂ©cessairement cohĂ©rent et unifiĂ©, mais prĂ©sente au contraire divers degrĂ©s dâintĂ©gration et de tension ; 3° parce quâil nâest pas toujours congruent avec le cosmos au sein duquel il Ă©volue, lâhabitus se prĂȘte tout autant Ă une analyse de la crise et du changement que de la cohĂ©sion et de la reproduction ; 4° mais lâhabitus nâest pas un mĂ©canisme autosuffisant gĂ©nĂ©rateur dâaction : la dissection des dispositions doit toujours procĂ©der en lien Ă©troit avec la cartographie du systĂšme de positions qui excitent, inhibent ou redirigent tour Ă tour les capacitĂ©s et les inclinaisons socialement constituĂ©es de lâagent. Surtout, lâhabitus, chez Bourdieu, nâest pas un concept abstrait qui serait le produit ou le moteur de spĂ©culations thĂ©oriques, mais une maniĂšre stĂ©nographique de dĂ©signer une posture de recherche qui place le mode de pensĂ©e gĂ©nĂ©tique au cĆur de lâanalyse sociale.Retracing the philosophical origins and initial usage of habitus by Bourdieu to account for the historical dis- juncture wrought by the Algerian war of national liberation and the postwar modernization of the French countryside allows us to clear up four recurrent misunderstandings about the concept: (1) habitus is never the replica of a single social structure but a dynamic, multiscalar, and multilayered set of schemata subject to âpermanent revisionâ in practice; (2) habitus is not necessarily coherent and unified but displays varying degrees of integration and tension; (3) because it is not always congruent with the cosmos in which it evolves, habitus is suited to analysing crisis and change no less than cohesion and perpetuation; but (4) it is not a self-sufficient mechanism for the generation of action: the dissection of dispositions must always proceed in close connection with the mapping of the system of positions that alternately excite, suppress, or redirect the socially constituted capacities and inclinations of the agent. Crucially, in Bourdieuâs hands, habitus is not an abstract concept issued from and aimed at theoretical disquisition, but a stenographic manner of designating a research posture that puts the genetic mode of thinking at the heart of social analysis
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