Search results1 – 10 of over 19000
Literature on social movements increasingly identifies everyday life as significant to understand political practices and activism. However, scholars have retained a major…
Literature on social movements increasingly identifies everyday life as significant to understand political practices and activism. However, scholars have retained a major bias towards movement mobilisation and collective action, often relegating the everyday at the margins of social movements. While there have been notable exceptions, with studies of prefigurative activism and everyday practices of social change, they have usually focussed on alternative community spaces such as autonomous social centres and protest camps, and paid less attention to “ordinary” practices and spaces of activism. The purpose of this paper is to address these problems by suggesting that everyday life may be central to the production of activist spaces and the action of social movements.
Drawing upon ethnography methods, interviews with vegan activists, an on-line survey of supporters of vegan movements and an examination of on-line vegan forums, it seeks to analyse the practices of the vegan movement in France.
This paper attempts to demonstrate that prefigurative activism and seemingly banal practices may be central to strategies for social change. Drawing on an anarchist perspective on activism, it further suggests that activism and everyday life should not be studied in isolation from each other but as mutually constitutive in the creation of everyday alternative spaces – hemeratopias.
This paper adds to the literature on activism and social movements by offering a more complex picture of the spatial politics at work in social movements and a better understanding of individual action and mobilisation.
In 2020, the coronavirus crisis ruptured societies and their everyday life around the globe. This chapter is a contribution to critically theorising the changes societies…
In 2020, the coronavirus crisis ruptured societies and their everyday life around the globe. This chapter is a contribution to critically theorising the changes societies have undergone in the light of the coronavirus crisis. It asks: How have everyday life and everyday communication changed in the coronavirus crisis? How does capitalism shape everyday life and everyday communication during this crisis?
This chapter focuses on how social space, everyday life and everyday communication have changed in the coronavirus crisis.
The coronavirus crisis is an existential crisis of humanity and society. It radically confronts humans with death and the fear of death. This collective experience can on the one hand result in new forms of solidarity and socialism or can on the other hand, if ideology and the far-right prevail, advance war and fascism. Political action and political economy are decisive factors in such a profound crisis that shatters society and everyday life.
Recent figures show that half the world’s refugees are children, with young people now representing more than 50 percent of victims of global armed conflict and displaced…
Recent figures show that half the world’s refugees are children, with young people now representing more than 50 percent of victims of global armed conflict and displaced persons. Increasing numbers of refugee youth are entering their host nations’ compulsory and postcompulsory educational systems having experienced frequent resettlements and disrupted education, which in turn, pose major barriers for educational and future employment. The consequences of these experiences raise pressing equity implications for educators and educational systems. However, the picture is not uniformly bleak. Employing Bourdieu’s thinking tools of habitus, field and capital, Yosso’s concepts of community cultural wealth and photovoice methods, this chapter draws on studies of refugee youth of both genders from diverse ethnic and faith backgrounds, conducted in regional Australia. It examines how everyday spaces for learning, for example, church, faith-based and sporting groups and family can play a crucial role in enabling young people to build powerful forms of social and cultural capital necessary to successfully access and negotiate formal education and training settings. Its findings suggest first that everyday spaces can act as rich sites of informal learning, which young refugee people draw upon to advance their life chances, employability, and social inclusion. Second, they suggest that how one’s gender and “race” intersect may have important implications for how refugee youth access social and cultural capital in these everyday spaces as they navigate between informal learning and formal educational settings.
This chapter is the first of three analytical chapters which explore the research findings. Drawing on data gained through community guided walks and mental maps workshops, the chapter examines the diversity of everyday spaces in Comuna 13 and the practices of use the inhabitants develop in them. It establishes them as important social spaces, defined by their material configuration and the activities taking place in them. Streets, paths and stairs, front gardens, sports fields, play areas, squares, parks, green setbacks, leftover open spaces and leftover landscape are presented as the main categories of open spaces, some of them developed formally, while others established informally through the residents of Comuna 13, and some of them more publicly usable, while others more private. Additionally, other important community spaces mentioned in the data-gathering activities are portrayed.
Purpose – This paper presents a critical exploration of the concept of children's ‘participation’ by looking in more detail at children's right to play and the…
Purpose – This paper presents a critical exploration of the concept of children's ‘participation’ by looking in more detail at children's right to play and the possibilities this presents for a different understanding of children as political actors.Design/methodology/approach – The paper applies a range of concepts, largely drawn from Deleuzian philosophy and children's geographies, to produce an account of playing that unsettles traditional ways of valuing this behaviour. In doing so, it also extends current approaches to children's participation rights by presenting play as a primary way in which children actively participate in their everyday worlds. Observations of children's play are utilised to illustrate the multiple ways in which moments of playfulness enliven the spaces and routines of children's lives.Findings – Playing may be viewed as micro-political expressions in which children collectively participate to establish temporary control over their immediate environment in order to make things different/better. These everyday acts are largely unnoticed by adults and represent a markedly different form of political engagement from the ways in which children are brought into adult-led political realms. Yet playful moments are a vital expression of children's power and ability to influence the conditions of their lives.Originality/value – Thinking differently about playing offers an opportunity to revitalise the very notion of participation. Such a move marks a line of flight which opens up the possibility for everyday collective acts to disturb dominant ways of accounting for adult–child relationships and by doing so establish moments of hope that people can get on and go on together by co-creating more just and participative spaces of childhood.
For geographers doing qualitative research, autobiographical narratives offer a discrete avenue into life experiences, everyday lived geographies, and intimate connections…
For geographers doing qualitative research, autobiographical narratives offer a discrete avenue into life experiences, everyday lived geographies, and intimate connections between places and identities. Yet these valuable sources remain mostly untapped by geographers and largely unconsidered in methodological treatises. This article seeks to elicit the benefits of using autobiographical data, especially with regard to stigmatised sexual minorities in Western societies. Qualitative research among gay men, lesbians and bisexuals (GLB) is sometimes difficult; due to the ongoing marginalisation experienced by sexual minorities in contemporary Western societies, subjects are often difficult to locate and reticent to participate in research. But autobiographical writing has a long history in Western GLB subcultures, and offers an unobtrusive means to explore the interpenetration of stigmatised sexuality and space, of GLB identity and place. A keen awareness of the power of geography of spaces of concealment, resistance, connection, emergence and affirmation underpins the content and form of GLB autobiographical writing. I demonstrate this in part through the example of my own research into gay male spatiality in Australia. At the same time we need to be aware of the generic limitations of autobiographies. Nevertheless, this article calls for wider attention to autobiographical sources, especially for geographical research into marginalised groups.
This chapter draws on analysis of the spatial and material configuration as well as analysis of use to establish whether and how open spaces contribute to an increased spatial justice in Comuna 13. Location, and visual and physical accessibility have been found to be limiting factors for the spaces’ usability by diverse user groups. Regulations and management issues have also been found to be highly influential on the sites’ usability, the diversity of its users or the regulation of behaviour deemed ‘inappropriate’, such as informal trade. On the other hand, design and spatial organisation into subspaces increased the spaces’ usability and accessibility for a diversity of user groups, thus increasing spatial justice. Analysis of use underlines the multifunctionality of people’s everyday spaces for pedestrian traffic, recreation and socialising as well as informal trade. It also shows that not all new spaces are accepted equally, and that new spaces fall into disuse especially if they fail to provide a design and functionality that relate to people’s everyday activities.
This chapter scrutinizes the role of ethnic categorizations in everyday-lived experiences in a diverse neighbourhood. It was found that ethnic categorizations do play an…
This chapter scrutinizes the role of ethnic categorizations in everyday-lived experiences in a diverse neighbourhood. It was found that ethnic categorizations do play an important part in use and perception in widely divergent ways. Users of public space categorize relevant others in terms of ethnicity in various situations and in relation to several activities. Ethnic categories provide meaningful frameworks both in the case of negative evaluations of behaviour and in understanding spatial segregation. Indigenous Dutch are ethnically categorized in terms of them avoiding public space. Established newcomers are aware of an ethnic hierarchy and feel abandoned by indigenous neighbours. On their part, these established newcomers consider more recently arrived new migrants as a sign of decay of the neighbourhood. Next to (perceived) ethnicity, language is taken in account as a separate important classifying principle.
In this chapter, we explore to what extent storylines about the internet and social media are absent or marginal in The Archers. In particular, we examine these storylines…
In this chapter, we explore to what extent storylines about the internet and social media are absent or marginal in The Archers. In particular, we examine these storylines to better understand how the inhabitants of Ambridge interact online and how their online activities intersect with their real-world experiences. We compare what happens in The Archers with the moral panic that often characterises narratives of technology use and find a striking contrast that we argue supports a broader way of understanding and characterising practices of online safety and security. We analysed four social media-related Archers’ storylines from the last 24 months. Our analysis shows that The Archers storylines enable us to look at human–computer interaction in relief so that instead of only looking at how people use technology we can also see the context in which it is used and the usually unseen support structures. The Archers narratives also provide a rich picture of how the fixed space of the physical world interacts with virtual space. In the broader context, the social media storylines provide us with an understanding of how connecting, care receiving and care giving take place in both fixed space and virtual space, and how these co-connected relationships of care receiving and care giving contribute to a form of security more expansive than technologically enabled data protection.