This article discusses phase two of the ARCH project (Archiving Residential Children’s Homes), and in particular, the development of a co-designed ‘digital archive’ that stores everyday, shared events and experiences for care experienced young people who live in residential children’s homes. We present research with young people living in residential care, care workers and care experienced adults about the types of everyday information or records they would like to be able to store, share and access in the future. There was a desire for the digital archive to have a different feel and purpose to content recorded in individual case files, with easy access to the archive deemed important. There were mixed views about the representation of events and experiences and whether these should contain mainly ‘light-hearted’ events and experiences. Our research gives an insight into memory-keeping practices within a residential children’s home and invites questions about whose responsibility it is for gathering, filtering and treasuring childhood experiences.
In this article we explore Erich Fromm’s concept of hope within the context of contemporary social and political crises. We formulate two primary objections to his vision of a revolution of hope: the individualistic moralisation of societal problems, and the accusation that hope is persuasive and manipulative. By embedding Fromm’s ideas within a broader dialectical framework and engaging with Walter Benjamin’s thoughts on history, we reinterpret hope as a liminal, transformative state rather than a concrete, prescriptive notion. This reconceptualisation presents hope as a fundamental prerequisite for transformative political practice, emphasising its role in fostering active citizenship and collective social change. Ultimately, we argue for the critical importance of hope in navigating and overcoming the challenges of modernity.
This article explores the relationship between identity politics and the politics of difference, focusing especially on the tensions that characterise this relationship within progressive theories and political discourses, and on their implications. The development of the concepts of identity and difference, as well as their limits and possibilities, are examined in relation to several theorists: Slavoj Žižek, Jacques Derrida, Jacques Lacan, Julia Kristeva, Michel Foucault, Cornel West and Judith Butler. This is followed by a discussion of Fromm’s social psychology insofar as it anticipates the growing importance of the concepts of identity and difference within late modern culture, and insofar as it identifies a number of critical concerns around these concepts which remain relevant today.
This article presents insights gained from conversations with Arlie Hochschild, which challenged my initial assumptions and encouraged a nuanced integration of sociological and psychological perspectives in exploring children’s wellbeing through their experiences and management of emotional demands within institutional settings. Drawing on parallels between adults who are adept at managing emotions in societal contexts, such as flight attendants, and the challenges faced by children, Hochschild illuminated the distinctive nature of children’s emotional experiences. These insights enriched the theoretical foundation of my research, offering new perspectives on children’s emotion work within institutional settings. By investigating the emotional demands children face during their transition from kindergarten to school and after-school care, the article sheds light on the influence of schools’ approaches to children’s wellbeing and emotional experiences. The findings underscore the importance of considering children’s genuine emotional experiences in wellbeing initiatives, particularly in navigating expectations to be happy.
Resilience is a term often applied to students of refugee backgrounds having survived traumatic experiences of war, displacement and resettlement; but how is it acquired? To many, it is a function of some inner strength, a perspective that tends to ignore the considerable labour involved in acquiring the skills and capacities to be resilient. This article examines these differing understandings and their implications in working with students of refugee backgrounds in schools in New South Wales, Australia. In particular, it considers the different approaches they elicit and the affective dimensions of these, proffering a view that resilience is reliant on the accumulation of certain affects that sediment into dispositions ensuring a sound foundation for learning.
The reactionary American intellectual Christopher Rufo has made German critical theorist Herbert Marcuse the centre of his campaign to purge the American academy of radical ideas and movements. Marcuse’s ideas have significant influence in contemporary psychosocial scholarship, so attacks on his work may have negative consequences for psychosocial scholars. Rufo’s critique of the influence of Marcuse’s ideas is mostly exaggerated but it contains elements of truth. This article will outline ways in which some of Marcuse’s ideas are echoed in elements of the contemporary left/liberal intellectual and political orthodoxy. We revisit the Fromm/Marcuse debate from the 1950s, and offer an analysis of why Rufo might have picked Marcuse for attack when Fromm might well have been a viable target, as Fromm was in the 1980s when he was famously scapegoated by Allan Bloom in The Closing of the American Mind (1987). I then offer an analysis of how Erich Fromm’s alternative psychosocial radicalism can help better defend the psychosocial perspective in mass politics than Marcuse’s framework. Fromm’s framework also offer a theoretical foundation for radical psychosocial studies that can help our field defend itself against the new McCarthyism of Rufo and his allies on the global right who are likely to attack radical psychosocial perspectives in the near future.
Scientific evidence highlights the pivotal role for structural change in pursuit of the sustainability transformation. A particular challenge for research on structural aspects of sustainable consumption and lifestyles, however, is the assessment of their impact. Especially quantifying the impact of structural change remains a serious problem. While some forms of structural change can be quantified, like the rate of building renovations, changes in the energy mix at the production level, or trends in access to health care or education, the impact of other changes such as societal narratives about wellbeing, political campaigns on energy technologies or policies, or the abandonment of the growth paradigm defy easy quantification. This article aims to shed light on potential avenues for quantitatively assessing the impact of structural change drawing on insights gained by a group of international and interdisciplinary research consortia funded by the European Union in the area of sustainable consumption, citizenship, and lifestyles research. It delineates strengths and weaknesses of different approaches, foci and blindspots of associated data types. Thereby, it highlights fundamental decisions that need to be made in research designs, but also important aspects to consider in the interpretation of results. Finally, the article highlights the particular challenges related to assessing the impact of deep political and ideational structures.
The article demonstrates how graphic narratives become a medium for managing inherited emotions in Vietnamese American second-generation works, GB Tran’s Vietnamerica and Thi Bui’s The Best We Could Do. Highlighting the intergenerational transmission of emotions in Vietnamese American families through parental stories about the Vietnam War, the article argues that the authors’ attempts to represent these family stories transform graphic literature into a medium for postmemorial emotion work. While drawing theoretical insights from the sociology of emotions, the study employs textual analysis to thematically close read Vietnamerica and The Best We Could Do to understand the graphic strategies that aid emotion work. The graphic recreation of stories, which are narrativised versions of their inherited trauma memories, can offer potential trauma resolution and autobiographical clarity while fostering communal bonding. The analysis finds that in the works, emotion work is facilitated by various literary strategies, such as affective genealogies, affective geographies, affective pasts, and postmemorial re-embodiment. In a broader sense, the study concludes that graphic narrative strategies can aid in postmemorial emotion work for second-generation refugees grappling with inherited trauma, incoherent autobiographical knowledge, and detachment from the community or family.
Fromm’s theories can help the Left overcome its collective rejection of individualism and universalism, which limit socio-political possibility, offering Left solutions to these challenges and promoting alternate perspectives. His humanistic vision shares much with humanistic and positive psychology but differs in important respects. Centrally, Fromm’s notion of emancipation emphasises both individual and societal components. He believes independent and authentic relationships are a higher expression of human potential and bring true fulfilment. Fromm identifies a creative, non-alienated character orientation that includes a ‘humanistic conscience’. Comparing authoritarian and humanistic consciences, he emphasises human potential and social and individual interdependence. Personal development must also drive social change, and vice versa. Fromm’s perspective rejects zero-sum, either/or thinking about social change vis-à-vis individual flourishing. For him, both are important, and they are related. Following Fromm’s example, the Left should stress that individualistic societies cannot satisfy individual needs. Self-fulfilment requires fairness, community and shared personal experiences.
