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I will give a detailed description of how model can be used to understand the symptoms of dementia as described by other researchers in particular the concepts of wandering and withdrawal. This will show how Fairbairn’s theory can be related to the experience of those with dementia.
Building upon Max Weber’s insightful critique of the capitalist spirit as causing ‘unprecedented inner loneliness’, this article traces the trajectory of a fraught subjectivity over the course of a socioeconomic order from the Protestant Reformation to the present. Beginning with the premise that this socioeconomic order has a long history of both inviting and foreclosing upon the capacity to have an inner life, the general argument is pursued that grappling with one’s separateness, as well as the separateness of the object, gives rise to an inevitable sense of loneliness. This psychoanalytically informed sense of loneliness is juxtaposed with the gnawing loneliness that seems to haunt neoliberal subjectivity, revealing how the former might provide an imperfect but still viable antidote to our increasing inability to sit quietly by ourselves. Particular focus is given to re-evaluating Winnicott’s notion of the capacity to be alone in light of cultivating a separate self. The article concludes with some tentative thoughts on what suffering a separate self might entail, including suffering one’s inevitable loneliness.
The author gives a detailed exposition of Fairbairn’s structural model of the self, showing how it develops from the initial stage of infantile dependency, through the transitional stage which is concerned with the abandonment of infantile dependence to the stage of mature dependence where the defences of the transitional stage are given up, and one can relate to others realistically. He gives a detailed description of how Fairbairn’s model can be used to understand the symptoms of dementia as described by other researchers.
The choosing consumer has been a prominent figure within consumption research, alternatively celebrated as enabling the expression of lifestyles and tastes or criticised for overlooking consumers as embedded in interconnected mundane practices. While sociologically oriented consumption research has explored the multiplicity of consumer roles beyond ‘chooser’, the figure of the choosing consumer persists in many research streams and in our shared cultural imagination. This article joins previous research on the ethics of consumption that has explored tensions between choosing and relational consumers. It does so by introducing the logic of choice and the logic of care to consumption research. Developed by Annemarie , these logics can be seen as ideal types representing contrasting styles of navigating decision-making, ethics, and questions of the good life. The logic of care emphasises attentive doings that aim to improve conditions in specific situations, seeking moderation rather than control, whereas the logic of choice starts out from sovereign individuals making clear-cut decisions. Using examples from a research project on everyday meat consumption practices, we develop a conceptualisation of the central dimensions of these logics within food consumption. The logics of choice and care enact particular worlds and ways of being in them, bringing forth the ontological politics of consumption. Consequently, we advocate for cultivating care in the world of consumption currently dominated by choice, since it enacts a more merciful framing of ethical consumption, emphasising our shared responsibility for ‘as well as possible’ relations without tipping over into guilt.
Building on interviews with 31 Swedish mothers and drawing on the concepts of emotion work, feeling rules, and cultural, economic and social capital, the article examines the emotion management mothers of neurodivergent and school-absent children carry out as they navigate school and care systems to improve their children’s situation. Three main findings are presented: (1) the mothers were left with a burdensome individual responsibility to obtain support for their children in the education and care sectors, and while doing so, they were expected to follow feeling rules emphasising reason, calmness and a constructive attitude; (2) the emotion work the mothers carried out in relation to the feeling rules was underscored by mother blame; and (3) the mothers’ emotion work was marked by their cultural, economic and social capital, though not always in a straightforward way.
The article contributes to research on mother blame by illuminating the underexplored issue of emotion work among mothers experiencing mother blame. The results also add to previous research on mother blame and social class by demonstrating when and how mothers’ cultural, economic and social capital helps them fend off mother blame and when such resources play a more ambiguous role.
While racism, racialization and antiracism in football have been extensively studied, antisemitism within football has received comparatively less scholarly attention. Among the possible reasons for this academic neglect are the relatively low number of Jewish professional footballers and the debates pertaining to a hierarchy of racisms and whether antisemitic hate crime should be treated as a distinct form of racism. Yet, as this chapter evidences, antisemitic incidents are a common occurrence in English men’s football, with some high-profile examples both on and off pitch in recent years involving officials, club owners, coaches, players and, most frequently, supporters. The chapter provides an overview of expressive’ has positive connotations, so I would change this to ‘forms of antisemitism expressed within men’s football. It first discusses problems of contested definition of the phenomenon and then covers the scale of ‘religious’ hate crime in the United Kingdom (UK). Next, the nature of antisemitism in the UK is outlined before examining its prevalence and presence within English football fan culture. Finally, the chapter focuses on English Premier League club Tottenham Hotspur, whose supporters are the target of the majority of antisemitism within English football. This includes a discussion of the different uses and meanings of the controversial term ‘Yid’, which for many people in Britain today is an ethnic epithet and ‘race hate’ term, but which has taken on differing subcultural meanings within the context of English football fan culture. This is because for some 40 years, some Tottenham fans have appropriated and paradoxically used this taboo word as a term of endearment in songs and chants in an attempt to deflect the routinized antisemitic abuse they receive because of their perceived identity as supporters of a ‘Jewish club’.
Although racism in football stadiums has generally decreased over the last two decades, social media has provided a platform for individual fans and the far Right to racially abuse players, clubs and fans in relative safety. In 2022, The Alan Turing Institute released a report which tracked abuse on Twitter towards Premier League players across the 2021/22 season. Their machine learning tool found that there were 59,871 abusive tweets directed at Premier League footballers, with 68 per cent of players receiving abuse at least once. So, what is English football doing to challenge this and protect its players? This chapter begins by showcasing the findings from Kearns et al’s (2022) scoping review of sport, social media and hate, completed as part of a research project entitled Tackling Online Hate in Football. The review found that a total of 41 peer-reviewed articles were published in this field since 2005, with football receiving the most attention. The scoping review found that Twitter was the platform most examined, and racism was the most researched issue. Building on this, the chapter first contextualizes the existing research, including a focus on football-related online racism and a theorization of factors underpinning online racism. This provides a suitable backdrop for the next part of the chapter, where we critically analyse several campaigns and strategies used by key stakeholders to curb online racism and wider forms of discrimination in football. In our final summary, we put forward some ideas and countermeasures to challenge online racism in football.
This chapter unpacks the role identity plays in following the national football team. Is being in love with the ‘beautiful game’ enough to qualify you as a loyal supporter? If the national game is as truly as inclusive and as ‘antiracist’ as it claims to be, then why are we yet to see representation in all levels of the game in order to reflect the almost five million Indians, Pakistanis and Bangladeshis living in the United Kingdom, with some communities going seven or eight generations deep? To answer some of these questions, Amjid Khazir – who is Director of Media Cultured and has been involved for over two decades in work in antiracism, counter-extremism and using sport for social unity – shares his experiences as a practitioner and educator. Reflecting as both a supporter and a valued expert who has delivered sessions to football scholars at several Premier League Clubs, he describes what he sees and feels the game has, can and must do to improve representation and become truly inclusive and effective at tackling hate, in order to finally eradicate approaches based merely on lip service. As Amjid lost a family member after an alleged racist assault, this chapter is both personal and pertinent to the discourse.
Over the past few decades, the role of race and racism in contemporary football cultures has been an issue that has attracted both scholarly and policy interest. In this chapter, the focus is on the evolution in the ways these issues have been analysed. Although much early research focused on the image of the racist football hooligan as the subject of concern, we have seen more efforts in the period since the 2000s to engage with the wider bodies of scholarship on race, ethnicity and national identity. The chapter begins by providing an overview of the background to the process of race making in football cultures. I then move on to discuss the impact of these processes of race making on Black players and supporters. This then allows us to return to the example of the events surrounding the UEFA (Union of European Football Associations) European Football Championship in 2020 in order to analyse the important role that the England national team plays in the formation of ideas about race and national identity in the contemporary environment. In the final part of the chapter, I touch on the need to include antiracism in any rounded analysis of this issue and conclude by exploring what the account in this chapter tells us about the changing role of race and racism in contemporary football cultures.
