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Do you know where your money is? More importantly, do you know what your money is doing?
Most of us feel confident that we know what money is. But few of us feel confident in taking responsibility for what our money does. We hand over the power of money to banks and mainstream finance with real, often damaging, consequences for people and planet.
A unique collaboration between an academic and a practitioner, this book tells the story of money, from ancient Athens to the Bitcoin revolution, to explain how crowdfunding is the way for people to reclaim the power of their money in pursuit of a fairer and greener society.
The COVID-19 pandemic is a Rorschach test for society: everyone sees something different in it, and the range of political and economic responses to the crisis can leave us feeling overwhelmed.
This book cuts through the confusion, dissecting the new post-coronavirus capitalism into several policy areas and spheres of action to inform academic, policy and public discourse.
Covering all the major aspects of contemporary capitalism that have been affected by the pandemic, Andreas Nölke deftly analyses the impacts of the crisis on our socio-economic and political systems. Signposting a new era for global capitalism, he offers alternatives for future economic development in the wake of COVID-19.
This interdisciplinary collection charts the experiences of young people in places of spatial marginality around the world, dismantling the privileging of urban youth, urban locations and urban ways of life in youth studies and beyond.
Expert authors investigate different dimensions of spatiality including citizenship, materiality and belonging, and develop new understandings of the complex relationships between place, history, politics and education. From Australia to India, Myanmar to Sweden, and the UK to Central America, international examples from both the Global South and North help to illuminate wider issues of intergenerational change, social mobility and identity.
By exploring young lives beyond city, this book establishes different ways of thinking from a position of spatial marginality.
Introduction This article seeks to acknowledge how disabled people 2 navigate and counter how society makes them feel about their difference. To this end, I introduce two converse yet complementary feeling strategies promoted in Disability Studies: cripping and reclaiming . Cripping invites us to feel proud about disability, whereas reclaiming acknowledges the hurtful feelings that, at times, belong to the disability experience. The following sections will elaborate on what those two feeling strategies do, the utopian hopes attached to them, their major
89 Families, Relationships and Societies • vol 8 • no 1 • 89–104 • © Policy Press 2019 Print ISSN 2046 7435 • Online ISSN 2046 7443 • https://doi.org/10.1332/096278917X15015139344438 Accepted for publication 22 July 2017 • First published online 02 August 2017 article Comparative life experiences: young adult siblings with and without disabilities’ different understandings of their respective life experiences during young adulthood Ariella Meltzer, a.meltzer@unsw.edu.au University of New South Wales, Sydney, Australia Research shows that siblings of people
relocate for work or study. The very thought of the future evokes an affective response to place ( Cuervo and Wyn, 2017 ) and a sense of rootedness in Oldfields: it is their home and they belong there. There is almost an imaginary border between Oldfields and the outside world ( Haartsen and Stockdale, 2018 ) and their thoughts about the future focus on the town. Anton hopes to become a police officer and is decisive in his view that this pathway will ultimately be pursued locally – yes, definitely . Similarly, Thalia wants to become a disability support worker at the
’m an operations manager of a disability organization. Facilitator: Oh, okay. Amanda: And so my work is now helping putting me through the qualifications [laughter] that match where I’m at within the business. Facilitator: Okay. Do you regret not doing Zoology? Amanda: No. I still am happy and glad that I did it. It’s given me a lot of skills and knowledge and life experience to sort of shape where I am today and … and how I am, so I’m still very thankful for doing it. And maybe one day I’ll get back … [laughter] back into it. But, I’m happy and I live on
articulated in Swedish educational political discourse. A number of large, national projects have produced pedagogical material to support schools in their work against xenophobia, as democratic values and human rights are part of the national curriculum. This educational discourse largely draws on a ‘norm critical pedagogy’ that emphasizes structural inequalities based on, for instance, race, gender, sexuality and (dis)ability ( Bromseth and Darj, 2010 ; Martinsson and Reimers, 2020 ). The pedagogical idea is that by exposing racialized norms, students will change their
of averages, however, that hide inequalities by gender, ethnicity, disability and the subject and category of degree ( Department for Business and Innovation and Skills, 2016 ). The relevant data also comes in part from an historical period when a degree was a rarer commodity. Now we have an over-supply of graduates; the fatal flaw in the ‘knowledge economy thesis’ is that it overestimates the global demand for highly educated labour ( Keep and Mayhew, 2010 ), and, I would add, that fails to consider the uneven geographic demand for such labour. The UK government
, pain medication or to throw up, or all of the above. But why was a five-year-old doing this? Perhaps this is partly explained by the social aspects surrounding disability in Mexico. In this country, the care of people with disabilities is characterised by inequalities. Three disability models can be located. First, the charity model identifies disabilities with imperfections, impurities, God’s rage and the expiation of sins. This model has, on the one hand, the Christian discourse of compassion and, on the other, exclusion and punishment as people with
