In his New Year’s message for 2022, Macron wished for a better world for the coming year: ‘2022 can be the year of the end of the pandemic, I want to believe it with you; the year where we can see the light at the end of the tunnel’ ( Élysée 2021 ), before declaring in March, barely two months later: ‘The war in Europe is no longer that of history books, it is here, under our noses’ ( Élysée 2022 ). The dichotomy of political affects into hope and fear plays directly to the liberal dream put together by Macron. His is the party of hope, the party of an open
It may be helpful to begin by linking the argument being made in the previous chapter back to the book’s opening. The same life within us which we there saw insisting on itself as undaunted hope for indefinite human flourishing, and thereby recalling us to a deeper realism than the merely empirical, we now see insisting also that we defer to our embeddedness in life at large, on pain of robbing individual existence of any chance of purpose or meaning. Hope and purpose are conceptually distinct. (One might hope for something without thinking that it really
Neoliberal-driven austerity has changed the role of the state, public service provision and citizenship. Thriving in today’s society is a challenge for communities around the world as governments increasingly promote privatisation, centralised control, individual responsibility and battle with the impacts of Covid19.
Co-authored by practitioners and academics and based on case studies of collaborations between civil society and the civic university, this book uses the North East of England as a lens to explore how different communities have responded to changing circumstances. The case studies present examples of actions aiming to create hope and inspiration for communities in challenging times.
145 7 Criminology, Public Theology and Hope Andrew Millie Introduction Contact with the criminal justice system can be a difficult experience. Criminologists writing about those sentenced often talk about the pains of punishment or the pains of imprisonment (Sykes, 1958; Dubber, 1996; Crewe, 2011), which can involve various deprivations, most obviously a deprivation of liberty but also a deprivation of autonomy, of personal security and of goods and services (cf. Sykes, 1958). This is not surprising as pain is integral to punishment; as the legal
to hope till Hope creates From its own wreck the thing it contemplates Shelley, Prometheus Unbound The possibility of hope is now the central question of our time. That is because it is crucial to the climate crisis, which is our time’s overwhelmingly urgent challenge. Much else is pressing: poverty, hunger, war and threats of war, unravelling international institutions, clashing religious fundamentalisms, cyber-security, the dark web, deep uncertainties around sexuality and identity … the list goes on. This is altogether the most existentially
In this seminal book, Krumer-Nevo introduces the Poverty-Aware Paradigm: a radical new framework for social workers and professionals working with and for people in poverty.
The author defines the core components of the Poverty-Aware Paradigm, explicates its embeddedness in key theories in poverty, critical social work and psychoanalysis, and links it to diverse facets of social work practice.
Providing a revolutionary new way to think about how social work can address poverty, she draws on the extensive application of the paradigm by social workers in Israel and across diverse poverty contexts to provide evidence for the practical advantages of integrating the Poverty-Aware Paradigm into social work practices across the globe.
111 7 From despair to hope Margaret Gough Leaving school and learning class There was nothing in my early life that was particularly unusual or challenging. We didn’t have a lot of money, but my parents made sure that their large family ate well, were clean and safe, and did their best to see that we had a good education. I always had a rebellious nature and was often in the middle of any trouble going on, but I knew that my Mom and Dad loved me. I can’t blame my background for what happened later in life. My Dad hadn’t been able to have much of an
PART I A Place for Hope: Criminology Meets Public Theology
migrants confirms both aspects of waiting. None of the 40 migrants I talked to had given up the hope of eventually leaving Morocco for good. Only three people told me explicitly that they would even consider staying there if they found a decent way to live. But even these individuals were ‘waiting’ for this to happen. As the previous chapters have shown, the migrants’ lives were defined by waiting for the opportunity to leave the country and set up home somewhere else. Their desire to leave Morocco is indicative of their urge to be able to become a person again. While
