79 FoUR parents, children and power relations Introduction The idea that all interactions, including abusive ones, are culturally and historically situated is a key theme in this book. This chapter focuses specifically on this issue by exploring the ways that power is organised through particular social structures and is complicit in how parent abuse is practised, experienced and responded to. The chapter begins by discussing how notions of ‘parenthood’, including ideas about its emotional terrain, are currently constructed in Euro-American cultures. The
and children involved in the research. Hence, we drive to a conclusion offering some recommendations to policymakers and research institutions that can also support and inspire researchers to remain on an ethical track while conducting research with children and young people. The three adult–child power relations This chapter is structured according to main themes in Eija Sevón’s (2015) research on power relations between adults and young children. Sevón clearly distinguishes three different kinds of adult–child power relations: 1. The power of
adds nuance to applications of drones in conservation, allowing us to grasp, on the one hand, how technologies like drones can reproduce and even deepen existing power inequalities. On the other hand, the same conceptual tools help us appreciate how drones can also upend these same relations; for instance, by empowering communities marginalised by conservation to have a stronger voice or to be better heard. Political ecology, in other words, offers to deepen appreciation of the ways power relations thread through all manner of everyday conservation practices
advance social inclusion and social justice in and through social work research. In this chapter, we draw on our experience with arts-based research projects to contemplate this potential and to contribute to a critical dialogue regarding the impact of arts-based research on power relations and structures in social work academia and practice. We start by briefly introducing our research collective, explaining our rationale for working with arts-based methods, and describing two projects in which visual arts were used. We continue this chapter by elaborating on the
the council silos but, boy did we create our own’ (Fordham, 2010 , p 60). Although 61 per cent of community participants said they had a positive experience of being involved, 29 per cent said they felt out of their depth (Batty et al, 2010). 45° Change: remaking power relations It has been argued that managerialist approaches to community empowerment actually leave people even more disempowered because they ‘often have the effect of reinforcing the power base of the controlling institutions with only marginal gains at a local level’ (Bailey and Pill
– dilemmas and problems A common theme of debate revolves around power, questioning if service-user involvement in education really changes existing power relations within the field of social work ( Rae, 2012 ) or rather risks preserving and reproducing these relations. McLaughlin (2009b) questions the reductionism inherent to the term ‘service user’. The reduction of human identity to one single relation marks a lower status in a hierarchical society. McLaughlin furthermore questions the inherent neglecting of people who do not even have access to or use the service
scholars ( Gehring, 2017 ; Kosnick et al, 2021 ). Along these lines, we saw in Chapter 4 that the retirement migrants in our study faced different constraints based on their citizenship. Finally, research by such authors as Benson (2013 , 2015) , Hayes (2015 , 2018a , 2018b) and Miles (2015) highlights how North–South migrants make use of global power relations rooted in postcolonial structures to bolster their socio-economic status at the expense of the local population. Retirement migrants draw upon these global inequalities to obtain inexpensive living
shaping the strengths in this specific context – a charity form driven by faith in a neoliberal context with its own power relations. In doing this, I found mediation helpful as a critical and analytical concept. I used it liberally and out of its dominant Marxist orientation. In this way, I could explain how faith-based ( Chapter 3 ), economic ( Chapter 4 ) and power-laden ( Chapter 5 ) day-to-day practices and discourses mediate and bind them with relations and organizational actors in the case of the Free Food Store. In the following, based on the central premises
’ resonates with questions of belonging both in society and in organizational contexts. By examining why ‘diversity work’ in organizations continues to be necessary in the context of multicultural societies, we can begin to address the very assumptions about difference, power relations and inequalities that drive scholarly diversity research. As suggested by Ahonen and Tienari (2015), diversity research and its attendant knowledge claims are not neutral scholarship. In light of this, future diversity scholarship requires an ethical commitment to tracing the
-able autonomous and self-determined travel (Sheller, 2018). To illustrate her argument, Sheller uses the example of routing and re-routing to illustrate the subtle mechanisms through which these power relations are enacted. Volition and compulsion in movement produce different effects on the person, moving either of their own will or being moved by external agency. The former line of action locates control in the one moving, the latter, re-routed or diverted, moves at the will of another, unseen agent. Infrastructures that re-route from the desired line subtract from
