Many governments of the Global North have downsized, dismantled and ‘colonised’ ( Spolander et al, 2016 ) social welfare programmes through neoliberal privatisation ( Harvey, 2007 ), which has moved from ‘explicit theory to default practise’ ( Schram, 2008: 307 ). Neoliberalism has strained existing institutions of social care and exacerbated social, economic, political and environmental problems ( Martinez and Garcia, 1998 ). Such constraints have catalysed community-based systems of mutualaid that challenge contemporary understandings of
The COVID-19 crisis brought an upsurge of local and neighbourhood organizing in the UK. At the beginning of March, when COVID-19 cases started climbing and lockdown was looming, COVID-19 mutualaid groups started cropping up in different parts of the country. At the time of writing in November 2020, there are 4,260 such groups across the UK that are registered on the national COVID-19 MutualAid UK website ( 2020a ), covering both rural and urban areas.
The groups are formed by neighbours coming together to help those self-isolating in their area due to COVID
‘Deep experiential knowledge’ (DEK) is produced through self-help/mutualaid group (MAG) practices.
DEK is narrative-based, collectively-produced, polyvocal and develops over time.
Measures of DEK that would benefit evidence-based practice can be advanced by analysing its genesis in MAGs.
Acknowledging DEK paves the way for participatory approaches to healthcare research, governance and treatment.
Introduction: experiential knowledge in the context of evidence-based practice
Recent healthcare reform to increase participation
White British women in Bradford whose lived experience of food insecurity and food exchange appeared to be informed by a secular ethics of independence, alongside antithetical ideas of mutualaid, discussed later.
Racial or gendered stigma?
Potentially more important than religion in determining apparent variations in experiences of food insecurity and poverty among White British and Pakistani British women was the stigma surrounding food insecurity and the ways in which the character of this stigma varied by race and ethnicity. Pakistani British women spoke
Artificial Intelligence (AI) is everywhere, yet it causes damage to society in ways that can’t be fixed. Instead of helping to address our current crises, AI causes divisions that limit people’s life chances, and even suggests fascistic solutions to social problems. This book provides an analysis of AI’s deep learning technology and its political effects and traces the ways that it resonates with contemporary political and social currents, from global austerity to the rise of the far right.
Dan McQuillan calls for us to resist AI as we know it and restructure it by prioritising the common good over algorithmic optimisation. He sets out an anti-fascist approach to AI that replaces exclusions with caring, proposes people’s councils as a way to restructure AI through mutual aid and outlines new mechanisms that would adapt to changing times by supporting collective freedom.
Academically rigorous, yet accessible to a socially engaged readership, this unique book will be of interest to all who wish to challenge the social logic of AI by reasserting the importance of the common good.
A well-rehearsed tale, often shared at mutualaid meetings and featured in an episode of The West Wing , tells of a man who is walking down the street when he falls into a hole. The walls are so steep he is unable to get out. A passing doctor who hears his calls for help writes a prescription, throws it into the hole and moves on. Next, a priest walking past also hears his cries and writes out a prayer, which he also throws into the hole as he continues on his way. Finally, a friend of the man walks past. He recognises the voice calling for help and
This ambitious book offers radical alternatives to conventional ways of thinking about the planet’s most pressing challenges, ranging from alienation and exploitation to state violence and environmental injustice.
Bridging real-world examples of resistance and mutual aid in Zapatista territory with big-picture concepts like critical consciousness, social reproduction, and decolonisation, the authors encourage readers to view themselves as co-creators of the societies they are a part of - and ‘be Zapatistas wherever they are.’
Written by a diverse team of first-generation authors, this book offers an emancipatory set of anticolonial ideas related to both refusing liberal bystanding and collectively constructing better worlds and realities.
Exploring why food aid exists and the deeper causes of food poverty, this book addresses neglected dimensions of traditional food aid and food poverty debates.
It argues that the food aid industry is infused with neoliberal governmentality and shows how food charity upholds Christian ideals and white privilege, maintaining inequalities of class, race, religion and gender. However, it also reveals a sector that is immensely varied, embodying both individualism and mutual aid.
Drawing upon lived experiences, it documents how food sharing amid poverty fosters solidarity and gives rise to alternative modes of food redistribution among communities. By harnessing these alternative ways of being, food aid and communities can be part of movements for economic and racial justice.