only with questions but also with emotions ranging from woe to the joy of identification. The discussion following the play takes longer than the play itself, as there is so much to share. Such feminist gatherings, which were numerous, are at the core of what I mean by reparative politics – the first key dimension of feminist politics in Russia. Reparative politics illustrates how feminist activism is profoundly personal, drawing on individual, often painful, experiences and work on oneself. However, it is also collective, because such experiences, often dealing
This is a nuanced and compelling analysis of grassroots feminist activism in Russia in the politically turbulent 2010s.
Drawing on rich ethnographic data, the author illustrates how a new generation of activists chose feminism as their main political beacon, and how they negotiated the challenges of authoritarian and conservative trends.
As we witness a backlash against feminism on a global scale with the rise of neo-conservative governments, this highly relevant book decentres Western theory and concepts on feminism and social movements, offering significant insights into how resistance can mobilise and invent creative tactics to cope with an increasingly repressed space for independent political action.
Growing up in care is not just a part of childhood, but can have ongoing impacts across a person’s life. Various inquiries have revealed accounts of abuse and neglect, and a fracturing of family relationships.
Organised thematically to allow comparison of different initiatives, this book considers the range of responses to adult care leavers in Australia, Canada, Ireland, New Zealand and the UK. Initiatives examined include public inquiries, symbolic acknowledgements, redress schemes, specialist support services, access to personal records and family reunification programs.
Featuring detailed case studies and examples of good practice, this is an excellent international source book for practitioners and policy makers in social work and social care.
This book presents a psychosocial examination of the changing relationships between users of services, professionals and managers in the post-war welfare state. It: develops practice-based perspectives on changing social relations of care; discusses the psychic dimensions of entitlement, risk, responsibility, compassion and dependency in the welfare system; develops a grid to link the interpersonal, institutional and sociopolitical dimensions of successive post-war welfare settlements; explores the potential contribution of psychoanalytic concepts to social policy and practice.
This book is aimed at all those who have an interest in the development of responsive welfare institutions, including policy makers, professionals and academics.
How do we address the threat of social and environmental destruction while creating and maintaining liveable worlds?
Expert scholars from diverse backgrounds unpack the question in this research-oriented, real-world challenges-focused collection.
The authors explore practices of repairing damaged ecologies across different locations and geographies and propose innovative ideas for the conservation, mending, care and empowerment of human and non-human ecologies.
This ground breaking collection establishes ecological reparation as an urgent and essential topic of public and scholarly debate.
Focusing on the southern regions of Cape Town, South Africa, we focus on the landscape around our city’s major waste dump, Capricorn, named for the Sea Goat of astrologers, that is alongside shack settlements, ganglands, a businesspark, a nature reserve and a sewage works. Using images from Google Earth we show how Cape Town’s policies for water and waste management are designed for solid, liquid, and gas, yet the chemical and pharmaceutical industries of our time leach, flow, aggregate, metabolize, sediment and bioaccumulate in bodies and soils, from the dump site and the sewage plant.
Inventorying the material flows in a zone that inscribes both sacred and sacrificial zones in the environmental cosmology of modernity makes it possible to understand how and why the environmental governance paradigm of social ecological systems mediated by dollar values is failing Cape Town. A transformative environmental governance modality would embrace not economic value, but the material and multi-species entanglements with wealth and poverty. Attempting what anthropologist Eduardo Viveiros de Castro calls an ‘anthropocenography’, we propose that reshaping environmental governance scholarship around ‘biogeosocial chemistry’ rather than ‘ecosystem services’, will make possible a reparative ecology based on urban metabolism.
either a pernicious fiction that is structurally unavailable to racialised, minoritised subjects, or as a “second killing” of the objects – and the affects surrounding those objects – that could have, in a different world, formed the basis of identity’. Such arguments seem entirely incommensurable with the assumptions of psychoanalytic hermeneutics and technique, and are also arguably incommensurable with reparative politics that attempt to provide some measure of recognition of and redress for the ways in which racial violence has shaped the contemporary world. In his
of the world – that animates the core of Afropessimism as articulated by Wilderson and others. Isn’t a reparative politics of the depressive position inherently preferable to the sheer antagonism and cleansing violence of the paranoid-schizoid position? The problem with this approach – or one problem, at least – is that it slides too comfortably into what Fred Moten (2008) has called the ‘stance of the pathologist’. It deploys the authority of the (white) analyst to discipline and categorise a resistant analysand, and to interpret their resistances – towards
unavailable. In this book, I argue that feminist politics in Russia comprises four key dimensions: reparative politics, the politics of sheltering, the politics of expertise and the politics of appearances. First, reparative politics speaks of the healing texture of feminist resistance, and how it has helped the activists to see the pathology in social structures rather than in themselves. It also speaks of the individual and collective dimensions of activism, and how both of these are elemental to feminist everyday resistance, for example in combatting gendered
in or excluded from the hegemonic accounts of the past’.10 The apology, then, is ‘a confirmation of their symbolic inclusion in the national (or other) community – their painful memories are institutionally incorporated in “our shared memory” and “our history”’.11 In effect, an apology and other forms of acknowledgement, such as museum exhibitions and memorials, produce a ‘change in the authoritative historical record’.12 In response to concerns about the politicisation of apologies, Melissa Nobles argues that ‘reparation politics’, of which apologies are