http://www.mdpi.com/journal/societies Latest open access articles published in Societies at http://www.mdpi.com/journal/societies http://www.mdpi.com/2075-4698/3/2/204 Twenty-three of 26 participants, mainly women from six local agencies involved in the reception of refugees, completed a university course titled “Refugee-related stress and mental health—local cooperation”, which was spread over seven days in 2011. The course was based on evidence and clinical experience and was commissioned to serve as competency training by Stockholm County Council and Södertälje Municipality. It received funding from the Swedish National Board of Health and Welfare. It was a continuation of an earlier one-week full-time university course from 2010 with the same title. As a result of a new law relating to refugee reception, which led to organizational change, the participants requested a continuation of the original course. The learning objectives were met (5.4 on a 6-point scale; 1 = strongly disagree, 6 = strongly agree). The general assessment of the course as a whole by the participants was 5.7 (on a 6-point scale, 1 = very unsatisfied, 6 = very satisfied). The participants thought that their skills had increased, and their perception was that they had significantly better control of their work situation following completion of the course. The most important findings were that participants from different agencies at the local level: (1) perceived that they had developed the sense that there was a local inter-cultural and inter-professional inter-agency collaboration in the reception of newly arrived refugees and (2) will continue efforts to stabilize and develop this together. This method of teaching, in terms of skills training, is not a “quick fix.” It is a process, and it needs support from those in power in order to continue. Societies 2013-05-08 3 2 Article 10.3390/soc3020204 204 216 2075-4698 2013-05-08 doi: 10.3390/soc3020204 Solvig Ekblad Maria Carlén Christina Hägglöf http://www.mdpi.com/2075-4698/3/2/186 Research highlights how usage and claims of Islamophobia tend to be simplistic and without nuance. Using a case study approach, this article considers the claims of Islamophobia made in relation to the proposed Dudley ‘super-mosque’. Setting out a narrative of the ‘super-mosque’, this article draws upon primary and secondary research to consider the claims and discourses of the major actors in the Dudley setting: the Dudley Muslim Association, Dudley Metropolitan Borough Council, the far-right especially the British National Party and the English Defence League, as well as individual political figures. Considering each in detail, this article seeks to evaluate the extent to which each of the actors and the claims of Islamophobia made against them might be valid. As well as exploring claims of Islamophobia within a ‘real’ environment, this article seeks to critically engage the opposition shown towards the mosque, the way in which the opposition campaigns were mobilized and engineered, and how the ideological meanings of Islamophobia was able to be readily utilized to validate and justify such opposition. In doing so, this article concludes that the claims and usage of Islamophobia was weak and that a more critical and nuanced usage of the term is urgently required. Societies 2013-04-29 3 2 Article 10.3390/soc3020186 186 203 2075-4698 2013-04-29 doi: 10.3390/soc3020186 Chris Allen http://www.mdpi.com/2075-4698/3/2/170 Deaf people negotiate their embodiment through corporeal experiences to provide a perception of what it means to be human. Some deaf people search for a framework where being deaf is human, not a disability. Other deaf people experience their deafness as a disability and use technology as a means to negotiate their embodiment and experiences. The role of technology or cybernetics, particularly cochlear implants, for the deaf will be examined as a way to understand cultural identities and diverse ideological perspectives concerning what it means to be deaf and normal. Then, this paper focuses on social constructed ‘bodies’ for the deaf using embodied theory and action as a part of a theoretical framework to showcase theoretical ideas and actualities of some deaf people’s lives and experiences. These discussions are ways to open dialogues and collaborative inquiries on larger important issues such as what it means to be deaf and, in essence, human. Societies 2013-04-15 3 2 Article 10.3390/soc3020170 170 185 2075-4698 2013-04-15 doi: 10.3390/soc3020170 Thomas Horejes Christopher Heuer http://www.mdpi.com/2075-4698/3/2/158 Woody plants have increased in density and extent in rangelands worldwide since the 1800s, and land managers increasingly remove woodland plants in hopes of restoring pre-settlement conditions and/or improved forage for grazing livestock. Because such efforts can be controversial, especially on publicly owned lands, managers often attempt to frame issues in ways they believe can improve public acceptance of proposed actions. Frequently these framing efforts employ conflict metaphors drawn from military or legal lexicons. We surveyed citizens in the Rocky Mountains region, USA, about their beliefs concerning tree-removal as a management strategy. Plants targeted for removal in the region include such iconic tree species as Douglas-fir and ponderosa pine as well as other less-valued species, such as Rocky Mountain juniper, that are common targets for removal nationwide. To test the influence of issue frame on acceptance, recipients were randomly assigned surveys in which the reason for conifer removal was described using one of three terms often employed by invasive biologists and land managers: “invasion”, “expansion”, and “encroachment”. Framing in this instance had little effect on responses. We conclude the use of single-word frames by scientists and managers use to contextualize an issue may not resonate with the public. Societies 2013-03-26 3 2 Article 10.3390/soc3020158 158 169 2075-4698 2013-03-26 doi: 10.3390/soc3020158 Cameron Nay Mark Brunson http://www.mdpi.com/2075-4698/3/1/147 In this article, I endeavor to recount the odd history of how we have come to perceive plants like we do, and illustrate how plants themselves perceive and sense the world and, most importantly, what they can tell us about Nature. Through examples of the ingenious ways plants have evolved to thrive, I engage the idea that our modern society is afflicted by a severe disorder known as plant blindness, a pervasive condition inherited from our forefather Aristotle and accountable for the current state of vegetal disregard and hence environmental dilapidation. I propose that the solution to this state of affairs rests in a radical change of perspective, one that brings the prevailing, yet defective, Aristotelian paradigm together with its expectations on how Nature should behave to an end. Enacted, such change releases us into a new experience of reality, where the coherent nature of Nature is revealed. Societies 2013-03-15 3 1 Article 10.3390/soc3010147 147 157 2075-4698 2013-03-15 doi: 10.3390/soc3010147 Monica Gagliano http://www.mdpi.com/2075-4698/3/1/128 Does culture matter in decision-making? Existing literature largely assumes that the cognitive processes that inform decision-making are universally applicable, while only very few studies indicate that cultural norms and values shape cognitive processes. Using survey based quasi-experimental design, this research shows that subjects with higher levels of individualism tend to be more rational in their decision processing, while those with higher levels of collectivism tend to be more dependent and less likely to betray the interests of members of more central ingroups in favor of less central ingroups. Furthermore, the results indicate that in conflict settings that seem familiar, individuals are more likely to compromise in order to achieve peace. Societies 2013-03-12 3 1 Article 10.3390/soc3010128 128 146 2075-4698 2013-03-12 doi: 10.3390/soc3010128 Rebecca LeFebvre Volker Franke http://www.mdpi.com/2075-4698/3/1/117 This paper takes up the question of secrecy and sovereignty in Derrida’s final seminar on The Beast and the Sovereign. Focusing primarily on Derrida’s readings of Lacan and Celan in Volume I, it argues that, for Derrida, we should distinguish between the lie (or what Lacan calls ‘trickery’ or ‘feigning feint’), and the secret (or what Celan calls ‘the secret of an encounter’), and understand the sense in which the former implies an intentional and sovereign human subject, while the latter represents a limit to such a thing, and, arguably, to the concept of sovereignty as such. This explains, or helps explain, why, in his discussions of sovereignty, Derrida spends so much time examining the animal, on the one hand, and poetry, on the other. For, on his account, these both configure secrecy, and specifically what I refer to as the absolute secret. Societies 2013-02-15 3 1 Article 10.3390/soc3010117 117 127 2075-4698 2013-02-15 doi: 10.3390/soc3010117 Charles Barbour http://www.mdpi.com/2075-4698/3/1/104 Achieving gender equality is the Third Millennium Development Goal, and the major challenge to poverty reduction is the inability of governments to address this at grass root levels. This study is therefore aimed at assessing gender inequality as it pertains to socio-economic factors in (agro-) pastoral societies. It tries to explain how “invisible” forces perpetuate gender inequality, based on data collected from male and female household heads and community representatives. The findings indicate that in comparison with men, women lack access to control rights over livestock, land, and income, which are critical to securing a sustainable livelihood. However, this inequality remains invisible to women who appear to readily submit to local customs, and to the community at large due to a lack of public awareness and gender based interventions. In addition, violence against women is perpetuated through traditional beliefs and sustained by tourists to the area. As a result, (agro-) pastoral woman face double marginalization, for being pastoralist, and for being a woman. Societies 2013-02-06 3 1 Article 10.3390/soc3010104 104 116 2075-4698 2013-02-06 doi: 10.3390/soc3010104 Adugna Eneyew Sileshi Mengistu http://www.mdpi.com/2075-4698/3/1/80 At the frontline of México’s “war on drugs” is the Mexican-U.S. border city of Cd. Juárez, Chihuahua, which has become internationally known as the “murder capital of the world.” In Juárez, which neighbors El Paso, Texas, United States, estimates of the murders in Juárez are as high as 7,643 between 2006 and 2011, leaving approximately 10,000 orphans. Juárez has also experienced an exodus of approximately 124,000 people seeking safety, some migrating to the Mexican interior and others to the U.S., particularly along the U.S.-México border. Based on 63 in-depth interviews with Juárez-El Paso border residents, along with ethnographic observations, we examine the implications of the “war on drugs” on transnational movements and on the initial settlement of those escaping the violence. In particular, we construct a typology of international migrants who are represented in the Juárez exodus: the Mexican business elite, the “Refugees without Status,” and those who resided in México but who are U.S. born or have legal permanent residency in the U.S. This article highlights the role of transnational capital in the form of assets and income, social networks in the U.S., and documentation to cross the port of entry into the U.S. legally, in easing migration and initial settlement experiences in the U.S. Societies 2013-01-25 3 1 Article 10.3390/soc3010080 80 103 2075-4698 2013-01-25 doi: 10.3390/soc3010080 Maria Morales Oscar Morales Angelica Menchaca Adam Sebastian http://www.mdpi.com/2075-4698/3/1/66 This paper addresses the “right to die” through the lens of Derrida’s The Beast and the Sovereign, Volume One. Specifically focusing on the case of Tony Nicklinson v. Ministry of Justice, 2012, the essay posits two things. First, Derrida’s insight helps us understand how a “fear of death” is a fundamental performative feature of sovereignty politics. Second, in order to maintain its performative role, sovereignty must perpetuate the belief that “man is wolf to man.” I argue that, in right-to-die cases, this has the effect of precluding compassionate reasons for taking the life of another. Thus, I posit that these two points, in part, explain how right-to-die cases fail on appeal. All is not lost, however, as this essay advances Derrida’s position that these performative workings of sovereignty, which currently preclude the right to die, are entirely deconstructable. As such, exploring how right-to-die cases are articulated in law permits a deconstruction of sovereignty politics and allows us to open up other ways of thinking about the relation between sovereignty, life, death, and our relationships with “others”. Societies 2013-01-16 3 1 Article 10.3390/soc3010066 66 79 2075-4698 2013-01-16 doi: 10.3390/soc3010066 Jennifer Hardes http://www.mdpi.com/2075-4698/3/1/52 This paper is based on an analysis of representations of seniors in the media. In particular, we examine images of the bodies of seniors in the advertising campaigns promoting a product called Geezerade sold in Circle K convenience stores in the Atlantic provinces of Canada in the summer of 2011. We contrast these with images of seniors in the Canadian magazine Zoomer, formally CARP magazine, a magazine published by the Canadian Association of Retired People, a seniors advocacy organization. Following Goffman’s arguments in his seminal presidential address to the American Sociological Association, “the Interaction Order”, we take the position in this analysis that the body does not determine social practices but none-the-less the body is the sign vesicle that enables interaction. Concomitant however, while the images of bodies we see in the media do not determine the signs given and given off via bodily presentation, they none-the-less provide us with the categories by which we interpret those signs. We conclude that the images in the Geezerade campaign and Zoomer magazine represent a binary model of images of seniors that reflects ageist and classist assumptions about the bodies of seniors. Such a model limits the categories through which we understand the aging body and fails to account for the diversity of seniors’ bodies in society. Societies 2013-01-10 3 1 Article 10.3390/soc3010052 52 65 2075-4698 2013-01-10 doi: 10.3390/soc3010052 Jacqueline Low Suzanne Dupuis-Blanchard http://www.mdpi.com/2075-4698/3/1/43 In Session 7 (26 February 2003) of The Beast and the Sovereign, Volume II, Jacques Derrida engages again with Maurice Blanchot, two days after the latter’s cremation. This intervention also appears as a post-face to Derrida’s 2003 edition of Parages, his collection of essays devoted to the work of Blanchot. In this article, I examine Derrida’s affinity to the work of Blanchot, as the one whose work ‘stood watch over and around what matters to me, for a long time behind me and forever still before me’ [The Beast and the Sovereign, Volume II, p. 176]. In doing so I look at the manner in which Derrida engaged with Blanchot in his work and how in examining this engagement another reading of sovereignty emerges, one which is not tethered to liberal models of sovereign will but one which eludes biopolitical ordering and may be seen as a form of disappearance. Through a reading of Derrida’s readings of Blanchot’s The Madness of the Day I emphasize the link of this alternative sovereignty to both writing and literature in order to demonstrate how a more radical thinking of sovereignty can be discovered in Derrida’s thought. Societies 2013-01-04 3 1 Article 10.3390/soc3010043 43 51 2075-4698 2013-01-04 doi: 10.3390/soc3010043 Patrick Hanafin http://www.mdpi.com/2075-4698/3/1/24 In The Beast and the Sovereign, Derrida addresses an association that is as paradoxical as it is common. On the one hand, it seems as if the sovereign is, or at least should be, the furthest from the beast. And yet, as soon as we consult the various archives of political mythology––myth, theology, philosophy, art, etc.––we find them together, inseparable despite their distance. The seminar itself is a continuation of his previous explorations of the host concepts and figures that populate the political and philosophical history of sovereignty. The course takes him through a series of texts that stretches from Plato, Machiavelli, Hobbes and Rousseau, to Freud, Heidegger, Lacan and Schmitt, among others, but his engagement with Hegel is limited. The few times that Hegel’s name does appear, it is almost exclusively a reference or aside within other more substantial engagements (Lacan and Heidegger, in particular). This absence is at least somewhat curious given the extent of Derrida’s previous engagements with Hegel’s corpus. I am not suggesting that this absence constitutes some essential oversight; rather, it is an opportunity to set out on an excursion from the course of The Beast and the Sovereign without leaving its territory. After all, Hegel also has an account of the origins of law. He, too, has a character that is set apart by his (almost) animal quality. This figure arrives on stage before history begins. His role––and indeed his “right”––is to found the most basic elements of the state. We are told that his “right” is absolute. He is no Lord. He is not driven by a desire for the recognition of the other. However, who confers this “absolute” right? If his actions are not bound by any measure or proportion, how do we distinguish between the hero and the criminal? Societies 2013-01-04 3 1 Article 10.3390/soc3010024 24 42 2075-4698 2013-01-04 doi: 10.3390/soc3010024 Joshua Nichols http://www.mdpi.com/2075-4698/3/1/16 In this article, I inquire into the reasons for the all-too-frequent association of plants and secrets. Among various hypotheses explaining this connection from the standpoint of plant morphology and physiology, the one that stands out is the idea that plants are not only objects in the natural environment, but also subjects with a peculiar mode of accessing the world. The core of the “plant enigma” is, therefore, onto-phenomenological. Positively understood, the secret of their subjectivity leaves just enough space for the self-expression and the self-interpretation of vegetal life. Societies 2012-12-27 3 1 Article 10.3390/soc3010016 16 23 2075-4698 2012-12-27 doi: 10.3390/soc3010016 Michael Marder http://www.mdpi.com/2075-4698/3/1/1 In The Beast and the Sovereign v.1, Derrida argues that classical sovereignty is linked to the performative act of declaring oneself master. Thus, each sovereign asserts a distinction between the masterful self and the mastered other. Derrida contends that the sovereign distinction between self and other maps onto a distinction between sovereign autonomy and a mechanical determination said to characterize others of all kinds. This gives rise to a differentiated binary between responsibility, capacity and restraint on the one side against reaction, instinct and danger on the other, which, Derrida suggests, operates across traditional separations, such as man/animal, man/machine, mind/body and, of course, sovereign and beast. This paper argues that Derrida’s reading of Paul Celan and Georges Bataille may be understood as a pursuit of an alternative sovereignty. This alternative sovereignty would be without mastery and its binaries. I suggest that Derrida finds such an alternative sovereignty in the “majesty” of poetry, which, in his own poetic gesture, allows him to upset traditional distinctions. Societies 2012-12-27 3 1 Article 10.3390/soc3010001 1 15 2075-4698 2012-12-27 doi: 10.3390/soc3010001 Patrick McLane http://www.mdpi.com/2075-4698/2/4/372 In this essay I would like to focus on “The Beast and the Sovereign”—and especially the Second Volume—as being something of an exception to Derrida’s usual hesitations about sovereignty. In other works, such as “Rogues”, Derrida displays a deep ambivalence about sovereignty insofar as for all of his condemnation of sovereign authority, he fears that what might replace it could be even worse (and, to be fair, he also sees positive aspects of sovereignty as well). In “The Beast and the Sovereign,” we find evidence of this ambivalence as well but here, Derrida comes a bit closer to the kind of position advocated by Walter Benjamin wherein sovereignty is an idolatrous practice of politics one which must not be eliminated so much as subverted. In particular, I focus on Derrida’s reading in Volume II of “Robinson Crusoe” as a text that both founds the sovereign subject and subverts it (by revealing its vulnerability, its fictional nature). In looking at how the book disappoints as much as it answers sovereign phantasms of authority and unity, I argue that Derrida transfers his own ambivalence about sovereignty to sovereignty itself, subverting and rupturing its central tenets in the process. Societies 2012-12-18 2 4 Article 10.3390/soc2040372 372 387 2075-4698 2012-12-18 doi: 10.3390/soc2040372 James Martel http://www.mdpi.com/2075-4698/2/4/357 Derrida’s The Beast & the Sovereign, volume I, explores the contradictory appearance of animals in political discourse. Sometimes, as he points out, political man and the sovereign state appear in the form of an animal and, at other times, as superior to animals of which he is the master. In session two of the Seminar, the main focus of this essay, Derrida explores the ‘origin’ of this contradictory logic inter alia with reference to animal fables which he contends draw on unconscious forces in their invocation of images. They pretend to make known something that cannot be the object of knowledge. In the same vein, Derrida shows how Hobbes’s Leviathan and sovereignty itself are constructed and maintained through an uncanny fear, a fear not in the first place of one’s fellow man, but of the wolf within the self, i.e., the drive to self-destruction. It is the repression of this wolf, Derrida suggests, which leads to the further contradictory logic (in Hobbes) of excluding both beast and God from the covenant whilst maintaining God as the model of sovereignty. God, in other words, ‘is’ the beast repressed and can therefore hardly serve as the foundation of sovereignty. The self, and ultimately sovereignty, it can be said in view of Derrida’s analysis, is never purely present to itself but instead arrives at itself by way of the ‘binding’ of unconscious forces. Sovereignty in this way ultimately shows itself to be divisible. Societies 2012-12-11 2 4 Article 10.3390/soc2040357 357 371 2075-4698 2012-12-11 doi: 10.3390/soc2040357 Jacques de Ville http://www.mdpi.com/2075-4698/2/4/345 This essay is concerned with criticisms of Giorgio Agamben’s biopolitical theory of sovereignty that are developed by Jacques Derrida in his final seminar titled The Beast and the Sovereign (2009). The implicit interlocutor for much of the seminar is theories of biopolitics. However, when these theories are addressed explicitly, it is through the work of Agamben. The article proceeds first with a brief account of the main issues that preoccupy Derrida in the seminar. In general, these relate to conceptualizing sovereignty and its relationship to the division between human and animal. The second section introduces the criticisms of Agamben, which are articulated initially in terms of the latter’s tendency to declare the origin of ideas and concepts. The third section outlines some central aspects of Agamben’s theory that are pertinent for evaluating Derrida’s criticisms. The fourth section turns to the conceptual and textual basis for the criticisms, which involve a way of thinking history and an interpretation of Aristotle. The final section of the paper extrapolates the implications of Derrida’s criticisms for thinking sovereignty and its future. Societies 2012-12-05 2 4 Article 10.3390/soc2040345 345 356 2075-4698 2012-12-05 doi: 10.3390/soc2040345 Amy Swiffen http://www.mdpi.com/2075-4698/2/4/332 How might one read a collection of transcriptions—such as The Beast and the Sovereign, Volume 1—that exemplifies how to read other texts deconstructively? In the spirit of Derrida’s text, a response to this question remains radically undecided; however, it certainly does not imply the absence of exegesis through the course of a particular reading. On the contrary, the event of a reading fixes itself out of specific interpretative horizons and traces of past understandings. In what follows, my exegesis is contoured by past readings that have engaged diverse phenomenological and existential perspectives declining commonsense invitations to relay fixed, singular meanings that align with the purportedly real meanings and/or intentions of the author. Following a partial suspension of that familiar angle, I propose an epoche of sorts. Provoked by Derrida’s text, I shall reorder words into new assemblies that appear on the following pages, and that surface from my situated readings of Derrida’s deconstructive renderings of other writings. Societies 2012-11-23 2 4 Article 10.3390/soc2040332 332 344 2075-4698 2012-11-23 doi: 10.3390/soc2040332 George Pavlich http://www.mdpi.com/2075-4698/2/4/317 In the Third Session of his seminar The Beast and the Sovereign, Volume 2, Jacques Derrida turns from a close reading of Heidegger’s 1929–1930 seminar on The Fundamental Concepts of Metaphysics and Daniel Defoe’s Robinson Crusoe—the two books at the center of the seminar—to the question of what it means for a large and growing number of people in the Western world to have to decide, in a seemingly sovereign fashion, about how their bodies are to be treated after their deaths, that is, whether they are to be buried or cremated. This question marks a rather surprising turn to the present—even the autobiographical—in the seminar. This essay follows Derrida’s treatment of the question in the rest of the seminar. It considers, first, what Derrida calls the phantasms attendant upon all speculations regarding this supposedly binary alternative between inhumation and creation and then what this alternative might tell us about Greco-European modernity and certain modern conceptions of the subject and the subject’s putative autonomy and sovereignty over its life, its body, and its remains. Societies 2012-11-20 2 4 Article 10.3390/soc2040317 317 331 2075-4698 2012-11-20 doi: 10.3390/soc2040317 Michael Naas http://www.mdpi.com/2075-4698/2/4/302 In this paper, we query the legitimacy of the atypical body for membership, quasi-membership, or exclusion from the category of human. Geneticized, branded, and designed as not normal, undesirable, and in need of change, embodied disablement can provide an important but circumvented analysis of the explicit and implicit nature of the legitimate human body, its symbolism, and responses that such bodies elicit from diverse local through global social and cultural entities. Building on and synthesizing historical and current work in the sociology of the body, in disability studies, in cyborg and post-human studies, this paper begins to ask questions about the criteria for human embodiment that are violated by interpretations of disability and then met with a range of responses from body revision to denial of the viability of life. Given the nascent emergence of this important topic, this paper chronicles the theory, questions and experiences that have provoked questions and posited the need for more substantive theory development and verification. Societies 2012-11-19 2 4 Article 10.3390/soc2040302 302 316 2075-4698 2012-11-19 doi: 10.3390/soc2040302 Elizabeth DePoy Stephen Gilson http://www.mdpi.com/2075-4698/2/4/286 This article analyzes the processes of dehumanization that occurred in the Michener Center, a total institution for the purported care and training of people deemed to be mental defectives[1] that operated in Alberta, Canada. I report on qualitative interviews with 22 survivors, three ex-workers, and the institutional archival record, drawing out the ways that dehumanization was accomplished through bodily means and the construction of embodied otherness along several axes. First, inmates’ bodies were erased or debased as unruly matter out of place that disturbed the order of rational modernity, a move that meant inmates were not seen as deserving or even requiring of normal human consideration. Spatial practices within the institution included panopticism and isolation, constructing inmates as not only docile but as unworthy of contact and interaction. Dehumanization was also seen as necessary to and facilitative of patient care; to produce inmates as subhuman permitted efficiency, but also neglect and abuse. Finally, practices of hygiene and sequestering the polluting bodies of those deemed mentally defective sustained and justified dehumanization. These practices had profound effects for inmates and also for those charged with caring for them.[1] This was the terminology used to describe people deemed to have intellectual disabilities during much of the 20th century in the West. Societies 2012-11-15 2 4 Article 10.3390/soc2040286 286 301 2075-4698 2012-11-15 doi: 10.3390/soc2040286 Claudia Malacrida http://www.mdpi.com/2075-4698/2/4/270 If the old body is usually read as a synonym of fragility and upcoming illness, even though not the case for most elderly citizens, the reality is that the longer we live, the increased probability of being affected by different illnesses cannot be eluded or denied. In Doris Lessing’s The Diary of a Good Neighbour and Margaret Forster’s Have the Men Had Enough? the reader is invited to participate in the day-to-day routines of two aged female protagonists, as well as to empathize with their inner feelings as they go through their last life stage. In fact, their ‘dys-appearing’ bodies, marked by their respective terminal illnesses, force these characters to grow closer to those around them and to accept the help of their families and friends, despite their desire to keep their free will and independence until the very end. The analysis of the two novels within the framework of ageing studies aims to show the contradictions existing between a growing ageing society and the negative cultural connotations of old age in Western society and the need to revise them. Societies 2012-11-08 2 4 Article 10.3390/soc2040270 270 285 2075-4698 2012-11-08 doi: 10.3390/soc2040270 Maricel Oró-Piqueras http://www.mdpi.com/2075-4698/2/4/252 Cultural models are simplified images and storylines that encapsulated what is regarded as typical for a social group. Cultural models of teachers include body images of dress, adornment, and comportment, and are useful in examining society’s standards and values. Two participants, Erin and Gabbie (pseudonyms), shared stories about their tattoos, which in the U.S. have historically been seen as a mode of resistance. These tattoos that reflected the teachers’ personal lives were regarded in light of the cultural model of the U.S. teacher, a typically conservatively dressed and coiffed female. According to discourse analysis of the participants’ stories, each teacher’s students did not interpret these tattoos in the same ways. Erin’s students were surprised at the tattoo and interpreted it as a sign she no longer fit the typical teacher mold. Gabbie’s students were not surprised at the tattoo but noted it as confirmatory evidence that she fit the needs of the alternative, nonmainstream school context where the cultural model would be ill suited. This analysis makes a case for more complex interpretations of teachers’ bodies that do not fit the mainstream cultural models of teachers. Societies 2012-10-31 2 4 Article 10.3390/soc2040252 252 269 2075-4698 2012-10-31 doi: 10.3390/soc2040252 Christine Mallozzi http://www.mdpi.com/2075-4698/2/4/235 This essay traces some of the narratives and cultural politics of work on reality television after the economic crash of 2008. Specifically, it discusses the emergence of paid labor shows like Ax Men, Black Gold and Coal and a resurgent interest in working bodies at a time when the working class in the US seems all but consigned to the dustbin of history. As an implicit response to the crisis of masculinity during the Great Recession these programs present an imagined revival of manliness through the valorization of muscle work, which can be read in dialectical ways that pivot around the white male body in peril. In Ax Men, Black Gold and Coal, we find not only the return of labor but, moreover, the re-embodiment of value as loggers, roughnecks and miners risk both life and limb to reach company quotas. Paid labor shows, in other words, present a complicated popular pedagogy of late capitalism and the body, one that relies on anachronistic narratives of white masculinity in the workplace to provide an acute critique of expendability of the body and the hardships of physical labor. Societies 2012-10-29 2 4 Article 10.3390/soc2040235 235 251 2075-4698 2012-10-29 doi: 10.3390/soc2040235 Sean Brayton http://www.mdpi.com/2075-4698/2/4/222 This paper argues that the sociology of the body must take more account of embodiment as an ongoing process that occurs over the life course, and it suggests that a critical perspective is required that emphasizes the material processes of embodiment by which physical changes in age and time are culturally mediated. We take the concept of the embodied life course as a starting point for probing the temporal aspects of bodily life, for exploring the ways in which biological, biographical and socio-historical time intersect, and for grasping the ways that temporality is materialized and mobilized through bodies. Taking the example of the biomedical reconfiguration of sexual function across the life course, we demonstrate how aging bodies have been opened to new forms of intervention that situate them within new understandings of nature and culture. Conclusions reflect on the contradictions of ‘post-ageist’ discourses and practices that promise to liberate bodies from chronological age, while simultaneously re-naturalizing gender in sexed bodies. Societies 2012-10-25 2 4 Article 10.3390/soc2040222 222 234 2075-4698 2012-10-25 doi: 10.3390/soc2040222 Barbara Marshall Stephen Katz http://www.mdpi.com/2075-4698/2/3/210 A number of sociologists and other researchers have focused on the role of third parties since Simmel’s seminal conceptualization of the social organization of the triad. However, less attention has been given to third party presence in qualitative interviews, despite the fact that third party participation in interviews with people with chronic illness and/or disability occurs frequently. Here too it is assumed that third party presence promotes conflict, ignoring the role of third parties as facilitators who enable informants to articulate their perspectives. Therefore, I focus on Simmel’s concept of the triad, concluding that the role of facilitator must be added to the types he describes. Societies 2012-09-17 2 3 Article 10.3390/soc2030210 210 221 2075-4698 2012-09-17 doi: 10.3390/soc2030210 Jacqueline Low http://www.mdpi.com/2075-4698/2/3/195 ‘Youth’ is more complicated than an age-bound period of life; although implicitly paired with developmentalism, youth is surrounded by contradictory discourses. In other work [1], I have asserted that young people are demonized as risky and rebellious, whilst simultaneously criticized for being lazy and apathetic; two intertwining, yet conflicting discourses meaning that young people’s here-and-now experiences take a backseat to a focus on reaching idealized, neoliberal adulthood [2]. Critical examination of adulthood ideals, however, shows us that ‘youthfulness’ is itself presented as a goal of adulthood [3–5], as there is a desire, as adults, to remain forever young [6]. As Blatterer puts it, the ideal is to be “adult and youthful but not adolescent” ([3], p. 74). This paper attempts to untangle some of the youth/adult confusion by asking how the aspiration/expectation of a youthful body plays out in the embodied lives of young dis/abled people. To do this, I use a feminist-disability lens to consider youth in an abstracted form, not as a life-stage, but as the end goal of an aesthetic project of the self that we are all (to differing degrees) encouraged to set out upon. Societies 2012-09-13 2 3 Article 10.3390/soc2030195 195 209 2075-4698 2012-09-13 doi: 10.3390/soc2030195 Jenny Slater http://www.mdpi.com/2075-4698/2/3/157 Nazi Germany’s “children’s euthanasia” was a unique program in the history of mankind, seeking to realize a social Darwinist vision of a society by means of the systematic murder of disabled children and youths. Perpetrators extinguished “unworthy life” during childhood and adolescence by establishing killing stations, misleadingly labeled Kinderfachabteilungen (“special children’s wards”), in existing medical or other care facilities. Part of a research project on Nazi “euthanasia” crimes and their victims, this paper uses a comparative historical perspective to trace memories of the crimes and the memorialization of their victims at the sites of two of these wards (Eichberg and Kalmenhof in Hesse, Germany). It also discusses the implications of the findings for theorizing mnemonic practices and analyzing ways in which memorials and other sites of memory deal with past trauma and atrocity. Societies 2012-09-12 2 3 Article 10.3390/soc2030157 157 194 2075-4698 2012-09-12 doi: 10.3390/soc2030157 Lutz Kaelber http://www.mdpi.com/2075-4698/2/3/139 This paper explores the role of disgust in mediating disabled women's experience of workfare in the Australian state. As global social policy has been restructured along neoliberal lines in Western nations, the notion of ‘workfare’ has been widely promulgated. This paper draws on nine case studies from across Australia to explore how this has resulted in disabled women being coerced to participate in a range of workfare programs that are highly bureaucratised, sanitised and moralised. The findings suggest that with the advent of Australian neoliberal welfare reform, some disabled women are increasingly framed in negative affective terms. A primary emotion that appears to govern disabled women forced to participate in Australian neoliberal workfare programs is disgust. The experience of the participants interviewed for this study suggests that the naming of them in negative emotional terms requires disabled women to perform a respectable unruly corporeality to ensure that they gain and maintain access to a range of services and supports, which are vital to their wellbeing. Societies 2012-09-12 2 3 Article 10.3390/soc2030139 139 156 2075-4698 2012-09-12 doi: 10.3390/soc2030139 Karen Soldatic Helen Meekosha http://www.mdpi.com/2075-4698/2/3/122 This article aims to show that the benefits of international migration (often presented as a ‘global flow’) very much depend on the positionality of the areas involved, as well as the regional particularities. It is argued that countries producing south-north migration or diasporic states are in a more favorable position to benefit from international migration than countries that are mainly involved in south-south migration. In addition, the opportunity to benefit from international migration very much depends on geographical particularities. For example, international migration in the context of Latin America/USA is in many respects not comparable to what is happening in Africa, Asia, the EU and the Gulf States. Even though international migration is often described in terms of a growing connectedness in the age of globalization, it progresses also hand in hand with new gaps and regional divides. Societies 2012-09-12 2 3 Article 10.3390/soc2030122 122 138 2075-4698 2012-09-12 doi: 10.3390/soc2030122 Annelies Zoomers Gery Nijenhuis http://www.mdpi.com/2075-4698/2/3/101 Plants have been—and, for reasons of human sustenance and creative inspiration, will continue to be—centrally important to societies globally. Yet, plants—including herbs, shrubs, and trees—are commonly characterized in Western thought as passive, sessile, and silent automatons lacking a brain, as accessories or backdrops to human affairs. Paradoxically, the qualities considered absent in plants are those employed by biologists to argue for intelligence in animals. Yet an emerging body of research in the sciences and humanities challenges animal-centred biases in determining consciousness, intelligence, volition, and complex communication capacities amongst living beings. In light of recent theoretical developments in our understandings of plants, this article proposes an interdisciplinary framework for researching flora: human-plant studies (HPS). Building upon the conceptual formations of the humanities, social sciences, and plant sciences as advanced by Val Plumwood, Deborah Bird Rose, Libby Robin, and most importantly Matthew Hall and Anthony Trewavas, as well as precedents in the emerging areas of human-animal studies (HAS), I will sketch the conceptual basis for the further consideration and exploration of this interdisciplinary framework. Societies 2012-08-14 2 3 Article 10.3390/soc2030101 101 121 2075-4698 2012-08-14 doi: 10.3390/soc2030101 John Charles Ryan http://www.mdpi.com/2075-4698/2/3/84 In some Australian academic circles in the 1980s it was believed that, as the numbers of soldiers of the world wars declined over time, so would attendances at war remembrance ceremonies on Anzac Day and interest in war commemoration in general. Contrary to expectation, however, there has been a steady rise in eagerness for war memory in Australia over the past three decades manifest in media interest and increasing attendance at Anzac Day services. Rather than dying out, ‘Anzac’ is being reinvented for new generations. Emerging from this phenomenon has been a concomitant rise in war memorial and commemorative landscape building across Australia fuelled by government funding (mostly federal) and our relentless search for a national story. Many more memorial landscapes have been built in Western Australia over the past thirty years than at the end of either of the World Wars, a trend set to peak in 2014 with the Centenary of Anzac. This paper examines the origins and progress of this boom in memorial building in Western Australia and argues that these new memorial settings establish ‘circuits of memory’ which ultimately re-enchant and reinforce the Anzac renaissance. Societies 2012-08-07 2 3 Article 10.3390/soc2030084 84 100 2075-4698 2012-08-07 doi: 10.3390/soc2030084 John R. Stephens http://www.mdpi.com/2075-4698/2/3/75 This paper highlights the utility of an expanded ableism concept beyond how it is used in disability studies; expanding the concept of ableism so it connects with all aspects of societies and making ableism applicable to many academic fields. It introduces this expanded form of ableism as a new angle of cultural research and suggests it to be one possible venue for disability studies scholars to escape the ghettoization of their impact. Societies 2012-07-06 2 3 Article 10.3390/soc2030075 75 83 2075-4698 2012-07-06 doi: 10.3390/soc2030075 Gregor Wolbring http://www.mdpi.com/2075-4698/2/3/63 In the last twenty-five years, the family entity has been imposed as a crucial actor in understanding migratory strategies and behaviors, the study of the integration into the host society, the analysis of the impact of migrations for the sending and receiving countries and, last but not least, the evaluation of migratory policies and practices. This article recalls the main theoretical prospects that put specific emphasis on family; identifies some “ideological traps” that frequently influence family immigration policies and practices; then develops some considerations about the advantages and disadvantages of family migration for both the sending and the receiving countries; finally, it devotes a specific analysis to the family reunification issue, describing how this right is ruled by the EU legislation. In the conclusion, the Author observes that, notwithstanding the fact that family constitutes a crucial actor in the process of human mobility, both the legislation and the receiving societies’ expectations concerning migration continues to be founded on an individualistic conception. Among other consequences of this asymmetry, there is the fact that family reunion is not always the best solution if the well-being of all family members and the life chances of migrants’ offspring are taken into account. Societies 2012-07-05 2 3 Article 10.3390/soc2030063 63 74 2075-4698 2012-07-05 doi: 10.3390/soc2030063 Laura Zanfrini http://www.mdpi.com/2075-4698/2/2/42 Human migration patterns are of interest to scientists representing many fields. Theories have been posited to explain modern human evolutionary expansion, the diversity of human culture, and the motivational factors underlying an individual or group decision to migrate. Although the research question and subsequent approach may vary between disciplines, one thread is ubiquitous throughout most migration studies: why do humans migrate and what is the result of such an event? While the determination of individual attributes such as age, sex, and ancestry is often integral to migration studies, the positive identification of human remains is usually irrelevant. However, the positive identification of a deceased is paramount to a forensic investigation in which human remains have been recovered and must be identified. What role, if any, might the study of human movement patterns play in the interpretation of evidence associated with unidentified human remains? Due to increasing global mobility in the world's populations, it is not inconceivable that an individual might die far away from his or her home. If positive identification cannot immediately be made, investigators may consider various theories as to how or why a deceased ended up in a particular geographic location. While scientific evidence influences the direction of forensic investigations, qualitative evaluation can be an important component of evidence interpretation. This review explores several modern human migration theories and the methodologies utilized to identify evidence of human migratory movement before addressing the practical application of migration theory to forensic cases requiring the identification of human remains. Societies 2012-06-19 2 2 Review 10.3390/soc2020042 42 62 2075-4698 2012-06-19 doi: 10.3390/soc2020042 Anastasia Holobinko http://www.mdpi.com/2075-4698/2/2/27 Sub-Saharan African migration towards the European Union (EU) belongs to one of the most stigmatized forms of migration of the 21st century. It is strongly characterized by EU’s restrictive migration policies. As a consequence, migrants who are aspiring to reach the EU often undertake fragmented and dangerous journeys to the North. This contribution attempts to gain more empirical insights into these migratory journeys. It is based on a ‘trajectory ethnography’ that combines in-depth interviews with sub-Saharan Africans, who are waiting in Morocco and Turkey to enter the EU, with a longitudinal strategy to follow some of these respondents over longer periods of time. With this longitudinal element I was in particular able to grasp expected steps and unexpected turns in individual migration trajectories. By discussing three main components (the motivation, facilitation and velocity) of journeys, this contribution puts into perspective the unidirectional and often frictionless metaphors of migration—as if migrants move like ‘flows’ and ‘waves’. Societies 2012-04-17 2 2 Article 10.3390/soc2020027 27 41 2075-4698 2012-04-17 doi: 10.3390/soc2020027 Joris Schapendonk http://www.mdpi.com/2075-4698/2/1/14 Although sociology can be commonsensically and parsimoniously defined as the study of society, the problems of defining such terms as ‘society’, ‘the social’, and ‘the social system’ remain an ongoing irritant of sociological theory. In addition to these traditional conceptual problems, there is currently a strong sense that ‘society’ as an empirical reality and ‘society’ as a concept are in crisis. Given the contemporary view of ‘the end of the social’ there is also manifestly a potent and nostalgic interest in the past as a time of comforting solidarity and meaningfulness. To clarify this debate, we start by making a distinction between three approaches to society, namely structure, solidarity and creation. Nostalgia hinges around the certainties that followed from reliable social structures, and from the comfort of community. We illustrate these forms of nostalgia through an examination of the social philosophy of Alasdair MacIntyre. Recognizing that his criticisms of the loss of virtue represent a powerful indictment of modernity, we argue that past societies were also fractured by moral discord. More importantly, MacIntyre rules out the possibility of moral re-invention by excluding the rise of human rights as a moral framework. In conclusion, the forms of social creativity may not enjoy the ‘sticky’ solidarity of the past, but they do testify Georg Simmel’s idea of the social (Vergesellschaftung). Societies 2012-03-22 2 1 Article 10.3390/soc2010014 14 26 2075-4698 2012-03-22 doi: 10.3390/soc2010014 Anthony Elliott Bryan S. Turner http://www.mdpi.com/2075-4698/2/1/1 By 2050, the world’s population of international migrants is estimated to top 400 million. A small but growing number of those migrants are leaving well-developed, affluent countries best known for receiving immigrants to settle in less well-developed countries better known for sending migrants. These migrants of relative privilege, many of them retirees, are motivated primarily by a desire to enhance their quality of life. Although this migratory flow receives much less attention than more familiar, and reverse, movements of laborers or refugees, its implications for the destination sites, sites of origin, and study of international migration generally are significant. This article will examine the contemporary border crossing of privileged migrants, the economic, political and cultural stakes for the countries and individuals involved, and the implications of incorporating privileged mobility into the study of global migration and transnationalism. Societies 2012-03-05 2 1 Article 10.3390/soc2010001 1 13 2075-4698 2012-03-05 doi: 10.3390/soc2010001 Sheila Croucher http://www.mdpi.com/2075-4698/1/1/3 The importance of community empowerment has been strongly emphasized in health promotion publications in Western societies. Only a few studies exist to highlight the empowerment processes in countries in transition in Eastern Europe. A multi-stage study was designed to develop a context-specific survey instrument appropriate for evaluating the changes in the community empowerment process within the context of health promotion programs in Rapla, Estonia. The current study comprises the first stage, which aims to identify and systematize empowering domains and activities perceived by community members during the empowerment evaluation process. Semi-structured interviews were undertaken with sixteen participants from three health promotion programs. Purposive sampling was used, and data were analyzed using constant comparison. The findings suggest that there are four key organizational domains that characterize the community empowerment process in Rapla: activation of the community, competence development of the community, program management development, and creation of a supportive environment. Societies 2011-06-20 1 1 Article 10.3390/soc1010003 3 29 2075-4698 2011-06-20 doi: 10.3390/soc1010003 Anu Kasmel Pernille Tanggaard http://www.mdpi.com/2075-4698/1/1/1 Scholars have long recognized the value of moving beyond their disciplinary silos to view the world from a variety of different perspectives. Our understanding of humanity and the world in which we live has been greatly enhanced by the insights produced by multidisciplinary research teams and the emergence of interdisciplinary programs within academia. Societies, the latest open access journal from MDPI, contributes to this thriving enterprise in three inter-related and unique ways. [...] Societies 2011-02-17 1 1 Editorial 10.3390/soc1010001 1 2 2075-4698 2011-02-17 doi: 10.3390/soc1010001 Madine VanderPlaat