The complexity of aspiration: the role of hope and habitus in shaping working-class young people’s aspirations to higher education

In this paper, I explore how working-class young people in Leicester hope and plan for their futures as they consider the possibility of attending university. I respond to Pimlott-Wilson’s [2011. “The Role of Familial Habitus in Shaping Children’s Views of Their Future Employment.” Children’s Geographies 9 (1): 111–118] call for further research to investigate how individual dispositions and habitus affect how young people hope and aspire towards the future. I do this in three ways. First, I empirically test Webb’s [2007. “Modes of Hoping.” History of the Human Sciences 20 (3): 65–83] hope theory to understand how aspirations are formed on an individual and societal level. In doing so, I critically question what is understood by the term ‘aspiration’. This allows me to question what it means for young people to ‘raise aspirations’ towards university. Second, I explore how a spatial analysis can contribute towards an understanding of how habitus, hope and aspirations interlock to shape young people’s futures. Third, I argue that hope can be regarded as a form of capital which in turn influences habitus.     

From Labrets to Cranial Modification: Credibility Enhancing Displays and the Changing Expression of Coast Salish Resource Commitments

Recent developments in evolutionary psychology expanding on signaling theory provide key insights to the connections between expressing social commitments and resource rights. Credibility enhancing displays (CREDs) are a means to convince individuals of commitment to belief systems and can link costly acts or extravagant displays to social success. In the Salish Sea, the transition from labrets to cranial modification from 3200 to 1000 BP has often been framed in terms reflecting a shift from achieved to ascribed social status. Other researchers have argued that labrets may reflect village scale identity not tied to political power. We suggest that an explicitly evolutionary approach provides novel insights into the changing material expressions of Coast Salish social commitments, specifically reciprocal resource access. The shift to cranial modification reflects increased CRED investment and cost, but not necessarily a transition towards ascribed status. Instead this shift may be changing expressions of the same forms of social commitments.     

Power to the people: when culture works as a social catalyst in urban regeneration processes (and when it does not)

This article focuses upon the relationship between culture, urban regeneration schemes, and their impact on socio-cognitive assets – namely, social and human capital. It examines three major urban regeneration projects in the districts of Saint Michel (Montreal, Canada), Auburn (Sydney, Australia) and Bicocca (Milan, Italy), where culture has been invoked as a main transformational driver at the economic and socio-environmental levels, but with different approaches and results. Through comparative analysis, we develop a more general reflection on the social impact of culture-led urban transformation processes, questioning the actual role of cultural initiatives – particularly those related to the creation of new cultural facilities and the programming of big cultural flagship events – and participation as a means to improve the local social milieu. We find that a key role for social efficacy is played by projects’ capacity to elicit the commitment of residents through inclusive cultural participation, as opposed to instrumental top-down initiatives mainly addressing city and neighbourhood branding and real estate marketing purposes.     

Migration,marginalization and metropolitaneity: negotiation of masculinities of Nepali drug users in Hong Kong

Many studies on men and masculinity have discussed how Asian male migrants who experience a ‘masculinity crisis’ negotiate their masculinity vis-à-vis dominant black and white masculinities in Western societies. Yet, few have discussed how they negotiate their masculinity in the Asian contexts. In this study, Nepalis have a tradition of transnational migration. Their transnational networks have facilitated the development of overseas Nepali communities. This research therefore aims to study the negotiation of masculinities of Nepali male heroin users, a marginalized group in Hong Kong. By using a qualitative mixed-methods approach, it is argued that their negotiation of masculinities is nuanced and relational; intersecting with race/ethnicity, social space, and generation. In the process, discursive resources in the cultural repertoire are utilized to construct alternative forms of masculinities in school, the workplace, and rehabilitation treatment. These masculinities are pluralistic and contingent, in relation to the transnational space and post-colonial situation of Hong Kong.     

Trans youth and social media: moving between counterpublics and the wider web

Today’s trans youth grew up with the internet and online LGBTQ resources and spaces are important to these communities. This article focuses on conceptualising the digital cultural strategies that trans and gender questioning youth adopt both as social media users and producers in order to cope and thrive. Drawing on ethnographic data detailing a group of trans youth’s engagements with LGBTQ social media counterpublics and the wider web, and their movement between these spheres, in combination with close readings of online material identified as salient by the participants, this article argues that in the face of rampant transphobia and cis coded online paradigms, trans youth respond both critically and creatively. More specifically, I highlight how they resist prescribed user protocols of mainstream social networking sites as well as employ pragmatic strategies for navigating a binary gendered online world, staking out their own methods and aesthetics for self expression and community formation. Having examined the content and style of social media examples highlighted by the participants, the article contends that trans youth’s consumption and production of types of online and social media is significantly more diverse than research to date has recognised.     

Buddhism,Democracy and Power in the 1932 Thai Revolution

The People’s Party toppled the Siamese absolute monarchy and introduced constitutional democracy in Thailand in June 1932. Scholars have generally denied that the revolution had any popular resonance, but this article shows that in Buddhism, the country’s premier cultural form, democratic rhetoric in the 1930s resonated among young monks marginalised by the ecclesiastical hierarchy. A group of young monks within the Mahanikai, or Great Order, rebelled against the palace-established Thammayut order that exercised the most power in institutional Buddhism. A “thin” or formal democracy established in 1932 – one displaying the main trappings of a regime of popular sovereignty but purposefully limited in scope by the People’s Party – thus inspired an assertion of a “thick” democracy, or democracy as a much older social value that governed both the Sangha internally and its relations with local communities, which the Mahanikai activists claimed was the core of original Buddhism.

     

Market Liberalism,Marginalised Citizens and Countermovements in India

How has neo-liberalism transformed the economic structure and policies of India? And what are the politico-economic implications of such policies for marginalised populations? Following Karl Polanyi’s theory of “double movement”, this paper argues that while market liberalism has helped India overcome the slow so-called “Hindu rate of growth”, it has adversely affected the economic interests of the poor. It further argues that the expansion of the market (first movement) has led to various social dislocations in the lives of the poor. Such dislocations have generated several countermovements (second movement), which have found expressions not just in electoral politics but also in various grassroots movements. While it may be true that such countermovements have not always been successful in overturning the tide of neo-liberalism, they have certainly influenced the policy priorities of the state in favour of the poor and the marginalised in India.     

WHAT IS HISTORY? WHAT IS LITERATURE?

Ivan Jablonka seeks something other than a mere combination of history, social science, and literature. He would like history, itself understood as a social science, to be a literature of the real world. He is also interested in literature informed not only by the results but, more important, by the forms of reasoning and inquiry of history and related social sciences (notably anthropology and sociology). Jablonka's own positioning within the Annales seems obvious, notably in his stress on cognition, problem‐oriented research, and the status of history as a social science. But the attention and research devoted in the work of scholars in and around the Annales to the relations among history, literature, and fiction have not been pronounced, and in this context Jablonka inflects the understanding of history in relatively underdeveloped directions. Despite possible disagreements one may have over specific issues, Jablonka's thought‐provoking book raises very important questions, opens many significant avenues of inquiry, and seeks a desirable interaction between historical and literary approaches.     

POSTMODERNISM,SOCIAL SCIENCE,AND HISTORY: RETURNING TO AN UNFINISHED AGENDA

Recognizing that the vogue of postmodernism has passed, Simon Susen seeks to assess whatever enduring impact it may have had on the social sciences, including historiography. Indeed, the postmodern turn, as he sees it, seems to have had particular implications for our understanding of the human relationship with history. After five exegetical chapters, in which he seems mostly sympathetic to postmodernism, Susen turns to often biting criticism in a subsequent chapter. He charges, most basically, that postmodernists miss the self‐critical side of modernity and tend to overreact against aspects of modernism. That overreaction is evident especially in the postmodern preoccupation with textuality and discourse, which transforms sociology into cultural studies and historiography into a form of literature. But as Susen sees it, a comparable overreaction has been at work in the postmodern emphasis on new, “little” politics, concerned with identity and difference, at the expense of more traditional large‐scale politics and attendant forms of radicalism. His assessment reflects the “emancipatory” political agenda he assigns to the social sciences. Partly because that agenda inevitably affects what he finds to embrace and what to criticize, aspects of his discussion prove one‐sided. And he does not follow through on his suggestions that postmodernist insights entail a sort of inflation of history or historicity. Partly as a result, his treatment of “reason,” universal rights, and reality (including historiographical realism) betrays an inadequate grasp of the postmodern challenge—and opportunity. In the last analysis, Susen's understanding of the historical sources of postmodernism is simply too limited, but he usefully makes it clear that we have not put the postmodernist challenge behind us.