The problem of tradition in the work of Anthony Giddens

This paper seeks to problematise the notion of ‘tradition’ presented in the recent sociology of Anthony Giddens on reflexivity and late modernity. Three broad areas of critique are highlighted and discussed: the view of tradition as simultaneously static and reflexive; the view that within the ‘post‐traditional’ world tradition survives and flourishes; and the view that tradition and reflexivity are historically mutually exclusive phenomena. In the final section, Mellor's (1993) conception of ‘reflexive traditions’ is introduced and developed as a possible hermeneutic tool for the study of contemporary traditions with reference to the author's recent ethnographic fieldwork with the Brahma Kumaris World Spiritual University, a millenarian new religious movement of Indian origin.     

Veggies and visceralities: A political ecology of food and feeling

The ‘alternative food’ movement (encompassing both organic and local foods) has been critiqued for its racial and economic homogeneity, as well as its focus on individual choice and ‘correct’ knowledge. Nevertheless, the movement continues to gain in popularity within certain segments of the North American population (especially among white, middle class residents). In recent years, alternative food has also made its way into public schools – most notably through the guise of healthy eating. School Garden and Cooking Programs (SGCPs) are one way in which a more diverse demographic can become exposed to the claims, practices and tastes of alternative food. Program advocates claim that such exposure equalizes the student body, by giving all students access to healthy food. This paper examines this claim through a political ecology of the body (PEB) framework. Particularly, we use theories of the material, emotional body to explore how motivation to eat ‘healthy’ and ‘alternative’ food is a matter of affective relation, emerging differentially from a rhizome of structural and haphazard forces. By relating alternative food and healthy eating to research on emotion and affect, we expand upon the traditions of political ecology in ways that help to stretch the field into issues of bodies and health.     

The Buddha was a devoted nationalist: Buddhist nationalism,ressentiment, and defending Buddhism in Myanmar

Since 2012, Buddhist nationalist movements – especially the 969 movement and Ma Ba Tha – have emerged in Burma/Myanmar seeking to defend Buddhism against mainly the Muslim minority, with monks delivering nationalist anti-Muslim sermons to huge audiences. The aim of this article is to demonstrate how a discriminatory nationalist agenda can – by appealing to the common trope of Buddhism-in-danger – appear to be justified to Buddhists. Based mainly on nationalist sermons, as well as on fieldwork and nationalist publications, this article examines discourse on the Buddha as a nationalist. First, it argues that Burmese Buddhist nationalism, analytically, should be understood as a ressentiment ideological discourse that also informs a Buddhist-nationalist discipline claimed to bring karmic merit. Second, it traces the roots of this ideology to the colonial period. Third, the article outlines and seeks to define how ‘Buddhist nationalism’ should be understood in an emic sense.     

Fearing fatness and feeling fat: Encountering affective spaces of physical activity

The intention of this paper is to reveal how emotional dynamics of girls' fear and repulsion of fat operate within spaces of physical activity including Physical Education (PE). Through engagement with girls' everyday embodied experiences, understandings and practices of physical activity this paper weaves dialogue between contemporary obesity and health discourses and girls' emotional embodied experiences of encountering material and non-tangible spaces of physical activity. This paper draws from PhD research of a feminist ethnographic study with PE teachers and female pupils in Scottish primary and secondary schools; the paper reveals girls encounters with both material objects – such as swimming pool water—and non-material, discursive spaces of school-based physical activity, rooted within contemporary health discourses which perpetuate a ‘fear of fatness’. Such intra-active encounters reveal new ways of understanding how girls and young women come to feel their bodies inside of contemporary obesity debates.     

‘Critical psychotherapy,’ ‘postpsychotherapy,’ and the cult of technicism

This paper about the terms ‘critical psychotherapy’ and ‘postpsychotherapy’ argues that the terms ‘critical psychology,’ ‘critical psychiatry,’ and ‘postpsychiatry’ are already in use, and we can see the new terms – ‘critical psychotherapy’ and ‘postpsychotherapy’ – as additions to this already existing family of terms. However, this paper also argues that what is of most importance is not the case for using these new terms, but the tendencies and features these terms might be taken to refer to. The paper begins with an experience the author had while working as a counsellor some years ago. The terms listed above are explored, as are the roots of ‘critical psychotherapy’ in psychoanalysis, before providing an example of how a philosopher’s work might be relevant to psychotherapists.     

‘That's just what I do’: Placing emotion in academic activism

In this paper, I wish to critically reflect on the role of emotion/s in how I position myself with regards to research, teaching and learning, drawing on experiences over the past three years as a human geography lecturer ‘doing’ research with refugees and asylum seekers in a local inner city area. While there has been increasing debate regarding what constitutes ‘the activist-academic’, in particular deconstructing any dualism or border between ‘academic’ and ‘activist’, the motivation for undertaking such a role is generally ascribed to an ‘ideological commitment’ to social and personal change of one type or another. For me, such a commitment cannot be separated from how I feel about the issues that I research, learn and teach about. In particular, I explore how emotions relate across different spaces and places in my life to produce motivation for activism and how that activism – specifically the encounters with people through it – feeds back into emotional geographies across my professional (and personal) endeavours. More broadly, I'm concerned with the ways in which emotional becomings and the interconnectivities across spaces of activity/ism and everyday life play out beyond my own individual subjective experience, but rather are caught up in ‘situated, relational perspectives’ (after Bondi, 2005). I argue that recognising the significance of emotion has implications for how we conduct and disseminate research.     

Pedagogies of piety: Comparing young observant Muslims and Christians in the Netherlands

In this article, I compare the active religious engagement found among many of today's young Dutch Muslims and Christians. I show that such comparison requires a move beyond the separate frameworks through which these groups are commonly perceived, found both in widely shared public discourses (‘allochthons’ versus ‘autochthons’) and in academic research (minority studies versus the sociology of religion). In their stead, this comparative analysis examines in what ways both groups give shape to observant religious practice in the shared context of contemporary Dutch society. Based on ethnographic fieldwork, I show that young Christians as well as Muslims participate in social settings of religious pedagogy, where they are encouraged to attain, sustain and improve personal piety in today's pluralist Dutch society. Such social participation does not preclude, but rather comes together with a strong emphasis on reflexivity and authenticity.     

Portuguese-Canadian Emigrant Descendents in Multicultural Canada: Ambiguous Identity in a Sure-Footed Nation or Cultural Awareness in an Uncertain Country?

This paper examines the ways the descendents of Portuguese-Canadian immigrants contemplate and formulate their identities. Through qualitative, open-ended interviews, the research demonstrates how these individuals contest ideas of ‘being Portuguese’ and ‘being Canadian’ within the frameworks of the Canadian multicultural policy. Refusing to be positioned outside the nation and Anglo/Francophone conformity, these individuals produce their own meanings of identity by working through their own personally identified multiethnic bodies to the national body politic, where some of them see their own selves as intrinsically ‘multicultural’ and contributors to the very definition of a Canadian identity. Challenging the tropes of the Canadian multicultural narrative, these descendents, thus, develop nuanced models of cultural citizenship, illustrating that national identities are formed and transformed in relation to representation. Through the process of narrative analysis, my endeavour of this article are twofold: on one hand, to illuminate the role of these individuals who, as active actors, are shaped by the social worlds they delve in and, on the other, to explicate how the roles played out by these actors can contribute to the construction of ‘a Canadian identity’.     

Representative co-design: Utilising a source of experiential knowledge for athlete development and performance preparation

Contemporary models for athlete development and performance preparation in sport have advocated a role re-conceptualisation for coaches grounded as learning environment designers. Within this re-conceptualisation, expert practitioners are encouraged to draw upon their experiential knowledge to design representative and meaningful learning activities that place the performer-environment interaction at its core. However, we propose that, currently, a critical source of experiential knowledge is often overlooked within the process of learning design – that of performers. Specifically, practitioner-performer interactions could enrich the design of learning environments by promoting the utilisation of soliciting affordances and encouraging the psychological engagement of performers. This paper introduces the concept of representative co-design – a notion which builds on existing research by framing how the insights and experiences of performers can be negotiated within the design of practice tasks that seek to faithfully simulate interacting constraints of competition to enrich learning environments. We frame the notion of representative co-design, and contend its importance within more contemporary athlete development and performance preparation models, at two levels: (i) that of enriching physical education curricula to develop thought provoking, ‘intelligent’ child/adolescent learners, and (ii) that of enriching contemporary athlete preparation models in high-performance sport to enhance learning and engagement, and to develop ‘next generation’ coaches within current athletes. To bring this conceptualisation to life, we present two exemplars demonstrating the notion of representative co-design, while concurrently highlighting areas for future research.     

An Inquiry into Views,Beliefs and Faith: Lessons from Buddhism,Behavioural Psychology and Constructivist Epistemology*

Abstract

 The causes of disagreements between individuals, social groups, cultural groups, political parties, and nations can be traced down to the basic human tendency to give form to – and to reify views, beliefs, and opinions. With this being the case, I would like to ask the question: what, exactly are ‘views’ (including here such overlapping categories as ‘opinions’, ‘beliefs’ and ‘attitudes’,)? How, exactly, do we give form to them? Why is it so difficult to change, or get rid of them? The Buddhist tradition since the time of its inception, has been greatly concerned with the matter of identifying ‘false views’ and replacing them with ‘correct views’. But serious and insightful research into the formation and maintenance of views and beliefs is by no means limited to Buddhism. It has been a topic of great concern in the past century to a wide range of secular researchers: social and behavioural psychologists; literary theorists and epistemologists; scientists and marketing strategists. What the specialists in these various fields have to say about beliefs is diverse – and yet there is much overlap. The ways in which they overlap are thought-provoking, and their differences are revelatory. In this paper, I investigate a few prominent approaches to the study of views and beliefs, and show how these various approaches can do much to fill in each other’s discourse. Finally, I reframe the Mahayana Buddhist notion of ‘correct faith’ within the context of this exploration of views.     

‘In human shape to become the very beast!’ – Henry More on animals

ABSTRACT

Animals – both tame and wild, as metaphors and as real presences – populate many of More’s works. In this essay, I show that, from the early Psychodia Platonica to the Divine Dialogues, animals are at the core of key metaphysical issues that reverberate on the levels of psychology and ethics. In particular I discuss three main aspects: (1) the role of animals in More’s critique of atheism, both as safeguard for the body–soul interaction and as proofs of divine providence in nature; (2) the problem of evil in the universe, and how to justify the existence of ‘evil’ animals in particular; (3) the differentiation between animals and humans, especially on the basis of their respective possibility of attaining happiness. In all three cases, I argue that More attempts to ‘tame’ the nature of animals, and yet that he is aware that ‘animality’ remains partly untamed.     

A response to Maggie Turp's paper from a body psychotherapy perspective

Whilst appreciating the quality of containment in Turp's work as a learning point for the Body Psychotherapy tradition, the author argues that Turp does not represent a psychotherapeutic way of ‘working with the body’. This would require a deconstruction of the body/mind dualism inherent in much psychotherapeutic (and psychodynamic) theory, so that the complexity of the spontaneous and reflective body/mind processes, especially in their polar extremes (body/mind dissociation – body/mind integration / ‘psyche/soma unity’), can be contained. An holistic body/mind formulation of countertransference is approached by which – rather than being used as a gratifying or cathartic therapeutic shortcut which avoids the intensity of the transference – the body can be seen to constitute an avenue into the full experience of the transference/countertransference process and its relational sources in early development.     

Poverty,affect and breaking the cycle: Implementing a ‘vulnerability unit’ in a white working-class community school

Schools serving communities experiencing poverty continue to be challenged as to how to best meet the needs of their pupils. This article documents how educators in one school in Wales developed and implemented a ‘vulnerability unit’ – called The Bridge – which centred on trusting relationships to improve the educational experience for primarily white working-class pupils. In the United Kingdom, the white working class remains the lowest performing socio-economic group. To make sense of the ‘emotional archive’ of the vulnerability unit and how subjects were constituted in this school space, I draw on theories of affect. The investigation considers affective relationships as not only integral to fostering inclusive practices but also closely aligned with physical and social spatiality within the community school. I argue The Bridge is a dynamic space which informs the participants' relationships with themselves and each other. With this in mind, the article contributes to research on the importance of affect and space to inclusive education and pastoral support.     

“I was Born But…”: Children as other/nonrepresentational subjects in emotional and affective registers as depicted in film

This paper offers further explorations of the idea that children are other to adults in quite profound ways. This sits alongside other recent efforts to rethink the fundamental relationship between children and adults as embedded in research and academic work, and to consider children's geographies in nonrepresentational, or, more-than-representational perspectives and children themselves as ‘nonrepresentational subjects’. The aim is to unsettle notions of ‘child’ (and “adult”), and what can and cannot can pass between them in terms of knowledge, power, responsibility, empathy, play, care and love. I seek to extend this thinking into the realms of memory, emotion and affect as these are central elements of becoming-child and becoming-adult, and thus much of the piquancy of the otherness between adults and children might be articulated within these registers. The idea of otherness addresses how children have to live within adult orders, spaces and systems, and how they seek to, or have to, build their own spatialities within that – how children's becoming suffuses through adult spaces in ways which are not easily knowable by adults, but perhaps can be glimpsed in various ways. It is also about the empathies and the violence that might exist between these competing adult and child performative constructions of space. I continue to explore the above questions through considerations of various visions of childhood that can be found in a range of films (and other media). Although films are almost inevitably adult imaginative discourses of children and their lives, some skillfully made films do open up spaces of empathy and insight into children's ‘other’ experiences, and thus are useful frames in which to explore these themes.     

Initiating the creation of a procedurally secular society through dialogic RE. The three realms

ABSTRACT

The interim report of the Commission on Religious Education drew attention to the use of ‘safe space’ within schools to encourage the exchange of differing world-views. The doctoral research discussed herein builds upon previous action research that analysed the development of dialogic skills within a school’s safe space. This new research examines two types of talk – cumulative (building consensus) and exploratory (constructive criticism) – that are held to be at the heart of human reasoning. Sixty-five students from 10 different secondary schools in the UK undertook paired conversations that were analysed both qualitatively and quantitatively. Additionally, the students completed questionnaire surveys with respect to deep learning and these were analysed by means of a Chi-Square Test for statistical significance. The positive findings indicate that dialogic RE within a school’s safe space is an appropriate pedagogy for the creation of a procedurally secular society, such as the three realms model, that envisages a renewed public sphere in which citizens are encouraged to exchange world-views through reasoning.     

Law,Charity and Taboo or Kant's Reversal of St. Paul's Spirit‐Letter Opposition and its Theological Implications

This article gives the first account of Kant's reversal of St. Paul's Spirit‐Letter opposition. By means of such reversal Kant defines both charity and law as obtaining a complete autonomy from ‘profane’ life. In Kant's interpretative framework Judaism and Jews represent the ‘profane’, whereas Christ symbolizes the complete transcendence of the empirical. I shall discuss how different Jewish writer – Walter Benjamin, Georg Simmel and Franz Baermann Steiner – respond to such a body‐spirit dichotomy in which ‘the Jew’ functions as the representation of that which is devalued as the material, the bodily.     

‘I am not crying. I am rubbing my eyes’: Annie and the hollow object

This article explores the relationship between the development of severe eczema and asthma in an eight-year-old girl and her difficulties with experiencing psychic pain and conflict. The author focuses on the transference dynamics that preceded and surrounded the psychosomatic reaction in the session. The observations in this case may explain why patients, despite feeling taken over by intense physical sensations, can display flatness and superficiality of affect giving the appearance that they are emotionally ‘hollow’. The author proposes that these patients experience an emotional sense of emptiness in themselves and in their objects that is the result of a very early defence of dissociation caused by overwhelming anxieties of annihilation that are lived out in and through the body. The appearance of a psychosomatic symptom during the session can follow the emergence of sudden and intense raw hostile feelings towards the primary object, accompanied by a sense of danger and profound anxiety, as the hated object is also desperately needed for the subject’s own physical/emotional survival. The analyst can contribute to triggering these episodes by failing to contain the patient’s projections, which may lead to the patient feeling forced to re-introject unprocessed and unbearable ‘psycho-physical’ emotions. This article discusses the different degrees – and forms – of symbolic functioning in connection to this girl’s experience of her eczema and asthma and their manifestation in the transference relationship to the therapist.     

The microgeographies of learning bodies and emotions in the ‘classroom-salon’

The role of the body and emotions in the workplace has become a fruitful area for sociological and, increasingly, geographical research over the past decade. This has been given particular emphasis and credence due to the growth of the service sector and its perceived ‘feminisation’, and the proliferation of work that focuses on the ‘improvement’ of bodies, most especially female bodies. This literature, though, has focused, as it suggests, on the processes of working and the geographies of the workplace, with those of training largely overlooked. Yet, given the emphasis on training for work and up-skilling in neoliberal economies, the sites and spaces of training warrant further attention. Here we focus on mothers engaged in training for massage and reflexology in the West London area, and draw together notions of body work and emotional labour to examine how bodies and emotions are learned and experienced through the microgeographies of the ‘classroom-salon’. In particular, the paper explores how the transformative space of the ‘classroom-salon’ is used to teach skills perceived simultaneously as natural and technical and how these link to perceived gender and maternal identities that extend beyond the classroom.     

‘THE TURBAN IS NOT A HAT’: QUEER DIASPORA AND PRACTICES OF PROFILING

This article examines two facets of post 9–11 South Asian organizing in the US – that of South Asian queer diasporics and of Sikh Americans. Ironically, South Asian queer diasporic subjects are under even greater duress to produce themselves as exceptional American subjects, not necessarily as heteronormative but as homonormative, even as the queernesses of these very bodies are simultaneously used to pathologize populations of terrorist look-a-like bodies. As contagions that trouble the exceptionalisms of queer South Asian diasporas, male turbaned Sikh bodies, often mistaken for Muslim terrorist bodies, are read as patriarchal by queer diasporic logics and placed within heteronormative victimology narratives by Sikh American advocacy groups focused on redressing the phenomenon of ‘mistaken identity’. Both the queer diasporic and Sikh American logics are indebted to visual representations of corporeality. Hence, I re-read these bodies as affectively troubling – generating affective confusion and indeterminancy – in terms of ontology, tactility, and the combination of organic and non-organic matter. Reading turbans through affect challenges both the limits of queer diasporic identity that balks at the non-normativity of the turbaned body (even as it avows the pathological racial-sexual renderings of terrorist bodies) while simultaneously infusing the ‘mistaken identity’ debates with different methods of comprehending the susceptibility of these bodies beyond heteronormative victimology narratives.