The events and sites of a national holiday (17 May in Bergen, Norway) are the grounds from which to draw out meanings of nationalism and tradition, and analyze ideologies of egalitarianism and individualism in a social democratic welfare state. My project has two aims: to open up and deconstruct aspects of the material and symbolic life of the city, and to engage an examination of patterns of local and national community life in relation to shifting evaluations of localism and nationalism within the a changing state formation. Bergen can be thought of as a case study of social order and control, with women, children, and reverence for home life, highlighted in the town’s celebrations. The symbolism of the day discovers community and state in a difficult relation between domestic communities and nationalist ideology in the maintenance of governmentality, a relation mediated by the city itself.
Participation and Spectacle
Peasant mobilizations, the Mafia, and the problem of community participation in Sicilian co-ops
The literature on cooperatives often conceptualizes cooperativism as an organized effort to embrace community participation. Through the analysis of agrarian cooperatives in Sicily that were formally established to counter the Mafia and by ethnographically exploring the notion of community for cooperativism, this article aims to problematize this idea of cooperatives as “community economics”. It proposes an anthropological approach that critically analyzes divisions of labor and the internal factions' divergent concepts of “community”. In Sicily, workers in “anti-Mafia” co-ops recognize a sense of community and “way of life” in Mafia-influenced mobilizations outside the cooperative environment, contrary to the co-op administrators' legalistic views of community. The article illuminates how the fact that often co-op members draw on different ideas of community can lead to contradictions and tensions, especially as there are different social realities underlying those ideas.
Proper Forms of Sharing and Being Together
Maja Hojer Bruun
The Danish concept of faellesskab (community) is explored in this article. Faellesskab covers different kinds of belonging and notions of proper togetherness in Danish society, ranging from neighborhood relations at the local level to membership in society at the national level. In investigating the ideals and practices of faellesskab in housing cooperatives, the article shows how people establish connections between these different scales of sociality. It argues that the way people live together in housing cooperatives, in a close atmosphere of egalitarian togetherness, is a cultural ideal in modern Denmark. The more recent commercialization of cooperative property has, however, caused concern. While some believe that faellesskab can still be practiced in the small enclaves of autonomous cooperatives, others fear that this ideal is threatened by economic inequalities.
Protest and daily life in poor South African neighborhoods
neighborhood. These affiliates are similar to groups of people formed around a few very committed activists with a high degree of visibility in the community. Here we find a type of structure quite familiar to the women and men living in these modest or poor
Anthony Glendinning, Ol'ga Pak, and Iurii V. Popkov
The study looks at young people's situations in small communities in Siberia against a backdrop of socioeconomic and rural-urban divides in post-Soviet Russia. Focusing on the end of compulsory schooling, the study looks at the fit between young people's accounts of their circumstances, aspirations for the future and feelings about themselves, as well as implications for mental well-being. A mixed-methods approach is adopted, including preliminary fieldwork, a large-scale survey (n approximately 700) and in-depth interviews (n approximately 90). Situations and well-being in rural areas and small towns in Novosibirskaia oblast' are compared with life in the city of Novosibirsk. There is stark segmentation by locality. In small communities, the household 'copes' along with the young person in shared goals and understandings and in aspiring to get 'an education' as a means to secure employment and a 'comfortable' life beyond subsistence. Most households locally share the same situations. Almost all imagine continuing their education and leaving their home communities, dependent on family resources and networks. Horizons are limited to towns in the region, or perhaps the city, seen as a place of possibilities but also risks. Beyond the rural household, the collectivity of peers represents another key resource in negotiating and maintaining self-worth. Neither individualism nor the reach of 'global' culture is evident. Young people are embedded in the 'local', but despite their situations and poor prospects, these do not affect their sense of themselves. If anything, profiles of mental well-being and, certainly, self-worth are better in rural communities compared to the city.
Tower block failure discourse and economies of risk management in London's Olympic Park
architecture is implicated in community breakdown: its form driving social isolation, mental health issues, crime, antisocial behavior, gang violence, and drug abuse. Writing the day after the Grenfell fire, the Guardian columnist Simon Jenkins (2017
Covid-19 and the Community Response in Rural Ireland
COVID-19 and the response of the community development sector in the Republic of Ireland have uncovered the legacy of Catholic nationalism in Irish capitalism. On the 27 March 2020, the full extent of the COVID-19 lockdown measures was announced
a world of local-market economies populated by small entrepreneurs, artisans, family farmers with strong community roots, engaged in producing and exchanging goods to meet the needs of themselves and their neighbours’ ( 2009: 119 ). As will be
Transforming Amerindian Sociality in Peruvian Amazonia
implies today. While there is a significant amount of literature on the history of ‘capacity building’ ( Eade 1997 ), ‘community capacity building’ ( Verity 2007 ) and the development industry more generally ( Escobar 1995 ; Gardner and Lewis 1996
Community life and violence in a neofascist movement in Italy
Maddalena Gretel Cammelli
movement in Rome in 2010, 1 I examine its activists’ self-representation as a community and the prominent role played by certain sites in Rome as well as the importance of the group’s leader and the music he plays. I then show how, considering fascist