Dermot Bolger’s 2015 novel Tanglewood is one of a raft of literary responses to the demise of Ireland’s recent economic ‘miracle’, the so-called ‘Celtic Tiger’. Bolger’s narrative is deeply critical of the corrupted morality that characterised facets of the property ‘boom’, a corner of the Irish economy that underlay such a significant part of the economic buoyancy of the country. Consequently, Bolger mobilises shame as one part of his critical armoury, and in so doing he resurrects a familiar affect in the Irish context. However, Bolger’s use of shame, and his suggestion that those who benefited most lavishly during Ireland’s Celtic Tiger period should be shamed, and feel ashamed, are deeply conservative and self-defeating ways of confronting the aftermath of the economic recession in Ireland. As we note, Bolger’s version of shame causes little more than personal isolation and familial fracture, and lacks any potential to partake of what we shall term ‘a revolutionary politics of shame’.
Interactional Impacts on Claimants of Chinese Dibao
Jian Chen and Lichao Yang
which to discuss how dibao and shame are intrinsically connected in relation to discretion, rights, and negotiation. The Dibao System in China Chinese society is characterized by a strong rural-urban dichotomy. Most government policies are shaped by
This essay explores the differences between a practice called body modification and the behaviour known as self-injury (or self-harm, self-inflicted injury, self-mutilation, etc.), in which individuals purposefully harm themselves to get relief from strong emotion or in an attempt to gain control over themselves or their emotions. Although some consider both self-injury and body modification to be synonymous, I argue that self-injury is more like an addiction to many sufferers, making it like a mental illness or a disease. I use a narrative interview with a friend called 'Eva' to illustrate these differences from a self-harmer's point of view, and hope to show that while body modifiers are often proud of their transformations and view the process as a rite, self-harmers, in contrast, are often secretive and ashamed of their behaviour or addiction.
The Potential for Shaming and Dignity Building through Delivery Interactions
Erika Gubrium and Sony Pellissery
—must begin to account for social and structural dimensions in the poverty experience and move beyond an income-only focus. While these cases vary greatly in scope and structure, they are all contexts for the potential shaming and stigmatization of those in
Tracing Rights, Discretion, and Negotiation within a Norwegian Labor Activation Program
Erika Gubrium, Leah Johnstone and Ivar Lødemel
participants. We also focus on how changed delivery interactions may connect to heightened shame or enhanced dignity for program participants. In the next section, we provide an overview of the changing terrain of Norwegian social assistance in past decades. In
Encounters and Interactions within Two US Public Housing Programs
Erika Gubrium, Sabina Dhakal, Laura Sylvester and Aline Gubrium
. Individuals may feel shame and be publicly shamed over their economic struggles ( Walker et al. 2013 ). The shame they feel may be heightened in interaction with the very institutional programs and policies meant to help (Gubrium et al. 2014). Shame may create
For Sartre, shame is not an ethical but an ontological experience. With this in mind, the article examines the philosophical connection between shame and ambiguity through analysis of the experiences of abortion and the Nazi Occupation. The article demonstrates how Beauvoir develops Sartre's ontological notion of shame into an ethical philosophy of ambiguity as a result of wartime experiences. It demonstrates how encounters with shame, abortion, ambiguity and Occupation life in Beauvoir's 1945 novel Le sang des autres elucidate and are developed by Sartre and Beauvoir's philosophies of shame and ambiguity. The paper proposes that Sartre's and Beauvoir's thought was shaped by living through the Nazi Occupation and reveals how the memory of wartime shame is activated in contemporary ethical dilemmas in later literary works of both writers.
Paradigms of Honour in a Mediterranean Moral Economy
The ‘honour-shame syndrome’ is an anthropological model originally developed in the sixties to describe Mediterranean cultural unity. The model came under heavy criticism, producing a veritable ‘anti-Mediterraneanist’ backlash. There is, however, a renewed interest in the regional paradigm. This article attempts an analysis of concepts of ‘honour’ in Malta, contextualising it within the broader ethnographic and linguistic evidence from the region. The author argues that ‘honour’ is a salient moral concept, and in fact, Maltese has a rich and highly nuanced discourse of honour, which includes both sexualised and nonsexualised aspects. While the author criticises the simplistic ‘honour-shame syndrome’ paradigm, he argues that honour needs to be considered in its own right as an important key to analysing the contemporary Maltese moral economy as it engages with ‘modernity’.
A Review of Concepts and Literature
In this article I review concepts related to honour and shame and explore how these are understood within the context of the contemporary Moroccan Rif, a Berber-speaking region that is characterised by outsiders as closed and 'conservative', despite its long-established history of out-migration and transnational ties to Europe. The article argues that despite many changes to the political, economic and social landscapes of the Rif, understandings of honour and shame continue to shape gender hierarchies among Riffian Moroccans. As part of a broader system in which individuals negotiate status and respectability, honour and shame mediate relationships between individuals, families and 'honour groups' or moral communities in which they participate.
Symptoms, Sensations, Feelings
Through the fascinating late sixteenth-century legal battle over the inheritance of the Florentine nobleman Giovambattista di Bindaccio Ricasoli Baroni, in which the young Galileo Galilei appeared as a key witness, this article reflects on two key categories of emotion of the era: melancholy and terror (specifically, fear of death). In analyzing these emotions, which hounded the unfortunate Ricasoli throughout his life, the article shows that, far from being the private sentiments of a single pathological individual, these emotions reflected the mood of people living in an era when the shadow of the oppression of arbitrary power in this world and of the possibility of eternal suffering in the next were particularly salient. Moreover, seemingly perennial emotions like sadness or the fear of death or shame, far from being unchanging, can take different and unpredictable configurations in a precise historical context, based on impulses and conflicts related to the power relations and the mental patrimony of that society.