This paper examines the prospects for social justice in a democratic community that is justified through the idea of contractual exchange as a cooperative scheme for mutual advantage. Common assumptions concerning the narrow institutional range of the mutual advantage framework are argued against, clearing away certain tensions between exchange and markets and equality and the welfare state. However, it is maintained that the principle of equality must further condition institutional formation beyond efficiency to satisfy the requirements of social justice. It is further advanced that the interest-based motivation in the idea of efficient exchange can be maintained in an egalitarian framework, when the shared interests and expectations of citizenship constitute an equal political baseline, from which universal social entitlement can be justified.
This article focuses in the allocation of financial risks from the viewpoint of social justice. In contemporary society, finance and the related risk allocation patterns have become highly important in determining the social positions of individuals. Yet it is somewhat unclear how ‘financial risks’ should be understood in normative theory and to what extent their allocation is a specific problem of justice. This article consists of a definition of this category and a typology of three different and distinctive perspectives to financial risks and social justice, out of which a synthesis is drawn. The contribution of the article is to propose a normative basis for a research programme on risks and justice in the society of high financialisation.
The End of the 1972/1973 Conjuncture? A Legal Perspective
The article begins with reported data on social and economic imbalances and their negative effects on sustainable development. The state, the social partners, and enterprises such as cooperatives formerly organized democratic participation as the central mechanism through which social justice regenerates. Globalization makes them inoperative. That is why we have to reconsider the role of enterprises in general. Their responsibilities under the Global Compact and similar measures are not sufficient, unless they are made legally binding and are complemented by laws that link their structure to the aspects of sustainable development. The article singles out cooperatives and points to their features being approximated through legislation with the features of capitalistic companies, which negatively affects their sustainable development performance. The article concludes with remarks on the challenges for legislators, not least the outdated notion of competitiveness and a radically changing concept of enterprise.
As this issue of Girlhood Studies went to press, two very dramatic moments in the history of girls and young women were in the public eye. One was the large 8000-strong gathering of NGOs, researchers, politicians, and activists from 165 countries at the Women Deliver Global Summit on gender equality that took place in Vancouver, Canada, from 3 to 6 June 2019. There, according the program, the focus was on how power can both hinder and drive progress and change for a world that is more gender equal. On 3 June, the long-awaited report of the National Inquiry into Missing and Murdered Indigenous Women and Girls (MMIWG) in Canada was released, with its 231 recommendations or calls for social justice to address what is now acknowledged as being part of what was (and continues to be) cultural genocide. Both the Global Summit and the report on MMIWG are reminders of the need for the blend of scholarship and activism that is so critical to advancing issues of equity and to implementing recommendations to achieve this. This unthemed issue with its broad range of geographic locations, concerns, and methods and its attention to activism, along with scholarship that features work from both the humanities and social sciences, is key in relation to mobilizing a social justice agenda.
This article uses postcolonial scholarship to understand the knowledge and cultural politics that underpin Australian-provided transnational higher education (TNHE) programmes in Singapore and Malaysia. A case is made for TNHE practices to develop an 'engaged pedagogy' and 'ethics of care' as it relates to transnational students in postcolonial spaces. Through this, the article seeks to respond to broader criticisms directed at international education's limited engagement with equity and social justice.
The nature of capitalism in its neoliberal form is decreasing higher education’s exclusive domain of knowledge production by exposing students to and exploiting local knowledge production. This has created a paradox. Experiential learning is being supported as ‘academic’ because students learn skills, values and perspectives by engaging in communities of practice. Through community service learning and social justice oriented internships, students learn about emancipatory social movements while simultaneously providing their intellectual capital. Urban Semester Program students participate in the movement for affordable housing, with its origins in post-war Williamsburg, Brooklyn, where many Puerto Ricans settled. Engaged in a struggle against displacement, for self-determination and developing community sustainability by advocating and winning low and moderate income housing, residents are determined to remain in their neighbourhood. Students are engaged in this struggle and connect this exposure to their internships, and the globalising world economy, the role of the state, and corporate power.
Anthropological Sensibilities in Praxis at an FASD Workshop
This article reports on a workshop that was held with frontline workers in Canada and discusses the role of anthropological sensibilities as they inform research, community engagement and policy outcomes. The workshop brought together frontline workers to discuss foetal alcohol spectrum disorder, a complex and lifelong disability – one that often raises social-justice concerns. The goal was to facilitate a space in which participants could share their experiences and potentially bring about better outcomes for people living with this disability. The article focuses on the workshop in relationship to anthropological sensibilities, anchored in lateral research practices, with attention to poly-vocality and relational ways of understanding, all of which inform our practice and potential impacts. This article critically analyses the role of applied research as it is informed by other disciplines and concurrently constrained by different forces.
Toward a New Social Settlement
This article presents proposals for a new social settlement – a framework for deciding how people live together and what they expect from government, now and for the future. The proposed settlement has three goals: social justice, environmental sustainability, and a more equal distribution of power. To achieve these goals we have identified a set of objectives too often ignored in mainstream debates: achieving prosperity without depending on economic growth; shifting investment and action upstream to prevent harm rather than coping with the consequences; strengthening the “core economy” of unpaid work, everyday wisdom, and social connections; and fostering solidarity and an understanding of how individuals depend on each other to achieve shared goals. The article draws on a report from the New Economics Foundation, which focuses on the United Kingdom but offers a framework for developing policy and practice that may be useful in other countries, especially in the developed world.
In this article I explore how socially engaged artistic practice draws upon hybridity as a methodological approach advancing social justice. Through the case study of Theaster Gates’s To Speculate Darkly (2010), a project commissioned by the Chipstone Foundation of Milwaukee, Wisconsin, and shown at the Milwaukee Art Museum, I consider how socially engaged practice mobilizes continually shifting notions of postcolonial hybridity to help museums make meaningful symbolic reparations toward equality and inclusivity. The research is based on interviews I conducted with Gates and with the director and the curator of the Chipstone Foundation. The article will demonstrate that, with hybridity, artists have the potential to subvert hegemonic power structures and to inspire reconciliations between museums and communities. While such reconciliations generally involve complex processes with no clear end point, the evolving concept of hybridity is an effective vehicle to foster pluralistic institutions, cultural organizations characterized by practices built upon shared authority, reciprocity, and mutual trust. Theaster Gates refers to the methodology of hybridity as ‘temple swapping’, an exchange of values between seemingly unlike groups, in his case the black church and the museum, to explore their interconnections and relational sensibilities. Temple swapping, I aim to show, is a valuable metaphor through which to examine socially engaged artistic practice and its implications for museum ethics.
Studying abroad can be a life-altering experience, but not necessarily. I credit the two study-abroad experiences I had as an undergraduate as setting my course as an anthropologist. At this stage in my career, having directed, taught and evaluated five study-abroad programmes in three different countries, I felt ready to create my own based on the pros and cons I had observed. In December 2013, I completed a pilot run of a binational learning community focused on food, culture and social justice in Ecuador and Oregon and would like to share the experience in order to encourage other higher education teachers to invent similar programmes. It is not an easy model to pull off, especially in a large state institution, but it achieved the kind of coherence that I have found lacking in other study-abroad programmes and was a very satisfying teaching/learning experience. I will outline some issues concerning study-abroad programmes and then describe
the programme I was involved in implementing in 2013.