access to these products ( Veen et al. 2014 ). A second main benefit of gardens concerns the social relations that gardeners build, which are thought to transgress boundaries between socially and ethnically diverse groups. Gardens can act as spaces of
A Comparative Analysis of Urban Allotment Gardeners
Esther J. Veen and Sebastian Eiter
This article examines the practices of mobility and settlement of a community of Syrian Dom moving between Syria and Lebanon. I explore strategies, limitations and opportunities that defined the sphere of Dom social relations in Lebanon. While considering mainly the experience of Dom men, I argue that the scarcity of work, combined with social and political instability, affected their ability to reproduce community and family ties in Lebanon. Within these external constraints, flexibility and adaptation informed both residence patterns and the field of social interactions, which the Dom reconstituted through their cross-border mobility.
Constructions of Theft and Stealing
Ada I. Engebrigtsen
A proverb common in Romania, generally referring to gypsies, claims that 'your heart is not warm unless you steel'. During the author's fieldwork in a village in Transylvania it was, obvious, however, that the moral judgement on theft and stealing varies greatly according to context. The article discusses the social construction of theft in different empirical contexts and historical periods from wartime looting in India to theft of state property in Romania and how the definition and judgement in each case are embedded in social relations and social structures. The article's main objective is to unmask social relations of power and domination that are often hidden behind definitions and judgements concerning the acquisition of the property of others. Thus theft cannot be understood as either legal or moral; instead, it ties together the moral and the legal, the collective and the individual, objects and persons in different ways in different contexts.
Durkheim and the Critique of Pragmatism
Sue Stedman Jones
Durkheim's lecture course Pragmatisme et sociologie was given in 1913-14, and thus counts amongst the last of his works. It is interesting, not just for this reason, but because here we encounter Durkheim, less in his characteristic empirical sociological mode and more as a philosopher. Here we find him engaging in a logical attack on what was then a popular movement of philosophy and debating the logical issues arising out of pragmatism. William James and the movement of pragmatism had a huge prestige on the European continent and a great influence after the turn of the century and shared a cult of admiration with Bergson (Stuart Hughes 1958:112). Durkheim challenged this on a philosophical level and found what he held to be its weakest point—the question of truth.
Co-existence, co-operation, and communication in post-conflict Bosnia and Herzegovina
Anders H. Stefansson
This article critically addresses the idea that ethnic remixing alone fosters reconciliation and tolerance after sectarian conflict, a vision that has been forcefully cultivated by international interventionists in post-war Bosnia and Herzegovina. Based on ethnographic fieldwork in the town of Banja Luka, it presents a multi-faceted analysis of the effects of ethnic minority return on the (re)building of social relations across communal boundaries. Although returnees were primarily elderly Bosniacs who settled in parts of the town traditionally populated by their own ethnic group, some level of inter-ethnic co-existence and co-operation had developed between the returnees and displaced Serbs who had moved into these neighborhoods. In the absence of national reconciliation, peaceful co-existence in local everyday life was brought about by silencing sensitive political and moral questions related to the war, indicating a preparedness among parts of the population to once again share a social space with the Other.
Mission, Contracts, and Social Relations in the Developing Post-Socialist Market Economy
This article is about the Sakha music business and the people involved in it. It discusses different strategies of making music and shows that different music genres have their own setting of social relations. Due to the specific economic and social situation, social relations in the music business are often informal. The classic theory of the cultural industry states that producing music is a calculated market economy-oriented activity. This article questions such an approach and shows that social and cultural ideas are present in the music-making process. The Sakha music business cannot be seen as only a profit-oriented sphere. Whereas producers and musicians are interested in formal, contract-based relations in purely economic cases, the informality maintains its importance. Ideas of solidarity and mutual support are linked to the perception of being in one music community, which uses different elements of Sakha culture in their music. As is demonstrated in the article, incorporation of Sakha motives is not only a marketing strategy but also a way for musicians and producers to act as carriers of the Sakha culture whose mission is to develop it.
From “Predicaments of Mobility” to “Potentialities in Displacement”
Stephen C. Lubkemann
social relations by rearranging balances of power within families, communities, and societies. These recalibrations are likely to underwrite profound transformations in social relations and may affect social differentiation at all these levels of society
Quantity, Social Freedom, and Combinatory Practices in Western Kenya
?) but rather, as much as economic issues, a quantitative one (how many?), the article therefore moves from a set-theoretical discussion of money’s part-whole relations to a mereological study of jo -Kaleko social relations. Thus, by recognizing the
The Power Dynamics of Knowledge Production in Political Thought
Camilla Boisen and Matthew C. Murray
In engaging with Lawrence Hamilton’s Freedom Is Power and its position in the lexicon of academic production from the Global South, this paper explores how Hamilton’s claim about institutions utilising idealised concepts that can have counterproductive social effects is also broadly observable in knowledge production itself. This paper draws in broad and brief terms how representation of ideas has been an issue at the heart of political thought historically before discussing how ideas from the South and other under-represented areas now serve to counter not just a hegemony of power but of ideas themselves. This is a necessary extension of the theory to consider, in order to have its desired effect as ideas are perquisites to actions. The paper also challenges the reader with their role in idealising the production of knowledge and the underlying social pressures and political power relations that shape the ideas that motivate ‘real’ political structures and institutions.