Another great interactive visual on global poverty thanks to Why Poverty?:
And while you’re at it, check out this enticing trailer for the animated documentary, Poor Us:
Can’t wait to see the whole thing.
Culture and fashion are not really my thing but neo-colonial exploitation is SO… this!
“Today, hair is more than just a symbol: it is big business. From India to Peru, the human hair trade has spread across the globe, and it has the UK in its grasp. Last year HM Revenue and Customs recorded more than £38m worth of hair (human, with some mixed human and animal) entering the country, making the UK the third biggest importer of human hair in the world.
Despite the recession the UK extension industry is booming, with hair extension companies claiming it is worth between £45m and £60m (according to London based industry research firm IBISWorld, revenue from hair and beauty salons will be £3.64bn in 2012-13). Great Lengths Hair Extensions, who supply more than 1,000 salons in the UK, report a staggering 70% growth in the past five years. And according to Dawn Riley from Balmain Hair, which sells extensions to thousands of salons and hundreds of wholesalers, this is only the beginning. “It’s still an emerging market. We are now seeing the growth that colour [hair dye] saw 30 years ago.”
In the upmarket central London salon, a full head of Great Lengths extensions costs around £900, and lasts up to six months. And while profits from cuts, colouring and blow drys have remained static, in 2012 the salon’s hair extension business has grown 60% year on year. Owner Inanch Emir has well-known clients including Cher Lloyd, Mischa Barton and Saturdays singer Rochelle Wiseman, and when I visit one weekday afternoon her small salon is buzzing. “I do about two or three hair extensions a day,” she says. “I used to do that a month.””
So, ok, fashion trends. Celebrities start them. People follow. Nothing original here, except the fact that younger and younger women use them.
But this is where I get interested:
“”If I’m honest, I don’t think people care where it is from,” admits Riley. “I would like to say we are all ethically minded, but if clients want something and they can pay for it, they will have it.” Gascoigne agrees: “I never ask where the hair comes from, I just love it so much. When you have big, bouncy hair you feel a million dollars.”
Yet behind the bounce, the profit, and the rows of neatly packaged hair, is what hair historian Caroline Cox calls the “dark side” of the industry. With the exception of a handful of businesses such as Bloomsbury Wigs, most hair comes from countries where long, natural hair remains a badge of beauty – but where the women are poor enough to consider selling a treasured asset.
Cox points out that such exploitation has underpinned the industry since false fronts and hair pieces became popular in the UK in Edwardian times. “It’s taking advantage of those who are disadvantaged,” she says. “Working-class women’s hair is used to bedeck the head of those who are more privileged. It’s been going on for hundreds of years.”
Much of the hair on sale comes from small agents who tour villages in India, China, and eastern Europe, offering poverty-stricken women small payments to part with their hair. As one importer, based in Ukraine, told the New York Times recently: “They are not doing it for fun. Usually only people who have temporary financial difficulties in depressed regions sell their hair.” More worryingly, back in 2006, the Observer reported that in India some husbands were forcing their wives into selling their hair, slum children were being tricked into having their heads shaved in exchange for toys, and in one case a gang stole a woman’s hair, holding her down and cutting it off. When Victoria Beckham said in 2003 that her “extensions come from Russian prisoners, so I’ve got Russian cell block H on my head“, she may have been joking, but it was not long until the Moscow Centre for Prison Reform admitted it was possible: warders were forcibly shaving and selling the hair of prisoners. Thanks to such horror stories, reputable companies try to ensure the hair they sell is “ethical”. Balmain Hair, Riley explains, has been sourcing hair from China for almost 50 years, and pays women the equivalent of a man’s six-month salary (although she cannot give me an exact figure). However, not all companies pay donors. In temples in south India devotees travel for hundreds of miles and queue for hours to have their hair tonsured, or ritually shaved. Some have prayed for a child, others for a sick relative or a good harvest, and when their prayers are answered they offer up their hair. According to one report, most are rural women whose hair has often never been dyed, blow-dried, or even cut and is worth around £200. The hair is then sorted and sold, often by online auction. Last year Tirumala temple, apparently made 2,000m rupees (more than £22m), from auctioning hair. Great Lengths, who sell “temple hair”, point out the hair is donated willingly, and they have a representative based in India who buys it straight from the temple, and ensures the money is funnelled directly back into the local community to fund “medical aid, educational systems and other crucial infrastructure projects”.
But while the women who grew the hair may not be well paid, the price for the customers is rising.”
Just like there is a market for everything, there is no end to the resources we can extract out of the
District 12 periphery and ship to the Capitol core areas for consumption.
I have to confess that I found Kath Woordward‘s Planet Sport to be a little mess of a book. As I have mentioned before, I am always on the lookout for short books that might make for some interesting readings in sociology for my freshmen / introduction to sociology class.
Naturally, sports is a topic that would definitely generate interest with my students. And this is a very short book (about 90 pages of text). So, my hopes were that I would be able to integrate this one as well, especially with a basic thesis such as this one (Kindle edition):
“This book demonstrates why sport matters and how, by arguing that we should take sport seriously and explore what is social about sport. Sport is not just another domain to which social theories can be applied, sport is also distinctive and generates new ways of thinking about social issues and debates. Sport is affected by the global economy and social, political and cultural processes, but also has effects on the wider social terrain of which it is part. Sport is much more than play.
Sport is particular in its combination of personal pleasures and pain, embodied practices, collective commitment and globalised politics and conflicts. Sporting events are also sites of resistance and protest as well as the reiteration of traditions and conformity. Sport is divisive and collaborative, conflictual and democratic; it combines people in very particular, positive and energising ways, but also recreates tensions, ambivalences, hostilities and conflicts. The role and status of sport in contemporary societies is thus crucial to an understanding of the nature of social and cultural change as part of the iterative practices of micro narratives and encounters as well as being part of global transformations.” (Loc. 92)
But I am afraid, this book will not make it into my list of freshmen readings. My number one and main issue is the writing. Good grief is it convoluted, heavy-handed and full of jargon. I mean, seriously:
“There is some confusion between philosophical and empirical categories of sex gender that could be clarified by exploring some of the specificities of lived experiences and the plasticity of flesh, by combining flesh and experience, perception of self with the perception of others and of situating enfleshed selves within the social world.” (Loc. 835-837).
And yes, I know what she is referring to but who wants to read something like this (the whole repeated reference to “sex gender” throughout the book annoyed me as well).
The second major issue I had was the organization of the book itself. It felt messy to me. I say “felt” because of the fact that Woodward is a famous and much respected sociologist, I perfectly consider the possibility that I missed the point entirely. I understand that when you write a short introduction to something, shortcuts have to be taken and not everything can be put in but I really do question the selection of materials and how they were addressed.
There is, for my taste and, I think, for an introductory book, way too much abstract theoretical stuff that will be incomprehensible to undergraduates. For instance, chapter 6, Everyday Routines – The Ordinary Affects of Sport is a perfect illustration of that, full of phenomenology and is more directed at the researcher in sociology of sports than a reader looking for an introduction to it. It is a very abrupt break from the rest of the book that makes you wonder what it is doing there, in the middle of it.
The issue is not the topic itself, of course, sport is at the center of so many social processes and structures that certainly justify introductory writing as Woodward herself suggests:
“Sport is a central part of contemporary life and widely enmeshed with and constitutive of social relations and social divisions; planet sport is made up of the intersection of very different power axes. For example, whilst in the wider cultural and social terrain of western neoliberal democracies categories of sex gender may be seen as more fluid, in sport the binary logic of sex persists, albeit largely called gender in the contemporary discourse of sport. The vast majority of sports are classified as women’s or men’s competitions, even though men’s are not always marked, as in the football ‘World Cup’; the female counterpart of which is the ‘Women’s World Cup’. The ways in which networks of hegemonic masculinity endure make sport a rich field for research into social and cultural continuities as well as change, especially as more women worldwide are joining in and enjoying the pleasures of sport as well as its rigorous regimes.” (Loc. 151)
All these topics are addressed in the book but in such a confusing and/or repetitive fashion that it makes following the thread of the book rather painful. There are some elements that are really interesting but either they are not pursued or they get a confusing and jargonian treatment. For instance, there are important sociological aspects: sports as disciplinary regimes under rationalized systems of training, sport as bodily projects within the framework of individualized technologies of the self, sports are displays and structuring of hegemonic masculinity. After all there is a whole continuum of sports from individuals working out at the gym to professional athletes training for the Olympics in professional settings and regimes.
There is also the globalized economics of sports and their embedding in global neoliberal logics and logics of commodification, as was amply demonstrated by the just-ended 2012 Summer Olympics in London.
At the same time, sports in embedded within a series of regulatory regimes at the local, national and global level that coexist alongside unregulated sport practices such as parkour:
Sports is also shot through with issues pertaining to gender (or “sex gender” as Woodward puts it), race and social construction of the able body. Of course, the able body, as opposed to the disabled one, are socially constructed categories that get challenged by technology as the case of Oscar Pistorious recently demonstrated as he competed in both the Olympic and the Paralympic Games (Gold in the former, Silver in the latter). The use of blades as effective leg substitute calls into question the clean cut binary of “able / disabled”.
Actually, this binary is not the only one being called into question. The case of Caster Semenyia, already discussed here, also calls into question the neat binary “men / women”, which has been central in the structuring of sports.
As for race,
“The classification of people into racial categories has played a key role in segregation in sport by means of criteria of visible corporeal difference too. Race and racialisation have been elements in the classificatory systems of sport and are constitutive of racialised categories in other social worlds. Racialisation has been a powerful element used to justify exclusion from particular sports historically by formal means and more recently still by biologically determinist essentialist discourses about racial types as well as through social and cultural forces.” (Loc. 262)
It is not hard to find examples of that, especially in the context of the apartheid system. [In addition, social class plays a part in there as well. After all, Pistorious himself enjoys the benefits of technology thanks to his privileged class status.] Moreover, when it comes to race,
“Black athleticism can be used to support theories of racialised difference and the suitability of black people, usually men, not only for particular sports, generally not those with the distinction of association with the upper classes, such as polo and golf, but also for athletic rather than intellectual activity.” (loc. 274)
One only has to remember the utterly stupid commentators arguing that Africans are fast as “natural selection” from slavery. At the same time, blacks have been long excluded from certain sports such as polo and golf. There is, of course, politics at the intersection of race and sports:
“Politics has dominated sport in places as diverse as Nazi Germany, the USA during the period of racial segregation and South Africa in the apartheid era when boycotts became the most powerful tool of resistance. Racism in sport has most strongly militated against competitions between people classified as belonging to particular racial or ethnic groups; fights between black and white boxers were banned in the US for a long period of time (Simmons, 1988). At some periods in sporting history the politics of inequality played out through institutionalised exclusions, at others through less formal mechanisms, such the impossibility of black players joining the clubs of the sports of the affluent, privileged white classes, such as golf clubs. Class and racialisation are widely imbricated in the politics of sport. Recognition of the processes of exclusion has been one step along the way to promoting diversity, albeit a very slow step in many sports.” (Loc. 294-300).
The global aspect of sports is quite obvious and I wish it had been treated better and in more specific. Woodward does note the multilayered aspect of global governance as well as sports loyalties. I wish there had been more on the neo-colonial flows of players from the periphery to the core, especially in soccer, for instance. There are also global flows of money, corporate sponsorship, etc.
At the same time, sports have benefited from the rationalized and bureaucratized (in the Weberian sense) of technologies of performance through pharmacology (hello, Lance Armstrong) as well as scientific training through a variety of professionals in various degrees of specialization (such as physical therapists or sport psychologists or even nutritionists). This leads to the creation of highly paid, scientifically trained athletes getting read for global events (such as the Olympics) where they will perform for (almost) the entire world through the global media (a nexus of corporatism and global communication technologies) in global spectacles.
The global nature of sports also points to the global inequalities in sports. The global flows are far from even in the world-system by class, race and gender. This relates to the fact that sport is big business. I wish more data had been included here:
“Some stakeholders have benefited and these developments have created new stakeholders, media networks, broadcast services, promoters, agents and notably a new class of sports stars, a relatively small number of whom earn massive fees not only for their performance on the field but also in the commercial synergies created by the sport media nexus and expansion of sites for the purveyance of popular cultural products. Such benefits have increasingly been concentrated for example on the celebrity stars, mega leagues and top clubs through sponsorship deals. Many have not benefited, notably the focus and site of the channelling of resource has been in men’s sport while women’s teams and clubs struggle to gain any sponsorship. Global inequalities mean that resources are distributed according to the rationality on irrationality of market forces, which again lead to particular emphasis on sports such as the men’s big team games.” (Loc. 720-726)
Woodward also provides some interesting developments on the deployment of technology and power in order to reduce uncertainty in sports:
“Sport is a field where records and measurement count. It matters that times and speeds are accurately measured in athletics, especially given the high rewards that are now involved. Other sports demand visualisation and filming techniques and heat-sensitive equipment as well as additional human resources; cameras at the wicket in cricket, at the touch line in rugby to adjudicate tries amidst an ever more voluble demand for more and more accuracy to judge outcomes, ensure fair play and redress the inadequacies of the human eye and the lack of all-round vision of the referee. Technologies are constantly developing more sensitive and precise means of ensuring accuracy to ever-higher standards of precision. These developments are inspired by the expanding technoscience that is the motor to much sporting innovation and the quest for certainty.” (Loc. 739-745).
And that is on top of the already-mentioned procedures designed to ensure that a woman is a woman or that a man is not doped up (note the distinction in testing in the context of hegemonic masculinity).
Similarly, if one has followed the preparations to the 2012 Olympics – and any other such global events – it is easy to see how much work went into the reduction of risk and uncertainty on multiple levels: guaranteeing that sponsors would recoup their money, the major emphasis on security and surveillance, crowd control, etc. As such, and this is not something mentioned in the book, the sport megaevent become thoroughly embedded in the surveillance society.
So those are the main aspects of the book that I wanted to highlight. As I said, the issue was not so much the content as the writing and organization. Not recommended for undergraduates. A shame, really, because the sociology of sport is such an interesting field.
I’d be curious to see what Dave Mayeda thinks. Sociology of sports is more his field than mine.
Keri E. Iyall Smith was kind enough to send me an advance copy of her book, Sociology of Globalization and I am sorry I did not get around to it sooner (in my lame defense, my pile of “to-read” books is getting taller and taller, one lifetime will not be enough, I’m afraid).
The book is a collection of readings from some of the scholars one might expect on this subject (Anthony Giddens, Jan Nederveen Piederse, Roland Robertson, William I. Robinson, Arjun Appadurai, Benjamin Barber, George Ritzer, Judith Blau, Peter Singer, and a few others). It covers the usual three main subtopics on globalization: culture, economy, politics, with an introductory section. The author provides an introduction to each of the three sections. It is a nice combination of excerpts from different now-classic books on globalization presented in an economical way. Again, a regular reader in this field will not find anything really new but we are not the target audience. Students, relatively unfamiliar with globalization, are.
The readings themselves are mostly well-known in the field but they are relatively short. The advance copy I had ran 26 chapters for a total of 350 pages roughly (without index and bibliography). Some other big names are not there though (Beck, Bauman, Sassen, Sennett, or Steger, for instance) but I guess you have to close a list of readings at some point. I do appreciate though the effort made to include women and non-Western authors and, of course, I was pleased to find one of my favorite critical globalization author, William I. Robertson.
From the names I listed above, one can see that the book aims to offer a nuanced view of globalization and its many layers and complexities. That is a good thing. The selection of readings only comprises materials that are understandable for advanced undergraduates but I still think it would require some assisted reading with the instructor as some of this stuff might feel dry. The copy I had only had a few boxes and illustrations, so it is mostly a lot of text. A few pictures here and there might have helped. I tend to be visual and find flow charts, graphs and other such representations useful to connect concepts and theories.
The aspect of the book that really interested me from a teaching point of view is the fact that the author included, after each reading two sections: questions for understanding (that stick close to the reading, recalling its major aspects) and questions for analysis (that are more about thinking about the reading beyond its immediate content). That is what gives the book its originality and I wish this feature had been expanded and diversified more because I think this is where the book could have been really different: the development of more pedagogical tools taking advantage of the technology (especially since there is an e-book version, more features could have been added).
Other than that, if you teach the topic at any level above sophomore, I would recommend using this book in combination with Manfred Steger’s Globalization: a Very Short Introduction. It would have been great to include a longer list of films. A list of website is useful but there is always the risk of them going dead. More class exercises would be great. Overall, I would say that this reader needs a good website as companion because it could be updated easily when some materials become unavailable and new stuff gets added.
That being said, it is a solid collection that should find its way into many globalization classrooms.
With Networked: The New Social Operating System, Lee Rainie and Barry Wellman offer a very readable introduction to networks and their social consequences. This is a book that aims to reach a larger audience beyond academic walls. So, even though it extensively relies on research (quite a lot from Pew, unsurprisingly), it is not a tedious read at all as the data alternate with narratives and stories that facilitate comprehension. At the same time, the book is not full of jargon. It also seems that this book aims to convey the message that the sky is not falling because we are spending more time on Facebook and other social networking platforms. No, we have not stop interacting face-to-face with each other (or should I write f2f, as the cool kids do). No, we are not bowling alone. No, we are turning into sociopathic recluse.
What the book explores is all the different ways in which social networking (and related technologies) have woven their way into our lives and reorganized and re-shaped some aspect of them, but not in the socially-disintegrating ways that the usual prophets of doom have been warning us against. As a result, the book conveys a relatively optimistic perspective on networks without being totally on the cyber-utopian side. There is not much in the book about the “dark side” of networks. That is Evgeny Morozov‘s turf. I actually think both books should be read in parallel: where Rainie and Wellman are more micro and optimistic, Morozov is more macro and critical. In all, there is not much in the book that will surprise those of us who read regularly on networks (or are already familiar with Wellman’s work) but we are not really the target audience. This is a book that is perfectly readable for undergraduate students and the general public and I think it is a nice piece of public sociology that demonstrates what sociology can do and tell on current topics. At the same time, it is rigorously researched (tons of end notes and sources), which is important because one of the points that Rainie and Wellman make is that a great deal of the doomsday scenarios on social networking are based on not much in terms of data. Very often, it is just columnists fears.
As much as the book does not rely on academic and technical jargon, it does revolve around a few concepts: networked individualism, the triple revolution, the social operating system. So, the book is
“the story of the new social operating system we call “networked individualism” in contrast to the longstanding operating system formed around large hierarchical bureaucracies and small, densely knit groups such as households, communities, and workgroups. We call networked individualism an “operating system” because it describes the ways in which people connect, communicate, and exchange information. We also use the phrase because it underlines the fact that societies— like computer systems— have networked structures that provide opportunities and constraints, rules and procedures. The phrase echoes the reality of today’s technology: Most people play and work using computers and mobile devices that run on operating systems. Like most computer operating systems and all mobile systems, the social network operating system is personal— the individual is at the autonomous center just as she is reaching out from her computer; multiuser— people are interacting with numerous diverse others; multitasking— people are doing several things; and multithreaded— they are doing them more or less simultaneously.” (Loc 341)
[All emphases mine. I read this in kindle edition and all the endnotes were turned into notes at the end of each chapter, which messed up the page numbers and therefore, kindle only identifies locations.]
So, the general shift is this:
“In generations past, people usually had small, tight social networks— in rural areas or urban villages— where a few important family members, close friends, neighbors, leaders and community groups (churches and the like) constituted the safety net and support system for individuals.
This new world of networked individualism is oriented around looser, more fragmented networks that provide succor. Such networks had already formed before the coming of the internet. Still, the revolutionary social change from small groups to broader personal networks has been powerfully advanced by the widespread use of the internet and mobile phones.
Our research supports the notion that small, densely knit groups like families, villages, and small organizations have receded in recent generations. A different social order has emerged around social networks that are more diverse and less overlapping than those previous groups. The networked operating system gives people new ways to solve problems and meet social needs. It offers more freedom to individuals than people experienced in the past because now they have more room to maneuver and more capacity to act on their own.
At the same time, the networked individualism operating system requires that people develop new strategies and skills for handling problems.
A major difference between the past and now is that the social ties people enjoy today are more abundant and more easily nourished by contact through new technologies. We will show throughout this book how the internet and other forms of information and communication technologies— what scholars call “ICTs”— actually aid community.” (Loc 401)
But the central concept, the one concept to unite them all is that of the Triple Revolution (social networking, Internet, mobile technologies):
“First, the Social Network Revolution has provided the opportunities— and stresses— for people to reach beyond the world of tight groups. It has afforded more diversity in relationships and social worlds— as well as bridges to reach these worlds and maneuverability to move among them. At the same, it has introduced the stress of not having a single home base and of reconciling the conflicting demands of multiple social worlds.
Second, the Internet Revolution has given people communications power and information-gathering capacities that dwarf those of the past. It has also allowed people to become their own publishers and broadcasters and created new methods for social networking. This has changed the point of contact from the household (and work group) to the individual. Each person also creates her own internet experiences, tailored to her needs.
Third, the Mobile Revolution has allowed ICTs to become body appendages allowing people to access friends and information at will, wherever they go. In return, ICTs are always accessible. There is the possibility of a continuous presence and pervasive awareness of others in the network. People’s physical separation by time and space are less important.
Together, these three revolutions have made possible the new social operating system we call “networked individualism.” The hallmark of networked individualism is that people function more as connected individuals and less as embedded group members. For example, household members now act at times more like individuals in networks and less like members of a family. Their homes are no longer their castles but bases for networking with the outside world, with each family member keeping a separate personal computer, address book, calendar, and mobile phone.
Yet people are not rugged individualists— even when they think they are. Many meet their social, emotional, and economic needs by tapping into sparsely knit networks of diverse associates rather than relying on tight connections to a relatively small number of core associates. This means that networked individuals can have a variety of social ties to count on, but are less likely to have one sure-fire “home” community. Looser and more diverse social networks require more choreography and exertion to manage. Often, individuals rely on many specialized relationships to meet their needs.” (Loc. 460)
This is the central thesis of the book and all the subsequent chapters explore the consequences of the Triple Revolution in our social institutions, intimate lives, and interactions. In many ways, this is highly reminiscent of Bauman’s liquidity thesis. Individuals are less members of fixed and (more or less) rigid groups and more likely to belong to a variety of loosely connected networks that are always in flux. What social networking technologies have added to the mix is an incredibly greater capacity to actually network beyond borders and geographical distances which is why social networking does not generate isolation. The different nodes in these networks are both relationships and resources that can be activated for a variety of purposes. And as we already know, there is strength in weak ties. At the same time, networks do not kill strong ties. If anything, they may intensify them since we can be in contact more extensively and intensively.
We also know that social networks involve participation. To be on Facebook or Twitter involves some degree of putting “stuff” out there, be it pictures, videos, blog posts, or just status updates. These social networking platforms turned a lot of us into content creators and sharers. In addition, the number and types of devices through which we can do all these things have expanded as well. All this can generate a sense of empowerment not just because we can become content creators but also because we get to define our identities across networks as we participate in different communities (virtual or not). Throughout institutions, networks have changed hierarchies and the ways in which individuals interact. Interestingly, common boundaries (between home and work, public and private, for instance) have become a lot blurrier.
The book also has some development on the history of the Triple Revolution, tracing its origins and trends that are social and technological. This also means that the story being told is that of Western (and mainly American) trends. After all, all the goods and capacities open by social networking are available to only those who can afford them and who live in societies that are rich enough to provide the infrastructure necessary for ICTs. The digital divide is a bit too underplayed in this book for my taste. But that second chapter is a really great primer on networks that stands on its own and where the main concepts of network analysis are clearly explained. At the same time, if the Internet did not invent networking, it certainly contributed massively to its expansion. The book also contains a quick history of the Internet in combination with the impact of the spreading of personal computers as well as the different subcultures that emerged along with the Internet (techno-elites, hackers, virtual communautarians and participators). The final layer of the Triple Revolution is mobility. Portable computers (ultrabooks), tablets and smartphones, along with reliable wifi everywhere ensure that we are continuously and reliable connected, which means that we have to devise strategies to manage the volume and types of social interactions and these technologies give us the tools to do just that but this changes the ways we do a lot of things:
“Before the mobile-ization of the world, time and space were critical factors for in-person contact. People needed to specify when and where they would meet. Coordinating a rendezvous, a party or a business meeting was a formal negotiation yielding firm coordinates. Early in the twentieth century, sociologist Georg Simmel pointed out that a similar, large-scale change occurred with the nineteenth century’s Industrial Revolution. With the coming of big machines, cities, bureaucracies, stores, and railroad lines running on strict timetables, people had to be at precise places at precise times— or else the machines wouldn’t be operated, papers wouldn’t be pushed, customers wouldn’t be served, and trains wouldn’t be boarded. Public clocks— and private wristwatches— regulated the industrialized world. This was a profound change from preindustrial village life, where people went to their farms, shops, or pubs according to their needs— not their clocks.
To some extent, mobile phones allow us a slight return to this more casual negotiation of time. In the age of mobile connectivity, time is more fluid and people’s expectations have changed. In the felicitous phrase Ling uses, “hyper-coordination” is now possible and preferred, especially by younger mobile users.” (Loc. 2662)
In a way, one could argue that location is making a comeback as we more or less automatically update our locations at all times on social networking platforms. Technologies and platforms then give more flexibility in our opportunities for interaction and how we present ourselves in these interactions (Goffman would have a field day with this stuff), something that Rainie and Wellman call connected presence (interaction through technology without physical presence), absent presence (the annoying habit of checking one’s email / texts / Facebook timeline / Twitter feed while interacting with someone f2f), or present absence (incorporation of absent people to f2f interactions through technology). So, we are more or less always on at multiple levels but there is a bit of cultural lag as we try to figure out the proper norms to navigate these interactions. Is it rude to check your email while in f2f interaction with someone (a BIG one for teachers!)? How long and loud are you expected to gab on your cell phone in a public space? Etc. We are still working those out. And a lot of us as guided by a new anxiety: FOMO (fear of missing out). How many ultra-important tweets have I missed while writing up this blog post? Answer: none, I have my iPad on with a Twitter client open. I am typing this in Chrome with tabs open in Facebook, Google Reader, and others.
Having those basics in place, then, the book follows with a series of chapters on the ways the Triple Revolution has worked its way (as cause and effect) into our relationships and social institutions (such as family and work). That is where the main message of “the sky is not falling” comes through loud and clear. The authors also address why the digital dualism persists. Digital dualism refers to the preeminence of f2f interaction as “real” interaction and virtual ones as a defective, debased form of sociability because it does not involve all the bodily stuff that enrich interaction and all the other layers of subtle interactive clues that give rich texture to encounters. Digital dualism assumes the absence of all these dimensions of interaction and therefore declares it a poor substitute. The underlying assumption here is that individuals interact with different people f2f and online, which is simply not the case. It also ignores the fact that there are various ways of enriching virtual interactions (smileys come to mind) and that individuals integrate them in their communication toolkit and use them depending on the context of the interaction. But all of this does not lead to isolation but to what the authors call flexible autonomy:
“The personalized and mobile connectivity enhanced by the Triple Revolution and the weakening of group boundaries have helped relationships move from place-to-place networks to individualized person-to-person networks. Most have private internet connections and personal mobile phones, and their own cars. Lower numbers of children mean parents need to spend less time at home raising them. There are fewer children to keep parents housebound. The loosening of religious, occupational, and ethnic boundaries also encourages interpersonal free agentry.
Rather than ties between households or work groups, people connect as individuals to other individuals, in person-to-person networks. They maneuver through multiple sets of ties that shift in importance and contact by the day. Each person engages in multiple roles at home, with friends and relatives, and at work or school. Their networks are sparsely knit, with friends and relatives often loosely linked with each other. These loose linkages do not imply a complete untethering of social relations: There are only a few isolates “bowling alone.” Most people are connecting in shifting networks rather than in solidary groups. Such networks provide diversity, choice, and maneuverability at the probable cost of overall cohesion and long-term trust.
While place-to-place networks show how community has transcended local boundaries, person-to-person networks show how community has transcended group boundaries. It is the individual— and not the household, kinship group, or work group— that is the primary unit of connectivity. The shift puts people at the center of personal networks that can supply them with support, sociability, information, and a sense of belonging. People connect in person and via ICTs. Their networking activities shift as their needs shift. While network members relate to each other as persons, they often emphasize certain roles. They are bosses to their employees, husbands to their wives, friends to their friends, and so on— with somewhat different norms for each network.
Networked individualism means that people’s involvement in multiple networks often limits their involvement in and commitment to any one network. It is not as if they are going to the village square every day to see the same crowd. Because people can maneuver among milieus, their multiple involvements decrease the control that each milieu has over their behavior. Yet limited involvements work both ways. If a person is only partially involved in a milieu, then the participants in that milieu often are not as committed to maintaining that person’s well-being.” (Loc. 3234)
The idea of the networked self then, I think, is very close to Beck and Bauman’s notion of individualization that the condition of liquid modernity and risk society and flexible autonomy also refers back to the idea of the self as aself-constructed project where individuals have to assemble their own capital (including social) and resources in the absence of the institutional and structural support (i.e. generalized precarization). Individualization is a concept much less benign than flexible autonomy but the authors are not naive:
“Living in person-to-person networks has profound implications both for individuals and for the social milieus and overall societies that they are in. Networked individualism downloads the responsibility— and the burden— of maintaining personal networks on the individual. Networked individuals often have time binds, since they are constantly negotiating plans with disconnected sets of individuals within their expanding network. Active networking is more important than going along with the group. Acquiring resources depends substantially on personal skill, individual motivation, and maintaining the right connections.” (Loc 3257)
So, it is up to the networked individual to manage her networks and social capital. But these changes have also affected families (in addition to the changes brought about by changes in gender roles, the economy, etc.). The family itself now has porous boundaries and can be considered a network in itself. Family scholars will not be surprised by any of this. ICTs have accompanied and amplified these structural changes more than they have caused them but they are now thoroughly embedded in family dynamics both in terms of bonding and bridging links, within the family and outside of it. Here again, the sky is not falling and texting is not destroying families.
“Networked families have adapted to the Triple Revolution. They use ICTs to bridge barriers of time and space, weakening the boundaries between public and private life spaces. The mounting and interrelated changes in the composition of households— such as the life-cycle complexities of marriage and divorce and decisions to have children— mean that today’s households are varied, complex, and evolving. Networked families use ICTs to mediate these complexities and adapt ICTs to their varied needs.
Not only have families changed in size and composition, they have also changed in their lifestyles. ICTs have become thoroughly embedded in families’ everyday lives, helping them stay connected and in motion. The internet and mobile phones connect family members as they move around, help them find each other, and bring them together for joint work and play. The result is that ICTs— often in conjunction with personal automobiles— have paradoxically provided household members with the ability to go their separate ways while at the same time keeping them more connected. Families have less face time, but more connected time, using mobile phones and the internet.” (Loc 4461)
Similar changes have affected the organization of work and there has been a lot of ink spent already on the networked organization in the context of economic globalization, so, no need to belabor that point. But on a more micro level, we have seen the emergence of the networked worker, taken out of the office or the cubicle in a less hierarchical organization, capable to work everywhere at any time thanks to ICTs and for whom boundaries between home and work, between private and public time are blurry.
And then there are the ways in which ICTs and social networking technologies revolutionize the way media and news content is produced and consumed:
“In the print-dominant era of news, news stories could have a handful of elements: headlines, narrative texts, photos, graphics, sidebar stories, and “pull quotes” that featured people cited in the article. In the digital age, the number of features of a news story could rise to over fifty items as websites could contain links to other stories and primary resources, spaces for readers to add their own comments, tags and pictures, links to archives of stories and timelines, full transcripts of interviews, audio material, video clips, background material from the reporter about the process of gathering the story, photo albums, details about the reporter such as a biography and an archive of her previous work. In other words, web treatment of news provides fuller context than print media because of the associations that can be built into a story such as links to background material, other stories, archives of past coverage, as well as newsmakers and organizations mentioned. Among other things, the digital, linked format invites browsing and “horizontal” reading through links, rather than linear “vertical” reading.
This display of digital material also invites challenge, amplification, and adjustment by users of the news site. Networked individuals can now respond to stories more easily and in more ways than they ever could in the “Letters to the Editor” sections of newspapers. With commenting features embedded within news stories, readers can immediately post their thoughts and opinions— not only for the editorial team to see but also for anyone else who happens to be reading that same article. With links to the writers’ email addresses or Twitter accounts, readers can communicate directly with journalists and may sometimes receive a response with greater speed than they would have in the days when readers would mail in their comments and await their publication— if they even made it to publication. Online follow-up chat sessions also give readers the opportunity to discuss matters directly with the journalists in real time.
Compared to the print environment, then, data in the digital environment are denser, broader, and deeper. The digitalization of news thus offers the potential for richer coverage and therefore deeper understanding. Moreover, decisions about the structure and hierarchy of content found online, on how to allocate attention, and on how to respond are now likely to rest in the hands of both the traditional editorial professionals and ordinary networked individuals. ” (Loc 6034)
This is an experience familiar to anyone who consumes their news online not through media outlets per se but through Newsreaders, Twitter and other filtering and curating technologies. Talking back to “experts” is also a new experience. To experience the news outside of traditional media is also new. One only has to think of the Arab Spring and similar social movements to realize that networking also creates news, as much as media organizations.
The authors also touch upon a topic that is important: that of surveillance. Even though that topic is not really developed, they do bring in a couple of additional concepts: where surveillance usually refers to governments and corporations monitoring what we do, produce and consume, co-veillance refers to mutual surveillance and monitoring of behavior online. We google people. We check out their Facebook profiles, etc. And there is sousveillance, that is, the riff-raff watching the elites, politicians and organization and reporting to online communities (often for the purpose of public shaming). But all this overall means we have all learned to live without much privacy and we need to factor that in to what we do online.
The book then ends with a set of recommendations on how to thrive in the networked context that is more and more shaping our lives, such as “segment your identity”, “learn to function in different contexts” or “be aware of invisible audiences”… maybe I should give that (fairly extensive) list to my students. But the authors also argue that in order to thrive and succeed, individuals need (and sometimes already have) new forms of literacy:
Because the Triple Revolution is not quite over and the trends noted throughout the book are still unfolding. Legislations are still being drafted and avidly debated, especially things having to do with Net Neutrality and privacy. Informal norms of online etiquette are far from settled (especially, I might add, in the context of online rabid misogyny).
Again, as I mentioned above, this is a relatively optimistic book so there is limited critical examination of the dark side of all these things. This is something that will frustrate readers as the idea of networked individualism seems to erase issues of class, race and gender (among others) that are not addressed in the book. So, this is not by any means a complete examination of networking but it is a solid and engaging starting point.
I have long been a fan of Arlie Hochschild’s work ever since I read The Second Shift. I think she has been one of the most readable professional sociologists, combining great insights on gender, labor and family dynamics. Her book co-authored and co-edited with Barbara Ehrenreich, Global Woman, is a brilliant piece of work delineating the way globalization finds its way into family structures in the larger context of workplace changes. So, needless to say, I was eager to grab a copy of The Outsourced Self – Intimate Life in Market Times.
I have to say that I ended up a bit disappointed. As always, the book is very well written and very accessible to an audience broader than academics but there is only one idea in this book and it is contained in the title: the fact that individuals and families can now outsource to the market and the private sector a series of functions that used to be fulfilled by relatives, neighbors or community members.
[I read the book in Kindle edition hence the locations]
“The trend has accelerated particularly in the last forty years, a period when the market came to dominate American life as never before. Voices calling for larger market control— for deregulation, privatization, cuts to government services— grew louder. 15 Accordingly, many aspects of post-1970s American life slipped from the realms of community, commons, and government into the market. Prisons, parks, libraries, sectors of the armed forces, security services, schools, universities— these have moved, in full or part, into for-profit hands. The market, it is said, can do things better— even in the home.
Today, the market offers families an extraordinary array of possibilities. Americans now live within a cycle of market take-away and give-back. While market forces have eroded stability and fostered anxiety at work and at home, it is, ironically, mainly the market that now provides support and relief. Along with the more familiar resources of child care and home help, Americans can now readily employ personal trainers, event planners, life coaches, and dog walkers, to name a few. Once reserved for the elite, personal services have been increasingly extended to the middle class, with more Americans living or being hired to provide them than ever before.” (Loc. 200)
The point is not that using services is new. It is not, of course. It is that the use of services digs deeper and deeper into all facets of our intimate life, as Hochschild demonstrates as each chapter deals with one type of service, from love coaches, to pregnancy surrogates, to household managers, to on-call family therapists, to children birthday party planners, to elder care, etc. There is now an incredible array of services available to families, at least for those who can afford it. To outsource family functions to market actors allows more partners, spouses and parents to put in more and longer hours at work (which increases their earnings and their ability to afford these services). And at the same time as more people purchase these services, there remain shades of discomfort – sometimes ambivalence and guilt – about doing so so that Hochschild’s subjects always take care to point out their boundaries: the parts of their intimate life that they would refuse to privatize and outsource to the market. Ultimately, for Hochschild, the solution to very real needs (due to changes in the labor market and the social stuctures of family life) sh0uld come to greater commitment and investment in community life (good luck with that).
It seems pretty clear that the impetus for the book comes in part from Hochschild’s personal circumstances: the fact that she had to figure out 24/7 care for an elderly aunt. Indeed, throughout the book, Hochschild shares bits and pieces of family life that she contrasts with current practices she described. There is no nostalgia for some imaginary good old days of nurturing families versus Americans atomized on the corporate rat race. The point of the book is simply to note and describe these changes and their consequences for the way we think about the ways in which we “do” love, family, parenting, etc. As noted above, each chapter deals with a specific form of intimate outsourcing, focusing on one case study (with some other cases added as needed). This makes for easy and pleasant reading but professional sociologists might long for more hard data. Stories are nice and interesting but it is sometimes hard to discern how significant a trend they illustrate. So, the book feels a bit light on substance even though it is interesting.
One of the key aspects of the book is also the fact that it is not simply people purchasing service to take care of a need, it is the idea that this then brings a market logic into intimate life. Family relations and dynamics become marked by business aspects such as productivity, professionalism: why plan your own kids’ birthday parties when a professional can do it better? Why leave dating to chance when “market” analysis and evaluation processes can bring you better results? Why leave anything to chance when expertise can reduce uncertainty (of which there is enough in the labor market)? And I did not know that there were such things as nameologists (specialists who help parents pick the right name for their child… what would Baptiste Coulmont make of that!) and wantologists (experts in defining people’s wants).
When it comes to parenting, the list of available services is absurdly dizzying:
In this context, the family becomes a mini-business that has to be managed in every respect which is what a company like Family360 offers:
“Created by LeaderWorks, a management consulting firm based in Monument, Colorado, Family360 was started by two men, one an executive coach at Lockheed and the other a human resources expert at Merck. The service offers to coach busy executives at such corporations as General Motors, IBM, Honeywell, Goodrich, and DuPont on how to become better fathers.
Family360 was based on a corporate prototype called Management360, wherein one or two consultants—or coaches, as they also call themselves—evaluate an executive through a series of interviews with his secretary, boss, coworkers, and clients. (The company’s brochures/Web site featured only male clients.) The consultants gain a “360-degree view” of the manager, analyze the data, and draw up PowerPoint presentations to describe executive performance in categories such as “develops innovative change strategies,” “identifies potential problem areas,” and “initiates timely responsive action plans.”
Family360 brings these ideas home. With the consultant, the client-dad convenes a meeting of the family—wife or partner, children, mother and father, stepparents, stepchildren, sisters and brothers, grandparents, and, if there is one, nanny. Each family member is handed a pencil or pen and a fifty-five-item questionnaire, or the father can himself read the items aloud. For example, “pays attention to personal feelings when communicating”; “says ‘I love you’ often enough”; “solves problems without getting angry or keeping silent”; “works hard to provide food and a home for the family.” Everyone in the family then rates the father on a scale of 1 to 7 for each item. The numbers correspond to a value that the father is advised to write out on a large pad of paper set on an easel:
- Needs Significant Attention
- Needs Some Attention
- Almost Acceptable
- More Than Acceptable
- Significant Strength
After family members record Dad’s scores on 3 by 5 cards, he collects everyone’s answers and later, privately, calculates his average for all fifty-five items. The family then reconvenes for a group discussion and the father is asked to reflect on his “personal and family inhibitors,” as the consultants call them—that is, anything that might a lower a score, such as “treating family members like employees” or “not leaving time for personal conversations.”
Armed with company-provided bar graphs and pie charts of fathering “behaviors,” the consultants then help the dad implement his Action Plan. In what they describe as a “hard-hitting, personalized change management session,” they specify ways the corporate father can maximize his “high-leverage” family activities. He can join a family game night by speakerphone while on the road. Or he can go for a walk with his child every day, “even if it’s only to the end of the driveway.” Such activities take little time, the team points out, but get good results. A father can even create “communication opportunities” while doing dishes or waiting in line with a child at a store.
Crucially, the advisers propose ways for a man to increase his score on the 7-point “Family Memory Creation” scale, a scale based on the idea—or perhaps fantasy—that a father can engineer the memory his children have of him. The more high-leverage behaviors he performs, the higher a dad’s memory score, and the richer his family “portfolio.”” (Loc. 2081 – 2122)
And the point of all this is to make people more effective at work. After all, if things go smoother at home, then, parents can throw themselves more thoroughly into the corporate work. As Hochschild aptly notes, “The answer to market pressure outside the home? Market thinking inside it.” (Loc. 2145) And that is, I think, the most significant point: management lingo, having thoroughly invaded schools and universities (with such success!) is now free to do the same with families, with all the objective managements techniques, and the scientific thinking behind it (with charts!).
Another interesting aspect of Hochschild’s research is not just the outsourcing of organizational matters but of emotional ones as well. Throughout the book, it is very clear that people who hire a variety of service providers do so in order to divest themselves of certain emotions, as one did with her household managers:
“Could it be, I wondered, that we are dividing the world into emotional types—order-barking, fast-paced entrepreneurs at the top, and emotionally attuned, human-paced mediators at the bottom? Talking one’s way past the protective layers of a top executive, teaching a child to tie her shoelaces, feeding an aging parent, walking a recovering patient down a hospital ward, waiting with a child in a doctor’s office, meeting a teen arriving on a long-delayed air flight—all such acts call for patience, tact, sensitivity, qualities far removed from the bottom line.
Rose and Becka compensated at the bottom for a deficit of patience at the top. Rose didn’t simply accomplish the tasks assigned to her; she created a smooth, calm emotional landscape through which her clients could glide unfazed. It fell to Rose to apologize to the saleswoman after Norma spilled red wine on an expensive gown lent to her to try on at home. It was Rose who gave airport hugs to thirteen-year-old David returning from boarding school, and conveyed Norma’s love to him. It was Rose who gave Norma’s regards to the bake-sale committee and who patiently sold cookies that she, herself, had baked for Norma’s children. In such moments, Rose was required to enact Norma’s better self, while holding her own feelings in check.
Compared to purely physical or mental labor, the performance of such emotional labor is hard to see. But it nonetheless takes its toll. After all, Rose was regularly in situations in which the essence of her job was to transfer sympathy to people who felt anxious, neglected, or distressed. Rose did that on behalf of Norma, who— whether she thought of it that way or not— had effectively purchased the right to keep her distance from anyone who might have unnerved, irritated, or upset her. Unwittingly, Norma had outsourced sympathy itself.” (Loc. 2660 – 71)
Examples of such emotional outsourcing abound in the book especially when the service provided is care of some kind.
But, as Hochschild reflects at the end the book, as we come to rely more and more on “experts” of different kinds, are we not losing the skills to fulfill the functions that are now being outsourced? Are we becoming used to set professional standards to what should remain within the realm of amateurism? In the context of increased competition, parents use all these multiple services to increase their children’s chances and leave nothing to chance. And because all these services are expensive, this how the upper classes use their economic capital to increase their cultural and social capital at the expenses of less privileged classes. The commons are the main casualty, precisely the public spaces where equality prevailed. In that sense, all these services increase stratification and social segregation. So, as some of the anecdotes that Hochschild may be amusing or moving, the end result is rather pessimistic.
I have already posted quite a bit about David Harvey‘s Rebel Cities: From The Right to the City to the Urban Revolution:
It is somewhat of a given that every book by prolific David Harvey is an important book. He is a sharp analyst of the dynamics of contemporary capitalism and has the ability to write very clearly about rather complex matters. His writing is engaging, full of examples that illustrate the concepts he uses in his deconstruction of the logic of 21st century capitalism. At the same time, as my previous posts on the subjects have shown, he is not shy about being critical of the left for its fetishism of the local and organizational forms (currently: the horizontal and non-hierarchical).
My previous posts have focused mainly on chapters 3, 4 and 5 of the book. That is where the heart of the argument is and we’ll see why in a minute.
The heart of the book, of course, is the concept of “right to the city” and the centrality of the city as locus of power in 21st century capitalism, but also as locus for potential anti-capitalist movements:
“The city, the noted urban sociologist Robert Park once wrote, is “man’s most consistent and on the whole, his most successful attempt to remake the world he lives in more after his heart’s desire. But, if the city is the world which man created, it is the world in which he is henceforth condemned to live. Thus, indirectly, and without any clear sense of the nature of his task, in making the city man has remade himself.” If Park is correct, then the question of what kind of city we want cannot be divorced from the question of what kind of people we want to be, what kinds of social relations we seek, what relations to nature we cherish, what style of life we desire, what aesthetic values we hold. The right to the city is, therefore, far more than a right of individual or group access to the resources that the city embodies: it is a right to change and reinvent the city more after our hearts’ desire. It is, moreover, a collective rather than an individual right, since reinventing the city inevitably depends upon the exercise of a collective power over the processes of urbanization. The freedom to make and remake ourselves and our cities is, I want to argue, one of the most precious yet most neglected of our human rights. How best then to exercise that right?
Since, as Park avers, we have hitherto lacked any clear sense of the nature of our task, it is useful first to reflect on how we have been made and remade throughout history by an urban process impelled onwards by powerful social forces. The astonishing pace and scale of urbanization over the last hundred years means, for example, that we have been remade several times over without knowing why or how. Has this dramatic urbanization contributed to human well-being? Has it made us into better people, or left us dangling in a world of anomie and alienation, anger and frustration? Have we become mere monads tossed around in an urban sea? These were the sorts of questions that preoccupied all manner of nineteenth-century commentators, such as Friedrich Engels and Georg Simmel, who offered perceptive critiques of the urban personas then emerging in response to rapid urbanization. These days it is not hard to enumerate all manner of urban discontents and anxieties, as well as excitements, in the midst of even more rapid urban transformations. Yet we somehow seem to lack the stomach for systematic critique. The maelstrom of change overwhelms us even as obvious questions loom. What, for example, are we to make of the immense concentrations of wealth, privilege, and consumerism in almost all the cities of the world in the midst of what even the United Nations depicts as an exploding “planet of slums”?
To claim the right to the city in the sense I mean it here is to claim some kind of shaping power over the processes of urbanization, over the ways in which our cities are made and remade, and to do so in a fundamental and radical way. From their very inception, cities have arisen through the geographical and social concentration of a surplus product. Urbanization has always been, therefore, a class phenomenon of some sort, since surpluses have been extracted from somewhere and from somebody, while control over the use of the surplus typically lies in the hands of a few (such as a religious oligarchy, or a warrior poet with imperial ambitions).” (3 – 5)
At the same time, capitalism and urbanity have been associated with crises and social movements throughout the 20th and 21st century (and before), so there are clearly capitalist and anti-capitalist dynamics revolving around the urban context that are separate from strictly class / labor dynamics. And that is what Harvey is interested in: to examine the nature of 21st century capitalism and to find interstices and spaces of contention and conflict through which social movements could emerge and challenge hegemonic arrangements. The global city is the perfect nexus for all of this.
“Fast-forward once again to our current conjuncture. International capitalism was on a roller-coaster of regional crises and crashes (East and Southeast Asia in 1997–98, Russia in 1998, Argentina in 2001, and so on) until it experienced a global crash in 2008. What has been the role of urbanization in this history? In the United States it was accepted wisdom until 2008 that the housing market was an important stabilizer of the economy, particularly after the high-tech crash of the late 1990s. The property market absorbed a great deal of the surplus capital directly through new construction (of both inner-city and suburban housing and new office spaces), while the rapid inflation of housing asset prices, backed by a profligate wave of mortgage refinancing at historically low rates of interest, boosted the internal US market for consumer goods and services. The global market was stabilized partly through US urban expansion and speculation in property markets, as the US ran huge trade deficits with the rest of the world, borrowing around $2 billion a day to fuel its insatiable consumerism and the debt-financed wars in Afghanistan and Iraq during the first decade of the twenty-first century.
But the urban process underwent another transformation of scale. In short, it went global. So we cannot focus merely on the US. Property market booms in Britain, Ireland, and Spain, as well as in many other countries, helped power the capitalist dynamic in ways that broadly paralleled that in the US. The urbanization of China over the last twenty years, as we shall see in Chapter 2, has been of a radically different character, with a heavy focus on building infrastructures. Its pace picked up enormously after a brief recession in 1997 or so. More than a hundred cities have passed the 1 million population mark in the last twenty years, and small villages, like Shenzhen, have become huge metropolises of 6 to 10 million people. Industrialization was at first concentrated in the special economic zones, but then rapidly diffused outwards to any municipality willing to absorb the surplus capital from abroad and plough back the earnings into rapid expansion. Vast infrastructural projects, such as dams and highways—again, all debt-financed—are transforming the landscape. Equally vast shopping malls, science parks, airports, container ports, pleasure palaces of all kinds, and all manner of newly minted cultural institutions, along with gated communities and golf courses, dot the Chinese landscape in the midst of overcrowded urban dormitories for the massive labor reserves being mobilized from the impoverished rural regions that supply the migrant labor.
China is only one epicenter for an urbanization process that has now become genuinely global, in part through the astonishing global integration of financial markets that use their flexibility to debt-finance urban projects from Dubai to São Paulo and from Madrid and Mumbai to Hong Kong and London. The Chinese central bank, for example, has been active in the secondary mortgage market in the US, while Goldman Sachs has been involved in the surging property markets in Mumbai and Hong Kong capital has invested in Baltimore. Almost every city in the world has witnessed a building boom for the rich—often of a distressingly similar character—in the midst of a flood of impoverished migrants converging on cities as a rural peasantry is dispossessed through the industrialization and commercialization of agriculture.
These building booms have been evident in Mexico City, Santiago in Chile, in Mumbai, Johannesburg, Seoul, Taipei, Moscow, and all over Europe (Spain’s being most dramatic), as well as in the cities of the core capitalist countries such as London, Los Angeles, San Diego, and New York (where more large-scale urban projects were in motion in 2007 under the billionaire Bloomberg’s administration than ever before). Astonishing, spectacular, and in some respects criminally absurd urbanization projects have emerged in the Middle East in places like Dubai and Abu Dhabi as a way of mopping up the capital surpluses arising from oil wealth in the most conspicuous, socially unjust and environmentally wasteful ways possible (such as an indoor ski slope in a hot desert environment).
But this urbanization boom has depended, as did all the others before it, on the construction of new financial institutions and arrangements to organize the credit required to sustain it. Financial innovations set in train in the 1980s, particularly the securitization and packaging of local mortgages for sale to investors world-wide, and the setting up of new financial institutions to facilitate a secondary mortgage market and to hold collateralized debt obligations, has played a crucial role. The benefits of this were legion: it spread risk and permitted surplus savings pools easier access to surplus housing demand, and also, by virtue of its coordinations, it brought aggregate interest rates down (while generating immense fortunes for the financial intermediaries who worked these wonders).” (11 – 13)
This is the initial state of affairs. In the following chapters, Harvey, then, goes digging for the contradictions in this system in order to carve out spaces of contention for alternative social movements, especially since the dynamics quoted above have created vast inequalities of wealth and power (what with triumphant neoliberalism) that are highly visible in the global cities, with their cosmopolitan and privileged core and their peripheral slums, with their mass consumption levels and therefore, their great dependency on labor for both goods and services and the necessity of absorption of surplus value (so central to capitalism). Where neoliberalism is the most visibly dominant is also where it is most vulnerable. The amount of displacement and dispossession taking place in global city can be matched by counter-dynamics of anti-capitalist movements, IF they can organize around a new definition of what the working class is.
Those were basically the premises laid out in chapter 1. For those of us who had read Harvey’s previous book, The Enigma of Capital: and the Crises of Capitalism, chapter 2 will feel very familiar as it summarizes the current crisis. The core of Harvey’s argument really takes off in chapter 3, all through chapter 5 (so, you can refer to my blog posts listed at the beginning of this post). Chapters 6 and 7 read like columns that were published when things started heating up in Spring 2011, and especially during the London riots in Summer 2011 (I blogged about it at the time). They are very short, much less analytical and in-depth than the preceding chapters. This is where Harvey introduced the concept of feral capitalism:
“The problem is that we live in a society where capitalism itself has become rampantly feral. Feral politicians cheat on their expenses; feral bankers plunder the public purse for all it’s worth; CEOs, hedge fund operators, and private equity geniuses loot the world of wealth; telephone and credit card companies load mysterious charges on everyone’s bills; corporations and the wealthy don’t pay taxes while they feed at the trough of public finance; shopkeepers price-gouge; and, at the drop of a hat swindlers and scam artists get to practice three-card monte right up into the highest echelons of the corporate and political world.
A political economy of mass dispossession, of predatory practices to the point of daylight robbery—particularly of the poor and the vulnerable, the unsophisticated and the legally unprotected—has become the order of the day.
Every street rioter knows exactly what I mean. They are only doing what everyone else is doing, though in a different way—more blatantly and visibly, in the streets. They mimic on the streets of London what corporate capital is doing to planet earth.” (155 – 6)
Chapter 7, also short and column-ish rather than full-on analysis, address Occupy Wall Street:
“But now, for the first time, there is an explicit movement to confront the Party of Wall Street and its unalloyed money power. The “street” in Wall Street is being occupied—oh horror upon horrors—by others! Spreading from city to city, the tactics of Occupy Wall Street are to take a central public space, a park or a square, close to where many of the levers of power are centered, and, by putting human bodies in that place, to convert public space into a political commons—a place for open discussion and debate over what that power is doing and how best to oppose its reach. This tactic, most conspicuously re-animated in the noble and ongoing struggles centered on Tahrir Square in Cairo, has spread across the world (Puerta del Sol in Madrid, Syntagma Square in Athens, and now the steps of St Paul’s Cathedral in London and Wall Street itself). It shows us that the collective power of bodies in public space is still the most effective instrument of opposition when all other means of access are blocked. What Tahrir Square showed to the world was an obvious truth: that it is bodies on the street and in the squares, not the babble of sentiments on Twitter or Facebook, that really matter.” (161 – 2)
It is not hard to see why Harvey would be interested in OWS, which is why I was a bit disappointed to not find a full-fledged analysis of the movement in the book. Apart from this two-page chapter, there is nothing on OWS, at least not explicitly. Of course, one can easily read between the lines of his analysis in chapters 3, 4 and 5 and see what applies to OWS (the organizational fetishism, for instance), which makes this absence all the more remarkable.
Nevertheless, Harvey offers a few recommendations for the OWS movement:
“To succeed, the movement has to reach out to the 99 percent. This it can do and is doing, step by step. First there are all those being plunged into immiseration by unemployment, and all those who have been or are now being dispossessed of their houses and their assets by the Wall Street phalanx. The movement must forge broad coalitions between students, immigrants, the underemployed, and all those threatened by the totally unnecessary and draconian austerity politics being inflicted upon the nation and the world at the behest of the Party of Wall Street. It must focus on the astonishing levels of exploitation in workplaces—from the immigrant domestic workers who the rich so ruthlessly exploit in their homes to the restaurant workers who slave for almost nothing in the kitchens of the establishments in which the rich so grandly eat. It must bring together the creative workers and artists whose talents are so often turned into commercial products under the control of big-money power.
The movement must above all reach out to all the alienated, the dissatisfied, and the discontented—all those who recognize and feel in their gut that there is something profoundly wrong, that the system the Party of Wall Street has devised is not only barbaric, unethical, and morally wrong, but also broken.
All this has to be democratically assembled into a coherent opposition, which must also freely contemplate the future outlines of an alternative city, an alternative political system, and, ultimately, an alternative way of organizing production, distribution, and consumption for the benefit of the people. Otherwise, a future for the young that points to spiraling private indebtedness and deepening public austerity, all for the benefit of the 1 percent, is no future at all.
In the face of the organized power of the Party of Wall Street to divide and rule, the movement that is emerging must also take as one of its founding principles that it will be neither divided nor diverted until the Party of Wall Street is brought either to its senses—to see that the common good must prevail over narrow venal interests—or to its knees. Corporate privileges that confer the rights of individuals without the responsibilities of true citizens must be rolled back. Public goods such as education and health care must be publicly provided and made freely available. The monopoly powers in the media must be broken. The buying of elections must be ruled unconstitutional. The privatization of knowledge and culture must be prohibited. The freedom to exploit and dispossess others must be severely curbed, and ultimately outlawed.” (162 – 3)
As I mentioned above, any book by David Harvey is an important book and I would consider him one of the most important “translators” of Marxian thought (I don’t really like the term “vulgarizer”). He does provide a deep yet clear analysis of both the workings of 21st century capitalism, locates them in the longue durée, sniffs out the contradictions and exposes them for all to see, hopefully (for him) leading up to social movements rushing through these interstices opened by these contradictions.
This book should be mandatory reading for activists and anyone interested / involved with the anti-capitalist movements around the world.
In the end, whatever the future of capitalism, it will be an urban future, so, any movement that hopes to contest the hegemony had better have some urban planning of its own ready. This book offers a good starting point.
I should end by noting that Harvey, as he recommends a redefinition of the working class beyond the factory workers, offers The Salt of the Earth as example of the kind of broad mobilization that is needed. In the case of the film, it is rural communities. Harvey thinks the same should be done for urban communities:
In chapter 4 of Rebel Cities, Harvey focuses on what he takes to be the essence of capitalism: the establishment of monopoly rent.
“All rent is based on the monopoly power of private owners over certain assets. Monopoly rent arises because social actors can realize an enhanced income stream over an extended time by virtue of their exclusive control over some directly or indirectly tradable item which is in some crucial respects unique and non-replicable. ” (90)
There are two types of situation where monopoly rent arises: (1) when one exclusively controls some special quality resource, commodity, or location and can therefore extract rent from others. If you are the only one who has a specific Picasso, you can charge people to take a look at it. The same goes if you have a London apartment with an exclusive view over a great Olympic location. Uniqueness is key here long with particularity and tradability. But one has to be careful that one’s product or location or resource is too unique so as to lose tradability. At the same time, using marketing and advertising to increase tradability might reduce uniqueness. So, tradability must never turn into commodification, which involves homogeneity and mass consumption.
On the other hand, marketing and advertising may be used to generate a false sense of uniqueness for mass produced goods and define them as particular enough that monopoly rent can be extracted out of them.
But there is a contradiction here:
“Why, in a neoliberal world where competitive markets are supposedly dominant, would monopoly of any sort be tolerated, let alone seen as desirable?
The fiercer the competition, the faster the trend towards oligopoly, if not monopoly. It is therefore no accident that the liberalization of markets and the celebration of market competition in recent years have produced incredible centralization of capital.
This structural dynamic would not have the importance it does were it not for the fact that capitalists actively cultivate monopoly powers. They thereby realize far-reaching control over production and marketing, and hence stabilize their business environment to allow for rational calculation and long-term planning, the reduction of risk and uncertainty, and more generally guarantee themselves a relatively peaceful and untroubled existence.
Market processes crucially depend upon the individual monopoly of capitalists (of all sorts) over ownership of the means of production, including finance and land. All rent, recall, is a return to the monopoly power of private ownership of some crucial asset, such as land or a patent. The monopoly power of private property is therefore both the beginning-point and the end-point of all capitalist activity.
Pure market competition, free commodity exchange, and perfect market rationality are therefore rather rare and chronically unstable devices for coordinating production and consumption decisions.” (92-4)
However, for Harvey, the left often makes the mistake of associating monopoly rent with large corporations. If location can be a source of monopoly rent, then, small business may very well have a local monopoly out of which they extract rent. Such a monopoly then would be challenged by the opening of the local market to foreign corporations. Here again, the nostalgia for the local, rooted, small business is misplaced.
“In the nineteenth century, for example, the brewer, the baker, and the candlestick maker were all protected to considerable degree from competition in local markets by the high cost of transportation. Local monopoly powers were omnipresent (even though firms were small in size), and very hard to break, in everything from energy to food supply. By this measure, small-scale nineteenth-century capitalism was far less competitive than now. It is at this point that the changing conditions of transport and communications enter in as crucial determining variables. As spatial barriers diminished through the capitalist penchant for “the annihilation of space through time,” many local industries and services lost their local protections and monopoly privileges.” (94)
No doubt though, that these locally-based monopolies were the big losers of globalization (as annihilation of time and space). One can then see the concentration of capital and the political neoliberal push for liberalization at the heart of global governance as the current means to regain the means of monopoly rents on a different scale. Another attempt to recompose monopoly privileges may be over culture by adding originality and authenticity in the definition of what can provide monopoly rent. Arts and culture would fall into that category. Harvey goes at some length over the struggle in the field of wine between French and Australian producers over what makes a wine more authentic and unique than other products. As capitalists look for other way to recreate monopoly powers, they will also create discursive constructs to highlight authenticity and exclusivity (“appellation d’origine contrôlée” in the case of wine, references to “terroir”, etc.).
It is in this context that traditions may be reinvented (as traditions are always invented in the first place) in urban locales, with neighborhood renovation to attract tourists in search of authenticity:
“The most avid globalizers will support local developments that have the potential to yield monopoly rents even if the effect of such support is to produce a local political climate antagonistic to globalization.” (99)
Although that is a fine line to walk as one might want tourists from all over the world to come experience urban local tradition and culture. Sometimes, it might even mean paying tours of slums as happened after the worldwide success of the movie City of God. One could even choose the level of danger to be exposed to. I suspect the success of Slumdog Millionaire might have had a similar effect.
“Urban entrepreneurialism has become important both nationally and internationally in recent decades. By this I mean that pattern of behavior within urban governance that mixes together state powers (local, metropolitan, regional, national, or supranational) with a wide array of organizational forms in civil society (chambers of commerce, unions, churches, educational and research institutions, community groups, NGOs, and so on) and private interests (corporate and individual) to form coalitions to promote or manage urban or regional development of one sort or another.” (100)
In this case, these different actors all look to generate what Harvey calls collective symbolic capital (using Bourdieu’s concept but extending it beyond individuals):
“The collective symbolic capital which attaches to names and places like Paris, Athens, New York, Rio de Janeiro, Berlin, and Rome is of great import and gives such places great economic advantages relative to, say, Baltimore, Liverpool, Essen, Lille, and Glasgow. The problem for these latter places is to raise their quotient of symbolic capital and to increase their marks of distinction so as to better ground their claims to the uniqueness that yields monopoly rent. The “branding” of cities becomes big business.16 Given the general loss of other monopoly powers through easier transport and communications and the reduction of other barriers to trade, this struggle for collective symbolic capital has become even more important as a basis for monopoly rents. How else can we explain the splash made by the Guggenheim Museum in Bilbao, with its signature Gehry architecture? And how else can we explain the willingness of major financial institutions, with considerable international interests, to finance such a signature project?
The rise to prominence of Barcelona within the European system of cities, to take another example, has in part been based on its steady amassing of symbolic capital and its accumulation of marks of distinction.” (103 – 4)
But Harvey considers that there is, in this process, space for contestation of the logic of capitalism:
“The struggle is on to accumulate marks of distinction and collective symbolic capital in a highly competitive world. But this brings in its wake all of the localized questions about whose collective memory, whose aesthetics, and whose benefits are to be prioritized. Neighborhood movements in Barcelona make claims for recognition and empowerment on the basis of symbolic capital, and can assert a political presence in the city as a result. It is their urban commons that are appropriated all too often not only by developers, but by the tourist trade. But the selective nature of such appropriations can mobilize further new avenues of political struggle.” (105)
But there is also the potential for reactionary nationalism which is equally anti-globalization as some localist movements can be. The risk then is for communities to advocate turning inwards and retreat into imaginary nostalgia and advocate exclusionary politics (see all these movements at work in Europe right now). At the same time, the branding of a city, as that’s what it is, might require the exclusion and evacuation of any category of people that does not fit with the new local environment (see the cleaning up of the slums in Rio in anticipation of the Olympic Games, or as was done in Beijing, the muzzling of political opponents during the same events, and London might not have enough security forces to ensure perfect conformity with the branding). And in all cases, all actors have to navigate the double risk of too much commercialization or too much specificity that is no longer tradable. But for Harvey, this is where there is a weapon for class struggle (which can swing both ways).
“But monopoly rent is a contradictory form. The search for it leads global capital to value distinctive local initiatives—indeed, in certain respects, the more distinctive and, in these times, the more transgressive the initiative, the better. It also leads to the valuation of uniqueness, authenticity, particularity, originality, and all manner of other dimensions to social life that are inconsistent with the homogeneity presupposed by commodity production. And if capital is not to totally destroy the uniqueness that is the basis for the appropriation of monopoly rents (and there are many circumstances where it has done just that and been roundly condemned for so doing), then it must support a form of differentiation and allow of divergent and to some degree uncontrollable local cultural developments that can be antagonistic to its own smooth functioning. It can even support (though cautiously and often nervously) transgressive cultural practices precisely because this is one way in which to be original, creative, and authentic, as well as unique.
It is within such spaces that oppositional movements can form, even presupposing, as is often the case, that oppositional movements are not already firmly entrenched there. The problem for capital is to find ways to co-opt, subsume, commodify, and monetize such cultural differences and cultural commons just enough to be able to appropriate monopoly rents from them. In so doing, capital often produces widespread alienation and resentment among the cultural producers who experience first-hand the appropriation and exploitation of their creativity and their political commitments for the economic benefit of others, in much the same way that whole populations can resent having their histories and cultures exploited through commodification. The problem for oppositional movements is to speak to this widespread appropriation of their cultural commons and to use the validation of particularity, uniqueness, authenticity, culture, and aesthetic meanings in ways that open up new possibilities and alternatives.” (109 – 10)
But again, the warning against local, traditionalist fetishism:
“This does not mean that attachment to “pure” values of authenticity, originality, and an aesthetic of particularity of culture is an adequate foundation for a progressive oppositional politics. It can all too easily veer into local, regional, or nationalist identity politics of the neofascist sort, of which there are already far too many troubling signs throughout much of Europe, as well as elsewhere.” (111)
So, it is important to never forget that a great deal of what capitalists do is to look for ways to recompose monopoly privileges out of which they can extract monopoly rents. There is a lot that makes sense right now if one keeps this basic principle in mind.
Or, as Lambert Strether would say, “it’s all about the rents.”
Now available on Vimeo (via Barry Ritzhold):
Over at Social Science Space, Daniel Nehring reports his experience with academic neo-colonialism:
“For there to be some sort of global sociology, in terms of general agreement about some fundamental aspects of social life, or in terms of a well-articulated network of sociologies that are culturally or nationally specific in some way, there would need to a recognition of socio-culturally disparate forms of knowledge and institutional settings in which such knowledge is generated as equally significant and worthy of further articulation. Many sociologists today share such a recognition, and they work together across cultural and institutional boundaries. However, assertions that university X in place Y outside the metropole surely can’t be a serious institution runs counter to such recognition. Efforts by metropolitan universities to set up lucrative colonies in the global periphery, thus propagating ‘superior’ metropolitan models of higher education, run counter to such recognition. Assertions by super-elite experts that there is one universally valid model of doing science run counter to such recognition (and, by the by, to social research about science since at least the times of Thomas Kuhn).
All these counter-trends are bundled by the commercialisation of academic life in the metropole. Universities in countries like the USA and the UK are run according to the logic of the market. The businesspeople or business-minded academics increasingly in charge of universities have created an academic marketplace in which universities compete with each other for student-customers, research funding, and talented scholars. Crucially, this academic marketplace tends to operate according to the logic of self-interested competition and not to the logic of cooperation and other-interested exchange that could sustain a global sociology of the sort I outlined above. Image is crucial. Universities are brands that must seek to outclass and outmanoeuvre other brands in global university rankings and customer satisfaction surveys. Sociologists are entrepreneurs who must polish their esteem indicators, publish in the highest-ranking journals, get the best scores in teaching satisfaction surveys, and get the largest research grants. Within this system, there just seem to be few incentives for a truly global, truly plurivocal sociology.”
There is no doubt that there are multiple hierarchies in higher education both vertically (in the US, for instance, the hierarchy of institutions from community colleges to elite universities) and horizontally (geographically) with a dominance from the universities of the core (and sometimes, their satellites in the semi-periphery) at the expenses of universities that are remote from it. There are also major institutional and organizational factors hindering global cooperation between universities (who pays for what? Who gets credit for work done? Etc.). The same goes for publications, peer reviewed journals and the major publishing houses out of the university systems.
Ultimately, this is not a problem for sociology only but our discipline is more hurt by it because we should be global by definition, but we still operate under national / state / local systems and the incentives/ rewards systems do not foster outside-of-the-institution cooperation no more than they promote and facilitate interdisciplinarity. All these different systemic constraints have deepened under the managerial regime that now prevails in higher education (the much discussed administrative bloat where MBAs with no experience in education decide to run universities like businesses).
At the same time, the prevalence of core discourse on globalization is another issue that sociology faces. If I say “sociologist of globalization”, what names come to mind? Saskia Sassen? Wallerstein? Bauman? Sennett? Where is the sociology of globalization from the semi-periphery and the periphery? Do an amazon.com search for titles on sociology of globalization and these names (along with a few others, like David Held) will come up. And for those of us interested in the topic, where would we find the sociology of globalization from the South? Our university libraries give us access to databases of publications but there is very little outside of the core, English-speaking publishing world. I have supplied articles to global colleagues (or future global colleagues) from the South from the databases I have access to, but the direction is the same: from the core to the periphery. The reverse flow, I would venture, would be much lower.
And that is the core of the issue, isn’t it? We cannot have a sociology of globalization without a truly global sociology. If the voices from the sociological South remain unheard, we are reproducing the neocolonial mechanisms of domination that many of us find problematic in other areas of social life.
So what are the solutions? Let me pitch again the importance of social media for voices from the South: blogging, twittering and using any other low-price of entry platforms that sociologists from the South can find to be heard. Now, this does not challenge the institutional hierarchies where the peer-reviewed article sits at the top of the academic prestige ladder (with the rewards that accompany such publications, such as tenure and promotions), and the books published by elite presses. That is most definitely a persistent problem for which there is no current solution even for would-be sociologists from the core (get tenured first, then get bloggin’… or start blogging but don’t tell until you get tenure). There hierarchies of hiring, promoting, publishing and funding (see this on how capital follows capital in funding and solidly in the core despite efforts to diversify) are among the solids that remain in the liquid era (as Bauman would have it). It is not like that there are no younger academics who are ready to shake the system in that direction but the power in higher education, contrary to popular belief, does not lie with faculty but with administrations.
But, let’s say Nathan Jurgenson has his way, we would still need specific mechanisms to promote the voices from the South. If we develop social media for a truly global sociology, those cannot be dominated by voices from the core from a few “stars”. It has to be different. As I said earlier, no sociology of globalization without a truly global sociology.
In Evil, sociologist Michel Wieviorka aims to claim “evil” as a territory for sociological investigation. It is not hard to see why sociologists have stayed away from the topic. It is thorny one. And after all, Durkheim taught us all long ago to avoid just adopting common sense categorizations and running with them without examining their social construction as social fact. So, since evil is a common sense concept par excellence, and a rather multi-form and vague one, one can easily see why sociologists have stayed away from the concept as a whole. But it is true that by doing so, we have abandoned that territory to philosophy, religious studies and *gasp* even psychology.
But, I am one of those sociologists who think we should drag our muddy sociological boots (sociology is muddy par excellence, that is its greatness) where people think they don’t belong, so, naturally, I grabbed the book hoping for, at least, some conceptual clarity and investigative pathways into the topic. Alas, I was deeply disappointed for a variety of reasons.
First of all, the book feels a bit disjointed and that is because the book is not really a book, it is a collection of sections extracted from another book (Nine Lessons of Sociology). Evil is a collection of the chapters in Nine Lessons that were on negative topics, leaving aside the chapters on positive topics. So, Evil ends up being rather short (133 pages of text), divided on five chapters (evil as sociological topic, violence, terrorism, racism, and pathways to research on evil). In addition, the translation feels a bit clunky and to word-for-word, French to English. It makes for a weird read. I don’t know if it is a Polity issue but I noted the same translation problem with Florence Aubenas’s The Night Cleaner. So, that does not help.
Then, when discussing evil, one can immediately see the problem with the collection of chapters. Chapters 1 and 5 are more straight “why we should have a sociology of evil” and “how we should do it”. They have problems of their own that I will discuss below but they make sense. The real thematic difficulty comes with chapter 2, 3 and 4. So, is this what evil is? Violence, racism and terrorism? That’s it? That list seems a bit arbitrary to me. I can think of a lot of other examples of evil. And again, evil has a major definitional issue as sociological concept.
So let me get into the substance of the book a bit more.
Again, the starting point is that, for Wieviorka, there should be a sociology of evil and this is the right time to develop it as the traditional sociological dichotomies have been successfully challenged (body / mind, nature / culture, individual / collective, and the all-time sociological favorite, structure / agency) especially if we enter the concept of evil through its unavoidable link to suffering, and suffering itself is a social phenomenon. Indeed, suffering is at the heart of the human rights regime which demands recognition of suffering in different forms, but suffering is also at the heart of what we tend to call identity politics and the ethnicization of society (the increasing definition of self through an ethnic identity) and part of the historical narrative that accompanies such ethnicization (that includes the identity of victim if not directly, at least historically and generationally). But right off the bat, Wieviorka operates a subtle shift: from evil to violence. I would argue that that is not the same concept. The two are separate. To reduce evil to violence, then one does not need the concept of evil. We already have extensive work on the sociology of violence (and quite a bit from Wieviorka himself). So what does bringing evil to the sociological table add? Hard to tell. Take this, for instance:
“Yesterday, the socialization of children, or migrants, involved learning the national historical narrative; today, migrants and their children contribute to changing this narrative, forcing the nation to recognize the less glorious pages of its past, its areas of darkness and practices of violence and brutality. From this point on, evil becomes an object for the social sciences: they have to give a convincing account, on one hand, of the past and the present of the groups who mobilize on the basis of an identity as victims; and, on the other, of the impact of their demands on community life. How was violence organized in the past, or how is it organized in the present; and how do the processes of negation of the Other, of destruction and self-destruction, of harm to one’s physical and moral integrity, function?
It is no longer possible to declare, as it was until recently, that to try to understand barbarism, violence, cruelty, terrorism or racism is to open the way to evil, which needs quite simply to be fought without making any effort to understand – any effort of that kind being automatically classed as a mark of weakness. In fact, if we do wish to combat evil, it is preferable to know and understand it. There is a need here, a social demand which calls for analytical tools and studies; the social sciences are better qualified to provide these than moral judgments, philosophical considerations or religious a priori.” (9)
See what I mean? It is all conceptually very muddy: evil, violence, barbarism, brutality, cruelty. Is this all the same? How are these things related? Are they all subcategories of evil? Is interpersonal violence the only form of violence and evil to be considered? What of structural violence? These two paragraphs, to me (I could certainly be wrong), perfectly illustrate the constant conceptual shift that Wieviorka operates throughout the book. But are you really discussing evil when you are discussing racism or terrorism or interpersonal violence in general? I think it is all well and good to want to extirpate evil from the clutches of philosophy and religion but for what purpose? What does this concept add to the sociology of violence / racism / terrorism? This constant conceptual drift persists throughout the book. At the same time, if we accept, arguendo, the concept of evil as violence, racism, terrorism, etc., then we accept it as it is socially defined.
“Evil becomes a sociological category and ceases to be a purely religious category when it is treated as a crime, including a crime against humanity, not as a sin; when it can and must be envisaged as a social and historical problem that falls within the scope of human will and justice, and when it ceases to be a theological fact or the manifestation of an instinct.” (11)
But whether evil is treated as sin or crime does not make really any difference because both are socially constructed commonsense categories, the product of processes of structure, history and power. To define evil so does not neutralize the weight of commonsense definition. Evil is still not a social fact in that definition. Shouldn’t the first step in defining evil as an object of sociological investigation to reject the ready-made conceptualizations that societies provide and question these? To state “I hereby declare evil to be a sociological object, so, back off, religion and philosophy” is not enough.
And if that is not confusing enough, then, there is this:
“The closer evil comes to corresponding to the categories and concerns of the social sciences, the more their analytical principles must be applied, in the same way as they are used to study other problems and other social facts. Amongst these principles there is the idea that actors are never either totally unaware or totally aware of the meaning of their action. In other words they are never totally non-responsible; they are of necessity accountable for their actions, or they should be. In this sense, the advance of the knowledge of evil, thank to the social sciences, goes hand in hand with the idea that the thesis of the banality of evil must be, if not set to one side, at least considered with the utmost caution.” (13)
Again, how does this square the acceptance of commonsense definitions of evil (minus the religious overtones)? And this, basically ends the first chapter with no clear sociological definition of evil. As I mentioned before, this is followed by three thematic chapters on violence, terrorism and racism. So, at this point, we are left with “evil = bad stuff we don’t like” and even that might be questioned: is all violence necessarily bad, let alone evil? Paging Franz Fanon.
But as one reads these three chapters, the real theme of the book becomes more apparent: a rejection of the structural and the social and an aggressive return of the Subject (capitalized in the book), with heavy references to Touraine and Latour. This is the real point of the sociology Wieviorka proposes: a sociology of the Subject, then confronted with evil, either as perpetrators, but, more essentially, as victims. On all three topics, Wieviorka argues that the culture, history and structures have received all the sociological attention but that Subjects, and especially victims (Wieviorka does mention perpetrators but he is much more interested in victims) have been neglected not just as victims but as agents. This allows Wieviorka to develop two typologies, in the case of violence, that he will use on the other topics as well: one for the types of violence based on Subject meaning and the type of Subjects involved in violence.
And the types of subjectivity linked to violence (capitalization in the original):
One can see that this typology can be useful and how it can lead to certain ideas when it comes to preventing or dealing with different forms of violence (some much less clear and satisfying than others).
But what does this have to do with evil?
The topic of violence also allows Wieviorka to introduce the second main theme of the book, after the Subject: globalization. The Subject and globalization are the two poles that he considers should guide the sociological investigation of evil. This allows him to evacuate any form of social structure from analysis, albeit not convincingly and not consistently. But the combination of the centrality of the Subject in the context of globalization leads him to the following formulation:
“The arena of violence is widening, while the scope for organizing debate and a framework for conflict to deal with social problems is shrinking, lacking, or vanishing. Conversely that arena becomes smaller when the conditions of institutionalized conflict permit a negotiated solution, even in circumstances of great tensions between actors. Violence is not conflict; rather it is the opposite. Violence is more likely to flare up when an actor can find no-one to deal within his or her attempts to exert social or political pressure, when no channels of institutional negotiation are available.” (27)
Wieviorka argues that this is the case with the decline of the labor movement in the context of globalization as unions have always been a disciplining force for the working class, as well as offering institutionalized ways to resolve conflict. But he should take the next step and recognize that this has been accompanied by a hardening of state repression on labor issues.
When it comes to the victims of violence, Wieviorka argues that there are three types of suffering that need to be addressed:
Wieviorka uses these typologies in his analysis of the other two topics: global terrorism and racism. And I have to say that there is nothing really new or uniquely insightful in these chapters if one is already well-read on either subjects.
And the last, and longest chapter of the book tries to weave together the two lines of the Subject and globalization at the expense of structure and society, and that is done with pretty broad pronouncements (“This is not the time to fight the enemies of the Subject – they have been defeated, in any event for the time being.” (89)). Here again, this chapter is plagued with conceptual ambiguities relating to the Subject, individualism, and individualization. In the glorification of the Subject, Wieviorka neglects the fact (mentioned by Bauman, Beck and Sennett, among others), that becoming a Subject, in individualized condition, is often not a choice in the global context of liquid society.
But what is most disappointing is the end result of all this throwing out of the structural baby with the societal bath water in the study of evil:
“By agreeing to be not only a sociology of the good, by opening up to this dimension of the anti-Subject, sociology can avoid a form of romanticism whereby the Subject is of necessity an attractive character, sometimes happy but usually unhappy; it leaves theoretical and practical scope for the darkest aspects of the human individual; it provides theoretical tools with which to embark on concrete research into phenomena as significant as racism, violence, or anti-Semitism.” (108)
My handwritten note in the book reads “that’s it?” and that is exactly what thinking. Really, that was the point of flushing structure (in the name of the Subject) and society (in the name of globalization)? To establish that people sometimes do bad things? I would argue that there is as much explanatory potential for violence in ALL forms (interpersonal, structural or symbolic) through the workings of individuals, interpersonal interactions (micro-aggressions), organizational and institutional and structural. To evacuate some of these layers deprives oneself of strong analytical tools. Similarly, as many globalization theorists have demonstrated, it is too early to completely dismiss the nation-state and society. The dynamics of globalization are more multi-layered and more complex than that (from glocalization to grobalization, and other processes).
And finally, it is also way too early to cavalierly dismiss the power of collective and social movements in the name of the individual. Globalization is still a very collectively contested terrains for social movements, especially of the alter-globalization kind.
So, by the end of the book, do not really expect to have figured out what a sociological reconceptualization of evil means and implies (if you do, please leave a comment because I would really like to know). It felt like the topic of evil was a bit of a cover up for a more theoretical discussion leading to the promotion of an approach based on the Subject and globalization. But neither topics are convincingly developed to created a shiny new approach to the topic of evil (or any other topic, for that matter). If one is interested in the topic of the individual confronted with globalization (in all its dimensions), one is much better off going back to Bauman, Beck, Sennett or Castells who have done a better job of it.
The darker side of the global economy is Misha Glenny‘s domain of predilection (see his previous book, McMafia on that). In Darkmarket, Cyberthieves, Cybercops, and You, he tackles the hacking world through an investigation into several Internet forums dedicated by carders for carders (carders are these people who steal your credit card numbers and PINs and use them to make money, a thriving business in the global economic / easy credit age).
While McMafia was about old-fashioned organized criminal networks as they adapted to the borderless, global environment created by the end of communism and the triumph of neoliberalism, Darkmarket is about the new breed of organized criminality, using the tools of 21st century technology.
The structure of the book is roughly similar to that of McMafia. Glenny follows a bunch of individuals, which gives us an insider look at their criminal world. The positive side of this is that it creates a fascinating narrative. The downside is that, at some point, it gets harder to see the forest from the multiplicity of trees. It is hard to get a grip of the larger context, extent of the problem and other objective, macro data on this (if they exist). So, in Darkmarket, we follow the rise and fall of the major carder forums (Carder Planet, Shadowcrew, Carder Market and Darkmarket) as well as that of their major players (minus one, still at large at the end of the book). So, anyhoo, here is what I could tease out on the macro side.
Among the individuals we follow throughout the book are also the cops who try to stop carders around the world, from the US, all over Europe and in Turkey. It is half-amusing, half-depressing to find the old-fashioned bureaucratic patterns being reproduced in law enforcement (with the US Secret Services conducting its own carding-busting operation without telling the FBI, doing the same, of course, and both agencies competing for resources and who will catch carders first).
Hacking as crime poses specific problems for law enforcement:
“We now find ourselves in a situation where this minuscule elite (call them geeks, technos, hackers, coders, securocrats, or what you will) has a profound understanding of a technology that every day directs our lives more intensively and extensively, while most of the rest of us understand absolutely zip about it.” (Loc. 81)
As the book shows, law enforcement agencies are still playing catch-up with technology and knowledge and hackers are always ahead of the game.
And then, of course, the global nature of Internet criminality:
“Most importantly, it is much much harder to identify when people are up to no good on the Web. Laws governing the Internet vary greatly from country to country. This matters because in general a criminal act over the Web will be perpetrated from an IP (Internet Protocol) address in one country against an individual or corporation in a second country, before being realised (or cashed out) in a third. A police officer in Colombia, for example, may be able to identify that the IP address coordinating an assault on a Colombian bank emanates from Kazakhstan. But then he discovers that this is not considered a crime in Kazakhstan, and so his opposite number in the Kazakh capital will have no reason to investigate the crime.” (Loc. 107)
And all this takes place in the context of the ever-expanding surveillance society where both governments and corporations compete over who is going to grab most of our information for their own purposes. Take encryption, for instance:
“The political implications of digital encryption are so immense that the government of the United States started to classify encryption software in the 1990s as ‘munitions’, while in Russia should the police or KGB ever find a single encrypted file on your computer, you could be liable for several years in jail, even if the document only contains your weekly shopping list. As governments and corporations amass ever more personal information about their citizens or clients, encryption is one of the few defences left to individuals to secure their privacy. It is also an invaluable instrument for those involved in criminal activity on the Web.” (Loc. 153)
Pursuing cybercriminality is a tricky game. One can always try to infiltrate forums where carders meet and exchange tricks of the trade and do business with each other. Figuring out with whom one is interacting is incredibly difficult as hackers and carders are justifiably paranoid to an extreme degree. From Glenny’s writing, one would thing that all these guys (and they are all guys) are all 15 year olds that never left high school. Forums are ridden with cliques, ingroup / outgroup conflicts where accusation of being from law enforcement are thrown around, individuals get taken down and thrown out of the forums on the basis of rumors started by business rivals. Trust is the main currency and it is hard to come buy, so, these forums are strictly monitored by administrators (criminals themselves) who manage the whole environment very closely.
And, of course, fighting cybercriminality means having to deal with the banks who issue thee credit cards:
“The attitude of most banks to cybercrime is ambiguous. While writing this book, a gentleman from my bank, NatWest, called me and asked if I had made any recent purchase at a jewellers in Sofia, the capital of Bulgaria. Furthermore, he enquired whether I had spent 4,000 francs settling a bill with Swiss Telecom. I said that I had not. I was then told that my NatWest Visa card had been compromised, that I would need a new one, but that I could be safe in the knowledge that NatWest had cancelled the £3,000 for which the card had been fraudulently used. Like everyone else who goes through that experience, I was hugely relieved when the bank gently reassured me that I was not liable.
But who is actually paying for that? The bank? No, they are insured against such losses. The insurance company? No, because they set the premiums at a level that ensures they don’t lose out. So maybe it is the bank after all, given that they’re paying the premiums? Yes. But they recoup the money by levelling extra charges on all consumers. Essentially, bank fraud is paid for by all bank customers.
This is something that banks understandably do not wish to have widely advertised. Similarly, they do not like the public to learn how often their systems have been compromised by cyber criminals. Journalists find it impossible to get any information out of banks about the cyber attacks that rain down on them daily. That is understandable. What is less excusable is their frequent reluctance to work with police, in case the information be revealed in open court. By refusing to admit that their customers are victims of cybercrime, for fear of losing an edge against their competitors, banks are indirectly assisting the work of criminals.
Banks like to keep the extent of fraud quiet partly for competitive reasons and partly because they do not want their customers to demand a return to the old ways. Electronic banking saves them huge sums of money because the customer is carrying out tasks that were once the preserve of branches and their staff. If we were all to refuse to manage our finances via the Internet, banks would be compelled to reinvent the extensive network of branches through which they used to serve us. That would cost an awful lot of money and, as we now know, the banks have spent everything they have, along with hundreds of billions of taxpayers’ cash, underwriting egregious speculative ventures and their obscenely inflated bonus payments.” (Loc. 581 – 600)
And in the Age of Plastic, there are billions of cards around, and huge sums of money available for the criminal creative class and a lot of members of carder forums are from former communist countries where they are more or less left alone by law enforcement as long as they don’t mess with Russia.
So Carder Planet was the first of its kind and it lasted four years but it eventually fell, and in its place emerged a whole bunch of new forums dedicated to the same activities with a global reach:
“Websites modelled on CarderPlanet sprang up everywhere: theftservices.com, darknet.com, thegrifters.net and scandinaviancarding.com. There were many more, including one bound by the delightful acronym parodying American academic communities, IAACA (International Association for the Advancement of Criminal Activity).
But none succeeded like Shadowcrew during its two years of existence. And RedBrigade was one of the many carders on Shadowcrew who hit the jackpot. Law enforcement was just beginning to become aware of the extent of the business. Banks were effectively clueless, ordinary folk oblivious.
Hackers were streets ahead, and Mammon ruled everywhere – the hedge-fund managers, the oligarchs, the oil sheikhs, the Latin American mobile-phone moguls, the newly empowered black economic elite in South Africa, the old white economic elite in South Africa, Chinese manufacturers of global knick-knacks, techno gurus from Bangalore to Silicon Valley.
Hundreds of carders made vast fortunes during Shadowcrew, many of them sufficiently naive to piss it all away on the trappings of arriviste wealth. In those days there were no checks on your computer’s IP address when you made purchases over the Web. There was no Address Verification System on the credit card: you could ship goods anywhere in the world (except Russia and other former Soviet countries), regardless of where the card was issued, and nobody would cross-check it at any stage.
This novel crime took root well beyond its Ukrainian- and Russian-language nursery. It began to globalise spontaneously. RedBrigade recalled how established Asian criminals would now communicate with college kids from Massachusetts who were talking to East Europeans, whose computers overflowed with credit-card ‘dumps’. Behind some of the nicknames on Shadowcrew were criminal agglomerates like All Seeing Phantom, revered among his peers.” (Loc. 1466)
It is amazing that anyone can make any sense of this, let alone infiltrate it and identify the main participants and administrators in these operations.
But carding is only one form of Internet threat. Glenny identifies three:
And to that last, government have responded with a militarization of cyberspace:
“Computing networks had become so critical a part, both of the Defense Department’s infrastructure and of its offensive and defensive operational capability, that Robert Gates, the Secretary of Defense, made the momentous decision to create a new military domain – cyberspace. This fifth military domain – a sibling to land, sea, air and space – is the first-ever man-made sphere of military operations, and the rules surrounding combat in it are almost entirely opaque. Along with the domain, the Pentagon has set up USCYBERCOMMAND to monitor hostile activity in cyberspace and, if necessary, plan to deploy offensive weapons like Stuxnet. For the moment, the US is the acknowledged leader in the cyber offensive capability.” (Loc. 2774)
One can only imagine the level of surveillance and violation of any kind of legality happening.
The presence of Turkey as a hub for cybercriminality itself is an interesting example of global development:
“After the millennium Turkey had become an increasingly attractive venue for hackers, crackers and cyber criminals. In the late 1990s much cyber criminal activity had clustered in certain regions of the so-called BRIC countries. An economist from Goldman Sachs had conferred this acronym on Brazil, Russia, India and China as the leading countries of the emerging markets, the second tier of global power after the G8 (though, politically, Russia straddles the two).
The BRICs shared important social and economic characteristics. Their economies were moving and opening after several decades of stagnation. They had large populations whose combined efforts registered huge growth rates, while a resurgence in exuberant and sometimes aggressive nationalism accompanied the transition to the status of dynamic global actor. Their education systems offered excellent basic skills. But, combined with extreme inequalities of wealth, this spawned a new class of young men, poor and unemployed, but – in contrast to earlier generations – with great material aspirations as they absorbed the consumer messages that are an intrinsic part of globalisation. To meet these aspirations, a minority started beavering away in Internet cafés, safe from detection by law enforcement or indeed anyone else, where they found myriad online opportunities to educate themselves in the art of hacking.
Turkey qualified as an honorary BRIC, with an economy that, when compared to Russia’s, for example, looked much more dynamic. The country’s population, at around eighty million, and its growth rates were increasing even faster than those of the acknowledged BRICs. Everyone recognised its strategic importance, nestling against the Black Sea and Mediterranean Sea while bordering Bulgaria, Greece, Iran, Iraq, Syria, Armenia: there is barely a neighbour that hasn’t experienced a major upheaval or war in the past two decades. The unpredictable has been ever present in Turkish politics but, as the millennium turned, Turkey’s burgeoning economic power and sophistication emphasised its pivotal role in several vital geo-strategic regions – the Middle East, Central Asia, the Black Sea and the Balkans.” (Loc. 2949)
Turkey is where the heart of Darkmarket was and the whole unravelling of the organization makes for a great read, involving kidnapping, beatings, double agents, women, just like any good thriller and the new character of the virtual criminal. But even though traditional criminal organizations tend to look at hackers as amateurs and second class citizens of the underworld, Darkmarket showed that such a conception was no longer sustainable. DM was a complex organization with different circles and divisions of labor:
But the whole operation was so mysterious, even DM has been shut down, no one knows for sure whether all the main actors have been identified and arrested, whether the site has been reconstituted further underground. There is absolutely no certainty in that domain.
So, mix all that with individual cases of hackers and you have a pretty compelling read, divided in 40 really short chapters. That was all well and good until we get to the little steaming pile that Glenny drops towards the end of the book. Throughout the book, you can tell that Glenny has a certain admiration for the hackers he writes about. He finds them intelligent and resourceful. So, his big idea is that throwing them in prison is a waste because they are so smart and they could be used for some other purpose and they are such nice guys after all. The real BS comes when Glenny invokes some evo psych garbage on the male brain versus female brain to explain why hackers are almost exclusively men.
There is no doubt that this is a macho / manly / dudely universe, but it is not because women don’t have the brain for it. It is more because of this:
“By now, it should surprise no one to hear that software development is a bit of a boys’ club. We’ve all read editorials bemoaning the lack of women in tech.
The easy explanation is that programming appeals more to a male mind-set. But while it’s easy, it’s also cheap. Things aren’t nearly so simple.
Some say the problem is our education system. Schools and colleges should be doing more to encourage girls and young women to explore computing. Right now that’s not happening. Overall enrollment in university computer science programs is up 10 percent from last year, but enrollment among women is down.
Others say companies should provide the encouragement. Some companies already are; Etsy, for example, is offering $50,000 in grants to send women to its Hacker School training program in New York City this summer.
That’s admirable, but it falls short of addressing the real problem, which is that software development isn’t just failing to attract women. It’s actively pushing them away. Worse, they’re not the only ones.
There are women who have a genuine passion for programming to rival any man. But even if they manage to get hired over their male counterparts, they often find themselves in hostile, male-dominated work environments.
“As the woman, I’ve been the only person in the group asked to put together a potluck,” writes Katie Cunningham, a Python developer at Cox Media Group. “I’ve been the only one asked to take notes in a meeting, even if I’m the one who’s presenting. I once had a boss who wanted to turn me into a personal assistant so badly, it ended up in a meeting with HR.”
Just as harmful, she says, were the casual jokes and comments from her male coworkers. If she didn’t shrug them off with a smile, she was told she had a bad attitude. Cunningham says the subtle sexism she encountered as a programmer was so discouraging that she once considered leaving the field for good. “I almost prefer outright sexism, because at least that you can point out,” she writes.
These problems certainly aren’t limited to programming. Women in all sorts of fields face similar discrimination. But the software development field’s hostility toward women may be symptomatic of a broader malady.”
And there is tons of research on the subject. And those of us old enough to have been around the Internet for a while remember the Kathy Sierra fiasco. There is no need to invoke some mysterious element of the male brain that make them better at coding and hacking. It is good old fashioned mysogyny. That nonsense was a bad way to end an otherwise interesting book.
Since Manuel Castells is my sociologist of the semester, it is only fair that I devote some blogging space to his latest opus magnum (does he ever write any other kind?), Communication Power. Reviewing this book is probably going to take more than one post as Castells’s writing is so dense, it is hard to summarize and unpack in just a few words. Castells, of course, is the Max Weber of our times and is the one who most thoroughly studies the network society, and started doing so before it was cool.
So, I will dedicate the first few posts to the conceptual background of Castells’s theory of power in the network society. These concepts are the tools needed to follow along and truly get the depth of Castells’s thinking.
The central question of the book?
“Why, how, and by whom power relationships are constructed and exercised through the management of communication processes, and how these power relationships can be altered by social actors aiming for social change by influencing the public mind.” (3)
For Castells, the capacity to shape minds is the most fundamental form of power as it allows for the stabilization of domination, something that pure coercion cannot accomplish. Consent works better than using fear and makes it easier to actually exercise institutional power. And if, as Erik Olin Wright tells us, human behavior is mostly driven by norms, then, the more institutionalized these norms are, the more they will be embedded in our thinking and applied in everyday life as what comes naturally rather than compliance to power. It is in this sense that control of communication processes is a fundamental mechanism of power.
So, what is power:
“Power is the most fundamental process in society, since society is defined around values and institutions, and what is valued and institutionalized is defined by power relationships.
Power is the relational capacity that enables a social actor to influence asymmetrically the decisions of other social actor(s) in ways that favor the empowerment of the actor’s will, interests and values. Power is exercised by means of coercion (or the possibility of it) and/or by the construction of meaning on the basis of the discourses through which social actors guide their action. Power relationships are framed by domination, which is the power that is embedded in the institutions of society.” (10)
I have emphasized the key concepts here. Social actor refers to not just individuals but also groups, organizations and institutions as well as any other kind of collective actors, including networks. Relational capacity, obviously, reflects that power is a relationship, not an attribute. There is no power outside of relationships between actors, some empowered and other subjected to power. And, in a very foucauldian way, Castells emphasizes right off the bat that power always involve resistance that can alter power relationships if it becomes strong enough to surpass compliance. If the powerful lose power, then, there is also institutional transformation, that is, structural change triggered by relational change.
For Castells, the imposition of power through sheer coercion is relationally non-social:
“If a power relationship can only be enacted by relying on structural domination backed by violence, those in power, in order to maintain their domination, must destroy the relational capacity of the resisting actor(s), thus canceling the relationship itself. (…) Sheer imposition of by force is not a social relationship because it leads to the obliteration of the dominated social actor, so that the relationship disappears with the extinction of one of its terms. It is, however, social action with social meaning because the use of force constitutes an intimidating influence over the surviving subjects under similar domination, helping to reassert power relationships vis-à-vis these subjects.” (11)
Hence, the Capitol constantly reminding all 12 Districts of what happened to District 13 in the Hunger Games.
But for Castells, coercion is only one mechanism in a multilayered conception of power. And the more human minds can be shaped on behalf of specific interests and values, the less coercion and violence will be needed. The construction of meaning to shape minds and to have these meanings embedded in institutions is important as they produce legitimation (see: Habermas) and legitimation is key to stabilize power relations, especially under the aegis of the state.
If there is no such construction of meaning, then, the state’s intervention in the public sphere will be exposed as an exercise in the defense of specific interests and naked power, triggering a legitimation crisis (does this sound familiar?). That is, the state will be seen as an instrument of domination rather than an institution of representation. There is no legitimation without consent based on shared meaning. This is why, under conditions of legitimation crisis, the state (or adjunct organizations) quickly relies on coercive mechanisms (macing, kettling, etc. all reflect this).
So, what are exactly the different layers of power?
“Violence, the threat to resort to it, disciplinary discourses, the threat to enact discipline, the institutionalization of power relationships as reproducible domination, and the legitimation process by which values and rules are accepted by the subjects of reference, are all interacting elements in the process of producing and reproducing power relationships in social practices in organizational forms.” (13)
And so, societies are not nice Parsonian communities sharing values and norms and interests, in a very Gemeinschaft / mechanical solidarity way. Social structures are, as Castells puts it, crystallized power relationships reflecting the state of never-ending conflict between opposing social actors and whose capacity to institutionalize their values and interests prevailed. And these social structures are themselves the products of processes of structuration that are multilayered and multiscalar (global, regional, national, local… that was a mouthful).
“Power is not located in one particular social sphere or institution, but it is distributed throughout the entire realm of human action. Yet, there are concentrated expressions of power relationships in certain social forms that condition and frame the practice of power in society at large by enforcing domination. Power is relational, domination is institutional.” (15)
Power through multilayered and multiscalar structuration processes has a lot to do with globalization, which has not eradicated the nation-state but changed its nature (“the post-national constellation” as David Held – pre-disgrace – coined it) as part of global assemblages (Saskia Sassen). In that sense, Castells thinks that Michael Mann’s definition of societies as “constituted of multiple, overlapping and interacting sociospatial networks of power” still holds true. In the global age, the state is just one node of overlapping networks (military, political or institutional).
Next up, networks and the network society.
[This review is the opening salvo of a blog-to-blog dialogue on the subject of current anti-systemic social movements between this humble blog and the Mighty Corrente building. Corrente has been following the Occupy movement pretty closely, so I expect Lambert will have plenty to say on the subject over there. I also highly recommend David S. Meyer’s blog, Politics Outdoors, a solid blog on the sociology of politics and social movements.]
In case you haven’t noticed, things have indeed been kicking off everywhere in the past year, between the Arab Spring, the Indignados, the British riots and the Occupy movement, to name only some of the most visible social movement of the past year. So, of course, this makes Paul Mason’s book, Why It’s Kicking Off Everywhere – The New Global Revolutions highly relevant. Mason claims that the book is journalism, not social science, but he certainly makes use of sociologists of social movements throughout the book. The book itself is an easy and quick read in which chapters alternate between reporting from the ground and analysis from a variety of places where things have indeed been kicking off. So, as much as he might reject the designation, I would consider the book to stand solidly in the sociology of social movements. My only reservation is with the cyber-utopian stance that he adopts towards these movements. I am more of a cyber-crank of the Morozov kind. But again, the book is quite an interesting read and well-worth anyone’s time. Indeed, it is hard to put down. I read it over one weekend.
So, why is it kicking off everywhere? The story starts in Egypt, where, surprise, surprise, some degree of neoliberal policy was involved in heightening the discontent already present there, after decades of corrupt authoritarianism and cronyism:
“For sixty years, the zabbaleen had run Cairo’s trash collection system. They picked up the waste door to door, fed their pigs with the rotting organic matter and recycled the rest for cash, trading with a traditional caste of middlemen. But in 2003, as part of a privatization programme overseen by Mubarak’s son Gamal, three sanitation companies—two Spanish and one Italian—were brought in to ‘modernize’ the city’s waste collection. These outside firms were given cleaning contracts valued at US$50 million a year. Instead of door-to-door collection, they placed big plastic bins on street corners. Instead of recycling 80 per cent of solid waste—as the zabbaleen had managed to do—their contracts required that only 20 per cent be recycled, with the rest tipped into landfill. The transformation of Cairo’s refuse system was to be crowned by the eviction of the zabbaleen, whose slum was adjacent to a new residential property development planned by friends of Gamal Mubarak.
But the new system wasn’t working. Cairo’s residents refused to use the bins; in fact, many of the high-grade plastic containers were stolen and, with poetic justice, ended up being shredded and recycled by the zabbaleen. People began to dump their rubbish onto the streets or into the disused and abandoned buildings that scar Cairo’s streetscape. So, the new system needed an extra push. When the global swine flu epidemic broke, in 2009, the Mubaraks spotted an opportunity. The Egyptian parliament, circumventing its own health ministry and in defiance of UN advice, ordered all the zabbaleen’s pigs to be slaughtered. There had been no recorded transmission of swine flu from pigs to humans.
Across Egypt, an estimated 300,000 swine belonging to zabbaleen households were slaughtered; the government paid between $15 and $50 per pig in compensation, compared to the $80 to $300 they’d been selling for on the market. Soon, two things happened. With no pigs to eat the rotting food, the zabbaleen stopped collecting it, leaving it to pile up on the streets. Then malnutrition appeared among their children. For, says Guindi, though the multinational companies were getting $10 a tonne for waste, and the middlemen $2 out of that, the zabbaleen received nothing from the contract—only what they could make from the sale of recycled waste, and their pigs. Now something else happened, equally novel: the zabbaleen rioted. They hurled rocks, bottles and manure (there was plenty of that to hand) at the pig-slaughtering teams. In response, Mubarak deployed riot squads into the slums—followed, as always, by Central Security and its torturers.” (Loc. 170 – 90)
This, of course, is very reminiscent of what happened in Bolivia when the water got privatized under the aegis of the World Bank: service deteriorated, people got poorer (albeit for somewhat different reasons), livelihood got threatened, people took to the streets, governments react with violence. The Bolivia example is not mentioned in the book but here is a quick reminder:
And part 2:
It seems pretty obvious that the same causes lead to the same effects: see – austerity all over Europe (Greece, Spain, Italy, especially). But Mubarak had been in synch with the rest of global elites who meets every year in Davos. Actually, most dictators who have been removed from power in the Arab Spring were good friends of Western power. Which is partly why Western media and political classes did not see it coming and were slow to react (I remember the initial reaction of the Sarkozy administration, via the Defense Minister, offering Tunisia’s Ben Ali riot control assistance in the early days of the uprising only to backtrack later in shame and embarrassment). Why?
According to Mason, two reasons explain this blind spot: (1) a stereotypical concept of the Arab world that would make Edward Said turn in his grave (passive but violent, squeezed between terrorism and religious fundamentalism), and (2) when was the last time the mainstream media had a solid discussion of class? For as long as I lived in the US, any suggestion that gross and growing inequalities were going to be a problem at some point was shot down as “class warfare” (as if there had not been a class war since the Reagan era, one that, as Warren Buffett has told us, his class has won already). More broadly, this failure is the inability to conceptualize a systemic failure of capitalism (so, analysis of the crisis was reduced to accusations launched against the lower classes – but not class warfare! – and minorities). The events of the past year, for Mason, reveal the utter failure of capitalist realism but also of the mainstream left.
“If the rule of men like Mubarak, Gaddafi and Assad had been seen as somehow separate from the rule of free-market capitalism, maybe political science would not have become trapped in the same fatalism as economics. But support for these pro-Western dictators—or more especially for their sons—had always been sold on the basis that they were ‘liberalizers’: freeing up their home market for corporate penetration and, one day soon, reforming their constitutions. This was the theme of the famous essay by Anthony Giddens, which declared Gaddafi to be a follower of the Third Way and Libya on the road to becoming ‘the Norway of North Africa’.” (Loc 557)
Mason also identifies three major precursors to last year’s social movements: (1) the Greek student riots of 2008 after a police shooting and (2) the Israeli invasion of Gaza (Operation Cast Lead, December 2009) and (3) Iran, of course, where Twitter got its political street creds. In terms of social movements, all three were defeat for the weaker parties but they created a context where populations got galvanized by the capacity of such weaker parties to defy oppressive regimes. These precursors put together the components of the future social movements: secularized, educated youth facing massive precarization, repressed workers’ movements, the urban poor and social networking technologies. These four elements would coalesce more fully a bit later in many more countries. For all these categories of people, the promises of capitalism were not fulfilled, they actually turned out to be lies. From the other side of the table, after decades of outright repression or propagation of an individualistic ideology through the media, leaders probably thought there would be no resistance even in the event of a collapse.
Finally, for Mason, the last reason why no one saw this coming is that all these movements are really something different:
“First, probably, it’s because there is no ideology driving this movement and no coherent vision of an alternative society. Second, the potential for damage arising from violence is larger than before: the demos, when they get violent, immediately expose the participants to getting jailed for serious offences, so they will go a long way to avoid getting angry. Third, and most important, it seems to me that this generation knows more than their predecessors about power. They have read (or read a Wikipedia summary of) political thinkers like Foucault, Deleuze, Dworkin. They realize, in a way previous generations of radicals did not, that emotion-fuelled action, loyalty, mesmeric oratory and hierarchy all come at an overhead cost.” (Loc. 791)
This, of course, takes place in a larger context of crisis of legitimacy, intensified by the economic crisis because the close ties between political and corporate power have been brutally exposed in its full disconnect from the rest of the population. And when the youth in London rioted, the lack of comprehension was extreme (I wrote quite a bit about that):
“All across the developed world, the generation that leaves university in the 2010s will have to work longer because the guarantee of a comfortable income in retirement can no longer be met, either by private investment or the welfare state. Their disposable income will fall, because the financialization of public services demands a clutch of new debt repayments that eat into salaries: student loan repayments will be higher, private health insurance costs will rise, pension top-up payments will be demanded. They will face higher interest rates on home loans for decades, due to the financial crash. They will be burdened with the social costs of looking after the ageing baby boomers, plus the economic costs of energy depletion and climate change.
For the older generation it’s easy to misunderstand the word ‘student’ or ‘graduate’: to my contemporaries, at college in the 1980s, it meant somebody engaged in a liberal, academic education, often with hours of free time to dream, protest, play in a rock band or do research. Today’s undergraduates have been tested every month of their lives, from kindergarten to high school. They are the measured inputs and outputs of a commercialized global higher education market worth $1.2 trillion a year—excluding the USA. Their free time is minimal: precarious part-time jobs are essential to their existence, so that they are a key part of the modern workforce. Plus they have become a vital asset for the financial system. In 2006, Citigroup alone made $220 million clear profit from its student loan book.” (Loc. 1141 – 6)
And individualization ultimately proved it had failed as well as any form of domination will generate resistance, as Richard Sennett (cited a lot by Mason… which is good) noted:
“The sociologist Richard Sennett describes how, starting in high-tech industries, a particular type of employee has become valued by corporations: ‘Only a certain kind of human being can prosper in unstable, fragmentary social conditions … a self oriented to the short term, focused on potential ability [rather than actual skill], willing to abandon past experience.’3 For employers, Sennett writes, the ideal product of school and university is a person with weak institutional loyalty, low levels of informal trust and high levels of anxiety about their own competence, leading to a constant willingness to reinvent themselves in a changing labour market. To survive in this world of zero loyalty, people need high self-reliance, which comes with a considerable sense of individual entitlement and little aptitude for permanent bonding. Flexibility being more important than knowledge, they are valued for the ability to discard acquired skills and learn new ones.
However, Sennett observes, such workers also need ‘a thick network of social contacts’: their ideal habitat is the global city, at whose bars, coffee shops, Apple stores, dance clubs and speed-dating events they can meet lots of equally rootless people..” (Loc 1157 – 66)
And these conditions of resistance were:
The urban poor and the working class have been important components of these movements but it is students who have kicked them off. Add to this the power and networks and communication technology and all the ingredients are there. Mason is a big believer of the network effect (what gets created as additional product of people’s interaction). So, Twitter, pay-as-you-go access, photo / video-sharing services and blogging were essential tools of social movements. As a result, journalists were also engulfed in the crisis of legitimacy as their status carried limited weight on Twitter (much to the dismay of some media celebrities). Again, Mason is much more cyber-utopian as I am.
Mason then goes on at length on the economic crisis itself. There is not much that has not been already written about this, so, I won’t belabor this. One thing I had not read before is the assertion that the Federal Reserve precipitated the Arab Spring with QEII, which led to the rise in commodity prices, which led pushing a lot of people in the global South into deeper poverty.
Another interesting analytical point that Mason makes is to postulate that the correct historical precedent for these current social movements is the European Revolutions of 1848 (especially what led to the French Second Republic):
“On 22 February 1848 the ‘men in smocks’—the Parisian workers— overthrew the monarchy and forced the middle class to declare a republic. It was a shock because, like Saif Gaddafi and Gamal Mubarak long afterwards, King Louis-Philippe had counted himself something of a democrat. In 1848 a wave of revolutions swept Europe: by March, Austria, Hungary, Poland and many states of the future Germany were facing insurrections, often led by students and the radicalized middle class, with the small, mainly craft-based, working class in support. Elsewhere —as in Jordan and Morocco in 2011—riots and demonstrations forced beleaguered monarchs into constitutional reform. Within months, however, class conflict tore the revolutionary alliance apart. In Paris, the newly elected assembly was dominated not by the radicals who’d made the revolution, but by social conservatives. They hired a general to crack down on unrest; that June, he crushed the working class in four days of intense barricade fighting.
But by 1851 the revolutionary wave in Europe was over, its leaders exiled or dead. A military coup ended the French revolution, the president rebranding himself as Emperor Napoleon III. The Prussian army crushed the German states that had voted for radical democracy. Austria defeated the Hungarian uprising, put down its own and enlisted Napoleon III to suppress the republic that had sprung up in Rome. In each case, the survivors observed a similar pattern of events. Once the workers began to fight for social justice, the businessmen and radical journalists who had led the fight for democracy turned against them, rebuilding the old, dictatorial forms of repression to put them down.
Eighteen forty-eight, then, forms the last complete example of a year when it all kicked off. As with 2011, it was preceded by an economic crisis. As today, there was a level of contagion inexplicable to governments. But in hindsight, it was actually a wave of revolution and reaction, followed pretty swiftly by a wave of war. Even if today’s situation defies parallel, the events of 1848 provide the most extensive case study on which to base our expectations of the present revolts.
The demographics of 2011 resemble those of 1848 more than any other event. There is an expanded layer of ‘graduates with no future’, a working class weakened by the collapse of the organizations and lifestyle that blossomed in the Fordist era, and a large mass of slum-dwelling urban poor. As today, 1848 was preceded by a communications revolution: the telegraph, the railway and the steam boat formed part of an emerging transport and communications network clustered around the cities that became centres of the social revolution. As today, 1848 was preceded by the rapid formation of networks—in this case, clubs and secret societies. The students, worker-intellectuals and radical lawyers who led them were indeed part of an international network of activists. As today, 1848 was a revolution in social life as well as politics.” (Loc 2992 – 3038)
That is not very encouraging because these movements ended badly. And indeed, Mason anticipates some possible negative outcomes (such as the military / religious alliance and crackdown in Egypt):
On top of this, Mason sees the culture war in the US and Israel as additionally worrisome.
And then, where is the left?… *sounds of crickets chirping*
So, where does that leave us?
“Everything depends on the outcome of the economic crisis. Before 2008, globalization ‘delivered’ in a rough-and-ready way to the poor of the developing world. It dragged one billion people out of rural poverty and into urban slums, and created an extra 1.5 billion waged workers. It provided access to life-changing technology. And it offset the decline in prosperity and status for the manual workers of the rich world with unlimited access to credit. At the same time it made the rich of every country richer, and inequality greater—even in the developing world, where real incomes rose.
What becomes of the present wave of revolts—political, social, intellectual and moral—now depends completely on what the global economy delivers. If it is nothing but heartache and penury, we are in the middle of a perfect storm.” (Loc. 3353 – 68)
As I stated earlier, if you can stomach the sometimes hyperbolic cyber-utopianism, I highly recommend the book… also, it shows sociologists are the most relevant social scientists to read.