British Journal of Sociology最新文献

The article focuses on the work of working-class women (WCW) amid turbulent times. Its timespan is just prior to and during the Covid-19 pandemic in the UK. The women's work, and the key skills involved, are fundamental to everyday lives, but both have been under-valued and under-rewarded. The pandemic shone a fresh light on the societal importance of this work and highlighted how its under-valuation and the women's systemic low pay and inferior working conditions have serious ramifications not only for individual workers and their families but for the provision of key services. The article centres WCW, at the intersection of classed and gendered disadvantage, to ask about inequalities in work experiences. Analysing nationally representative samples of thousands of workers in the UK prior to and as Covid-19 rolled out, we compare WCW with other workers. We show that the women faced both persistent and new inequalities at work: enduring low earnings, pandemic-led risks to jobs and paid hours, little opportunity to work from home or flexibly, and stressful key working roles. We reveal the heavily classed nature of some of these findings, show that others were more strongly gendered, while still others were classed and gendered outcomes that require intersectional analyses of the women's working lives.

This study explores how gender and age interact in shaping beliefs about fair pay through a factorial survey experiment conducted with German employees. Respondents evaluated hypothetical worker descriptions varying in age, gender, and earnings. While no gender gap in fair earnings was found for the youngest hypothetical workers, a significant gap favoring men emerged with increasing age. This suggests that male workers receive a higher age premium on fair earnings than female workers. The findings highlight the need to understand how gender interacts with other characteristics to legitimize workplace inequalities.

The term “charisma” is recognized as sociology's most successful export to common speech. While sociologists habitually dismiss popular uses of the word, we address its vernacularity head on as a worthy object of study and as a potential resource for conceptual development. Using machine learning, we locate “charisma” within the wider discursive field out of which it arises (and continues to arise) across four corpora; namely: Weber’s major writings; social scientific research (123,531 JSTOR articles); and social media (“X”) posts containing of “charisma” (n=77,161) and its 2023 variant, “rizz” (n=85,869). By capturing meaning structures that discursively suspend “charisma” across multiple dimensions, we discern three spectra that help to distinguish charisma’s sociological and non-sociological uses. Spectrum one differentiates perspectives which see charisma as having either a structural or individual-level range of efficacy. Spectrum two differentiates indifferent/analytical perspectives on charisma from perspectives which see it as desirable but also morally conservative. Spectrum three differentiates between relational and individualized ontologies for charisma. We find that, rather than hewing closely to the Weberian formulation, social scientific uses exist in an intermediate position vis-à-vis these three spectra. Thus, scholars participate in what they otherwise criticize as charisma’s vulgarization. The article concludes with recommendations for how to constructively interact with ‘popular charisma.’

Informal affective bonding through which social resources are deployed, known as guanxi, is significant in social, political, and economic relationships in present-day China. Guanxi is sociologically understood as a form of social network and also as a type of social exchange. In addition, guanxi is regarded as a kind of or derived from ritual practices. Ritual aspects of guanxi are critically examined. The concept of ritual is distinguished from Confucian li, with which guanxi is often associated. Rituals held to be supportive of guanxi are examined, three distinct conceptualisations of ritual are identified, and ritual is differentiated from social practice, ceremony, and rite. Finally, emotions in guanxi ritual are briefly discussed, comparing Collins' approach with an account from the early Chinese theorist Xunzi.

Cruel Optimism’ (Berlant, 2011) sustains neoliberalism by promising freedom and autonomy through adherence to and performance of competitive behaviours. As Brown (2003) observes, neoliberalism is a discourse which operates, not through repression or restriction, but through promising self-fulfilment and happiness. The role of emotion-management in poverty governance has been widely acknowledged. However, this has focused on cultivation of population-level punitive, negative emotions (such as shame, stigma, or resentment). It is widely acknowledged that welfare provision has been specifically targeted by neoliberal discourse, justifying intensifying interventions aimed at reshaping the subjectivities and aspirations of poor and marginalised individuals and households to serve the needs of deregulated markets. However, little attention has been paid to the importance of positive, hopeful emotion management in legitimising and effecting co-operation. Drawing on interviews with 54 workers in the Welsh homelessness system, I argue that workers systematically create and sustain optimism in their clients as a mechanism to enable them to survive within an increasingly hostile housing system, as part of a deliberate, if reluctant, strategy to cultivate empowered, ‘ethical’ welfare selfhood against a backdrop of citizen abandonment. A three-stage approach deployed by workers includes (1) destabilisation of expectations of state help (2) re-orientation, through cultivation of belief in neoliberal promise (3) development of maintenance strategies. Improving applicant capacity to perform neoliberal welfare citizenship was perceived as an urgent, moral and pragmatic necessity, and justified by care logics. I demonstrate how this extends not only our understanding of welfare implementation, but also shows how positive emotion-management generally, and Berlant's Cruel Optimism specifically, can be used to understand the practicalities of welfare governance.

Drawing on fieldwork data among Syrian refugee women marrying Egyptian men amid forced migration, I explore how displacement reshapes the meaning and purpose of marriage. Many such unions, often customary or polygamous, provoke comparisons to forced marriage and gender-based violence. Bypassing the reductive exploitation and static narratives, I ask: How does displacement alter refugee women's perceptions of marriage's purpose? And can marriage serve as a strategic tool for (self)resettlement? This investigation urges us to reevaluate the existing range of resettlement options and criteria, offering fresh perspectives on marital strategies post-displacement. Rather, similar marriages often stem from both affective and practical considerations, challenging colonial dichotomies (e.g., agent/victim) and reinstating the role of factors such as social capital in the trajectories of the uprooted. This study expands understanding of gendered and Othered refugee experiences, highlighting marriage's transformative role in forced displacement and resettlement. It contributes to ongoing discussions on marriage, displacement, and resettlement, urging a nuanced approach that acknowledges the complexities of refugee agency and adaptation.

This article builds on data and field work notes from two ethnographic studies conducted in two cities: Istanbul and Trabzon, Turkey. It examines the socio-political dynamics behind the prevalence and impact of conspiratorial narratives. We explore the emergence, circulation, and effects of these narratives and how they shape political orientations and mobilisation. We raise methodological questions about these narratives and propose researchers closely scrutinise them rather than dismissing them as illogical or incoherent. Our research reveals three novel relational and methodological insights derived from conspiratorial narratives. First, these narratives serve as sense-making tools during times of uncertainty. They provide accessible explanations for abrupt changes, and they rely and draw upon ‘cultural repertoires’. Second, by challenging the mainstream narratives, they shape subjectivities; empowering narrators to act as agents. Third, how conspiratorial narratives circulate has implications for the dynamics of state-public relationships, often following the neoliberal logic, they portray political leaders as central figures in navigating complex decision-making processes. Our case studies demonstrate that actors, even in less powerful positions, may not necessarily antagonise the state. We underscore the methodological significance of these narratives for researchers, to examine actors’ agency, group dynamics, and responses to everyday injustices.

For Black, Indigenous, and other colonised peoples, decolonisation and racial justice are urgent imperatives, but their demands are often dismissed as utopian, impossible, or otherwise out-of-time. This article therefore introduces the coloniality of age as a theoretical framework that aims to open up possibilities for otherwise worlds. Departing from established accounts of the coloniality of time, the coloniality of age grounds the analysis of racialised time in the chronopolitical formations of tempus nullius and the paternalistic paradigm. Alongside the doctrine of terra nullius or ‘uninhabited land’, the doctrine of tempus nullius or ‘uninhabited time’ works to deny Black peoples the ability to make and remake history on their own terms. Supplementing theories of the barbarian other, the paternalistic paradigm identifies patriarchal father/child relations as a conceptual and historical precedent to race. The coloniality of age directs the analysis to the temporal limits of coloniality. I argue that the temporal limits of coloniality are constituted by Black childhood; the coloniality of age figures Black childhood as an age with no future. This framework is then applied to analyse young Black peoples' counter-narratives of Black childhood. The counter-narratives of being ‘stuck’, ‘growing up’, the ‘pace’ of racism, and ‘regressing’ centre the temporal agency of Black children as they navigate the chronopolitics of Black childhood. Each of these counter-narratives unsettles the coloniality of age. Read together, the counter-narratives tell a larger story of Black children confronting the temporal limits of coloniality, refusing the terms of White futurity, and instead opting to grow otherwise. The article concludes that Black childhood might be reframed as an age with otherwise futures beyond the temporal limits of coloniality.