Ethos最新文献

Numerous programs have been set up to support women entrepreneurs on the basis that inequality results from incompatibilities between gendered emotional culture and the affective governmentality of the entrepreneurial paradigm. In the context of Spanish entrepreneurial training programs, this article identifies technologies of the self in young women's narratives of successful entrepreneurship. Using a crossed-narrative approach, as part of three case studies, we conducted 14 interviews with program participants and 6 with program trainers. The analysis shows that, to overcome their supposed deficiencies, the participants understood that female entrepreneurialism required unlimited efforts to self-modulate their emotional dispositions. The analysis identified three broad cultural narratives that frame entrepreneurialism as an epic quest, a vocation or calling, and a ludic pursuit of pleasure. Each of these provides an interpretative frame within which the limitless efforts demanded of feminized entrepreneurialism were resemanticized into three moral values that characterized the story protagonists (heroism, sacrifice, passion). The article further explores the vulnerability of young women to the depoliticization of entrepreneurialism by analyzing emotional suffering and lack of well-being, distancing, ambivalences, and microresistances to the hegemonic paradigm.

This article is about the fear of terrorism. The few and mainly quantitative studies on the topic have categorized people as afraid or not afraid, treating fear as a known constant detached from time and space. Based on ethnographic fieldwork in Copenhagen, Denmark, this article argues instead that the fear of terrorism is momentary and transient; it flares up as flashes of fear. These flashes are triggered by the sensory experience of the urban environment combined with recollections of mediatized horror stories about previous terrorist attacks. This article shows how affects related to historical events, such as terrorist attacks, do not exclusively linger in the exact places or cities where they unfolded. Rather, affects can also, via media, travel to and flash up in scenarios that are geographically distant yet aesthetically resonant with historical events. This article thus provides an understanding of the temporal and emplaced dimensions of fear, and conceptualizes the relationship between the affects we experience, the surroundings we live in, and the stories we are exposed to via media.

Early childhood science and intervention (ECSI) or simply early childhood development (ECD) is now a multi-billion-dollar industry that seeks to export one form of family model, parenting practices, and perspective of child development to the rest of the world. This practice occurs through the efforts of agencies such as the World Health Organization, United Nations Children's Fund, the World Bank Group, and the LEGO Foundation. As a result, Gabriel Scheidecker and colleagues (2023) are justified to characterize ECSI as global ECD that seeks to improve the brains of children in the majority world to break the vicious cycle of poverty. I complement Scheidecker et al.’s (2023) arguments by highlighting a key link that sustains global ECD—the academics and practitioners from the majority world who, knowingly or unknowingly, perpetuate this practice. In this commentary, I discuss why and how such academics and practitioners contribute to the practice of global ECD.

Responses to the trauma of rape vary. People find different responses helpful and a multiplicity of trauma theories should be considered. Through an autoethnography and critical phenomenology of myself and my collaborators in Sierra Leone after I was raped there, I analyze how subjective and cultural frames for managing rape impact an individual's processing of the experience; how they shape ideas of self, community, and world; and how they frame their unraveling and remaking. While I retreated, internalized, and individualized my rape, my collaborators wanted me to externalize it, let the community help, and undergo a ritual to disconnect me from my rapist. Cross-cultural exchange can enhance understandings of responses to trauma and approaches to healing. This is done not to cement cultural frames, to localize or to particularize trauma, nor to overgeneralize but to consider interlocking factors, fill in politically created gaps in focus and memory, and consider multiplicity as enriching on a level playing field. This may help decenter Euro-American notions of trauma and foster an ethics of care.

Practices occupy the intersection of human behavior with its personal and societal dimensions, operating in social theory as bridges between high-order cultural features and on-the-ground dynamics that reciprocally shape the conditions of everyday life and animate human experience. Yet precisely how this bridging occurs remains underspecified. We address that gap in this and a companion article (Worthman, Cummings, and Lende 2023). This article situates practices in dynamic action space, while the second details how those dynamics work and applies them to questions of inequity, resilience, and contemplative practice. We trace a spectrum of practices from mundane activities to formal rituals and self-transformational pursuits. We then situate them within a socioecological framework, drawing on the visual metaphor of Charles Waddington's epigenetic landscape to represent fields of possible practices or action landscapes that are contingent, situated, and dynamically configured to constitute the middle ground bridging social actors and lived experience with sociocultural worlds.