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A review and manifesto
Alan Warde

function as tools of social recognition, with the role of bad taste and cultural hostility particularly important. Rather it is to make the claim that much consumption is surreptitious, highly constrained and unremarkable. Everyone’s consumption is characterised, among other things, by acquiescence to external pressures, routinisation, normalised expectations, various acquisition, personalised appropriation, the dictates of convention and framing by public provision. These are processes which cannot be grasped, and indeed would normally be considered irrelevant, in

in Innovation by demand
Open Access (free)
Another time
Kinneret Lahad

refuted. I have discussed this issue more extensively elsewhere.1 Here, I wish to outline again the limits of this discursive resource. Indeed, the right to choose stands at the heart of major contemporary feminist struggles. Choice can be practiced as justifying and encouraging resistance to hegemonic formations by seeking recognition for alternative ones. Identifying as a single by choice can pave the way for late singlehood or lifelong singlehood to be a legitimate and stable identity which offers counter-narratives to existing societal norms. Yet the chosen

in A table for one
Open Access (free)
Transgressing the cordon sanitaire: understanding the English Defence League as a social movement
Hilary Pilkington

‘race’. The fact that ‘race’ is socially constructed – bereft of any sustainable biological foundation – is well established and has led to the recognition that the social phenomenon we are dealing with is not different ‘races’ but ‘the racialization of different “groups” that are culturally, socially and historically  constituted’ (St Louis, 2002: 652). At the same time, ‘race’ continues to have a ‘social materiality, “real” or “imagined”’ (2002: 653) as well as the capacity to order social relations through its social product, that is, racism. In this sense the

in Loud and proud
Robert Fine and Philip Spencer

emancipation by itself is not human emancipation ’. 25 This recognition was not designed, however, to devalue political emancipation or treat it as a mere stepping-stone to be discarded once human emancipation was achieved, but to redeem it as a necessary though insufficient component of human emancipation. Marx perceived an intrinsic relation between political and human emancipation: political emancipation is not human emancipation but there can be no human emancipation without

in Antisemitism and the left
Reflections on the relationship between science and society from the perspective of physics
Lucio Piccirillo

today. Then we can get a long chain like this: Rain–rain–rain–no rain–no rain–no rain–rain–rain–rain–no rain–no rain–no rain . . . A pattern will emerge: there will be long ‘chains’ of rain or no rain based on how we set up our ‘chances’ or probabilities. All of this mathematical machinery could have been simply recorded in some Russian mathematical journal with absolutely no practical use. However, it turns out that Markov’s chains find use in many modern applications. To cite just a few: identifying genes in DNA molecules, algorithms in voice recognition and last

in The freedom of scientific research
Open Access (free)
Simona Giordano, John Harris, and Lucio Piccirillo

transform the communication of science to the general public, particularly by making use of the cheap and easily accessible World Wide Web. What seems to emerge from their analysis is that science and politics can reconcile their inherent tensions, but this requires the ambition to effect radical transformations to the cultural framework in which scientists operate. Some of the authors in Part II argue that public or political recognition of the value of science raises specific political obligations. For example, Mertes (Chapter 11) suggests that the societal values that

in The freedom of scientific research
Rumours of bones and the remembrance of an exterminated people in Newfoundland - the emotive immateriality of human remains
John Harries

skeleton (not) in a glass case   227 exceeds and is insufficient to the constitution of the object. Within this formulation, unearthing is the process by which stuff come into being as human bones through a material hermeneutics of recognition that, among other things, reveals the trace of another, an absent presence who is immanent in but transcends the form and substance of that which remains.30 In Newfoundland there have been several such unearthings in which a Beothuk grave has been discovered and some, or usually all, of the bones removed, transported out of the

in Human remains in society
How African-Americans shape their collective identity through consumption
Virág Molnár and Michèle Lamont

glorification of blackness – by linking race to prowess in matters defiant, sexual, and violent – with virtuoso performances of conspicuous consumption’ (Nightingale, 1993, p. 152 n. 13). The perspective describes the affluent black middle class as similarly alienated and prone to engage in a desperate quest for status by means of consumption. In the 1940s and 1950s, E. Franklin Frazier portrayed middleclass blacks as ‘making a fetish of material things or physical possessions’ to satisfy their longing for recognition and to ‘seek an escape in delusions involving wealth’.10

in Innovation by demand
Open Access (free)
Tony Fitzpatrick

being neglected. Our aim in this chapter is not to establish the full range of these implications, since they span a much wider intellectual terrain than we are required to explore in this book. However, I do want to examine one aspect of that terrain: welfare reform. I will suggest that dialogical institutions and systems are the best means of achieving recognition, care and distributive justice while allowing the relevant tensions to be aired and discussed creatively, albeit in a way that never permits a final resolution. This means engaging with ideas of

in After the new social democracy
Anti-Islam and anti-Muslim sentiments
Hilary Pilkington

forms of Islamophobia or oversimplifies the historical continuity of orientalist categories and generates an unfounded impression of perpetual discursive conflict between Muslims and the West from the Crusades onwards (Meer, 2014: 503). Recognition of Islamophobia as a distinct and contemporary form of prejudice emerged following the publication of the influential report by the Commission on British Muslims and Islamophobia (CBMI) for the Runnymede Trust (1997) Islamophobia: A Challenge for Us All. The report lent Islamophobia public and political recognition and

in Loud and proud