, barely necessities, which made it much harder – we had to pig it no end in our own quarters too – we were so cramped and the only place to cook, a small open fireplace’.52 Opportunities to participate in social encounters may well have offered light relief from the everyday trials of camp life. Like the women who followed the Army in campaigns such as the Crimean War, the women and nurses of the Anglo-Boer War were required to endure and adapt to insalubrious and often insanitary conditions with few complaints.53 The social events described with such relish by nurses

in Colonial caring

supplies them with nourishment, not least because people who work with media live and operate within a cultural context, just like everybody else. These people are, in their turn, in constant mediated as well as direct contact with ordinary citizens for tips and ideas about possible follow-ups and further investigation of the scandal. In addition, in everyday life in twenty-first-century Western culture, it has become increasingly difficult to draw clear dividing lines between, for instance, conversations via social media and ‘conversations among people’. The following

in Exposed
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Ethics in uncomfortable research situations

individuals; but it does this while also keeping in mind the larger structural forces that shape those everyday struggles and give them meaning. Social life is nuanced and complicated, and capturing and representing this complexity in research is difficult. When producing our analysis we at least have time and space for reflection, for multiple attempts to get it right (or to fail again, but fail better – following Samuel Beckett

in Go home?
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Passion and politics

, socially, most pernicious? And does not such self-imposed constraint on what and how we research not weaken claims to the systematic creation and critique of knowledge (Gillan and Pickerill, 2012: 136)? This is not to dismiss the political implications of choosing to conduct an ethnographic study of a movement widely perceived to actively perpetuate racism. It is to take the position that there should be no areas of social life that are unfit for scientific study (Kirby and Corzine, 1981: 15) and to argue that such studies extend our, very limited, understanding of the

in Loud and proud
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Borders, ticking clocks and timelessness among temporary labour migrants in Israel

states may curtail civil rights for their citizens, including freedom of expression and/or assembly. The home countries may be rife with state-sponsored and everyday street violence and corruption. Our research partners recounted experiences comparing life in their home countries with life in Israel. Although they sometimes decried the experiences they had had with their employers in Israel, they also noted that there were time-based advantages to being in Israel. For example, one interviewee from Ghana explained that he had four children in Israel and two others in

in Migrating borders and moving times
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Frank O’Hara

claim were it not that so many people who knew him and observed him working stated it to be the case. Thus as Joe LeSueur puts it towards the end of Digressions on Some Poems by Frank O'Hara, commenting on O’Hara’s indifference – which I will come on to – to publication: ‘As to his being indifferent about publication, it made perfect sense: it allowed him to embrace life, not careerist concerns, and it was through his everyday experiences that a poem might come to him’.10 What I want to suggest in response to this remark is that ‘life’ – that which was going on around

in Enthusiast!

1 Popular music and the ‘cultural archive’ This book began its Introduction, and begins its chapter structure, not in the mainstream of international affairs (the politics of state socialist Non-Alignment, or postsocialist European border control) but with what might seem a more distant topic: popular music. It does so because the everyday structures of feeling perceptible through popular music are a readily observable sign that ideas of race are part of identity-making in the Yugoslav region; proving this point opens the way to revisiting

in Race and the Yugoslav region
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Don’t Ever Wipe Tears Without Gloves as a reparative fantasy

also has a particular narrative function. As Rasmus’s eyes look straight into the camera, they serve as an injunction to the viewer: you are seeing this, and you are hailed as a witness. With its narrative structure, Don’t Ever Wipe Tears Without Gloves invites its viewers into what Roger Hallas has termed an ‘intersubjective space of testimony’ (Hallas, 2009). Documentary footage is used to enhance a sense of historical accuracy. Each episode features a title sequence in which documentary footage of everyday life in Stockholm is mixed with dramatic scenes from the

in The power of vulnerability
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How anarchism still matters

intervention that unaccountable corporate bodies such as the World Trade Organisation are having on everyday life. The spaces that open up as a result of the contradictions and complexities of social life are also important in realising the potential that can be actualised through considering popular culture as an area where anarchism matters. To fully appreciate these possibilities, along with many other areas of likely intervention and influence, we suggest that the kind of anarchism (or even anarchisms) that is required for the future should be a non-dogmatic, flexible

in Changing anarchism
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Security, mobility, liberals, and Christians

places could be connected and in which ways, on the technologies involved in making digital pocket navigation applications possible, and the politics, economics, and socialities at play in allowing such instruments and technologies to be available to the everyday person. Had that not made him dizzy already, he could have gone deeper, reflecting on how his particular way of life, that of a liberal

in Security/ Mobility