On Precariousness and the Ethical Imagination: The Year 2012 in Sociocultural Anthropology

‘I volunteer at home too!’ Gendering affective citizenship

This article argues for gendering affective citizenship and humanitarianism. Both of these ‘regimes of care’ are understood to work through benevolent affect, to mobilize citizens in the wake of the retrenchment of the welfare state. Ethnography with Italian-origin women volunteers at a Milanese association shows that the affect and motivations of affective citizens can starkly deviate from benevolence and ‘do-gooderism’. Analyses of post-Fordist affective citizenship focus on the shift from waged labour and state-mediated forms of social security to precarious labour and privatized responsibilities for welfare, implicitly centring the (male) breadwinner as the subject of these transformations. By contrast, this article seeks to call attention to the continuities in unwaged care. In so doing, it shows how the Fordist legacy of gendered citizenship ‘haunts’ its post-Fordist affective and humanitarian reconfigurations and highlights the contradictions and contestations that mark ongoing transformations of social citizenship in Europe.

Transformation and the Satisfaction of Work

This article suggests a new conceptual framework for understanding why some types of work are experienced in more satisfying ways than others. The analysis is based on research in an Indian scrap metal yard, where work entails disassembling things that other people no longer want. In spite of the demanding conditions of the labor and the social stigma attached to it, employees express satisfaction with the work process. This observation raises questions about theories of labor, which see satisfaction as arising from work that is creative, skilled, and task-based. The article argues that transformation is a social process that should be used as the primary analytic for explaining work satisfaction. Theories of creativity, skill, and task are secondary analytics that describe subsets of transformative action.

Into and Out of Citizenship, through Personal Tax Payments

This article builds on observations of self-employed Romanian migrants and their encounters with UK fiscal obligations to position tax as a distinct node in the worker-citizen nexus. Speaking to anthropological critiques of neoliberalism, I argue that economic activity is not merely the ethical imperative of a political order premised on self-reliance. It is also a practical test of migrants’ abilities to translate the moral capital of ‘hard work’ into the categories and bureaucracy of fiscal contribution. Analyzing migrants’ compliance with immigration controls and fiscal regimes, seen as a duty to ‘account for oneself’ in moral and financial terms, this article theorizes tax returns as a key junction in the worker-citizen nexus—one that can allow migrants into, but also confine them to the margins of, European citizenship.

Echoes of austerity

South Africa’s post-apartheid era has been marked by the continuation of racialized socioeconomic inequality, a social situation produced by earlier periods of settlement, colonization, and apartheid. While the ruling African National Congress has pursued a transformative political agenda, it has done so within the confines of neoliberal macroeconomic policy, including a period of fiscal austerity, which has had limited impact on poverty and inequality. Here, I explore how policy principles associated with austerity travel across time, space, and the levels of the state in South Africa, eventually manifesting in a public health policy that produced cuts to public health services. In assessing these sociopolitical dynamics, I utilize policy process as a chronotope to unify diverse experiences of temporality relative to austerity-inspired public health policy.

Precarity, Precariousness, and Vulnerability

This review examines precarity through two foci. First, I focus on related terms of the lumpenproletariat and informal economy, each of which have left their mark on the notion of precarity as a bounded historical condition, and its related notion of the precariat, a sociological category of those who find themselves subject to intermittent casual forms of labor. I explore the ways in which these terms offer pictures of politics and the state that are inherited by the term precarity, understood as the predicament of those who live at the juncture of unstable contract labor and a loss of state provisioning. I then turn to the second pole of precarity to chart a tension between asserting a common condition of ontological precarity and the impulse to describe the various ways in which vulnerability appears within forms of life.

Care Wounds: Precarious Vulnerability and the Potential of Exposure

What does it mean to offer care when the act of caring is wounding to its giver? For peer specialists-individuals with lived experience as patients in the psychiatric system-this question shapes how they use their own histories to provide support for individuals experiencing psychiatric crisis. Peer support is unique in the way it draws on empathetic resonance and depends on carefully deployed vulnerability; where one connects with others through the recognition of shared experience and mutual hurt. For peers, care works when this guidance, reassurance, and "being with"-all of which draw upon their own stories of traumatic history and variegated suffering-mitigate the present crisis being experienced by another. Drawing on twenty-eight months of fieldwork with a peer-staffed crisis respite center in the eastern United States, I argue that the peer specialist becomes the embodiment of a novel intersection of intimacy and compensation; one that poses vulnerability not as a consequence, casualty, or risk factor in the commodification of care, but as its principle vector of resonance and the assumption on which it is based. For peers, care that works-in that it creates a mutual resonance for the recipient-becomes simultaneously care that wounds its giver.

The Politics of Migration, Church, and State: A Case Study of the Catholic Church in Ireland

This article investigates the ways in which a shift from post-colonial nation building to neoliberal state restructuring has shaped church and Irish state relations regarding migrant welfare. It develops the extensive work of Bäckström and Davie (2010) and Bäckström et al. (2011) on how majority churches in European countries are reclaiming a social welfare role as the state relinquishes this responsibility: first, by examining the domain of migrant welfare which is not developed in their work; and second, by arguing that majority church pro-migrant service provision, as it has evolved in recent decades, can be understood in relation to an emergent neoliberal mode of collective responsibility for migrant welfare. It suggests that in spite of other factors and forces that undermine Irish Catholic Church authority, the marketization of more domains of life in the first decades of the twenty-first century has given new significance to Catholic Social Teaching and pro-migrant church initiatives.

Finding a place in the world

The economic crash in Iceland created a sense of social and political collapse that extended far beyond the economic realm. Calls for a “New Iceland” were invoked, where the Icelandic political arena would be “cleaned” and reimagined in drastic ways. In this article, I explore how ideas circulating in the wider European region about how Icelanders dealt exceptionally well with the crisis not only failed to reflect the lived effects of the collapse but also echoed long-standing nationalist ideals of Icelanders’ imagined reality of themselves. I show how nation branding in Iceland after 2010 added to the conception that Iceland dealt with the crisis in an exceptional way, and I critically ask why Iceland received such a positive depiction in the international media.

Precarious Placemaking

This review brings anthropological accounts of place and placemaking into dialogue with the concepts of precarity and precariousness. In recent years, precarity has become a widespread empirical and theoretical concern across the humanities. The article traces the simultaneous rise alongside precarity of network and ontology as post-place-based frameworks for anthropological analysis. Although these new frames facilitate anthropological explorations in the spirit of the times, this review argues that both network and ontology lack the capacity to identify what is being transformed and what is at stake when and where precarity takes hold. To see models of placemaking as spaces of transformative possibility requires an account of coexisting, qualitatively distinctive forms of relationship to places.

The Precariousness of Public Health: On Tuberculosis Control in Contemporary France

Through an ethnographic exploration of tuberculosis control in one of France's poorest regions, Seine-Saint-Denis, I interrogate the relationships between public health planning and interventions in conditions of multiple precarity. I show that the encounter between the feasible and the fantastic in the realm of public health generates feelings of absurdity and futility among medical professionals, characteristic of disease control in the precarious present. Precarity is neither a social and economic condition per se, nor is the link between disease and precarity static. It is a dynamic process of political inclusions, exclusions, and inequalities, which differ substantially within the unequal spheres of precarious lives. The contradictions in tuberculosis control that I describe are thus not only characteristic of French public health but of global public health today, where illusions in disease control encounter the exclusionary realities of social life.

Trauma, workfare and the social contingency of precarity and its sufferings: the story of Marius, a street-youth

Based on ethnographic fieldwork in London, Ontario, Canada, with homeless and street-involved youth in a youth drop-in shelter that I call "At Home", this paper is an ethnographically grounded narrative analysis of interview content and participant observation with a centre focus on my key informant, a youth from Eastern Europe whom I call "Marius". Like many other street youth, Marius lives a life marked by precarity. His daily life is marked by traumatic memories of abandonment and abuse, which has lead to an inability to work; and structural violence facilitated by Ontario's workfare program called Ontario Works, especially its mandate that all "participants" (i.e. those in receipt of social assistance, such as Marius) seek employment or face termination of their social assistance check. For Marius, the recounting of traumatic memories at At Home opened up a shared rhetorical space from which he could narratively align himself vis-à-vis other street youth as a victim of precarity and trauma and therefore absolve himself of the onus to find employment. Regardless of his narrative positioning, he is constantly terminated from Ontario Works for not submitting proof of citizenship and proof of job-seeking activities. In conclusion, the only way for Marius to find any form of solace from his past and the constraints of OW is through isolation: a cultural stance that serves as a coping mechanism, and allows Marius to muddle through each day, all the while holding precarity and its pursuant anxiety and depression at bay.