The Educative Relation In Globalization. French Teachers Abroad And Educators In France.
GEMASS (CNRS/Sorbonne, Paris), IRTS Normandie
This proposition proposes the articulation of two different professional groups in education: French teachers abroad and educators in social work in France (Paris and suburbs). The aim is to provide knowledge on cosmopolitan against colonial spirit in global social policies in a neoliberal era. In one hand, French teaching involve universalistic spirit, spreading French culture and language in foreign country, for example in Morocco and UK where I interviewed sixty teachers, and observed for six months each. Fuzzy identities have been emphasised, considering the feeling of belonging by the scale of patria, the professional status, type of school (national or local), family situation, time spent in the host country, life courses and origins. But republican values are also graded by adaptation of pupils who live in local environment. As said Hulot, one interviewee who experimented teaching in Casablanca, London and Paris stressed cultural diversity: “It is the same curriculum and the same job but with cultural differences”. Aurelien, another teacher in Casablanca, comparing experiences of teaching in France and abroad, notably in Parisian suburbs : “that’s enriching, but all relations are enriching. There is no need to leave abroad to live that”.
These insights reminded me while I came back in France as teacher in social work. It appeared as a cosmopolitanism "at Home", crossing the boundaries of ordinary daily life. Alinsky named social work as ‘social colonialism’. Spreading identities, space-time of migration and mobility, regarding the human ability of reflexivity and self-transformation, how I will argue that, following the project of a philosophical sociology (Chernilo, 2017) and a moral sociology, these emphasizes a sociology of the relation with the world, like a resonance (Rosa, 2016).
The Global Hair Trade and the Production and Circulation of Femininities
University of Helsinki, Finland
The global hair trade is a multimillion business. Human hair is both a modern commodity available to all and a body part. In this paper I follow the hair as it is donated in temples in India to where it is used in the Global North and increasingly in Africa. In other words, the Global South is treated as a site of consumption in addition to a site of production. Through the experiences of the women involved it will be possible to delineate the meanings attached to hair and to being a woman in different social contexts but permeated by global ideals. How is hair seen by the women? What kind of (classed, racialised, or globalised) femininities is it linked to? How does the displaced circulation of hair connect and separate the different women? Theoretical ideas utilised come from feminist commodity chain analysis which focuses on ‘“tracking globalisation” in people’s everyday lives, experiences and imaginaries’ (Ramamurthy 2004, 741; 2014) and from the insights of treating commodities as having social lives and cultural biographies (Appadurai 1986; 2013; Kopytoff 1986). The paper is based on recent thematic interviews with 30 black South African hairdressers and women using hair extensions and 36 white Finnish hairdressers and women users, and about 25 upcoming interviews with Indian women donating hair. The results will also shed light on bigger issues to do with multiple modernities and whether the modern in Africa is linked to global inequality (Ferguson 2006), as well as how globalisation is experienced locally.
Explaining The Backlash
University of Humanistic Studies, Netherlands, The
What do blue and pink collar workers make of globalization against the background of immigration, growing competition from for instance China or India and rising influence of multinational corporations? Existing quantitative research from a political science or economical perspective has it that people who experience direct consequences of global economic competition experience insecurity, both towards their own life as towards the capacity of democracy to solve their problems. They would therefore resist globalization and seek refuge in nationalism and / or populism. We use lived experiences of globalization to take a more sociologically informed look at this link. In a series of focus groups with Dutch workers (from different professional backgrounds but all working in lower paid jobs in strongly internationalized companies) we asked respondents to debate the pro’s and con’s of internationalization. We found that among this group, there is little evidence of a consistent backlash against globalization. Working people frame their interests in line with the interests of their company: globalization gave them work or saved their jobs. They do point to negative cultural effects of globalization, such as loss of familiar cultural codes and practices, and how their own company contributes to these losses. They are also ambivalent about government’s capacities to tackle broader issues of (cultural) cohesion.But there appears to be little evidence to support a direct connection between having a lower paid ‘globalized’ job and supporting populism or nationalism. Hence, from a micro-sociological perspective, the backlash against globalization is found in sociotropic rather than egotropic motives.
From A Liquid Modernity To A Solid Community Work
University of Milano Bicocca, Italy
Starting from a tribute to the thought of Zygmunt Bauman on globalization, the purpose of this proposal is to highlight the potential of intercultural mediation for local development. Freedom, rights, mobility, cultural consumption take shape differently in our multicultural cities depending on the personal experience of the subject. Globalization is a phenomenon experienced and perceived in a non-homogeneous way and the collective narration becomes a mosaic in which multiple points of view on reality seek to recompose themselves at the local level, at risk of new pressures and of producing social segregation. As Abdelmalek Sayad suggests (2002), the migratory phenomenon, in its binomial emigration-immigration, is a "total social fact", which involves society in all its aspects: social, economic, legal, political.
The main questions concern the cosmopolitanism of everyday life. How empowerment of local communities in terms of intercultural communication can help to concretely create the "imagined community"? How can we work on the desires and aspirations in a perspective addressed to the future?
The aim of this contribution is to present good practices of intercultural mediation in Museums at European level (from Italy, France and Sweden).
Considering that in an open city everyone is a "resident citizen" these projects want to give voice to those who usually live on the margins, proposing an unusual point of view, an unexpected encounter that can break a prejudice, a border, take care of the void of the "double absence" that migrant lives.
These projects are based on the adoption of a narrative approach with art and creativity in order to fight stereotypes and to foster social inclusion, with a special attention to new minorities, refugees and asylum seekers.