The Sociological Review

Within a British context, the South Asian Muslim community is currently a significant media spectacle with a millennial generation of British-born young men inhabiting public personae that officially are perceived as being a ‘suspect community’. An epistemological assumption of this perception appears to be that religion is the dominant and exclusive social category shaping their behaviour. Using qualitative research that synthesizes postcolonial and critical men’s studies, this article explores how Muslim millennial men are ‘categorically’ contained with accompanying forms of (de)gendering. The article is based upon research with Birmingham-born millennial young men of Pakistani and Bangladeshi heritage, aged 18–25. The research found that a major effect over the last few years of establishing a securitized regime involving ascribed values, reviled violent bodies and designated locations has been to circumscribe the spaces within which Muslim young men are able to perform masculinities in public spheres. The ‘no-go’ spaces of hard physical borders and the increasing complexity of imagined (post-Brexit) borders have imposed racially intensified patterns of stratification in austerity Britain. We conclude by arguing that young men are subjectively negotiating the discursive construction of Muslim identities. This negotiation engages with dynamic dissonances that are (re)constituting their remembering of the past and the living and doing of the present and their imagined futures.

Reading through the concept of shenti (body–self), this article examines the everyday processes by which Chinese young men make sense of and articulate ideal embodied masculinity as situated in different relationships. Drawing on 30 in-depth interviews with urban young men, I argue that the Chinese masculine self is essentially constitutive of and constructed through shenti during the men’s ordinary daily experiences. I highlight the relational formation of shenti as lying at the core of constructing ideal Chinese manhood, teasing out the different layers of body–self and relationality underpinning an individual man’s bodily practices and social interactions. Engaging with traditional cultural values of the ideal body–self and a feminist interactionist approach to gendered embodiment, shenti provides an important analytical lens that will enable us to expand ethnocentric discourses of the sociology of the gendered body by revealing the embodied and experiential aspects of culture in everyday practices. In doing so, this article contributes to enriching the existing debates around cultural variations in the male body and embodied masculinity by offering a Chinese perspective.

Since the early twentieth century, generation has been a recurrent concept in social analysis. In spite of successive bouts of critique and periods of relative neglect, the category has never been abandoned. In this article, drawing inspiration from a broad range of thinkers – such as José Ortega y Gasset, Karl Mannheim, Antonio Gramsci, Pierre Bourdieu, Raymond Williams and Stuart Hall – we review and fine tune our conceptual toolkit regarding generations, making more explicitly visible its affordances for social analysis in times of crisis. We focus on the problem of intergenerational overlap of contemporaneity and the contradictions that emerge from it. We argue that the notion of coevalness can help us resolve some of these contradictions – for example, the lag between contemporaneity and generational awareness – and introduce, through its horizontal connotations, a decolonising ethical stance. Favouring a processual understanding of generation, we recommend ‘conjunctural analysis’ as the most flexible analytical framework for resolving the intersectional contradictions and overlaps of generational categorisation.

How does Judith Butler’s theory of ‘grievability’ relate to the neoliberal imperative to assume personal responsibility for one’s actions? And how can this be conceptualised in relation to a broader biopolitics of disposability that renders some lives dispensable and others worthy of protection? Focusing on the particular case of obesity and the UK government’s drive to reduce obesity rates in response to COVID-19, this article shows how conditions that are seen to arise from poor lifestyle ‘choices’ complicate Butler’s articulation of grievability by revealing how state and public investment can coincide with a general consensus of apathy that renders those lives both grievable and ungrievable. By simultaneously straddling the two subject positions, I argue that people living with obesity are often rendered failures within a neoliberal context that equates grievable life with productive life, thus giving way to a new ontology that renders life valuable only when it is not directly harming, or is in the service of, others.

This article extends sociological and feminist accounts of housework by examining the social significance of the rise of the ‘cleanfluencer’: online influencers who supply household cleaning and organization tips and modes of lifestyle aspiration via social media. We focus on ‘Mrs Hinch’; aka Sophie Hinchliffe from Essex, the ‘homegrown’ Instagram star with 4.1 million followers who shares daily images and stories of cleaning and family life, and has a series of bestselling books, regular daytime TV appearances and supermarket tie-ins. We argue that, within neoliberal culture, housework is now often refashioned as a form of therapy for women’s stressful lives: stresses that neoliberalism and patriarchy have both generated and compounded. The argument is developed through three sections. First, we locate Mrs Hinch in relation to longer classed, gendered and racialized histories of domestic labour and the figure of the ‘housewife’, and the re-writing of domestic narratives to find new ways of ensuring women’s willingness to participate in unpaid domestic labour. Second, we analyse the contradictions of cleanfluencing as a form of ‘digital identity labour’ representing offline housework, which in this case is precarious and classed. Finally, drawing these themes together, we show how ‘Hinching’ recasts housework as part of a neoliberal therapeutic promise to ‘clean away’ the instabilities, anxieties and threats of contemporary culture.

The aim of this study is the reconstruction of the multifaceted points of view related to the transition from work to retirement using a gender perspective. This article includes 40 interviews of ageing Italian workers, 24 women and 16 men, carried out in the cusp of retirement (wave 1) and two years after retirement (wave 3). The experiences related to the ‘decision to retire’ and ‘life after retirement’ were analysed using a complex theoretical framework based on the work of Bourdieu combined with the concept of gendered habitus developed by feminists’ theorizations. The findings identified the elements characterizing women’s narratives in such a way that it was possible to describe the ambivalent women’s positions embedded in the Italian socio-economic context. The voices of the participants were taken as case examples to draw attention to the critical nature of personal gendered identities, which are mostly influenced by structural conditions related to a particular welfare regime (e.g. work and retirement policies) aiming to fix normative behaviours in later life. Nevertheless, the gendered habitus, as an expression of inner discourses, illustrates at the same time the nature of both constraints and freedom possessed by the respondents. We conclude by pointing out the importance of reflexive social approaches applied to the study of gender inequalities in later life.

Growing awareness of environmental issues and their relation to consumption patterns has given rise to calls for sustainable consumption across the globe. In this article, we focus on the zero waste lifestyle movement, which targets high-consumption households in the Global North as a site of change for phasing out waste in global supply chains. Our article is concerned with asking how gender and household sustainability are mutually constituted in the zero waste lifestyle movement. We establish an analytical tension between understanding zero waste living as a further intensification of feminised responsibility for people and the planet and as offering potential for transformational change – as feminised concern or feminist care. Through qualitative content analysis of the 10 most influential zero waste blogs globally, we show how the five zero waste rules of conduct – refuse, reduce, reuse, recycle, and rot – guide consumers towards everyday and situated engagements with waste. Organised by three cross-cutting themes – communing with nature, organising time, and spending money – we present the normativities these rules call into being for reconfiguring domestic activities such as cooking, cleaning, and grocery shopping. In the discussion, we draw out the implications of zero waste living’s emerging, contradictory gender normativities, while recalling the political economy in which it is situated, namely a neoliberal, postfeminist landscape. We identify a continued feminisation of domestic responsibilities that is uncontested in zero waste living but also explore the progressive potential of waste-free living to bring collective, naturecultural worlds into being as part of domestic environmental labour.

The impact temporary visa status has on the lives of migrants and their experience of time has been widely discussed. Fewer studies, however, focus discussion on the competing interpretations of the value of Working Holiday Makers’ (WHMs) time and the complexities of disruption and (un)certainties: more specifically the contrast between the value the Australian government places on time spent doing agricultural work in rural areas to become eligible for a second visa, and how this time is perceived by WHMs. This article seeks to fill this gap by comparing data drawn from the government’s rhetoric and interviews with Taiwanese WHMs who had worked in regional areas of Australia for three months. I argue that the government selectively highlights to prospective WHMs the value of cultural exchange and tourism (life-value) while downplaying the labor value (money-value) to WHMs’ time. Furthermore, the government and WHMs are not always talking about the same ‘time units’ (working time and holiday time) when applying these values. This article demonstrates that WHMs are conscious of how their time is spent and perceive the three months of specified work as being ‘suspended’, ‘immobile’, and ‘disrupted’, which undermines their life-values and migration flow in Australia.

This article uses ethnographic data to explore the relationship between a job club facilitator and a job seeker with an intellectual disability, to illuminate the gulf between employment activation and the multifaceted everyday reality experienced through employment preparation activities, at a job club established for people with intellectual disabilities who are in receipt of social care. The focus of this article is the micro-interactions apparent within the job club that aligns with Goffman’s ‘cooling the mark’ framework, which is unpacked and extended. The strategies at play here refute the broader, individualised ‘welfare-to-work’ neoliberal rhetoric of employment being available to anyone who works hard enough to attain it. Instead, job seekers are reoriented to accept volunteering roles or dubious unpaid work which are presented as employment-like alternatives. Yet, Goffman’s concept is not static as he envisaged: it fluctuates. For, within this reorientation process, strategies are deployed onto individuals to ensure they are kept interested enough to both accept a lowered employment status, while simultaneously still encouraged to strive for paid work one day. As such, this article teases out the tension and paradox between the clusters of promises attached to work as ‘the good life’ together with everyday disabling experiences of cruel optimism by encouraging job seekers to accept non-normative forms of employment.

Western society associates knowledge with vision while affiliating blindness with ignorance. Following critical disability studies and drawing upon non-structured interview data and ethnographic observations with visually disabled people, the article opposes this idea by examining how blind assemblages construct knowledge and highlight its heterogeneous and dynamic character, usually obscured by visual shortcuts. After discussing how the research participants encounter discourses devaluating knowledge not based primarily on vision, the article focuses on divisive practices that lead to the construction of dis/ability and ab/normality, and how they can be revised by conceiving knowledge, senses and dis/ability as assemblages. The heterogeneous and dynamic character of knowledge, which the text argues for, defies perceiving blindness as a deficit and blurs the divisions between the self and the other as well as the sighted and the blind since knowledge is produced collectively.

In contractual relations, malfeasance is subject to sanction by formal institutions. Trust is widely held to be an informal basis of non-contractual exchange, in which breaches of trust lead to exposure, resulting in the perpetrator’s loss of reputation and likely exclusion from future exchanges. The present article, on the other hand, shows that breaches of trust may lead to neither of these outcomes. Interview data reported here show that individuals who experience violations of agreement may develop coping strategies that do not include exposure of betrayal, confronting the trust-breaker, or retaliation. A contribution of the present article is to show that these differences can be conceptualized as involving two possible strategies by the betrayed party: one involving retaliation, directed to public disclosure of the betrayer’s unreliability and possible expulsion from future exchanges; the other is self-management, in which betrayal leads to the betrayed modifying their expectations and behaviour. A second contribution is to show how trust may be sociologically understood as a continuous process, requiring renegotiation, rearticulation, and even redefinition, rather than as a resolved and final commitment.

Since intersectionality theory constitutes a critical assessment of the way the social world operates and strives for social justice, it entails an image of how the world is and how things could become. In this article a version of intersectionality with particularly strong counter-cultural tendencies is considered. Drawing on Ruth Levitas’s approach to utopia as ‘method’, it makes explicit pluriversal intersectionality’s utopian content. It is shown that the defining features of this intersectionality theory share an elective affinity with the principle of self-management lying at the core of the libertarian strand of socialist thought. But the utopia whose contours are drawn here is not expected to act as a blueprint. Instead, the article aspires to serve as an invitation to dialogue about the kind of future that could lie beyond intersectional oppression and, consequently, help consolidate pluriversal intersectionality’s transformative potential.