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Mcdonal. Global-Movements-Action-Culture

This new understanding of inclusiveness did not, of course, deny difference and con?ict ? but this was understood as taking place within a new understanding of the social, corresponding to the nation, as one uni?ed world
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understanding of the world in terms of larger containers (states) within which there were other discreet entities standing in hierarchical or inclusive relationships ? the behaviour of the smaller units had to be understood within the framework of the larger units within which they ?tted.
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understands globalization as an extension of what Law and Urry (2004) call the ?Euclidean world,? where space is understood, and experienced, as empty and abstract, constituted by the borders that surround it. This
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metaphor for the globalizing world is a spatial one where a border expands, gradually encompassing countries and regions
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This mutilates our regard, ?ltering out all the experiences and movements that do not correspond to the grammars of action and culture that emerged in the context of Euro-American modernization, or regards them as defensive expressions of an inability to cope with modernization and its demands. This imposes a mode of sameness that is increasingly experienced as a form of violence, as a refusal of recognition. This is not simply an intellectual question; it is also an ethical one.
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we are familiar with in western modernity. If we de?ne the ?social movement? as the ?functional equivalent? of political parties and interest groups, we have de?ned core conceptions of action, communication, and relationship to the other in the terms that emerged in western societies
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The way we understand the concept of action itself is deeply embedded in civilizational matrixes.Tilly, as we have seen, understands action in terms of intentionality ? a recurring theme in his emphasis on deliberation, while Bourdieu emphasizes representation and action as symbolic. An awareness of civilizational grammars opens us out to different ways of being selves and experiencing the world, to different ways of experiencing embodiment and relationship to the other, to different grammars of social critique
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Other types of structure may allow us to think of action in terms of bodies and time, and in the concluding discussion I explore metaphors of music and rhythm rather than looking to networks to replace an older conception of structure of representation
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Many authors are attempting to bring about a shift in the way we think about movements, underlining the importance of network
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mode of presence and engagement in the world (Csordas 1993: 135). Exploring these forms of action means breaking with the Cartesian separation of body and subject, placing the senses and body within action.This, as we will see, puts into question the autonomous subject de?ned by their will
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The paradigmatic example of this grammar of action is the trade union, with its emphasis of delegation, representation, the functional equivalence of members, the importance of relating to the totality, and the distrust of horizontal, person-to-person relationships, where one acts as a delegate or as a representative, not as a person
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whom gender is a performative sign, producing what it claims to represent. Political theorist Nancy Fraser is concerned about the authoritarian and communitarian directions being taken by contemporary ?identity politics? in the United States, but at the same time understands action as ?the power to represent? (2000: 112). Political process theories of social movements, while emphasizing its
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This form of action, Bourdieu argues, is ultimately to be understood in terms of the categories of will and representation (Wacquant 2004
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exist as groups once they cease to be represented. But at a deeper level, Bourdieu proposes a conception of political action de?ned in terms of the symbolic: ?Politics is the site par excellence of symbolic ef?cacy, the action that is performed through signs capable of producing social things, and in particular, groups
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in a society of rationalization, we appeal to the dignity of work. In today?s world, we live an opposition between the world of ?nance and consumption, and the aspiration to make of our own existence a meaningful whole
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ict and movement. In a similar way, Alain Touraine, while pointing to a globalized economy and technologies, emphasizes the increasing importance of intimacy, sexuality, embodied experience ? all dimensions of an experience of privatization and of the weakening of the role of institutions in social life. Global ?ows, Touraine argues, are accompanied by an equally important search for personal experience (2000: 28
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Snow and McAdam af?rm that social movements require a ?collective identity? described in terms of ?correspondence? between the ?I? and the ?we,? and when they af?rm that ?before individuals become serviceable movement agents ... it is necessary that personal identities dovetail with a movement?s collective identity (2000: 52). For such theories of social movement, the collective involves overcoming singularity
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In that sense, the collective acts through the individuals who make it up. Renouncing particularities means that involvement is based upon what is held in common; hence the importance attached to voting by public show of hands
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act upon the interests of the collectivity as a whole. In an industrial organization one acts in terms of executing a function (Hage and Powers 1992) as opposed to acting on the basis of personal loyalties, relationships, or characteristics. This form of organization succeeds in combining the principle of equivalence
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of an individual, but when they are taken in the name of the collective. Within this grammar of action, singularities and particularities threaten division. Solidarity is achieved through renouncing particularities ? overcoming particularity makes solidarity and acting collectively possible (Boltanski and Thévenot 1991: 237). This ethical model has a direct impact on the way the group structures itself and acts
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