Suchergebnisse

La réduction et la restructuration de l'État-providence s'inscrivent dans une tendance mondiale qui, malgré les critiques des syndicats et de la gauche traditionnelle, est de plus en plus acceptée voire saluée par les intellectuels et les militants progressistes favorables aux initiatives de «la base». L'auteur soutient qu'il n'y a rien de bien nouveau ou original dans le fait de confier une partie des services sociaux aux organisations charitables et au secteur communautaire: des pays comme le Canada, qui n'ont jamais connu la frontière entre charité privée et assistance publique caractéristique du système de protection sociale britannique depuis la première Poor Law, ont toujours eu une « économie sociale mixte », l'État subventionnant et réglementant les bonnes œuvres sans exercer de contrôle direct sur la prestation des services. L'histoire de l'Ontario illustre cette proposition et éclaire le débat sur les vertus respectives du secteur privé et de l'État en matière de programmes sociaux.

This article analyzes the contradictory deployment of the new test of obscenity and indecency in Canadian law, the 'risk of harm' test. Rather than argue with the traditional tools of CLS that the modernizing moves made by the Canadian judiciary are mere rhetorical covers for the continued existence of patriarchal and heterosexist moral regulation, it is argued here that the 'risk of harm' test is remarkable for its multivocality. 'Harm' has been interpreted by judges to mean many different sorts of things - harm to society, to morals, to women, to the constitutional values of equality. This is related to the extra-legal fact that there are many different groups inside and outside courtrooms who can take the standpoint of 'victims of pornography and sex trade work' and who are likely contenders for the position of legitimate authorities on the nature and significance of different harms. This does not mean that all meanings of the term 'risk of harm' are equal: it is clear, particularly in the recent Mara decision of the Supreme Court of Canada, that the 'risk of harm' test is not meant to be interpreted from either a feminist standpoint or from a standpoint sympathetic to sex trade workers and other sexual minorities. Because the 'risk of harm' test can and does have many meanings, even just across different courts, and because it has been re-interpreted by the same justice who originally devised it, it can therefore serve as a site upon which to reflect on the ways in which courts continuously open up new avenues for political challenges even as they attempt to reinstitute sovereignty and limit epistemological 'pluralism'.

Considers the study of habit as an avenue for developing the insight of Michel Foucault (1979) concerning the inseparability of discipline & freedom. It is shown that habit exists in the interstices between traditional pastoral governance & more contemporary, disciplinary liberal governance. As a form of conduct that is neither freely chosen nor necessary, habit constitutes a hybrid form of action. As such, it resist contemporary behaviorist & transcendental philosophies. It is suggested that its very flexibility means that governance through habit is compatible with a variety of political rationalities. Scholars are encouraged to take up the challenge of habits to contemporary legal & philosophical thought, without succumbing to the temptation to play philosophy off of conventional social or hard science. Instead, habits ought to be addressed as a central aspect of everyday ethical practice that opens the way to greater self-understanding of deeply rooted intellectual habits. 39 References. D. Ryfe

This paper examines the widely used two-way metaphor of the `jungle' in its back-and-forth movement between imperial travel writing of the late Victorian period and early urban sociology and social reform. The analysis has two aspects: first, technologies of knowledge production such as mapping are shown to provide a common epistemological base for imperial and urban knowledges, secondly, the imagery of `the jungle' is analysed. It is shown that the images produced in the writings of explorers such as Henry Stanley relied at least to some extent on analogies to everyday problems of urban poverty and overcrowding, as well as, more implicitly, on European masculine sexual fears about reproduction, growth and decay. This particular image of `the African jungle' was then re-imported into the discourse of urban social poverty and vice, most memorably in the Salvation Army's In Darkest England and the Way Out. The process analysed in this paper is not a unique discursive dynamic, it is argued, but is rather an instance of a common manoeuvre of cultural hegemony that can be called `the dialectic of the familiar and the unfamiliar'.