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Solidarity and care as relational practices
Abstract
Many working in bioethics today are engaging in forms of normative interpretation concerning the meaningful contexts of relational agency and institutional structures of power. Using the framework of relational bioethics, this article focuses on two significant social practices that are significant for health policy and public health: the practices of solidarity and the practices of care. The main argument is that the affirming recognition of, and caring attention paid to, persons as moral subjects can politically motivate a society in three respects. The recognition of solidarity and the attention of care can prompt progressive change toward a democratic willingness: (a) to provide for equal respect for rights and dignity; (b) to provide the social resources and services needed for just health and well‐being; and (c) to focus its creativity and wealth on the actualization of potential flourishing of each and all. Solidarity is discussed as a morally developmental stance that moves from standing up for another, standing up with another, and standing up as another. Care is discussed as a morally developmental stance that moves from the attentive rehabilitation of another, attentive companionship with and for another, and attentive commitment to another.
... However, it diverges and extends from the original framework by integrating our own theorizing and research about prosociality and its development through nurturing and caring relationships across the lifespan 15 . We emphasize the specific self-reflective and relational processes that have been implicated in prosocial development, including concepts of an awareness of the interrelatedness of the self and others, caring relationships and caring communities 9,12,16 . Experiencing caring relationships can support human understanding of abstract and broad concepts such as love, harmony and camaraderie by highlighting similarities between the self and others, which enables authentic exchange between individuals who care for each other 17 . ...
... However, heightened and heightening tensions and aggressions between countries and communities in the world today highlight that prosociality is not universally displayed by all humans. Research-informed efforts to enhance prosociality aim to promote actions and practices that reflect a caring stance toward one another, including careful attention paid to another person, sensitivity to their individual developmental capacities and needs, and the willingness to assume responsibility 15,16 . ...
... Moving beyond structured interventions in specific environments (such as kindergarten or home settings), a newer body of work has emphasized focusing on building practices of care to create sustainable positive change at community levels 15,16 . At the core of relational care practices is a universal principle that every society retains through caring for the very young: paying attention to a child's needs and applying this capacity in everyday life 109 . ...
... Among the principles of the ethical practice of public health is the recognition of the excluded members of society, such as individuals experiencing homelessness; this is carried out through information and education concerning these health issues (Information Principle of the Public Health Leadership Society) (25). In addition, we must resort to relational bioethics, specifically, to the concept that solidarity and care are moral practices (26). For Jennings, both solidarity and care imply the recognition of others, reaffirming the moral position of marginalized persons as members of society by recognizing their dignity and providing them health and social services according to their needs (26). ...
... In addition, we must resort to relational bioethics, specifically, to the concept that solidarity and care are moral practices (26). For Jennings, both solidarity and care imply the recognition of others, reaffirming the moral position of marginalized persons as members of society by recognizing their dignity and providing them health and social services according to their needs (26). This would be reinforced by the ethics of care (27) within ethical caring, which arises in opposition to the lack of natural caring. ...
... In this sense, solidarity implies the recognition of the moral identity of vulnerable individuals, reaffirming their position of equality in society. Solidarity and care implicitly recognize the other as a subject and help society provide resources and services to improve their health (26). In relation to medical care, Carol Goult identifies the structural injustices that still exist, even in solidarity health systems such as those in Europe (31). ...
The incidence of cancer in Europe has been increasing in recent years. Despite this, cancer prevention has remained a low priority in health policies. Cancer is one of the main causes of mortality among people experiencing homelessness, who continue to have difficulties accessing prevention programs. A strategy that has been tested to favor cancer prevention is the health navigator figure. The objective of CANCERLESS project is to implement this model among populations experiencing homelessness in four European countries to foster the prevention and early detection of cancer. In this perspective, a presentation of CANCERLESS project is made, and its ethical aspects are discussed according to the ethics of public health, the ethics of care, solidarity, relational autonomy, and the social recognition of the virtue of just generosity. The ethical foundations of CANCERLESS project are rooted in social justice and in equity in access to health systems in general and cancer screening programs in particular. The ethics of public health guided by utilitarianism are insufficient in serving the interests of the most disadvantaged groups of the population. Hence, it is necessary to resort to relational bioethics that includes the ethics of care and solidarity and that recognizes the moral identity of socially excluded persons, reaffirming their position of equality in society. Relational autonomy therefore provides a broader conception by including the influence of living conditions in decisions. For this reason, the CANCERLESS project opts for a dialogue with those affected to incorporate their preferences and values into decisions about cancer prevention.
... Amid the challenges of global warming and pandemics, promoting children's well-being through solidarity practices has become a focal issue in ethics research, spanning nursing, rehabilitation, social robotics, community care and related fields (Henkel et al., 2020;Jennings, 2018). These issues offer new perspectives and ideas for ECDE research. ...
... En medio de los desafíos del calentamiento global y las pandemias, promover el bienestar de los niños a través de prácticas solidarias se ha convertido en un tema central en la investigación ética, que abarca la enfermería, la rehabilitación, la robótica social, la atención comunitaria y campos relacionados (Henkel et al., 2020;Jennings, 2018). Estas cuestiones ofrecen nuevas perspectivas e ideas para la investigación sobre ECDE. ...
The study is based on 410 relevant literature pieces on early creative dance education (ECDE) from 2006 to 2022, as indexed in the Web of Science database. It utilizes CiteSpace 6.1R6 and SCImago Graphica to visualize development trends, key countries, institutions and themes. The results indicate rapid development in ECDE since 2017, with consistent knowledge flow. The primary producers of ECDE research are the United States, the United Kingdom, China, Australia, Spain and Canada. Core institutions consist of research universities, forming four collaborative clusters. Themes such as computational thinking, conservation, mobility, influence and physical literacy reflect current research frontiers in this field. Additionally, the study predicts future trends in ECDE research to include early STEAM education, interdisciplinary learning, interactive technologies, connections with therapy, cognitive development and social engagement. Resumen El estudio se basa en 410 trabajos publicados relevantes sobre la educación temprana en danza creativa (Early Creative Dance Education, ECDE) desde 2006 hasta 2022, indexadas en la base de datos Web of
... Solidarity practices can also be defined through different contracts and laws, especially in the case of welfare societies (Prainsack and Buyx, 2012). Jennings (2018) has suggested that the fundamental stance for solidarity is standing up for, standing up with or standing up as someone or something. Standing up for represents the idea of defending someone or something which might be experiencing injustice or is somehow in danger. ...
... If the service is important enough, any changes may cause resistance. This kind of strong resistance can be seen as standing up as (Jennings, 2018) one of those in need of the service. There is also the implication that if the food service would had been closed, it would have severely changed the everyday life of some of the residents. ...
Ageing-in-place policies encourage older adults to live at home as long as possible; however, this challenges the
abilities of both formal care and informal help. Utilizing the results of my research, I introduce the term spatial
solidarity to describe the help that older individuals give each other in age-related housing. One starting point for
solidarity is the ability to relate to others. In age-related housing people understand the challenges they face
because of aging, although giving reciprocal help might not be possible due to a variety of challenges people face
including illness. Helping may be exhausting for those who provide the help and furthermore may cause clashes
between helpers and authorities. The results show that solidarity is connected to spatiality in many ways. I have
introduced three spatial points that have an influence on solidarity and vice versa: relational space, everyday
spatialities and affective qualities. In relational space, solidarity can change the spaces we live in but also the
spaces can create solidarity. Furthermore, solidarity can change spaces both physically and through social re-
lationships. Through everyday spatialities solidarity creates spatial patterns in everyday life and has an influence
on everyday decisions. Solidarity is affective in the sense that it emerges in spaces where discussions are made
about values and norms. Furthermore, when people show solidarity towards each other, it may influence others.
Spatial solidarity amongst older individuals fills the gap between any inadequacy in the form of the home care
and the needs of the residents. However, the spatial solidarity between older adults is precarious and may change
due to the physical conditions of the people. Furthermore, the main responsibility for care of older individuals
should not lie with other older people.
... Perspective-taking, as an ability, and AR tools as mediators of perspectives, open up opportunities for learners to explore relations within naturecultures. To care is to demonstrate a morally developmental stance meant to attentively rehabilitate another (Held, 2006;Jennings, 2018). To care is to strive to understand a situation from another perspective and value the recipient as a responsive agent (Jennings, 2018). ...
... To care is to demonstrate a morally developmental stance meant to attentively rehabilitate another (Held, 2006;Jennings, 2018). To care is to strive to understand a situation from another perspective and value the recipient as a responsive agent (Jennings, 2018). Hence, care is relational; it denotes the recipient's need for care and the carer's assumption of responsibility. ...
... Scholars across disciplines such as sociology (Ansell, 2004), political theory (Dean, 1996), human geography (Featherstone, 2012), and gender studies (Mohanty, 2003) have engaged with solidarity as a foundational concept for imagining communal order. Solidarity creates linkages among individuals and groups, responsibility for others, and feelings of togetherness, allowing us to imagine how our lives are bound to others' well-being, health, and rights (Jennings, 2018). Individuals forge solidarities not just during infrastructural breakdown or crises (Arampatzi, 2017;Berlant, 2016) but also to secure institutionalized welfare outcomes (e.g., health, education infrastructures; Singh, 2015). ...
... The relational dimension of solidarity delineates the historical-cultural contexts, interdependences, and embodied living in material worlds (Jennings, 2018). Solidarity can connect actors across diverse practices, socialities (Rakopoulos, 2016), and identitarian differences (e.g., Black-Queer solidarities, Roediger, 2016). ...
This study explores how heterogeneous actors produce solidarities to address institutionalized infrastructural inequalities. We trace fifteen years over which diverse actors constructed community palliative care infrastructure in Kerala, India. We analyze how actors engaged in three solidarity processes – recognizing interdependences, reconfiguring spaces, and re-imagining accountability – to challenge exclusionary institutions and construct inclusive infrastructure at different scales. We foreground solidarity-making as an indispensable yet under-theorized aspect of institutional research on inequalities. We inform solidarity studies by illustrating how solidarity-making, as relationally and spatially constituted, shapes infrastructures. Overall, we advance a generative engagement with heterogeneity in institutional analyses and discuss the implications of solidarity-making to address infrastructural inequalities.
... Rather than using abstract notions such as rights and duty, ethical responsibility is defined in terms of our entanglements with and responsiveness to others, and the limiting effects of our circumstances. An EC approach encourages "attentive companionship with and for another, and attentive commitment to another" (Jennings, 2018), and the development of moral virtues, such as reliability, trustworthiness, community building, and husbandry. EC can bridge the gap between abstruse theory-heavy approaches to animal ethics, common in utilitarianism (Singer, 1975) and rights-based accounts (Regan, 1983), and the practical, adaptive responsiveness required to match the lived experiences and the broader social and material environments in which human-animal relationships are embedded. ...
... Proponents of anthropocentricism highlight the significance of human moral agency as tied to, for example, ratio-centricism (Sandler, 2017), which affords an isolationist or atomistic view of disaster management (Branicki, 2020). During a disaster, rigid forms of anthropocentrism can be antithetical to both interpersonal and formal forms of "standing up for another and standing up with" animals (Jennings, 2018). ...
In this article, we consider the One Health framework for orienting guidance for animal disaster management through an ethics of care approach. While One Health was created at the beginning of the 21st century in response to the persistence of emerging infectious diseases and the view that the health of humans and other animals are contiguous, it can be a useful tool for promoting animal welfare and considering animals' experiences during a disaster. However, implementing One Health strategies into animal disaster management is not without its challenges, since ethical judgments are implicit in all decisions and recommendations made about how to conceptualize a "disaster" and their impact on animals and their welfare. Our discussion is divided into three sections. First, we consider the significance of a One Health framework for animal disaster management. Here, we highlight how One Health strategies can be employed in disaster health and natural disaster. Next, we use an ethics of care approach to lay the contours for an interspecies account of relational solidarity, thus offering a vision for how One Health strategies can reimagine the ethical dilemmas involving human-animal conflicts during a disaster. Lastly, we consider the textured nature of our relationship with animals, the moral weight of common vulnerability and interdependency and illuminating insights from animal welfare science.
... In the care for the elderly, there is often an imbalance in power among caregivers and care receivers. However, relational practices are considered a two-sided coin, here with a focus on solidarity and care (Jennings, 2018). To have a good quality of life and a meaningful life, relationships are important for residents in long-term wards in nursing homes. ...
... There were other interactions that the residents enjoyed, such as when choirs or musicians performed concerts and the residents sang along. However, it may be a challenge to conduct these types of interactions in a way that engages all participants equally (Jennings, 2018). A secondary analysis of nursing home data showed that introducing a café in aged-care facilities contributed to transforming both the physical and social environment (Andrew and Ritchie, 2017). ...
Background: The literature shows that innovation, which includes culture change, may be important to create a meaningful everyday life for nursing home residents. However, there is a gap in how social innovation practices may contribute to this. The theoretical discourse for the study is person-centered care.
Aim: The main aim was to explore phenomena within social innovation that can contribute to improving nursing home residents’ everyday lives.
Design and Method: This study uses an ethnographic design with observations and interviews in two nursing homes in Southern Norway.
Findings: The main theme was that social innovation within working practices in nursing homes includes phenomena that contribute to a meaningful everyday life for the residents. This main theme includes five subthemes: (1) opening the nursing home to the surroundings; (2) expanding and strengthening the community of practice; (3) facilitating customized activities; (4) ensuring sufficient nutrition and facilitating enjoyable mealtimes; and (5) preventing unrest and disturbing behavior.
Conclusion: The study reveals that innovation practices grounded in person-centered care in nursing homes may contribute to opening the nursing home to the community and establishing a common community practice for all members of the nursing home. This enables residents to experience meaningful everyday life through customized activities, sufficient nutrition, and a pleasant milieu during mealtimes. Disturbing behavior is also prevented, making it possible to promote meaningful lives in nursing homes.
... Instead, it attends to the well-being of communities and the environment as being inherently intertwined. For stewardship, sustainability transcends a mere balance between ecological integrity and economic development; it is a holistic approach rooted in nurturing robust relationships between humans and the natural world and prioritizing social justice, diversity, solidarity, and empowerment (Jennings, 2018). ...
The concept of regeneration is gaining traction across diverse disciplines, from agriculture and engineering to business and the social sciences. More than just a buzzword, regeneration is emerging as a pivotal boundary object in a paradigm shift that is redefining design principles and transforming humanity’s relationship with the environment. This narrative review explores regeneration’s journey from its literal origins in biology and engineering to its metaphorical applications in areas such as regenerative economics, agriculture, and culture. We argue that regeneration’s conceptual fluidity allows it to adapt and resonate across domains while maintaining a core ethos of holistic, proactive care and stewardship. Central to regeneration is the notion of generativity—a principle that champions giving back more than what is taken, fostering reciprocity, and co-creating a thriving world for all. As regeneration gains prominence, there are risks that it will be misappropriated or diluted by greenwashers; however, its power lies in its ability to facilitate interdisciplinary dialogue and place-based solutions. Rather than limiting regeneration through strict definitions, we propose nurturing its development through collaborative social agreements like covenants and treaties that enshrine its core tenets of generativity, diversity, and care. We believe that regeneration’s emergence across disciplines heralds a new era of environmental thought and action—one where humanity moves beyond harm reduction to actively healing and enriching the social and ecological systems that we are part of. This review provides a foundation for scholars and practitioners to engage critically with regeneration and collaborate across boundaries to address pressing socio-ecological challenges.
... Traditionally understood as the shared sense of fate and common purpose among members of a community or a society (Gould, 2007), solidarity has more recently been conceptualised as a transnational or intergroup process, in which members of one group feel a sense of shared fate with members of another (oppressed) group, and choose to stand with them to support their cause (Gould, 2007;Neufeld et al., 2019;Subašić, 2008). Solidarity is fundamentally a relational practice, which involves a relationship of care among people, whether they are in physical contact with one another or not (Jennings, 2018;Straehele, 2020). Identification is key to the development of political solidarity: when members of an advantaged group orient towards shared superordinate identities that are inclusive of disadvantaged groups, then they are more likely to stand in solidarity with the disadvantaged groups' causes (Subašić et al., 2008;Greenwood, 2008). ...
People seeking asylum in Ireland are accommodated in the Direct Provision (DP) system. Dehumanising policies and poor living conditions within DP exacerbate social exclusion of displaced people. Community responses to DP include community solidarity initiatives (CSIs) that aim to build solidarity among displaced people and resident/nationals through intergroup contact. Collaborative intergroup contact is associated with positive outcomes; however, intergroup power asymmetries produce different experiences of contact. Additionally, the relationship between intergroup contact and solidarity is complex and influenced by relative group status and contextual factors. I investigated experiences and outcomes of contact in CSIs for resident/nationals and displaced people through a pluralist, multi-method programme of three studies: 1) interviews with (n =17) resident/national and displaced participants of one CSI, 2) Photovoice and interviews (n=18) with resident/national and displaced stakeholders of four CSIs, and 3) a quasi-experimental investigation (n = 199) of the relationships among CSI participation, cross-group friendship, collective action intentions, and intergroup attitudes. This research employs the social identity approach, social representations theory, and theories of contact and social change within an ecological framework. Findings demonstrated the role of power asymmetries in shaping participants’ experiences and outcomes of contact. CSIs facilitated recognition of valued collective identities and shared identification, and cross-group friendship mobilised resident/nationals’ intentions to act in solidarity with displaced people. Together, these findings make important contributions to research on intergroup contact, solidarity, and migrant justice and have practical relevance to researchers, practitioners and policy makers who aim to build solidarity with people on the move and support social change towards equity.
... As a norm, solidarity is necessarily uncertain and unstable (Salmela, 2014), particularly where expectations of competitive individualism are strong (Jaeggi, 2001;Morgan and Pulignano, 2020). This is compounded because 'standing up beside' others in solidarity (Jennings, 2018: 557) may involve significant commitments of time and energy, for instance, by providing help to alleviate need or defending against threats to collective life, perhaps by taking up arms against a common enemy (Salmela, 2014: 3). ...
This article examines the connections between solidarity and social esteem for unpaid care. Focusing on the moral emotions experienced by unpaid carers during the UK’s COVID-19 pandemic, the implications for the social value accorded to care are considered. Analysis focuses on 32 qualitative interviews with 25 family carers in Northern Ireland during 2020 and 2021. Conceiving of solidarity as a norm whose strength and reach can be gauged through emotional experience, the article argues that unpaid carers’ perceptions of general indifference to caregiving indicate the weakness of democratic solidarity in this neoliberal context, with significant consequences for access to social esteem.
... The identified differences in the level of awareness and knowledge among respondents may be a result of various factors such as education, experience with disasters, availability of information, cultural norms, and social structures in each of the surveyed countries [141][142][143]. For instance, the high level of awareness among respondents from North Macedonia regarding special needs may stem from a higher level of awareness among the population about the importance of solidarity and care for vulnerable groups [144,145]. ...
Authorities and governmental bodies strongly emphasize the importance of residents preparing for natural disasters, particularly underscoring the significance of readiness for geophysical hazards like earthquakes. In this study, which represents comparative quantitative research, the levels and predictors of the impact on preparedness for earthquake-induced disasters in South-Eastern European countries such as Montenegro, North Macedonia, and Serbia are examined. Using the snowball sampling technique (online questionnaire), a survey of 1245 respondents (Montenegro (n = 400), North Macedonia (n = 345), and Serbia (n = 500) was conducted from February 2023 to February 2024. The paper is based on the central hypothesis that the most significant predictor of earthquake preparedness in Montenegro, North Macedonia, and Serbia is age, followed by education and gender. Multivariate regression analysis was used to determine the extent to which five scores of the subscales (household preparedness, community preparedness, disaster preparation, earthquake risk awareness, and reinforced house) were associated with seventh demographic and socio-economic variables. In addition to the mentioned analysis, other statistical analyses such as t-test, one-way ANOVA analysis, and Pearson correlation were also utilized. The results indicate that age emerges as a predictor in various aspects of earthquake-induced disaster preparedness and awareness in most models, followed by education and gender. These findings confirm the significance of respondents’ age in determining levels of preparedness and earthquake awareness. Overall, in North Macedonia, respondents recorded the highest ratings (M = 3.52) for household preparedness for earthquakes, compared to Serbia (M = 3.26) and Montenegro (M = 2.98), where the lower ratings were recorded. Research findings, taking into account cultural characteristics, can serve as a basis for the development of targeted interventions, strategies, policies, and programs aimed at improving the level of societal preparedness for earthquake-induced disasters.
... The identified differences in the level of awareness and knowledge among respondents may be a result of various factors such as education, experience with disasters, availability of information, cultural norms, and social structures in each of the surveyed countries [138,139]. For instance, the high level of awareness among respondents from North Macedonia regarding special needs may stem from a higher level of awareness among the population about the importance of solidarity and care for vulnerable groups [140,141]. ...
Authorities and governmental bodies strongly emphasize the importance of residents preparing for natural disasters, particularly underscoring the significance of readiness for geophysical hazards like earthquakes. In this study, which represents comparative quantitative research, the levels and predictors of the impact on preparedness for earthquake-induced disasters in South-Eastern Europe countries such as Montenegro, North Macedonia, and Serbia are examined. Using the snowball sampling technique (online questionnaire), a survey of 1245 respondents (Montenegro (n = 400), North Macedonia (n = 345), and Serbia (n = 500) was conducted from February 2023 to February 2024. The paper is based on the central hypothesis that the most significant predictor of earthquake preparedness in Montenegro, North Macedonia, and Serbia is age, followed by gender and education. Multivariate regression analysis was used to determine the extent to which five scores of the subscales (household preparedness, community preparedness, disaster preparation, earthquake risk awareness, reinforced house) were associated with seventh demographic and socio-economic variables. In addition to the mentioned analysis, other statistical analyses such as T-test, one-way ANOVA analysis, and Pearson correlation were also utilized. The results indicate that age emerges as a predictor in various aspects of earthquake-induced disaster preparedness and awareness in most models, followed by education. These findings confirm the significance of respondents' age in determining levels of preparedness and earthquake awareness. Overall, in North Macedonia, respondents recorded the highest ratings (M = 3.52) for household preparedness for earthquakes, compared to Montenegro (M = 2.98) and Serbia (M = 3.26), where the lowest ratings were recorded. Research findings, taking into account cultural characteristics, can serve as a basis for the development of targeted interventions, strategies, policies, and programs aimed at improving the level of societal preparedness for earthquake-induced disasters.
... Virtual brand communities allow businesses to develop and become innovative interactive communication platforms. In virtual communities, community members communicate with others, showcase their knowledge and skills, and share information and resources across space and time [10]. Using information technology, virtual brand communities are now the most promising business marketing model, offering customers the opportunity to interact with each other and the company and allowing companies to customize their products and services to meet customers' needs for entertainment, communication, and consultation [11]. ...
Value co-creation profoundly affects brand experience, human interaction rules, and customer behavior performance and is a recurring theme in research in the field of virtual brand communities. Studies have determined an influence model for value co-creation, but there is a dearth of research on the impacts of value co-creation activities on brand attachment. This study built a mediation theoretical research framework on value co-creation theory, brand experience, and brand attachment. The purpose of this study is to explore the significance of value co-creation activities on brand experience. Furthermore, this study intends to measure the impact of brand experience on brand attachment. Additionally, this study intends to investigate the mediation role of brand experience in the relationship between value co-creation and brand attachment. This study analyzed 512 data collected by structural equation modeling using registered users of the OPPO community as participants. The results of this empirical test show that the three dimensions of value co-creation (interpersonal interaction, feedback, and advocacy) have a positive effect on brand experience and that brand experience has a positive and significant impact on brand attachment and mediates the relationship between value co-creation and brand attachment. The findings of significance for management are the identification of factors that enhance value co-creation in virtual brand communities. Doi: 10.28991/ESJ-2023-07-04-014 Full Text: PDF
... Incidentally, this ties in with a third ambition found in some of the medical humanities literature: the call for more empirical and policy-oriented work (Pickersgill and Hogle 2015). Last but not least, the concept of solidarity plays an increasingly important role in scholarly thinking in the humanities, the social sciences and increasingly in public health ethics and bioethics (eg, Buyx and Prainsack 2018;Dawson and Jennings 2012;Dawson and Verweij 2012;Jennings 2018). ...
Calls for solidarity have been an ubiquitous feature in the response to the COVID-19 pandemic. However, we know little about how people have thought of and practised solidarity in their everyday lives since the beginning of the pandemic. What role does solidarity play in people’s lives, how does it relate to COVID-19 public health measures and how has it changed in different phases of the pandemic? Situated within the medical humanities at the intersection of philosophy, bioethics, social sciences and policy studies, this article explores how the practice-based understanding of solidarity formulated by Prainsack and Buyx helps shed light on these questions. Drawing on 643 qualitative interviews carried out in two phases (April–May 2020 and October 2020) in nine European countries (Austria, Belgium, France, Germany, Ireland, Italy, The Netherlands, German-speaking Switzerland and the UK), the data show that interpersonal acts of solidarity are important, but that they are not sustainable without consistent support at the institutional level. As the pandemic progressed, respondents expressed a longing for more institutionalised forms of solidarity. We argue that the medical humanities have much to gain from directing their attention to individual health issues, and to collective experiences of health or illness. The analysis of experiences through a collective lens such as solidarity offers unique insights to understandings of the individual and the collective. We propose three essential advances for research in the medical humanities that can help uncover collective experiences of disease and health crises: (1) an empirical and practice-oriented approach alongside more normative approaches; (2) the confidence to make recommendations for practice and policymaking and (3) the pursuit of cross-national and multidisciplinary research collaborations.
... Group solidarity arises because of the collaboration and competence of many existing resources without considering the impact of competition. Further studies regarding solidarity in the form of significant social practices for public health policy (Jennings, 2018). This study explores the practice of solidarity and cares in the health sector. ...
The number of consumers of halal products in the world has continued to increase since 2015 until now. For Muslim consumers, halal products are related to their moral and social values. Halal products meet the dietary standards of a devout Muslim. This research is intended to explore and present empirical evidence about group solidarity from the theory of moral embeddedness. It is important to provide empirical illustrations, especially those related to the halal product business network. At the same time, PT can also use empirical evidence. HNI HPAI in developing its business network. This study uses Beckert's perspective to analyze the foreign labor market. This research analyzes the formation of network label-based group solidarity in the moral-based halal product market. Researchers use digital research, namely SNA (Social Network Analysis) and TNA (Textual Network Analysis), as new methodologies. SNA to analyze the actor relation between HNI and Graph Density. TNA to analyze the narrative words of success stories of HNI agents in online media. The findings explain that morals, beliefs, and norms affect group solidarity based on the halal product business network label.
... In taking up different positions, we depart from knowledges from below in creating listening positions and different speaking positions as we seek to act in solidarity. In some instances, we stand with in other cases, we advocate for and in other cases, we stand up because our privilege and oppression have the same root in modernity/coloniality (Jennings, 2018;Maldonado Torres, 2016;Sonn, Fox, et al., 2022). ...
This article is informed by decolonial frameworks that seek to delink from ways of knowing, doing, and being that have served to oppress, racialize, and dehumanize communities. We share key insights developed through the intentional dialogues, the behind-the-scenes discussions, of our research collective in imagining and enacting the Blak women’s healing project(s) as decolonial praxis. Within the culturally safe space of our community of practice, we shared stories of our past and present, stories about oppression, marginalization, and exclusion, as well as stories of survival, resistance, and love. We sought to engage with these stories to discern and document processes central to a decolonial praxis aimed at supporting Aboriginal women through the creation of a culturally safe, affirming, and intergenerational space for yarning together in and through cultural practice. The work is an enactment of solidarity that challenges the violence of colonialism, racism, and patriarchy that erase and/or delegitimize Aboriginal women’s ways of knowing, doing, and being. These stories show the persistence of coloniality and its psychosocial effects, but also the everyday ways in which people resist, restore culture, and mobilize cultural practices for community. We suggest that these journeys of telling stories from below in counterspaces through embodied cultural practice are important strategies of decolonial resistance in the everyday and are expressions of Aboriginal sovereignty.
... This concept presupposes that connections bind people in a community to foster collaboration [10]-for example, solving mutual problems. Theoretically, solidarity is posited as a group construct rooted in social capital, different from individualism but rather collectivism that promotes the provision of social resources and services [11][12][13]. Research supports community solidarity as an aid in preserving life value and is directly linked to life satisfaction [14]. Other studies identified community solidarity as necessary to meeting members' and group needs for livelihood sustenance [15]. ...
African migrants living in Europe have an increased risk of adverse psychological health outcomes compared to people without a migration background. The increased vulnerability may be due to their migration experience and possible challenges in adapting and integrating into the host community. This study explores the association between community solidarity and psychological health outcome among Sub-Saharan African (SSA) migrants in Germany.
The study used data from 518 SSA migrants in Germany collected in a cross-sectional survey across the 16 German federal states. A correlation matrix was computed to evaluate the bivariate relationship between psychological health, community solidarity, and socioeconomic, and demographic features. Furthermore, regression models were calculated to predict the effect of community solidarity on psychological health outcomes and the added predictive effects of socioeconomic and demographic characteristics.
Community solidarity shows a moderately significant positive association with psychological health (r=.41; p≤.01). A linear regression model suggests that community solidarity, education and age explained 19% of the variance in psychological health scores for SSA migrants in Germany.
These results confirm community solidarity as a significant but multi-layered determinant of various factors that affect migrants’ psychological wellbeing. It supports implementing policies that promote community solidarity to facilitate SSA migrants’ wellbeing.
... Over the last decade, solidarity-and in particular Barbara Prainsack's and Alena Buyx's work on the concept (Prainsack and Buyx (Prainsack 2012) a); Prainsack and Buyx 2017) ; Prainsack and Buyx 2016; Prainsack 2018; Prainsack 2020)-has been widely discussed (Dawson and Verweij 2012) ; Kolers 2021; Prainsack and Buyx 2012b). Prainsack's and Buyx's notion of solidarity has been applied and critically assessed in connection with issues such as national healthcare systems (West-Oram 2018a), public health (Krishnamurthy 2013), unrestricted access to healthcare services (Gheaus 2016), care (Jennings 2018), responsibility (Davies and Savulescu 2019), genomics and precision medicine (Van Hoyweghen and Aarden 2021), data-driven medicine (Hummel and Braun 2020), refugee healthcare (West-Oram 2018b), and the COVID-19 pandemic (Johnson 2020;West-Oram 2021). Connected, but more specifically, others have discussed the relationship between justice and solidarity in healthcare and beyond. ...
In this article, I apply the concept of solidarity to collective knowledge practices in healthcare. Generally, solidarity acknowledges that people are dependent on each other in many respects, and it captures those support practices that people engage in out of concern for others in whom they recognise a relevant similarity. Drawing on the rich literature on solidarity in bioethics and beyond, this article specifically discusses the role that epistemic solidarity can play in healthcare. It thus focuses, in particular, on solidarity’s relationship with justice and injustice. In this regard, it is argued (1) that justice and solidarity are two equally important and complementary values that should both be considered in healthcare practices and institutions and (2) that solidarity often arises in unjust situations and can be a means to bring about justice. I transfer these ‘general’ insights about solidarity to knowledge practices in healthcare and link them to the discussion about epistemic injustices in healthcare and how to overcome them. I argue that epistemic solidarity can play an important role in overcoming epistemic injustices as well as—and independently from its contribution to justice—in knowledge production in medicine more generally. To demonstrate how epistemic solidarity can add to our understanding of collective knowledge practices, I discuss two examples: patients sharing their medical data for research purposes and healthcare professionals’ engagement with patients to better understand their afflictions.
... (pp. 2398-2399) In other words, human persons are not closed off from each other in disembodied space, but rather syncretically intertwined from our earliest stages of development (Merleau-Ponty, 1964, p. 141), through the development of social and ethical capabilities for relationship and solidarity (Morrissey, 2011a(Morrissey, , 2011b(Morrissey, , 2015Morrissey & Barber, 2014;Jennings, 2018), and into our later years. Phenomenological studies of suffering among older adults have also yielded evidence of capacities for communion and resilience even amid suffering, for example, through acts of kindness, prayer, reaching out to loved ones, and dreaming of a life hereafter (Morrissey, 2011b(Morrissey, , 2015. ...
In this contribution to the Special Issue on Law, Medicine, and Bioethics: Role of Interdisciplinary Leadership in Influencing Health and Public Health Policy and Democratic Systems of Governance, the author brings a phenomenological lens and heightened focus to bear on suffering as transcendentally constituted and the witnessing of social suffering across the global world at the intersections of migration and displacement, global crisis conditions prevailing during the COVID pandemic, and climate, conflict, and war that threaten human annihilation. Engagement with phenomenological processes of reflection opens the field of the lived experience of suffering in migration and displacement to inquiry and probing of the social imaginaries that shape law and structural conditions and determinants contributing to massive social suffering, including structural and systemic racism and policy harms to immigrants and refugees and their communities. A palliative turn toward dismantling such structural conditions of suffering is proposed as integral to social change processes and fostering of resilience among immigrant and refugee communities, including building environments that mitigate suffering. Expanding the social and ethical capabilities of both health care and public health systems and workforces is also essential to social transformation. Finally, centering recognition of persons and communities who are migrating or experiencing displacement is an ethical priority and a condition precedent to the pursuit of meaningful social change, equity, and justice for all communities.
... To employ the interpretive phenomenological approach to recognition is to posit and articulate the fundamental posture or stance of those in a relationship of mutual recognition. Elsewhere, I have argued that for the practice of solidarity, the fundamental stance of recognition is affirmation of the moral standing of the other; and for the practice of care, the stance of recognition is paying attention to the needs and vulnerabilities of the other (Jennings, 2018). ...
The biophysical carrying capacity of the Earth is subject to natural limits and peril, but well-governed adaptation in tune to those limits offers promise and the possibility of a better future with greater justice, equality, recognition, and diversity. The ordeal of adaptation will involve nothing less than bending humanity’s will and the arc of history in order to respect natural limits that have been largely ignored during the past two centuries of political economic carbon addiction. The mission of adaptation is to achieve future political economies that promote rather than diminish human flourishing by respecting ecological limits, managing without unsustainable economic growth, but still offering social plenitude in other forms. The fine details and directions of climate adaptation cannot be foreseen. But initial guiding conceptions can be developed now as resources for ongoing discussion and debate. This article focuses first on the notion of adaptation as a practice of recognition, and second on deliberative civic learning and planning as a means of realizing the norms of right recognition inherent in human social and ecological adaptation to climate change.
... Dawson and Verweij (2012) argue explicitly that solidarity is a moral concept, writing of a "constitutive solidarity" that draws on a normative foundation of a desirable ideal political society. More recently, Jennings (2018) has argued for the importance of solidarity and care. A commitment to an ethical ideal of social justice might be the basis for this idea of solidarity. ...
We argue that an unqualified use of the term solidarity in public health is not only equivocal but problematic toward the ends of public health. The term may be deployed normatively by public health advocates to strengthen the bonds among public health practitioners and refer to an ideal society in which the importance of interdependence among members ought to be acknowledged throughout the polity. We propose an important distinction between partisan solidarity and societal solidarity. Because any moralized belief in a vision of a broad societal solidarity will be a contested political ideal, political reality would limit solidarity based on such a vision to partisan solidarity. An idealized vision of societal solidarity is simply not politically feasible in pluralistic, liberal, democratic societies. However, although societal solidarity is unlikely with respect to any particular policy, it might be hoped for with respect to constitutional procedures that provide boundaries for the agon of the political process. We suggest that moralizing assertions of a solidaristic ideal in a pluralistic society might be counterproductive to generating the political support necessary for public health per se and establishing legitimate public health policy. A pragmatic political approach would be for public health advocates to generate sufficient strong political support for those public health policies that are most amenable to the political and social realities of a time and place.
... Individuals, groups or societies support others with whom they have no preexisting relation based on "recognizing similarity in a relevant respect", such as a common interest, a shared threat or a shared experience (Anonymous, 2017). Shared goals, interests or experiences promote J o u r n a l P r e -p r o o f social cohesion or commonality, enabling individuals to connect to others' needs across cultural and individual boundaries (Jennings, 2018;Jennings & Dawson, 2015). Other conceptions of solidarity emphasize the normative or prescriptive features over the descriptive aspects of solidarity, by defining the moral duty of solidarity through "natural connectedness and cooperation of individuals in society" (Durkheim, 1893;ter Meulen, 2017, p. 5), others equate solidarity and justice (Bayertz, 1998, 22). ...
Politicians, policymakers, and mass media alike have emphasized the importance of solidarity during the COVID-19 pandemic, calling for the need of social cohesion in society to protect risk groups and national healthcare systems. In this study, which is part of an international Consortium, we analyzed 77 qualitative interviews with members of the general public in Germany and German-speaking areas of Switzerland on solidaristic behavior and its limits during the first COVID-19 related lockdown in April 2020. We found interdependencies between the interpersonal, group, and state tiers of solidarity that offer insights into what promotes solidaristic practice and what does not. We argue that because solidarity does not have a necessary and sufficient normative value in itself, those wanting to promote solidarity need to consider these interdependencies to effectively implement policy measures. Our study shows that inter-societal solidarity was based on individual voluntary agency and promoted through recognizing a shared goal, shared values, or other communalities including group effort. It also shows that individuals held state authorities accountable for the same values and expect inter-societal reciprocity from the contractual level. Tensions between those complying or willing to follow recommendations voluntarily and those perceived as not promoting the shared goal, posed challenges for solidarity. Another challenge for solidaristic behavior was when acting in solidarity with others was in direct conflict with the needs of close ones. Our study provides a clearer picture of promoting and limiting factors concerning solidarity which is relevant when communicating health policy measures to individuals and groups.
... Consider first the closely allied recognitional practices of solidarity and care. 15 Solidarity involves the affirmation of the moral and the civic standing of others, especially those whose standing is being denied or is going unrecognized. Autonomy comes from autonomia, from autonomos "having its own laws," which in turn comes from autos "self" plus nomos "law." ...
Why both climate governance and health governance require a new political morality based on fostering just practices of recognition in civil society and to inform the common good. Recognitional practices highlighted in this article are solidarity, care, autonomy, and democratic citizenship.
... If consent, as currently articulated, is to remain the barometer for current practice, health care professionals need more support in ways of enabling patients to make decisions which health care professionals feel confident are autonomous whatever the circumstances of the consultation. However, there is a shift in bioethical thinking which acknowledges the importance not only of patient autonomy but solidarity and attentive commitment between a patient, their cancer treatment team, and family members (Jennings 2018). There is also a shift in thinking within the cancer community and recognition that the consent process needs radical change (Perni et al. 2021). ...
... Hence, the decision to become a benefactor for their extended family is needed because, as a developing and large populous country, Indonesia does not yet have steady health care facilities [48] nor social care service to support long-term care of the older people. Therefore, the feasible practice of not abandoning parents as a form of intergenerational gratitude [49], or even extending this to non-familial elderly, is a developing moral stance. Nevertheless, discussing elderly caregiving means involving their adult children's spouse. ...
The aging population significantly is shifting the center of gravity of the people toward older ages and median age. Indonesia, as one of the most populous countries, needs to prepare for this situation. This study tries to explain whether the elderly’s sedentary lifestyle is the consequence of intergenerational interaction patterns. Filial piety was arguably implemented, as the interaction baseline within a family member affects how the intergeneration communicates. This study uses thematic analysis based on the opinions from 16 respondents’ experiences and values with respect to behavior toward the older generation with a specific inclusion criterion. Sampling structures represented younger-generation adults who interacted daily with the elderly older generation, divided by their marital status, residencies, and living area in Indonesia. Through emerging themes, was is found out that the dominant figure in the family is the communication center in the family. The dominant figure might be an authoritative parent or dominant child. This targeted approach is useful to enhance connectivity within family members, potentially implementing the Internet of Healthy Things (IoHT) for the younger elderly to reduce undesirable sedentary lifestyles and to deliver sustainable healthy aging in Indonesian society.
Feminist data activism aims to safeguard the interests and rights of marginalised groups. This paper examines how feminist data activists critically and creatively engage with digital data and related technologies, thereby also contributing to grassroots technology innovation. Conceptually, it draws on the notion of data solidarity. While this concept has been mainly explored in data governance frameworks and ethics, this paper analyses civic and academic data activism – acknowledging that the lines between civic vis-à-vis academic practices are blurring. It starts from the question how data solidarity may co-shape feminist data activism. Methodologically, it pursues a cultural media studies approach and comparatively analyses three cases. The paper argues that data solidarity is insightful for understanding how the interplay, including tensions, between individual autonomy and collective control may facilitate (co-)creation of data with public value.
Through our solidarity praxis we seek to move beyond standing up for and with marginalised epistemic communities in their pursuit of self-determination, justice, and the flourishing of wilful subjectivities, and instead embody an orientation to standing up as—which represents communality and a mutual implication towards self-determination. To materialise these hopes we argue that it is necessary to move from monological theories and approaches that are often decontextualized, ahistorical, and individualistic. Drawing on decolonial and other critical perspectives we centre dialogical approaches, transdisciplinary theories and concepts from global and local community-oriented work and activism that mobilise and create knowledges otherwise. These approaches are justice oriented and have generated conceptual resources that speak to the ways communities create generative and healing spaces and settings, embody relational and communal ways of being and working together, and name and re-signify the world. In this chapter, we articulate the ways in which we have oriented ourselves, our positionalities, these theories and concepts, to account for the particularities and atmospherics of Australia, its history, culture, violences and white-settler colonialism. As we illuminate our guiding theories and concepts, which include epistemic justice, relational praxis, cultural re-membering and psychosocial accompaniment, we will illustrate with examples of work that focuses on and critically examines community arts and other cultural practice. As a tool for critical community praxis, we suggest that community arts involve the creation of settings and liberatory possibilities. We contend that it is through this work that our solidarity praxis has made in-roads supporting efforts towards self-determination. Community building and arts is by no means a panacea to the many wicked problems faced by communities, but what we offer are illustrations of how we are working together from decolonial attitudes with relationships as central, to embolden and nourish our ecologies of wellbeing.
Background
The World Health Organization Astana Declaration of 2018 sees primary healthcare as key to universal health coverage and gives further support to the goal of building sustainable models of community palliative care. Yet evaluating the benefits of such models continues to pose methodological and conceptual challenges.
Objective
To explore evaluation issues associated with a community-based palliative care approach in Kerala, India.
Design
An illuminative case study using a rapid evaluation methodology.
Methodology
Qualitative interviews, documentary analysis and observations of home care and community organising.
Results
We appraise a community palliative care programme in Kerala, India, using three linked ‘canvases’ of enquiry: (1) ‘complex’ multi-factorial community-based interventions and implications for evaluation; (2) ‘axiological’ orientations that foreground values in any evaluation process and (3) the status of evaluative evidence in postcolonial contexts. Three values underpinning the care process were significant: heterogeneity, voice and decentralisation. We identify ‘objects of interest’ related to first-, second- and third-order outcomes: (1) individuals and organisations; (2) unintended targets outside the core domain and (3) indirect, distal effects within and outside the domain.
Conclusion
We show how evaluation of palliative care in complex community circumstances can be successfully accomplished when attending to the significance of community care values.
This article analyses the relevance of the ethics of solidarity for unpaid care and discusses its implications for public health policy. It combines philosophical and health-policy-oriented methodologies and claims that solidarity obliges us not only to care for the most vulnerable populations but also to care with those who care. Both draw attention to the work of carers, who, despite their indispensable contribution, are notoriously invisible to healthcare systems. The article argues for their threefold recognition: as partners in healthcare provision; as co-citizens and employees with special needs; and as a potentially vulnerable population themselves.
Objective
Using the concept of relational solidarity, we examine how autonomy, equality, dignity, and personhood are practiced in the care of people living with dementia at home in urban India.
Methods
Video interviews with 19 family carers and 25 health providers conducted in English, Hindi, and Kannada in Bengaluru between March to July 2022. Data were translated into English and thematically analyzed.
Results
Family carers and providers unanimously agreed that people with dementia should be respected and cared for. Concurrently, they perceived people with dementia as being ‘like a kid’ and used the analogy of a parent-child relationship to understand their care responsibilities. This analogy informed how ethical principles such as personhood and equality were reframed in the relationships between family carers and people with dementia, as well as how carers and providers maintained the safety but undermined the autonomy of people with dementia through restricting their movements inside and outside the home.
Discussion
There can be relational solidarity in dementia care at home in urban India but also contradictions in the interpretations and applications of the ethical principles of autonomy, equality, dignity, and personhood. As such, a more organic, grassroots model of ethical practice is needed to frame care and provide material support to families in India.
We explore the temporalities that shape and alleviate serious health-related suffering among those with chronic and terminal conditions in Kerala, India. Drawing on ethnographic fieldwork between 2009 and 2019, we trace how people navigate multiple medical institutions, loneliness and abandonment, loss of autonomy, and delays and denials of recognition as they wait for care. Community palliative care organizing provides samadhanam (peace of mind) and swatantrayam (self-determination) that interrupt chronic waiting. We cast in high-relief community healthcare imaginaries that alleviate serious health-related suffering and reconfigure Global North-centric imaginaries.
Background
Establishing and maintaining relationships and ways of connecting and being with others is an important component of health and wellbeing. Harnessing the relational within caring, supportive, educational, or carceral settings as a systems response has been referred to as relational practice. Practitioners, people with lived experience, academics and policy makers, do not yet share a well-defined common understanding of relational practice. Consequently, there is potential for interdisciplinary and interagency miscommunication, as well as the risk of policy and practice being increasingly disconnected. Comprehensive reviews are needed to support the development of a coherent shared understanding of relational practice.
Method
This study uses a scoping review design providing a scope and synthesis of extant literature relating to relational practice focussing on organisational and systemic practice. The review aimed to map how relational practice is used, defined and understood across health, criminal justice, education and social work, noting any impacts and benefits reported. Searches were conducted on 8 bibliographic databases on 27 October 2021. English language articles were included that involve/discuss practice and/or intervention/s that prioritise interpersonal relationships in service provision, in both external (organisational contexts) and internal (how this is received by workers and service users) aspects.
Results
A total of 8010 relevant articles were identified, of which 158 met the eligibility criteria and were included in the synthesis. Most were opinion-based or theoretical argument papers ( n = 61, 38.60%), with 6 (3.80%) critical or narrative reviews. A further 27 (17.09%) were categorised as case studies, focussing on explaining relational practice being used in an organisation or a specific intervention and its components, rather than conducting an evaluation or examination of the effectiveness of the service, with only 11 including any empirical data. Of the included empirical studies, 45 were qualitative, 6 were quantitative, and 9 mixed methods studies. There were differences in the use of terminology and definitions of relational practice within and across sectors.
Conclusion
Although there may be implicit knowledge of what relational practice is the research field lacks coherent and comprehensive models. Despite definitional ambiguities, a number of benefits are attributed to relational practices.
Systematic review registration
PROSPERO CRD42021295958
This article reflects on an ethical and revelatory moment in the development of my long‐term fieldwork relationships with people of the Lihir Islands in Papua New Guinea. Ethnographic research globally is now shaped through formal processes of ethical review, with the requirements for informed consent, privacy, and consideration of harm and beneficence. Researchers then have to put these procedures into practice, often encountering the need to weigh competing ethical principles, particularly when unforeseen events occur. Reflexivity has been argued to be crucial on these occasions. Yet both ethical codes and reflexivity fall short of managing ethical and relational implications of long‐term field relationships. This article suggests that the concept of solidarity as theorized recently in bioethics may be helpful, particularly the discernment of three layers of relationship. What responsibilities might we as anthropologists have to the people we work with that go beyond procedural ethics? And how do moments such as the one described in this article shape ongoing field research?
Prosociality is a multifaceted concept referring to the many ways in which individuals care about and benefit others. Human prosociality is foundational to social harmony, happiness, and peace; it is therefore essential to understand its underpinnings, development, and cultivation. This handbook provides a state-of-the-art, in-depth account of scientific, theoretical, and practical knowledge regarding prosociality and its development. Its thirty chapters, written by international researchers in the field, elucidate key issues, including: the development of prosociality across infancy, childhood, adolescence, and beyond; the biological, cognitive, emotional, and motivational mechanisms that underlie and influence prosociality; how different socialization agents and social contexts can affect children's prosociality; and intervention approaches aimed at cultivating prosociality in children and adolescents. This knowledge can benefit researchers, students, practitioners, and policy makers seeking to nurture socially responsible, caring youth.
Solidarity tourism provides tourists with the opportunity to help others who are suffering during crisis by offering shared resources and a sense of community. Although solidarity in times of crisis promises attention to tourists' desires and wellbeing, there is limited evidence of this. This paper aims to understand how solidarity occurs in times of crisis by applying value co-creation. A total of 21,719 traveller posts were thematically analysed to reveal that solidarity can be achieved in various contexts through tourists' co-created care practices, which have emotional and cognitive value. Practices include co-producing, connecting, co-advocating, co-suffering and consuming collaboratively. This paper conceptualises and illustrates solidarity as a relational practice, which is an effective means of support during crises.
The article examines bioconstitutionalism and neuroconstitutionalism as theoretical and constitutional-legal categories in modern multifaceted jurisprudence; scientific approaches to understanding dignity in bioethics, bio-law and neuro-law, its role in the formation of the humanistic, existential and bioethical core of modern bioneuroconstitutionalism; conceptual, international legal and constitutional aspects of the formation of a complex meta-legal and intersectoral institution of bioneuroconstitutionalism. The author undertakes the research to critically evaluate the ethical and legal foundations of bio-law and neu-rolaw; it reveals the problem of the limits and significance of the constitutionalization of bio-rights and neuro-rights in the modern doctrine of constitutionalism and human rights.
The aim in this article is to study the meaning and prospects of the formation of bioneuroconstitutionalism as a legal dialogue focused on new human rights (biosocial and bioethical living creatures) between human dignity and human personality, on the one hand, and the achievements of bioethics, biomedicine, and neuroscience, on the other hand. The article considers dignity as a humanistic, existential, and bioethical core in the structure of bioneuroconstitutionalism.
Part II of the article analyzes the problem concerning: individual’s bioethical integrity and the right to new rights in the bioneurosphere; functions of human dignity in bioneuroconstitutionalism, i.e. the role in promoting cultural diversity, ensuring human vulnerability, the principle of human solidarity, justifying new human rights, bioethical well-being, genetic equality; and dignity as a universal principle of global and national bioethics and biomedicine. The article also proposes the discussion of the concept of “cognitive dignity” in neuroethics and neurolaw.
The author uses the discursive approach and critical rationalism in legal research, methods of dialectics, legal hermeneutics, and legal engineering, which allow to reveal the legal, biosocial, and bioethical nature of human dignity and constitutionalism in the context of the risks associated with posthumanism and transhumanism.
The conclusions are: the nature of bioconstitutionalism and neuroconstitutionalism is formed under the influence of the ideas of bioethics, posthumanism and transhumanism, new bioneurotechnologies; it involves the creation of regulatory requirements and restrictions for the use of such technologies, as well as for the establishment, guarantee and possible constitutionalization of new bioethical and neuroethical human rights.
The COVID-19 pandemic illustrates that standard assessments of human well-being fail in the face of substantial social disruptions. To overcome this problem, we focused on two human flourishing frameworks: the Shultz et al. (Handbook of community well-being research (pp. 403–421). Springer, 2017) macromarketing framework and the Shabbir et al. (Journal of Macromarketing, 41(2), 181–193, 2021) solidarity–care framework. As these frameworks share commensurable theoretical assumptions, we fused them. We then used the fused framework to evaluate how the United Kingdom’s COVID-19 responses affected community flourishing. Specifically, we examined the effect of two competing social forces—Brexit and the Black Lives Matter movement—on pulling Britons toward a flourishing or distressed community. Keywords: U.K. pandemic response, Solidarity–care ethics, Human flourishing, Brexit, Black Lives Matter movement
As we planned this special issue, the world was in the midst of a pandemic, one which brought into sharp focus many of the pre‐existing economic, social, and climate crises, as well as, trends of widening economic and social inequalities. The pandemic also brought to the forefront an epistemic crisis that continues to decentre certain knowledges while maintaining the hegemony of Eurocentric ways of knowing and being. Thus, we set out to explore the possibilities that come with widening our ecology of knowledge and approaches to inquiry, including the power of critical reflective praxis and consciousness, and the important practices of repowering marginalised and oppressed groups. In this paper, we highlight scholarship that reflects a breadth of theories, methods, and practices that forge alliances, in and outside the academy, in different solidarity relationships toward liberation and wellbeing. Our desire as co‐editors was not to endorse the plurality of solidarities expressed in the papers as an unyielding methodological or conceptual framework, but rather to hold them lightly within thematic spaces as invitations for readers to consider. Through editorial collaboration, we arrived at the following three thematic spaces: (1) ecologies of being and knowledge: Indigenous knowledge, networks, and plurilogues; (2) naming coloniality in context: Histories in the present and a wide lens; (3) relational knowledge practices: Creative joy of knowing beyond disciplines. From these thematic spaces we conclude that through repowering epistemic communities and narratives rooted in truth‐telling, a plurality of solidarities are fostered and sustained locally and transnationally. Underpinned by an ethic of care, solidarity relationships are simultaneously unsettling dominant forms of knowledge and embrace ways of knowing and being that advances dignity, community, and nonviolence.
Ekologisen kriisin ratkaisemiseksi tarvittavan kestävyysmurroksen yhteydessä on lisääntyvästi alettu keskustella oikeudenmukaisuudesta tai reiluudesta. Reilu siirtymä tarkoittaa sosiaalisen oikeudenmukaisuuden nostamista keskeiseksi osaksi ympäristökriisin ratkaisua, mikä on tärkeää sekä siirtymän hyväksyttävyyden että toimivan toteutuksen kannalta. Samalla oikeudenmukaisuuden korostaminen pitää kuitenkin sisällään riskin ympäristökriisin ratkaisemisen hidastumisesta. Erityisesti näin voi käydä, mikäli oikeudenmukaisuus kääntyy tarkoittamaan oikeutta kestämättömien elämäntapojen ja yhteiskuntarakenteiden ylläpitämiseen. Tarkastelemme tässä katsauksessa reilua siirtymää kriittisesti ja nostamme esiin ekologisen solidaarisuuden ajatuksen oikeudenmukaisuutta täydentävänä käsitteenä. Reilu siirtymä on aito mahdollisuus ekologisen, sosiaalisen ja taloudellisen kestävyyden yhdistämiseen uudenlaisella tavalla ja sitä kautta myös ekologisen hyvinvointivaltion kehittämiseen. Tämä kuitenkin edellyttää, että ekologinen ulottuvuus nostetaan keskeiseksi osaksi oikeudenmukaisuuden ymmärrystä. Tällöin oikeudenmukaisuus ulotetaan tarkoittamaan ei-inhimillistä luontoa, minkä lisäksi solidaarisuus haavoittuvassa asemassa olevia kohtaan pitää sisällään sekä luonnon että ihmiset. Näin reilu ekohyvinvointivaltio voi saada avarampia tulevaisuuden visioita aidosti ekologisesti kestävästä hyvinvoinnista.
This article examines the question of solidarity in light of recent refugees’ and forced migrants’ arrivals on Greek island shores as the first point of entry to the European Union. It focuses on various community solidarity initiatives emerging in 2015 and how they unfolded over time, until replaced by hostility and indifference following the EU–Turkey deal in March 2016. To account for this transformation, the study, carried out between 2016 and 2018, involved ethnographic work, interviews with local populations, activists, teachers and community leaders, and participant observations primarily in Lesbos, as well as Chios, Leros, and Samos. This article also sheds light on how Greece’s severe economic crisis has compounded anti-migration politics and securitization in recent migratory movements. Drawing on Judith Butler’s ideas of embodied vulnerability and intersubjective relationality, the article theorizes how solidarity evolves when border struggles intersect with deservingness, belonging, and refugees’ and forced migrants’ precarity. It concludes by proposing a psychosocial embodied notion of solidarity as a political strategy to counteract the neoliberal predicament that threatens all life with extinction.
This thesis explores how the topic of laboratory animal research is related to in everyday life in the UK, providing a sociological analysis of practices of knowing, caring, and constructing necessary biomedical uses of animals. In doing so, it develops the few qualitative studies of societal understandings of animal research, aiming to expand analyses in this area beyond measurement of polarised and static notions of acceptance or opposition. Instead, this thesis approaches understandings of animal research as relational and positional, emerging within particular yet shared social worlds which give the issue meaning in the everyday. Such a stance goes beyond efforts to observe what people think or know about animal research which dominate previous studies in this area and, instead, opens these categories up further to explore what animal research means to individuals and why. In this way, the thesis challenges assumptions of passive absorption of information on the issue and accusations of public ignorance or misunderstanding. Diverging from the dominant emphasis in this area on examining the views of the ‘general public’, this thesis explores the contributions of a specifically situated sample, namely correspondents to the Mass Observation Project, a national life-writing project in the UK. The Project’s embrace of plurality, reflexivity, and embodied knowledges provides an opportunity for a qualitative analysis of understandings of animal research which resists the pull to resolve concerns or debate in this area. In thematically analysing the 159 written responses to a 2016 Mass Observation Project Directive on the topic of ‘Using animals in research’, this study focuses on processes through which correspondents to the Project, or ‘Mass Observers’ as they are known, relate to animal research. Going beyond assessments of attitudinal positions on the issue, this thesis attends to the messy affective and material dimensions of relations with animal research, embracing the ubiquity of ambivalence and discomfort that surround the topic. In doing so, the analysis presented here reveals tensions that animal research can generate amongst care obligations, moral values, and identities. Dwelling on the socio-ethical concerns associated with animal research, this thesis argues that science-society relations around the issue should move away from seeking consensus and instead contend with the complexity of concern it evokes, engaging with such concerns not as problems, but as valid and important contributions to a collective discussion around how animals should or should not be used in science.
The traumatic stress experienced by our black healthcare colleagues is often overlooked. This work contextualizes workplace racism, identifies some interpersonal barriers limiting anti-racist growth, and calls for solidarity.
Mentoring in academia has traditionally and currently been prescriptive and institutionally driven. The purpose of this paper is to deconstruct these current mentoring practices with a critical feminist stance. New understandings are shared and gained through dialogue, relevant literature, and performativity to (re)create and name a caring and relational partnership. This caring and relational partnership is grown through a process of mutuality and reciprocity, and based on relational ethics, authenticity, and solidarity. By embracing ideologies of caring and relational ethics, mentoring blurs the lines of mentor/mentee to a perpetual state of walking beside each other in equity to learn and strengthen each other’s insights into our worlds. Material realities become illuminated through our shared journeys growing an appreciation and gift of the other. In turn, engaging in meaningful dialogue informs scholarship increasing our understandings of the human condition.
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