Source Of Oppression Research Articles

From Where Does She Speak?

This article investigates the rise of the feminine creative voice in the age of modernism through the lens of Virginia Woolf’s fictional and nonfictional writings. Her invaluable insights into the long history of women’s subjugation, as well as the fortunes of her contemporaries, provide a framework for an examination of how women established their position as capable members of society in the changing modern milieu. This essay examines Woolf’s novel To the Lighthouse, and her polemical essay A Room of One’s Own, with a view to demonstrating modern women’s path to creating their artistic identity. Drawing on Paul Ricoeur’s notion of narrative identity, I investigate women’s unique way of (re)gaining their confidence and articulating their own voice during the process of self-formation. Following Woolf’s lead, I consider their double status: as both an object of fascination in works of literature and a source of oppression in real life. I also use Hans-Georg Gadamer’s philosophy of historically effected consciousness (Wirkungsgeschichtes Bewusstsein) to reveal the productive interpretative distance that can help us unravel the complexities of the historical and contingent nature of the development of the female artistic genius. An interrogation of women’s imaginative self-manifestations opens the way to the discovery of crucial truths that pertain to the hermeneutics of female creativity.

What the Past Suggests About When a Diagnostic Label Is Oppressive.

Terminology describing transgender and gender diverse identities has evolved over the past 80 years, becoming progressively less pathologizing and less stigmatizing. While transgender health care no longer uses terms such as gender identity disorder or classifies gender dysphoria as a mental health condition, the term gender incongruence continues to be a source of oppression. An all-encompassing term, if one can be found, might be experienced by some as either empowering or abusive. This article draws on historical perspectives to suggest how clinicians might use diagnostic and intervention language that is harmful to patients.

Feminist Gothic: Anonymity and intersectionality of oppression in Eva Figes'sThe Tenancy

AbstractThe Gothic genre has historically been adopted by women writers to express their subversive gender views. InThe Tenancy, Figes depicts the systematic oppression of the patriarchal society against women during the latter half of the twentieth century. She also revises the traditional Gothic topos of “oppression” in terms of three aspects: victim, intersectionality, and the source of oppression. Female victims no longer hold traditional gender values; they are new women who are oppressed for their nonconformity. This novel also shows that, with the development of technology and urbanization, patriarchal oppression has become more anonymous and more systematic, during which process gender and class parameters intersect with each other. Figes's revision upon the “oppression” topos reveals a more revolutionary insight than most Gothic novels in the eighteenth and nineteenth centuries. As a result,The Tenancymarks a significant transition from the female Gothic to the feminist Gothic.

Racism and Friends: The Relevance of Racial Literacy in Clinical Spaces

Racial literacy is presented as a framework for bolstering clinical skills among mental health providers, particularly when racism and/or other sources of oppression need to be addressed within clinical spaces. Traditional multicultural psychology training is intended to build upon students’ diversity awareness. There are, however, gaps that contribute to the predominantly White population of counseling trainees exiting their training with limited capacity to address racism and other sources of oppression. This manuscript maintains that racial literacy is a tool that can be used intersectionally to address the problem of racism and racism's friends (e.g., patriarchy and heteronormativity). A case study approach is used to center the discussion of the three domains of racial literacy. The first domain is recognition and refers to detecting, noticing, and observing sensory experiences and environmental stimuli (verbal and nonverbal). Reading is the second domain of racial literacy and describes an accurate naming of the sensory experience detected. The third domain is resolving which describes taking action, problem solving, and intervening.

We are both women and Kurd: An intersectional analysis of female Kolbars challenges in Iranian Kurdistan amid the COVID crisis

AbstractThis study uses an intersectional lens to explore the embodied experiences of Kurdish female porters (porters are called Kolbars in the Kurdish language) in Iranian Kurdistan and how their lives and employment have been impacted by the COVID‐19 crisis by drawing on one semi‐structured interview with a female Kolbar living in a rural area of Kurdistan Province. The findings demonstrate that female Kolbars are victims of intersected factors such as gender, ethnicity, solid patriarchal culture in the region and country, the unequal distribution of resources and wealth throughout the country, and economic sanctions and recessions in the state. They resist these various sources of oppression by risking their lives and carrying loads across mountainous borders, staying silent and committing suicide when they have no other options. This study contributes to the feminist intersectionality debate by rendering the intersectional embodied aspects of a marginalized, unfranchised, and under‐studied population of women in one of the most gender‐inequitable countries in the world. Furthermore, it adds to the broader literature on gender inequalities that lie outside of typical organisations and the Western context.

Kur’an’a Göre Toplumsal Yükselme Şekilleri

Kur’ân incelendiğinde onun, bazı kavimlerin yükselişleri ile azaba uğramalarından ve helâk olmalarından bahsettiği görülmektedir. İbret amacıyla anlatılan bu kıssalardan ders çıkartılmasının istendiği anlaşılmaktadır. Benzer sebeplerin benzer sonuçlar doğuracağı ilkesinden hareketle Kur’ân’ın yükselen toplumlarla ilgili söylediklerini incelemek önem arz etmektedir. Özellikle günümüzde ekonomik, teknolojik ve askeri açıdan bazı devletlerin gerisinde kalan İslâm dünyasının, kalkınmış devletlerin seviyesine yükselebilmesi için toplumsal yükselme konusunda Kur’ân’ın rehberliğine daha çok ihtiyaç duyduğu görülmektedir. Bu sebeple Kur’ân’dan külli bazı yasaların çıkarılma imkânının araştırılmasına ve Kur’ân’ın kalkınma ve yükselme ile ilgili kullandığı kavramlar ile olguların incelenmesi ihtiyacı doğmaktadır. Bu çalışmada öncelikle bu hususta yapılan çalışmalar taranmıştır. Sonra Kur’ân’ın kavimlerin yükselişine dair verdiği örnekler ile bazı kıssalar ele alınmış, olay ve olguların ifade edildiği kelime ve kavramlar analiz edilmiş, bazı genel ilkelerin ortaya çıkarılmasına çalışılmıştır. Bir toplumun başka toplumlar karşısındaki pozisyonunu ifade eden “izzet”, “iʻlâ”, “rifʻât”, “tafdîl”, “varis olma”, “halife kılınma” ve “temkin” kavramları incelenmiştir. Kur’ân’ın bahsettiği “iman”, “istiğfâr”, “şükür” ve “salih amel” kavramlarıyla onların karşıtları olan “küfür”, “nankörlük”, “istikbâr”, “istiğnâ” ve “ifsâd” kavramları ele alınmış, bunların toplumsal yükselişe veya çöküşe etkileri ortaya konulmaya çalışılmıştır. Çalışma esnasında Hz. Nûh’a iman edenlerin helak olanlara halife kılındığı; Hz. Hûd ve Hz. Salih’in halife kılınma konusunu kavimlerine hatırlattığı; Hz. Mûsâ’nın öncülüğündeki İsrâiloğulları’na, Firavun’un topraklarına varis kılınacağının müjdelendiği; Hz. Muhammed (s.a.v.) ile ümmetinin de Arap Yarımada’sına, Sâsânîlere ve Bizanslıların topraklarına varis kılınacağının haber verildiği ve bunların da gerçekleştiği görülmüştür. Kur’ân’da toplumların geçim kaynaklarının “rızık” ve “nimet” kavramlarıyla ele alındığı tespit edilmiştir. Sonuç olarak küfrün istiğnâ ve tekebbüre yol açarak zulmün kaynağına dönüştüğü; imanın ise hesap verme bilinci kazandırarak iyiliğin ve ıslahın yaygınlaşmasına kapı araladığı tespit edilmiştir. İman ve küfre yüklenen bu fonksiyon sayesinde kâfirlerin iktidarının sona ermesinin ve müminlerin onlara varis olmasının bir ilâhî yasa olduğu sonucuna ulaşılmıştır. İstiğnâ, istikbâr ve ifsâd hâlinin toplumları çökertmesinin; istiğfar, şükür ve ıslah hâlinin ise nimetleri artırmasının ve toplumları yükseltmesinin yasaya bağlandığı kanaatine varılmıştır.

“You have your say, we have our way”: women’s resistance and educational taxation in late colonial Nigeria

ABSTRACT This article highlights how the University of Nigeria, Nsukka, Nigeria’s first indigenous university, revealed the fractures and tensions in late colonial Nigeria rather than the vision of unity espoused by the university’s founder, Nnamdi Azikiwe. Drawing on archival records in Nigeria, the article demonstrates that the University of Nigeria elicited resistance and protest from women’s groups and politicians alike with the perception it invoked of inequitable appropriations within the region of Eastern Nigeria. Rather than representing a unified Nigeria, the university demonstrated that village residents viewed the Igbo-dominated Eastern government as a source of oppression no less severe than the British colonizers had been. The article shows that the transition to Nigerian independence, exemplified by the University of Nigeria’s establishment, was neither smooth nor universally acclaimed.

Nizarî İsmâilîlerinde Takiyye, Meşruiyet ve Tasavvuf İlişkisi Üzerine Değerlendirme

Nizārī Ismāʿīlīs, who established an autonomous structure centered in Alamūt by organizing in the geographies of Rudbar, Quhistan, Daylam, and Syria between 1090 and 1257, have been one of the movements practicing the method of taqiyya most strictly. This method they practiced against all Sunni or non-Sunni authorities was utilized as a way of protecting their lives, property, doctrine, and traditions both within themselves and against the outside. It was also seen as a suitable way for their achievement of political legitimacy, association, and gaining power. Taqiyya in the history of Nizārī Ismāʿīlīs started first in the form of hiding the imam who would come from the lineage of Nizār, the son of the Fāṭimid Caliph al-Mustansir Billāh, with the separation that started through conflicts about the Imāmate following the death of the Caliph (1036-1096). Ḥasan-i Ṣabbāḥ, who took on the authority of the imam until the expected imam arrived, aimed to get his legitimacy recognized when he made invitations in the name of Nizār with the doctrine of Ta‘līm (teaching). When the hiding of the imam during the periods of Ḥasan-i Ṣabbāḥ and his first two successors put the Alamūt government in a bind in the political and theological sense, in the period of Hasan II in 1162, Qiyāmāt was proclaimed. In the context of custody-mentorship linked from Ḥujjat (proof) to the lineage of the Imāmate, the Nizārī Ismāʿīlī community continued their association. At the same time, with the arrival of the imam, legitimacy was reinforced, and defence was launched against Sunni authorities. The proclamation of Qiyāmāt that attracted objections and pressure from the world of Islam created a new source of oppression on the Nizārī community, while it also led them to shut themselves from the outer world politically and doctrinally. To change this practice that had not gained general acceptance, this time, an outward and reconciliatory policy was chosen, and the Satr period started, that is, a new taqiyya process started with a Sunnification policy. While the reconciliatory policy was being maintained, between 1221 and 1258, Sunni practices started to be gradually abandoned, and a return to the community’s fundamental identity took place.

Where Do We Come From…Where are We Heading? Reflections on the Personal, the Systemic, and the Political.

Using my personal story, I reflect on the history of the field of child development from the 1970's to the present. I recount how far have we come…but also, how far we still have to go on creating a literature where contextual forces, such as racism and other sources of oppression are considered at the core rather than the perifery of research with minoritized BILPOC (Black, Indigenous, Latinx, People of Color) families and children. As scholars of color, we not only have had to conduct/fund/publish research and teach, but also push our institutions and organizations to create the systemic and political change necessary for others to follow.

Find Your Way Back: Black Colleagues Return to the Erotic

This paper provides an analysis of the effects anti-Black violence have had on the return of Black colleagues (administrators, faculty, and staff) to higher education after the the 2020 murder of African American citizen George Floyd at the hands of now former Minneapolis police officers. Riffing off of R&B singer Beyoncé Knowles-Carter’s song of return, “Find Your Way Back” and using it as a loose organizational rubric—each section is titled from the song’s lyrics—I ask what answers we might find between return and resignation. The analysis starts with the question of return: How in the hell do Black colleagues return to the university after a collective trauma? The essay centralizes the concerns of Black colleagues in higher education, positioning us between resignation and return. It seeks to consider (pending a return) to what are we returning. To explore this liminal dilemma—resignation or return—the essay will trace the lineage of racism located in higher education to slavery and the violent exclusion of African Americans from gaining access to knowledge. Briefly tracing American education’s lineage to White supremacy, I aim to frame our possible return against an institution that parodies its paternal line. The essay will show that the racism characteristic of American history morphed into an insidious, invisible source of oppression termed microaggressions. To address the consequences of racial microaggressions, I draw on psychotherapeutic clinical research on the effects of racial microaggressions on Black workers. Mirroring clinicians’ approach to addressing the race-based problems of higher education, I call on the Black feminist scholar Audre Lorde’s notion of “the erotic” as a spiritual power source. I look at how Lorde explored Black psychology and trauma within higher education in her poem “Blackstudies.” Mining this and her other triumphant essay “Uses of the Erotic: The Erotic as Power,” I look to establish “the erotic” as a comparable counterpunch to microaggressions in higher education.

Child Sexual Abuse as Lifespan Trauma Within the Context of Intimate Partner Violence: Experiences of Caribbean Women.

Background: There is a dearth of research which explores sexual abuse from perspectives of Caribbean women, despite its high prevalence in the region. While sexual violence is universal, tackling it requires a deep understanding of the contextual specificities in which it arises and of the intersections of gender with other sources of oppression and marginalisation. It also calls for the recognition that intimate partner violence against women is not separate from, but linked to violence against girls, not only because both are forms of gender-based violence but because together they speak to its historical, persistent and accumulative effects. Methods: In-depth intensive interviews were carried out with 35 women from Barbados and Grenada, aged 18–60 years who had experienced intimate partner violence under one of the following circumstances: during pregnancy (n = 15), as a woman a with disability (n = 8), as a woman living with HIV (n = 12). Interviews were digitally recorded, transcribed and thematically analyzed. Results: The participants experienced multiple forms of violence within their relationships, often concurrently. Twenty-one of the women had been subject to sexual violence and of these, 19 had experienced sexual abuse as children; these experiences were viewed as interconnected and bolstered by the high level of violence-acceptance reported within communities. Women were subject to different forms of control by their partners depending upon prevailing discourses related to their circumstances (as pregnant, disabled, or HIV positive); being ‘vulnerable’ was synonymous with having one’s agency as an independent, autonomous person constrained and little external help was available. Conclusion: The study identified a clear chain of sexual behaviors, each of which fuel different layers of the problem: the prevalence of early sexualization of children is associated with the prevalence of child sexual abuse; child sexual abuse is pervasive in large part, because of the normalisation and social acceptance of violence against women and girls; “cultural” normalcy, in turn, fuels attitudes which contribute to sexual violence against women and women in especially vulnerable circumstances face additional risks. Integrated policy, which tackles these as interconnected issues is called for.

Identity, Resilience and Social Justice: Peace-making for a Neoliberal Global Order

ABSTRACT This article examines the relationship between peace and structural power by developing a critical framework to understand how the politics of inclusion in peace processes shape and limit the actors included at the negotiating table, and in turn, the politics of peace processes. It argues that the politics of inclusion – or the setting of the boundaries of the ‘political’ in peace processes – is a dynamic interplay between dominant liberal political inclusion and liberal security exclusion narratives of elites, and resistant social justice discourse, which consists of the class politics of redistribution and the identity politics of recognition of social movements and subaltern actors. It argues the structural power of inclusion/exclusion operates to persistently criminalise and exclude class politics, unconventional violent non-state actors and marginalised actors from the political sphere, leaving the material sources of oppression that promote conflict in the neoliberal era to apolitical community mediation to increase resilience.

Pan-Africanism from Below? The Peacebuilding Role of Local Peace Committees in South Africa

Against the backdrop of a renewed discourse on Pan-African unity and solidarity, this article analyses and interrogates the role of local peace committees (LPCs) as mechanisms for building peace and fostering social cohesion in South African townships and informal settlements affected by xenophobic conflict. Drawing on both documentary sources and interviews, the article makes the case that, in the absence of serious national or regional efforts to promote cross-border social integration, the grassroots peacebuilding initiatives of LPCs have become indispensable for reviving and rooting the Pan- African ideal of integration and solidarity in the experiences of the African masses. However, I also argue that, because LPCs are by definition embedded in community dynamics, which can sometimes be a source of oppression and violence, a critical, reflexive, and transformative framework is required to unlock their potential for peacebuilding and cross-border social cohesion. Given the complexities of the social conflicts LPCs are called upon to mediate, their success also depends to a large extent on a supportive institutional framework, even though informality and independence are their main currency.

Women, Class, and Identity Politics

The question of the oppression of women, the critique of which constituted feminism as an academic and political pursuit, has been feminism's enduring source of strength and appeal, yielding numerous critical theories and perspectives. This has produced continual conceptual shifts defining an evolving feminism, such as the shift from women to gender and from inequality to difference. It has also involved shifts from theorizing the general conditions of women's experience—oppressed at home and in the workplace, while juggling the conflicting demands of both—to theorizing the implications of the claim that, while gender may be the main source of oppression for white, heterosexual, middle-class women, women with different characteristics and experiences are affected by other forms of oppression as well. A possible way for Marxist feminism to remain a distinctive theoretical and politically relevant perspective might be to return to class, in the Marxist sense, theoretically reexamining the relationship between class and oppression, particularly the oppression of working-class women, within capitalist social formations.

Gender, Nation, and Situated Intersectionality: The Case of Catalan Pro-independence Feminism

AbstractDebates on nation, self-determination, and nationalism tend to ignore the gender dimension, women's experiences, and feminist proposals on such issues. In turn, feminist discussions on the intersection of oppressions generally avoid the national identity of stateless nations as a source of oppression. In this article, I relate feminism and nationalism through an intersectional framework in the context of the Catalan pro-independence movement. Since the 1970s, Catalan feminists have been developing theories and practices that relate gender and nationality from an intersectional perspective, which may challenge hegemonic genealogies of intersectionality and general assumptions about the relation between nationalism and gender. Focusing on developments made by feminist activists from past and present times, I argue that women are key agents in national construction and that situated intersectional frameworks may provide new insights into relations among axes of inequalities beyond the Anglocentric perspective.

Safe to Violate: The Role of Gender in the Necklacing of Women During the South African People’s War (1985–1990)

Acts of necklacing during the most repressive years of apartheid have typically been located within the politically driven ‘black-on-black’ rubric. This leaves open the question of what role gender played in the necklacing of some women during the most turbulent years of the struggle against apartheid. Using the theoretical foundation of black feminist consciousness, which exposes the layered sources of oppression, as well as gender performativity theory, the central contribution of the present research is to elucidate how vulnerability to accusations of collaborating, and the form of punishments for women, were recurrently gender-dependent. By analysing why and how women were necklaced, and linking these acts to the broader context of rampant violence against women, this article reveals that the murders were the consequence of a particular expression of masculinity that sought to create specific subjects out of women. Against male-orientated portrayals of the struggle, the article sheds light on the unique precarities that black women navigated during apartheid.

ISLAM DAN POSFEMINISME : WAJAH POSFEMINISME DALAM KOMODIFIKASI AGAMA DI MEDIA

The relationship between masculine and feminine is collectively constructed. Both narrative and discourse of feminism has long emerged up to the third-wave. As Foucault has been pointed out that feminism itself has constructed discourse on inequality since it departs from patriarchy. Meanwhile, patriarchy has produced a threat even though it is under the pretext of feminism. The term postfeminism is thus arises after feminism, where there are no sources of oppression that originate from patriarchy.In fact, however, the interpretation of religious arguments (Islam in particular) does not subordinate women. But on the contrary, the religious argument actually wants to make women equal to men in the society. This article offers an analysis of the relation between Islam and postfeminism based on the perspective of religious commodification. It was noted that social media played a pivotal role in raising religion to engage on a global scale.Women from the perspective of postfeminism are seen as independent subjects. Freedom, gender equality, and pluralistic representation are the starting points for postfeminist women. Soft Power owned by social media contextualizes religion (Islam) and disseminates ideas including femininity in a new method, where the religious consumption can be enjoyed every second.Indonesian (Muslim) women campaign for gender equality and postfeminism awareness that is free in all things through social media (Instagram and YouTube). This is usually done in various ways such as lectures and fashion. Religious commodification, in this case is seen when religious understanding is capitalized. This perspective finally bringing Muslim women to say that "I am beautiful for myself". Although some argue that capitalizing religion appear to be less precise, when the commodification of religion can support women's freedom.

The Sex Worker Rights Movement in Canada: Challenging Legislation

Sex worker activists in Canada identify the criminalisation of various aspects of prostitution as a major source of oppression. In an effort to improve rights and safety, two groups of sex workers brought constitutional litigation to their respective provincial courts to strike prostitution-related laws from the Criminal Code of Canada. These actions counter what might be expected based on the extant literature on the sex worker rights movement, and despite successful litigation, conditions have become more punitive. The court process brought to light many achievements and ongoing obstacles facing sex workers in Canada. Drawing on original research with activists in multiple Canadian cities, this paper examines litigation from a social movement perspective.

Letters to a Friend: From the Editor

Letters to a FriendFrom the Editor Anna Lena Phillips Bell It's no secret that I'm a fan of the U. S. Postal Service. Sending and receiving letters is one of the things I love most. Here at Ecotone we're about to have one more reason for writing letters, and for going out with hope to check our mailboxes. This July, after six years on the North Carolina coast, Beth Staples will depart her post as senior editor of the magazine, editor for Lookout Books, and a member of the creative writing faculty at UNC Wilmington. She'll head to Washington and Lee University, where she will become the editor of the venerable Shenandoah. We are thrilled for her, and for Shenandoah, lucky duck of a magazine. But it is nearly impossible to estimate the size of the gap that will be left by her departure. Beth thinks alongside the writers she edits, helping them navigate big structural edits and subtleties of character and dialogue. Working on edits with her has afforded me a rare pleasure—that of thinking things through with a brilliant editor and writer whose sensibility is different enough from mine to offer useful insights, yet similar enough that my intuitions are amplified. We're losing not only a skilled editor but a fine teacher, colleague, and friend. Beth's students, particularly the Publishing Laboratory teaching assistants, will tell you about her humor and empathy, her supportive feedback, her laugh. Her colleagues value her clear-eyed vision about not only editing, publishing, and writing, but the workings of sexism, racism, and other sources of oppression as they affect writers, teachers, and editors. In all these realms, Beth can put a finger on precisely the most difficult thing, the thing you knew needed thinking about. But she doesn't poke meanly at those soft spots. It's more like a kind, funny poke—sardonic, sometimes, but insightful, perceptive, attuned to the other person's intentions. The questions she asks of the writing she edits and the people around her are inflected with a kindness that disarms old defenses, allowing folks to set aside what's scary and do the good work. Her efforts have not gone unnoticed in the literary world. Stories and essays Beth acquired and edited for Ecotone have been reprinted in the Pushcart Prize anthology, The O. Henry Prize Stories, and The Best American Nonrequired Reading, and have received special mention in The Best American Short Stories and The Best American Essays. And that's not to mention her work for Lookout Books, including, most recently, as editor of Clare Beams's story collection We Show What We Have Learned, a finalist for the PEN/Bingham Prize for Debut Fiction and the Young Lions Fiction Award. For this issue, she has found us even more stellar stories than [End Page 5] usual: tales of woe and wonder from Bojan Louis, Chaitali Sen, and Renee Simms, and essays on sailing, evangelism, and a family home from Rachel Z. Arndt, Cameron Dezen Hammon, and Rafia Zakaria. All these and more sit alongside the issue's crop of poems, featuring bats, sparrows, hornets, and an elusive coy-wolf, from poets including Andy Young, Jan Verberkmoes, Catherine Carter, and Katie Hartsock. In Poem in a Landscape, Anna Maria Hong brings Yeats's "Leda and the Swan" into the present moment, and Keith Knight's comic imagines what classic board games would be like if they included a more complete version of U. S. history. Stephanie Strickland offers this issue's map, an ordering of texts generated by methods used in bell ringing. In Reclamation, which Beth has curated since joining the Ecotone team, Viet Thanh Nguyen reminds us of the vigor and glory of Edward P. Jones's "The Girl Who Raised Pigeons." And Adrienne Elise Tarver, whose art is featured on our cover, talks about her series Eavesdropping, from which we've reprinted several more images inside. I'm happy to write that Beth will remain on Ecotone's masthead as a contributing editor. I can't wait to read the new issues of Shenandoah she'll edit, and I'm excited by the prospect...

The theory and politics of solidarity and public goods

For over forty years, economic inequality and distributive justice have been two of the primary concerns of political philosophers. This volume addresses these issues in a novel way, by focusing on the concepts of solidarity and public goods as both descriptive and normative frameworks. Solidarity links the social, political and moral together, in a distinctively political approach that recognizes the social sources of power on the one hand and sources of moral motivation on the other. Public goods such as education, healthcare, and transport systems are indispensable to the forging of solidarity, but at the same time they may become sources of oppression or injustice, when they fail to respect individual autonomy or when they calcify majoritarian preferences. The essays in this volume explore different features of the political, moral and civic approaches to solidarity. The moral theory of solidarity is advanced in one case as an intrinsically valuable concept of social connectedness and in another as an approach of epistemic deference; a structural account of solidarity theorizes about action against racial oppression, and a power-relations account points at the urgency of the affective, non-rational dimensions of solidarity. The social value of property and its moral implications are articulated through the lens of French 19th Century ‘Solidarism’ and as a complementary theory to left-libertarianism. Public goods are defended as instrumental to solidarity, in one case within a liberal framework and in another within a human-perfectionism framework. By providing a series of thought-provoking debates about social obligations and justice, the volume re-establishes solidarity and public goods as pertinent concepts for theorizing about social justice and inequality.