Mutual Aid

Wangari Maathai was born on April 1, 1940 in Ihithe, Kenya at the foot of Mount Kenya. She is internationally recognized for her struggle for the environment, democracy, and women's rights. Maathai was born into a traditional peasant family as the third of six children. It was her two older brothers who persuaded their parents to send the bright girl to school. She later earned a scholarship to attend a college in Kansas in 1960 where she obtained a bachelor in biology. She pursued her studies in Pennsylvania and in Germany before she returned to Kenya. Back in her home country, she was the first Eastern African woman to complete a Ph.D. She worked as a professor of veterinary anatomy in Nairobi and became the dean of her faculty. Maathai married in 1969 and has three children. The couple divorced in the mid-1980s and her husband, Mwang Mathai, was said to have remarked that she was too strong-minded for a woman. The case went to court. Maathai was jailed and was asked to give up her husband's surname. She simply added an additional ''a. '' In 2002, she was elected to parliament and subsequently held the position of Assistant Minister for Environment, Natural Resources and Wildlife until 2005. As described below, Maathai has come to be known as the founder of the Green Belt Movement (GBM), a grassroots organization taking an integrated approach to sustainable development, equity, and community development. Her contribution was awarded with the Nobel Peace Prize in 2004. She is currently residing in Kenya. Maathai's greatest contribution has been to show that the simple act of planting trees is contributing toward peace, sustainable development and gender equity. In 1977, the members of the GBM started to plant indigenous trees in areas of Kenya that were being deforested for commercial reasons. Over the years, the movement expanded and now involves more than 50,000 individuals in several African countries, mostly rural women, who have planted more than 40 million trees. The GBM succeeded in stopping Kenya's rulers from constructing a commercial building on a Nairobi city park. As the movement expanded and confronted the government, Maathai was beaten and jailed several times. The movement was originally not taken seriously and few people believed that rural women could really make a difference. Maathai however understood that these women could pass knowledge between communities and between generations. ''Implicit in the act of planting trees is a civic education, a strategy to empower people and to give them a sense of taking their destiny into their own hands,'' says the Nobel Prize laureate (United Nations Environment Programme ( )). In addition, Maathai played a leading role in the Jubilee 2000 Africa Campaign, demanding debt cancellation for developing countries.

This paper examines the evolution of unwritten regulations and formal government policies in the control of the Faroese pilot whale drive, or grindadráp. This form of whaling has occurred in the Faroe Islands since at least the sixteenth century, probably much longer. Informed by theories of anarchist geography, we discuss specific policies, both formal and informal, regulating when and where whales may be pursued, actions of whalers in boats and onshore, equipment permitted for use, and the distribution of meat and blubber from the hunt that have developed over the centuries in response to internal or external pressures and calls for change. Our discussion gives special attention to a recent change in the regulation of grin-dadráp, namely the requirement, beginning in 2015, that whalers who participate in the killing process—as distinct from other aspects of whaling—be certified as having attended a training course on the subject. We conclude with a discussion of lessons learned th...

The GSC Research Agenda currently has three priority themes: Long Term Recovery, Cash and Markets Assistance and the Wider Impacts of Shelter and Settlements. These themes describe the research priorities of humanitarian practitioners engaged in the coordination of humanitarian response, based on analysis of data collected across 42 countries from 20 Cluster Coordinators and 11 member organisations of the Global Shelter Cluster Strategic Advisory Group (SAG). We have commissioned both global and country-specific research focused on these themes. The research agenda is now at the next stage where we will be asking humanitarian practitioners to contribute more specific research questions to share with research partners. In the meantime, we are looking for research partners with a track record of working with the humanitarian community who are interested and able to engage in research which is relevant to our agenda.

Il saggio «Revolution and evolution», di cui si offre qui la prima traduzione italiana, apparve sul periodico inglese «The Contemporary Review» nel settembre del 1886. Come il lettore intenderà già dal titolo, esso s’innesta sul tronco del dibattito scientifico della seconda metà del XIX secolo, profondamente rinnovato dalla dirompenza e dall’impatto della
«grande legge di unità e continuità della vita, generalmente chiamata legge dell’evoluzione»: è dunque nell'osservazione dei fenomeni cooperativi, nello spazio aperto dalla riflessione darwiniana, che Mečnikov scorge la possibilità di giustificare scientificamente l'anarchia.

In this article, our goal is to analyse a small but growing movement of community bike workshops or 'bike kitchens' in Australia. Bicycles are reliable forms of 'active' travel for short and moderate length journeys, in an age where carbon emissions must be reduced and reuse, recycling and refurbishment of everyday objects like bicycles are increasingly identified as key elements of sustainability transitions in western countries. A community bike workshop is a not-for-profit community-based organization formed around the restoration and maintenance of bicycles. From interviews, surveys and participant-observation over several years in Australia and in Europe, we show how community bike workshops challenge consumerism and reliance on cars (termed, automobility), offering an innovative pathway to increasing bike ridership and acceptance of this mode of transport in urban environments. We find that they additionally support vélonomie, developing confidence among riders to repair a bicycle and to ride it safely. Bike ridership is slowly expanding in Australia, a nation of high carbon emissions per capita and high vehicle ownership. We demonstrate that repair workshops help to increase 'demand' for cycling, by encouraging confidence with mechanical tasks, greater expertise, and convivial sharing of tools and knowledge. As part of increasing ridership and hence demand for cycling provision, they operate in very different ways to more expensive 'supply-side' interventions that tend to dominate planning interventions. Supply-side policies prioritise costly bike lanes, junction treatments, safer streetscapes and bike share schemes. This agenda is favoured by urban authorities, engineers, and planners. By contrast we characterise community workshops, including those we have volunteered at in Australia, as 'mutual aid' organisations, following Kropotkin. We show that although they still have quite limited geographical coverage in Australia centred on Melbourne, they are making a modest contribution to an affordable, more sustainable, and active transportation agenda. In addition, their participants can benefit from their activities across gender, race, age, wealth, and wellness.

This conference revisits the past 150+ years of anthropological and ethnographic research on relationships among human lifeways, cultures, and environments. How can the errors and insights of earlier paradigms help us grapple with shifting, unpredictable ecologies today? Experts from Anthropology, History, Science Studies, Indigenous Studies, and Environmental Science will reflect on earlier encounters, and on ways for these fields to talk, think, and work together now.



Monday, March 31

9:20 am: Opening remarks from John Tresch (Warburg Institute) and Joanna Radin (Yale University)

9:30-11:00 am:

·      Sophie Chao (University of Sydney): “Plantation Anthropologies: Three Turning Points”

·      Josh Sterlin (McGill University): “Cultural Rewilding: How Previous Eras of Conservation and Anthropology Inform an Ethnographic Present“ 

·      Eduardo Brondizio (Indiana University): “An intertwined journey: Longitudinal, interdisciplinary, and transdisciplinary environmental anthropology”

11:30-1:00 pm:

·      Alyssa Paredes (University of Michigan): “Trouillot and Appadurai: Trajectories in the Anthropology of Commodities from 1985 Onwards”

·      Megnaa Mehtta (University College London): “Erosion by infrastructure: Mapping regional causations for a global environmental crisis”

·      Michael Degani (University of Cambridge): “Seasonal Variations: Modes, Possible Worlds, and Environmental Anthropology”

1:00-2:00 pm: Lunch                               

2:00-3:30 pm:

·      Eli Nelson (Massachusetts Institute of Technology): “Trapping the Ecological Indian: Ethnology and Native Science in the history of Turtle Island Subsistence Hunting and Fur Trade”

·      Elaine Ayers (Yale University): “Amazonian Ethnobotany and the Legacies of Colonialism: Plants, People, and Collecting in the 19th and 20th Centuries”

·      Deborah Coen (Yale University): “Analysts of Atmospheric Influence: History at the Nexus of Climate and Life.”



Tuesday, April 1

9:30-11:00 am

·      Anand Pandian (Johns Hopkins University): “Anthropology as Environmental Science”

·      Federico Ferretti (University of Bologna): “Learning mutual aid: the environmental anthropologies of early anarchist geographers”.               

·      Mayanthi Fernando (University of California, Santa Cruz): “More-than-Human, More-than-Natural, More-than-Secular”

11:15-12:00 pm: Closing thoughts and discussion

All rights reserved. This thesis may not be reproduced in whole or in part, by photocopy or other means, without the permission of the author. We acknowledge and respect the Ləkʷəŋən (Songhees and Esquimalt) Peoples on whose territory the university stands, and the Ləkʷəŋən and WSÁNEĆ Peoples whose historical relationships with the land continue to this day.

All rights reserved. This thesis may not be reproduced in whole or in part, by photocopy or other means, without the permission of the author. We acknowledge and respect the Ləkʷəŋən (Songhees and Esquimalt) Peoples on whose territory the university stands, and the Ləkʷəŋən and WSÁNEĆ Peoples whose historical relationships with the land continue to this day.

: A regime of extermination was imposed in the early months of captivity
on the Jewish prisoners of the Vapniarka concentration camp in Transnistria,
an area occupied by the Romanian authorities with support from their German
allies, through the toxic grains distributed as food. More than half of the survivors
remained either with paralysis or with some permanent after-effects. This article
focuses on the postwar efforts to receive adequate compensation for the hundreds of
Vapniarka survivors that were handicapped for the rest of their lives, and thus no
longer able to work. These efforts were unique in the history of Holocaust compensations firstly because the victims did not fit within any of the existing restitution
frameworks initially defined by the German state, and secondly because they
organized themselves into a mutual aid group, an organization, to better lobby
for their own interests. Over the years and the course of the various new Wiedergutmachung laws, the Vapniarka survivors encountered challenges to their
claims denying them rightful compensations as Germany tried to place the blame at
Romania’s door and Romania blaming exclusively Germany, not recognizing its
own guilt. With the faithful support of a camp’s doctor, who kept detailed notes on
the inmates’ symptoms and illnesses during captivity and after, the survivors,
through the organization, started to receive modest compensations only in the late
1950s. Later, a German journalist working for Christian-Jewish reconciliation, set
up an aid committee through which she raised private donations, and finally in the
late 1960s, the remaining survivors started to receive a more just compensation for
their sufferings. This is the first article outlining the trajectory of this story.

Where societal, political, and economic change is the only constant under colonisation, informal care in Palestine has become important within the Palestinian community during crises. This paper examines the question of why Palestinians turn to community solidarity in times of crisis. It argues that the economic and political structures since 1993 do not allow for the provision of formal care capable of mitigating socio-economic crises, thereby incentivising people to rely on informal care. Further, cronyism, corruption, and the ruling classes’ loyalties to social and political systems rather than their communities limit the Palestinian authorities’ political will to enact policies that protect the interests of marginalised individuals. In making this argument, this paper takes as case studies the Social Security Movement, a nation-wide campaign of over fifteen thousand people demanding the reform of the Social Security Law, and informal care practices during Israel’s ongoing aggression on Palestine since October 2023. It relies on press releases of formal and informal institutions, volunteer groups, and NGOs, media coverage, interviews with activists, and other news sources such as local newspapers and news agencies. The findings showcase that the tendency towards community solidarity during crises is an active and aware response to the inadequacy of formal social protection systems and the Palestinian Authority’s absence during crises. It also reveals a deep mistrust in the political system that roadblocks any formal attempts of formulating formal social protective systems.

Recent literature reviews and meta-analyses have supported the effectiveness of Alcoholics Anonymous (AA) in helping members stop drinking and maintain sobriety. Despite the extensive body of research on AA, less attention has focused on differences in the efficacy of the program for and experiences of women as compared to men. Such a focus is warranted given that there are significant gender differences in the development and progression of alcoholism, impact of drinking, and response to treatment. This review synthesizes results of extant research on women in AA and similar mutual aid groups focused on problem drinking to describe the state of knowledge and make suggestions for future research. Critiques of the ability of AA and 12-step programs to address women's needs are also reviewed, as are attempts to respond to those critiques. Understudied issues, including the role of victimization histories (which are more prevalent in women who abuse alcohol), are also discussed. Women, Alcoholics Anonymous, and Mutual Aid Groups 3 Women, Alcoholics Anonymous, and Related Mutual Aid Groups: Review and Recommendations for Research Alcoholics Anonymous (AA) is the most widely available and utilized free form of assistance for people who are attempting to stop drinking and maintain sobriety. AA is a mutual aid group, defined by Schwartz (1961) as an "enterprise in mutual aid, an alliance of individuals who need each other in varying degrees, to work on certain common problems" (p. 266). Recent reviews have shown positive effects of AA on abstinence (

Previous research has reported on the benefits of mutual support groups. However, such groups do not routinely collect data on participant outcomes. Moreover, the effect of collecting outcomes measures on these groups is unknown. The objective of this mixed methods study was to elicit participant views on using a novel, purpose built digital platform for routine outcome monitoring (ROM) as a standard component of a mutual support group. SMART Recovery, or the Self-Management and Recovery Training program, is group-based and uses professional clinicians to facilitate discussion and foster mutual support for a range of addictive behaviours, alongside Cognitive Behavioural Therapy and Motivational Interviewing techniques. This paper reports on the qualitative component of this study and how participants perceive ROMs, and the potential shift to technological resources. Twenty semi-structured telephone interviews were conducted with participants from SMART Recovery groups across New South Wales, Australia. Participants discussed their use of mutual support within group meetings to manage their recovery, including: naming their goals in front of peers; learning from clinicians and group discussion; and developing reciprocal and caring relationships. They also described any previous experience with routine outcomes measures and how digital technologies might enhance or hinder group function. Participants valued mutual support groups and reported that digital technologies could be complementary to physical, weekly group meetings. They were also concerned that the introduction of technological resources might pose a threat to physical meetings, thereby risking their access to mutual support. Findings have implications for the implementation of ROM when delivered via digital mechanisms, and indicate threats and opportunities that warrant consideration for future initiatives.

Los grupos de apoyo mutuo son una de las acciones colectivas más presentes en el movimiento de salud mental en primera persona o movimiento loco. Entre sus precursores se han destacado, principalmente, distintas propuestas de movimientos sociales y de perspectivas comunitarias y colectivas en salud. En este artículo realizamos un recorrido histórico señalando, como antecedentes, diferentes acciones del movimiento de liberación de las mujeres y el movimiento de salud de las mujeres. A partir de dicho recorrido, realizamos un análisis crítico considerando tres ejes para comprender la emergencia de acciones colectivas en salud mental: la experiencia personal en relación con lo sociopolítico; la construcción de sujetos políticos y de conocimiento; y las relaciones de poder en la gestión de la locura y el malestar psíquico. Mostramos cómo los grupos de apoyo mutuo, en el contexto del movimiento loco, dan continuidad a las trayectorias de gestión colectiva y feminista de la salud, y se po...

Este artículo examinámos el derrotero histórico del sindicalismo panificador mapuche durante el siglo XX en Santiago de Chile. Planteamos que esta forma de organización buscó resistir las implicancias laborales y racistas que debió enfrentar la migración mapuche en la ciudad. Con ello, situamos al sindicalismo panificador como parte de la historia política y organizativa contra los múltiples efectos que dejó el colonialismo chileno; entre ellos, el desarraigo migratorio, los trabajos racializados y la discriminación, los cualestambién son analizados en este texto. Finalmente, argumentamos que desde las experiencias de los panificadores mapuche sindicalizados es posible trenzar la historia del movimiento obrero y la historia mapuche durante el siglo XX.

Amidst the intentional failures of the U.S. government and social service systems to respond to the care and survival needs created by the COVID-19 pandemic, mutual aid-collective survival work which both aims to meet individual and community needs and demand structural change-has proliferated. Along with an increase in mutual aid efforts has come a proliferation of burnout among those engaged in mutual aid work. Our paper shares findings from interviews (N = 25) with individuals engaged in mutual aid in the early months of the COVID-19 pandemic in Colorado. Drawing upon Gorski et al.'s (2019) model of burnout, which includes emotional exhaustion, physical exhaustion, and cynicism/hopelessness, we use critical phenomenological analysis to explore participants' experiences of burnout while engaging in mutual aid work. While participants' experiences largely align with Gorski's burnout framework, the pressures of capitalism dominate and pervade participants' experiences. These findings suggest a need for (a) greater understanding of burnout that connects to the structural harms of capitalism, and (b) futures of mutual aid and collective care that displace capitalism entirely. We end by exploring the question: how could mutual aid practices replace capitalist "care" structures in the future? KEYWORDS mutual aid, burnout, capitalism, collective care IN THE EARLY PERIOD OF THE ONGOING COVID-19 PANDEMIC, many people experienced a call to collective action through mutual aid, which aims to meet basic needs and transform structures of care (Spade, 2020). However, as the pandemic continued, many mutual aid participants, organizations, and initiatives dissolved despite ongoing need (Carreras, 2021; Jones, 2020). Many participants reflected burnout: feelings of unsustainable overwork and exhaustion, among others (Spade, 2019). Long-term participants in mutual aid are no strangers to burnout; filling intentional deficits of basic needs structures is like treating a chronic illness in the fabric of society. This paper explores capitalism as a central factor of that illness, and attempts to unravel the interconnections between capitalism, mutual aid, and burnout. many people experienced a call to collective action through mutual aid, which aims to meet basic needs and transform structures of care (Spade, 2020). However, as the pandemic continued, many mutual aid participants, organizations, and initiatives dissolved despite ongoing need (Carreras, 2021; Jones, 2020). Many participants reflected burnout:

The first part of this paper asks the question regarding the possible justifications for what Kant and Rawls respectively claimed was a human being's duty to be beneficent to others and give aid to those in need. Going back to Kant's distinction between perfect and imperfect duties, and his acknowledgement of super-meritorious actions, the ethical status of what J. O. Urmson called supererogatory actions will be approached in the second part. The third part will show how Rawls goes beyond Kant's account for the duty of mutual aid based on self-interest, by also considering how it can bring about trust and confidence in one another, which makes civic friendship the foundation of the relationships between members of a society. Through the help of a work of art, the fourth and fifth parts go on to introduce the notion of a 'duty of charity', a duty at once natural and supererogatory, which may be necessary for a society to have both justice and love.

The first part of this paper asks the question regarding the possible justifications for what Kant and Rawls respectively claimed was a human being’s duty to be beneficent to others and give aid to those in need. Going back to Kant’s distinction between perfect and imperfect duties, and his acknowledgement of super-meritorious actions, the ethical status of what J. O. Urmson called supererogatory actions will be approached in the second part. The third part will show how Rawls goes beyond Kant’s account for the duty of mutual aid based on self-interest, by also considering how it can bring about trust and confidence in one another, which makes civic friendship the foundation of the relationships between members of a society. Through the help of a work of art, the fourth and fifth parts go on to introduce the notion of a ‘duty of charity’, a duty at once natural and supererogatory, which may be necessary for a society to have both justice and love.

The conference theme, 2030 and Beyond: Risk-informed decision making, investment, and Behaviour, highlights the pressing need to address global challenges and manage disaster risks effectively. The conference is inspired by the Mid-term Review of the Implementation of the Sendai Framework 2015-2030 (MTR SF), which emphasises the importance of disaster risk management. While progress has been made since its implementation in 2015, our planet's increasing instability carries significant risks. The conference theme encompasses a wide range of critical topics that shape the field of disaster research and risk-informed decision-making. Our aim is to foster interdisciplinary discussions and explore innovative approaches to address the challenges we face. These themes serve as focal points for insightful discussions, knowledge sharing, and collaboration throughout the conference. Together, we aim to advance our understanding of disaster risks and drive effective decision-making for a more resilient future.

Innovation and Enterprise in the Social Economy in the West Midlands The COVID-19 pandemic has severely impacted the West Midlands from a health and wellbeing, and an economic standpoint. The region's civic leaders have responded to this landscape by submitting the £3.2bn "Recharge the West Midlands" investment case to government in June, which outlines a three year plan for recovery, as well as "levelling up the West Midlands: our roadmap to community recovery and prospectus to government" which outlines 41 examples of good practice, 27 shared ambitions for recovery, 29 asks of government and 15 initial areas for future collaboration. Of the asks of government, over £2bn of these were set out in the WMCA Recharge the West Midlands prospectus for transport, affordable housing and skills programmes and these are repeated here. A further £203m is requested for programmes of work directly associated with community recovery on issues such as digital inclusion, radical health prevention and access to green spaces. The West Midlands has also seen an incredible response from mutual aid, faith and community groups, neighbourhood groups and the social economy and this report focuses on the response and experiences of this broad and diverse sector. Without their contribution to the collective and urgent response to the crisis, both in its initial stages and on into the 'new normal', the health and economic situation would have been far worse, and the impact on public finances more severe. The key question guiding our research was: How has civil society and the social economy responded to the crisis and what needs to be taken forward or further developed as we move into a 'new normal' way of working? This report brings together the learning and insight gained from a review of the civil society and social economy response across the West Midlands Combined Authority area, based on engagement with frontline organisations and strategic stakeholders carried out in August-September 2020. We present a set of detailed case studies that highlight innovation, enterprise and flexibility. Our framework draws attention to the diversity and timeliness of the civil society and social economy response, pointing the way to how public agencies, WMCA and their partners can best support the sector in the future. Key Findings A standout finding from the research was the importance of rapid collaboration on mutual terms between community-focused civil society and social economy organisations and public agencies. Our interviews and case studies all highlight the urgency and rapidity with which the sector responded in a spirit of 'getting things done' was key to providing effective support. Red tape and formality was suspended, existing partnerships and good relationships were strengthened, power disparities were reduced, and new flexible ways of working were

Reimagining Group Work through the Lens of Care Webs "What does it mean," disability justice activist and writer Leah Lakshmi Piepzna-Samarasinha asks, "to shift our ideas of access and care (whether it's disability, childcare, economic access, or many more) from an individual chore. .. to a collective responsibility that's maybe even deeply joyful?" (Piepzna-Samarasinha, 2019). Considering the networks that Black and Brown queer people create to support each other, Piepzna-Samarasinha provides a framework and an invitation for weaving what she terms care webs, which are lines of support, access, and care for sick and disabled people that are made up of disabled and nondisabled people, and extend beyond the state and the biological family household. Piepzna-Samarasinha's concept of care webs opens up exciting possibilities for reimaging classroom pedagogy. In the context of education, care webs might initially seem like a form of collective caregiving far different from the practice of working together on course assignments. Afterall, group work in an educational setting is not linked to survival. That said, the disability justice work of creating care suggests ways we can foster supportive learning communities that create space for vulnerability, encourage learning and creating new things, and are conducive to meaningful interactions and building solidarity through working with others to achieve a goal. My initial steps for weaving classroom care webs involved expanding existing classroom practices such as peer tutoring. The aftermath of online courses and the "Zoom fatigue" many students experienced as isolation served to increase anxiety or depression and focused renewed attention to systemic

Mutual recovery involves caregivers and their clients mutually participating in artistic endeavours to foster resilience in both parties. A qualitative enquiry into the use of group music making (referred to as a ‘Music Jam’) between both the caregivers and clients at a residential treatment facility for adults with developmental disabilities and schizophrenia was conducted. The purpose of this study was to examine whether shared musical endeavours enjoyed therapeutic and resilience building utility for both the caregivers and clients. A focus group was conducted in which comments were collected and transcribed for qualitative analysis. Themes of enhanced respect and equality among clients for the caregivers, and intrapersonal connectedness and enhanced feelings of community emerged during analysis. Both parties expressed recurrent themes of humility, mutual respect and overall enjoyment. Mutual recovery practices where caregivers and their clients play music outside of therapeutic ...

In Kropotkin's work, the Late Medieval city acquires a central role: it bears witness to the effects of the unhindered exercise of mutual aid. The majestic cathedrals, the lofty and finely decorated towers that changed the face of Europe between the 11th and 15th centuries, thus summarize the grandeur of the communes. Starting from this perspective, the present work aims to show in what sense monumental art becomes for Kropotkin a moral sign. Having therefore reconstructed the circularity of the relationship between society, morality and urban aesthetics, this same structure is ultimately projected beyond the author, towards contemporaneity.

Smiling, enthusiasm, attentive presentness, eagerness to be part of initiatives, and other optimism-oriented behaviors have long been the hallmark of pedagogical practices in higher education. Showing up in a “good mood” and with a “glass half full” attitude casts both instructor and student as collegial interlocutors and admirable members of a classroom community. Conversely, affective relations that deviate from optimism are a liability to the operations of the course. Feeling unwell threatens optimism-conditioned classroom relations, and unwellness becomes a burden to be managed. Those of us living with depression, trauma, and related experiences resulting from the erosion of the body-mind under neoliberalism consequently feel out of place in optimism-oriented educational settings. But unwellness can also be a resource to understand the effects of harmful structures on our bodyminds. It can be a site at which we can generate critical knowledge about the institution and thereby forge relations that help us survive in it.

Il breve elogio che segue, pubblicato sulla prima pagina de Le Révolté del 29 aprile 1882, venne scritto da Kropotkin per commemorare il grande naturalista inglese, morto dieci giorni prima. Al di là del valore storico che esso incarna, due sono le ragioni per cui merita di essere diffuso, sottraendolo all'ombra dei suoi lavori più celebri: in primo luogo, perché si tratta del primo testo pubblico ad intersecarsi con il tema della teoria evolutiva; secondariamente-e questo è ben più importante-perché precede a livello cronologico la lettura della conferenza di K. Kessler, che operò da causa scatenante per l'idea di «mutuo appoggio». Quantunque non compaia in calce la firma del suo autore, non sono noti casi in cui tale attribuzione sia stata messa in dubbio : esso rappresenta dunque la manifestazione più pura del darwinismo kropotkiniano «pre-Mutual Aid».

Este es un artículo de acceso abierto distribuido bajo los términos de una licencia de uso y distribución Creative Commons Reconocimiento 4.0 Internacional (CC BY 4.0). Salud, inmigración y ayuda mutua en Argentina: el Centro Gallego de Buenos Aires entre la crisis y la emergencia de un nuevo sistema sanitario (1930-1950)

Sexual violence victims in the Republic of Korea (henceforth, South Korea) have mutual support groups that provide a variety of programs promoting mutual disclosure between them. These programs are based upon the premise that responses within those groups are more supportive than conventional responses; however, there is no empirical evidence of mutual disclosure. The aim of the current study is to answer two research questions: (a) How do responses and outcomes of mutual disclosure compare with those of traditional disclosure? and (b) What themes describe mutual disclosure as distinguishable from a traditional one? A sample of 25 Korean sexual violence victims reported their disclosure experiences by responding to a survey and/or an in person interview. This study found that responses and outcomes of mutual disclosure were overall positive based on their similar victimized experience. The finding emphasizes a balance between a victim’s dual role as help-seeker and support provider ...

In the province of Québec, police operations targeting queer cruising grounds for the sake of punishing ‘indecent’ behaviour remain commonplace. Despite formal legal equality (1977) and assurances that queer sexual relations have long been decriminalized, anti-homosexual state action persists in the form of operations against ‘indecent actions’. To understand how formal legal equality coexists alongside the continued punishment and criminalization of queer erotics and intimacy, I turn my attention to recent developments at the Chutes Sainte-Marguerite, a historic queer cruising ground and nudist hangout located within unceeded Anishinabewaki and Omàmìwininìwag (Algonquin) territory on the densely forested banks of the Rivière du Nord, in Sainte-Adèle, Québec. Taking Grönfors and Stalström's 1987 claim that “control of sexuality and sexual behaviour [...] is more often hidden behind other issues, given other names, etc., until it is difficult sometimes even to discover that what is being controlled is sexual behaviour” as my point of departure (p. 54), I hypothesize that analogue distinctions, disinformation, cover stories, as well as ‘law,’ ‘security,’ and ‘equality’ play a significant role in fostering the seamless co-existence of these two phenomena. Inquiring into the role that analogue distinctions, disinformation, cover stories, ‘law,’ ‘security,’ and ‘equality’ have played in fostering this co-existence, I ask myself the following question: how did the state attempt to enforce heteronormative conduct at the Chutes without triggering anti-discrimination protections provided for in Québec’s Charter of Rights and Freedoms? I argue that the state attempted to do so, in the first instance, by moving away from legally prohibited grounds of discrimination—those regarding sexual identity (homo/hetero)—and relying increasingly on legally protected grounds of discrimination—those regarding space and its use (queer/heteronormative use). I argue, moreover, that disinformation and cover storying campaigns played an indispensable role in facilitating this shift, masking the substitution, and in so doing, deactivating (temporarily and as far as possible) the aforementioned Charter protections. I argue, in the second instance, that this deactivation was made possible via the obfuscatory operations of notions like ‘law’ and ‘security’, as well as by the deployment of a dramatically watered-down notion of ‘equality’, one which I have come to call ‘punitive equality’. In sum, I argue that analogue distinctions, disinformation, cover stories, ‘law,’ ‘security,’ and ‘equality’ constitute punitive devices by means of which the state deactivates Charter protections guaranteeing sexual minorities access to public space.

Research on the post-socialist lived experience of the working poor often focuses on reciprocity and economic survival. It is equally important to examine how social networks facilitate self-provisioning and mutual-aid practices for non-subsistence consumption (decorative, non-utility items) in the face of material want. The ethnography presented here of manufacturing workers in a Russian province shows how self-resourced homemaking and decorative practices, after MacIntyre (1981) , constitute an ‘internal good’ – a social activity valued for itself as much as the domestic production it results in. This good is important for workers’ mutual recognition as providers and their status as sufficiently resourceful subjects suitable for inclusion within a social network – itself an important resource for the working poor. The network provides opportunities for alternatives to consumption outside the market economy. Worker identities at work cannot be detached from those at leisure and at ...

The study of groups has greatly expanded as a result of the need for knowledge of some important psycho - sociological aspects as: group cohesion, mutual relationships between members from the same group, group structure, ranking of group members. The primary means of discovery group characteristics is to study the preferential relationships. The school group is a powerful socializing and social integration framework, forming, developing and educating personality, bought individual and collective. In collectivity students forming and internal group relationships are encouraged, personality, combative spirit and the spirit of cooperation and mutual assistance. This study aims to demonstrate the effectiveness of sport in increasing group cohesion, mutual attachment and collective spirit as well as integration of new members or dose that are isolated from the group. For children and youth, sports are ideal means for communication, socialization and integration.

The study of groups has greatly expanded as a result of the need for knowledge of some important psycho - sociological aspects as: group cohesion, mutual relationships between members from the same group, group structure, ranking of group members. The primary means of discovery group characteristics is to study the preferential relationships. The school group is a powerful socializing and social integration framework, forming, developing and educating personality, bought individual and collective. In collectivity students forming and internal group relationships are encouraged, personality, combative spirit and the spirit of cooperation and mutual assistance. This study aims to demonstrate the effectiveness of sport in increasing group cohesion, mutual attachment and collective spirit as well as integration of new members or dose that are isolated from the group. For children and youth, sports are ideal means for communication, socialization and integration.

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The world is on fire, with both fever and flame. After a few months of lockdown, things are erupting in new ways. The movement for Black Lives is demanding an end to anti-Black racism and conversations about abolishing the police are on late night television. In North America, a new world appears to be dawning, one that didn't seem possible even a month ago. Meanwhile, in the new centre of global capitalism, the long-standing Hong Kong movement seems to be on the point of succumbing to a new wave of repression. Around the world, movements are strategizing about how to ensure that no one is left behind. In April we put out a call for short pieces on this theme. We could see that the imminent arrival of the virus had generated many different struggles-initially pressure to force some states to take action in the first place, resistance to cuts and demanding benefits. Then came struggles characterized by mutual aid, efforts to protect essential workers, and the most vulnerable, such as the homeless, prisoners, the elderly and the undocumented.

Riane Eisler talks with her husband, social psychologist and Darwin scholar David Loye, about his reexamination of Darwin's theory of evolution and how and why the role of love, moral sensitivity, mutual aid, and other partnership values has been ignored in most evolutionary narratives, whereas selfishness, violence, and other traits key to imposing and maintaining domination systems have been presented as key to human evolution.

This chapter explores what queer theory and the practice of mutual aid can offer for the construction of this future. It first gathers lessons from the teachings of queer theory on otherness, violence, and liberation and how these concepts can inform visions of multispecies future. It then shifts towards praxis and offers the framework of mutual aid as a means of achieving a future in line with queer teachings. The chapter concludes by highlighting the importance of committing to a queer multispecies future.

This ethnographic study explores the enduring presence of Slab City, an openly non-capitalist and anarchic community situated on a decommissioned military base in the Sonoran Desert. Based on two weeks of immersive fieldwork, I examine how this ideologically diverse population, alienated from mainstream US society, creates new lifeways in a hostile environment. The study analyzes the ambiguous spatiotemporal boundaries, highlighting the significance of the "Dark Thirty" event-time index and the social categorization of residents as Slabbers, snowbirds, and tourists. I then elaborate on the peculiar cash economy, arguing that the moral economy orients the cash economy, emphasizing the collective provisioning of food and water, pricing practices contrary to supply and demand determination, and resistance to surplus value extraction. Crucially, the study suggests that to live anarchically entails a moral economy of collective action. Further, the research explores the creative-affirmation of values through a Nietzschean reading of value in Slab City, exemplified by the transvaluation of "trash" into artistic expressions and the will to potentiate a multiplicity of non-normative lifeways. I argue that the transvaluation of bourgeois garbage to anarchic art is an analogous expression of Slabbers' affirmation of lifeways disallowed by hegemonic US society, constituting what I refer to as social art. In concluding, I suggest that Slab City embodies a "field of coexistence," a dynamic assemblage of diverse value-cliques interacting through adjustment, responsivity, and the continual creation of new values. I close by offering a reconceptualization of anarchism as an ongoing process of "anarchic becoming," highlighting it as a social art.

The direct payments which became widespread in Cameroon in the 1990s deteriorated the problem of financial inaccessibility to the health care services and medicine. To provide a solution to this problem, the National Health Development Plan 1998-2008 and the Health Sector Strategy 2001-2015 have planned to promote Mutual Health Organizations. The present study had as objective to evaluate the experimentation process of Mutual Health Organizations in Cameroon between 2000 and 2020 and to draw lessons learn from it. The methodology was based on a literature review and information gathering in the field. The results show that the 2000-2010 period saw the number of Mutual Health Organizations increased from 9 to 158. However, this number fell from 158 to 58 between 2010 and 2014. The reasons of this failure are: Projects financing problems, managerial failure, mistrust of the population, poverty, non-adaptation of the model to the culture and difficulties to collaborate with health faci...