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Precarious Lives mixes archival footage of women’s labour over the past century with contemporary portraits of Romanian women. The video challenges the dominant discourse about precarity and its disregard of differences based on gender and economic disparities between the first and third worlds of Europe.

screening of the new documentary by Joanne Richardson (Roumania/USA) and Ðndrea Carnu (2008, 64 min., in Romanian, with English subtitles), followed by discussion with Joanne Richardson

screening of the new documentary by Joanne Richardson (Roumania/USA) and Ðndrea Carnu (2008, 64 min., in Romanian, with English subtitles), followed by discussion with Joanne Richardson Joanne Richardson presents the last part of her D Media video documentary research in collaboration with Videoaktiv in Germany trying to challenge the discussions on precarity and of the âprecariatâ as this has emerged in Italy and France, out of the Autonomia and Situationist movements, respectively. The presentation proposes an open debate about the meaning of precarity, and in what sense it can apply to âtransitionâ countries.

screening of the new documentary by Joanne Richardson (Roumania/USA) and Ðndrea Carnu (2008, 64 min., in Romanian, with English subtitles), followed by discussion with Joanne Richardson Joanne Richardson presents the last part of her D Media video documentary research in collaboration with Videoaktiv in Germany trying to challenge the discussions on precarity and of the âprecariatâ as this has emerged in Italy and France, out of the Autonomia and Situationist movements, respectively. The presentation proposes an open debate about the meaning of precarity, and in what sense it can apply to âtransitionâ countries.

screening of the new documentary by Joanne Richardson (Roumania/USA) and Ðndrea Carnu (2008, 64 min., in Romanian, with English subtitles), followed by discussion with Joanne Richardson

screening of the new documentary by Joanne Richardson (Roumania/USA) and Ðndrea Carnu (2008, 64 min., in Romanian, with English subtitles), followed by discussion with Joanne Richardson Joanne Richardson presents the last part of her D Media video documentary research in collaboration with Videoaktiv in Germany trying to challenge the discussions on precarity and of the âprecariatâ as this has emerged in Italy and France, out of the Autonomia and Situationist movements, respectively. The presentation proposes an open debate about the meaning of precarity, and in what sense it can apply to âtransitionâ countries

The protest and movement #BlackLivesMatter that began in 2012 has fueled a national will of resistance to State violence and has nourished a sense of humanity that demands the valuing of all Black people. As part of the U.S.'s long history of systemic racism and its histories of local resistance, #BlackLivesMatter (BLM hereafter) has renewed "national attention to the disregard for the lives of young Black men by the established structures of power . . . [and] calls for a deeper humanity." In this nationally visible moment of moral outrage about the disposable treatment of Black people, BLM pushes the grieving of marginalized people of color into the public eye and the nation's historical narrative. BLM's ideological and political intervention is a call to change the existential and sociopolitical conditions for Black lives. The authors argue that, as a movement in history and a public project at this moment in time, BLM reframes for society who matters as a human life. In the first section of the article, their analysis begins with the relationship between precariousness and mattering, arguing that BLM's protests are enacted through contesting the grievability of precarious, lost Black lives, thereby claiming Black lives recognizable as a human life. In the second section, they build on this analysis with a discussion of interpellation, dispossession, and haunting. Their argument here is that the sociopolitical differential distribution of precariousness (vulnerability) is enacted often through geographically-located racial inequality and spatially distributed dispossession of mattering. In the final section they argue that BLM's dimension of consciousness-raising also has an educative message for formal schooling: it cannot operate outside of BLM's national educational undertaking, for schooling too is hailed by BLM to recognize that all lives matter only when all Black lives matter. The authors connect BLM's educational message to schooling through its call to renew an examination of schooling's own racialized conditions of mattering. They suggest a pedagogy of hauntology, constituting an education for grievability, as one way for schooling to respond to this call.

The protest and movement #BlackLivesMatter that began in 2012 has fueled a national will of resistance to State violence and has nourished a sense of humanity that demands the valuing of all Black people. As part of the U.S.'s long history of systemic racism and its histories of local resistance, #BlackLivesMatter (BLM hereafter) has renewed "national attention to the disregard for the lives of young Black men by the established structures of power . . . [and] calls for a deeper humanity." In this nationally visible moment of moral outrage about the disposable treatment of Black people, BLM pushes the grieving of marginalized people of color into the public eye and the nation's historical narrative. BLM's ideological and political intervention is a call to change the existential and sociopolitical conditions for Black lives. The authors argue that, as a movement in history and a public project at this moment in time, BLM reframes for society who matters as a human life. In the first section of the article, their analysis begins with the relationship between precariousness and mattering, arguing that BLM's protests are enacted through contesting the grievability of precarious, lost Black lives, thereby claiming Black lives recognizable as a human life. In the second section, they build on this analysis with a discussion of interpellation, dispossession, and haunting. Their argument here is that the sociopolitical differential distribution of precariousness (vulnerability) is enacted often through geographically-located racial inequality and spatially distributed dispossession of mattering. In the final section they argue that BLM's dimension of consciousness-raising also has an educative message for formal schooling: it cannot operate outside of BLM's national educational undertaking, for schooling too is hailed by BLM to recognize that all lives matter only when all Black lives matter. The authors connect BLM's educational message to schooling through its call to renew an examination of schooling's own racialized conditions of mattering. They suggest a pedagogy of hauntology, constituting an education for grievability, as one way for schooling to respond to this call.

Available Open Access under CC-BY-NC-ND licence This ground breaking book presents the first evidence of forced labour among displaced migrants who seek refuge in the UK. Through a critical engagement with contemporary debates about precarity, unfreedom and socio-legal status, the book explores how asylum and forced labour are linked, and enmeshed in a broader picture of modern slavery produced through globalised working conditions. Drawing on original evidence generated in fieldwork with refugees and asylum seekers, this is important reading for students and academics in social policy, social geography, sociology, politics, refugee, labour and migration studies, and policy makers and practitioners working to support migrants and tackle forced labour.

EPDF and EPUB available Open Access under CC-BY-NC- ND Anna Wyss’ survey of the heavily politicised group of male migrants in Europe provides insightful analysis of both masculinity and the European migration crisis. The book tracks men’s repeated attempts to achieve permanent residence status and the successive detentions and deportations they endure. It measures the effects of precarity on their lives and explores the hope and vulnerability they experience.