El trabajo informal constituye una de las principales formas de organización económica en el sur del Perú, centrando su análisis en la precariedad, subsistencia o ausencia de regulación. Este artículo propone una mirada relacional y analiza el trabajo, las emociones, las relaciones sociales que configuran la economía de la esperanza del comercio de cachina en las ciudades de Puno y Juliaca. La investigación adopta un enfoque cualitativo, basado en un estudio de caso múltiple, utilizando entrevistas semiestructuradas, observación participante y registro fotográfico realizados entre el 2024 e inicios del 2026. Los hallazgos muestran que el trabajo constituye una forma de vida que articula redes familiares y comerciales; las emociones orientan la experiencia cotidiana del trabajo frente a la incertidumbre, la movilidad y las expectativas de bienestar; las relaciones sociales permiten construir vínculos de reciprocidad, confianza y cooperación en la reproducción de la economía. A partir de la evidencia empírica, se propone la noción de economía de la esperanza como una categoría analítica que permite comprender la economía popular no solo como una estrategia de sobrevivencia, sino como un espacio de producción de vínculos sociales, proyección de futuros posibles y construcción de horizontes de movilidad social.
This study investigates the framing of Ferdy Sambo’s cassation verdict in Indonesian online news discourse, focusing on how CNN Indonesia linguistically constructs judicial legitimacy, public disappointment and institutional credibility. The research applies the framing analysis model proposed by Zhongdang Pan and Gerald M. Kosicki, which examines news discourse through four structural dimensions: syntactic, script, thematic and rhetorical structures. This study employs a qualitative descriptive approach using four online news articles concerning Ferdy Sambo’s cassation decision published by CNN Indonesia in August 2023 as the primary data source. The findings reveal that CNN Indonesia consistently foregrounds the victim-oriented perspective by emphasizing emotional reactions from the victim’s family and legal representatives through direct quotations, headline construction and strategic sequencing of information. At the thematic and rhetorical levels, the news discourse utilizes negatively connotative lexical choices such as sunat (“circumcised”), diskon (“discount”), and lolos (“escaped”) to frame the sentence reduction as an indication of weakened justice and questionable judicial transparency. These framing strategies demonstrate that media discourse operates not merely as a neutral medium of information delivery but also as a discursive mechanism that shapes public interpretation, ideological positioning, and perceptions of institutional authority within Indonesian digital legal discourse. The study contributes to the broader field of media discourse and critical framing studies by illustrating how linguistic structures are strategically employed in the representation of high-profile legal controversies in online news media.
La estética fósil, nacida de los vapores de la Revolución Industrial, ha generado un rico imaginario ligado al progreso, a la vitalidad y a un futuro brillante. Impregnando la esfera cultural, su huella permanece imborrable en nuestras sociedades. Sin duda, la quema de combustibles fósiles es una marca propia de la modernidad. Desde los últimos imperios hasta el actual sistema capitalista global, esta estética requiere de una violencia inherente para existir. La extracción, la explotación, la distribución, el refinamiento y el uso de los combustibles fósiles generan una violencia no solo ecológica, sino también política y social en las regiones y seres vivos de todo el planeta. La emergencia climática necesita una lucha social comprometida, capaz de combatir las injusticias y generar cambios estructurales reales y duraderos, incluso por medio de acciones directas. Sin embargo, la estética fósil se puede apreciar también en su vertiente catastrofista al ofrecer el deleite sublime de la destrucción. La imagen del desastre causado por los combustibles fósiles es poderosa y, alineada con el activismo climático, es reivindicada por artistas con códigos similares. La estética fósil sigue, pues, vigente: aparejada al desarrollo y a la maravilla técnica, y a su inmenso potencial destructor, tan sublime que nos fascina por igual.
El text «Dankbarkeit. Ein soziologischer Versuch», que hem traduït com a «Gratitud. Un intent sociològic», fou publicat per Georg Simmel a la revista setmanal Der Morgen. Wochenschrift für deutsche Kultur, el 18 d’octubre de 1907. Aquest text es convertí en la base d’una part de la digressió sobre la fidelitat/lleialtat i la gratitud que Simmel integrà al capítol 8 de Sociologia. Investigacions sobre les formes d’associació que portava el títol «L’autoconservació dels grups socials».
This article examines contemporary film spectatorship through the case of Aftersun (Charlotte Wells, 2022), exploring how hybrid distribution strategies, combining theatrical screenings with digital streaming on MUBI, interact with and reframe the cultural and affective dimensions of cinemagoing. Situating the analysis within debates on the decline of traditional cinema and the rise of streaming platforms, the study examines how slow cinema aesthetics, nostalgia and fragmented memory in Aftersun foster immersive, emotionally resonant experiences that extend beyond the screen. Drawing on qualitative data, including interviews with the MUBI Turkey team and a systematic review of audience comments, the article highlights how, in this case, the coexistence of online and offline viewing modes creates a hybrid form of spectatorship. The findings indicate that, within the Aftersun-MUBI release context, audiences continue to value ritualistic, communal and reflective ways of engaging with film. The article contends that, in this context, hybrid distribution does not indicate the decline of cinema but redefines its emotional connections through platform-mediated nostalgia.
The homo œconomicus is a concept associated with economic liberalism that defines humans primarily as economic actors. Foucault’s interpretation of this figure as shifting from traditional wage labour to themes of quantification and competition (Foucault, 2011 [1978-1979]) explains how individuals position themselves within contemporary capitalist structures. The homo œconomicus regains relevance in increasingly digitised capitalist cultures, in which lifestyles are systematically quantified through computational units. This quantification reflects the exchange practices of individuals within online communities. Participation in these spaces occurs through user-generated content, often geared towards the accumulation of capital and commodities. The concept of Web 2.0, coined by DiNucci in 1999 (Aced, 2013), marks the shift to interactive, user-driven web environments. Within this context, the homo œconomicus is reframed as a user or player, measured through rates, metrics and gamification. Ratings function as virtual currency, with value derived from stars, hearts and likes. This pursuit of socioeconomic progress becomes a gameplay mechanic embedded in platform structures. Within a neoliberal framework, individuals are expected to invest in themselves, through education, well-being and online presence, as forms of capital. Social relations are governed by metrics, and users become self-managing subjects who monetise content and visibility. The social media platform’s structure is a model of neoliberal capitalism because it transforms use(rs) into ongoing contributors.
In this paper, I argue for the importance of mechanisms and mechanism-based explanations in the context of relational sociology. As an approach to social inquiry, relational sociology is founded on the promise that knowledge of social relations can improve our understanding of social phenomena. Although relational sociologists justify this promise by attributing great generative power to relations, this alone provides little guidance on how social relations contribute to social explanation and understanding. I suggest that thinking about social relations as or within mechanisms is key to appropriately constraining explanatory practice. Relational-mechanistic explanations should describe all and only the social relations (and their organizational features) that are (the components of) mechanisms responsible for the social phenomenon to be explained. Social relations can be mechanistically responsible for phenomena either causally or constitutively through etiological or constitutive mechanisms. Since the claim that social relations are constitutive of social phenomena is distinctive of relational sociology as an approach, I focus on the importance of constitutive mechanisms. I show how constitutive mechanisms are central to explaining at least two important classes of social explananda: the causal capacities of social actors and the unfolding of social processes.
This article seeks to carry out an ethnographic exploration of the experiences of a group of Colombian refugee children and adolescents who enrolled in educational institutions in Ecuador during the first decade of this century. Based on a case study conducted across several schools in Quito, it is argued that their integration reflects the global dynamics of exclusion where refuge and schooling intersect. Children and adolescents of Colombian origin attend public schools and colleges, compete for various resources, and participate in the existing classroom dynamics in Ecuador. These dynamics are rooted in a particular construction of the "other" as a stranger. The fear of the other, rooted in colonial history, is transferred to the stranger, who in this case is the newcomer, the "Colombian".
Starting with Andreas Reckwitz’s historical sociology of modernity as described in The Society of Singularities, we show how the transition from a culture of the bourgeois subject to a culture of the individual as a unique subject marks a transition from gradual to conditional equality among social actors. This shift manifests in practice as an equality within inequality, where everyone is subjected to the valorisation and devaluation of their own particularities by others. This equality within inequality signifies a radicalisation of social inequality driven by the expansion of the culture of the singular subject, whereby social actors can rely only on themselves – specifically, on their investment in their own particularities – to escape social emptiness. We then analyse the theoretical framework Reckwitz employs to explain this transition from gradual to conditional equality, a framework rooted in the spread of the cultures of the individual in modernity.
This article is based on the research Reviure els Terrats (Re-living roof terraces) in Ciutat Vella’s district in Barcelona, funded by the Barcelona City Council and Fundació La Caixa. Our study focused on Barcelona’s flat roof terraces as potential solutions to strengthen community bonds and improve the health of the residents. Through a participatory process, we developed two prototypes tailored to the needs of the residents. However, in one community, the process did not produce the desired outcome. The aim of this article is to examine the strengths and limitations of the design thinking process in this specific case study. By analyzing the case study and thoroughly reviewing the lessons learned, we discuss the challenges encountered when applying this methodology and consider an alternative approach that might have led to a better outcome.
The study examines the role of AI in advertising creativity from a sociotechnical and posthumanist perspective. By reviewing the literature on sociotechnical imaginaries and assemblage theory, it identifies the narratives shaping AI adoption in advertising agencies and describes the human-machine agencements. Building on this theoretical foundation, a typology of generative AI integration is proposed in three modes-tool, prosthesis, and dialogical mind-which highlights opportunities and challenges such as productive optimization, potential cognitive dependency, creative homogenization and the reproduction of algorithmic biases. The findings underscore the need for critical and ethical frameworks to safeguard creative autonomy and prevent inequalities. These conclusions offer guidance for developing practices and regulations that foster sustainable human-machine collaboration in the advertising field.
This article explores garment self-making as an alternative to the dominant fashion model, which is characterized by speed, body standardization and a significant environmental impact. Using literature review and the preliminary analysis of 305 survey responses, it examines the perceptions, values and obstacles related to the practice of making one's own clothing. The core hypothesis of this study suggests that making our own garments can become a dissident act that challenges consumerist logics and fosters more conscious ways of living and engaging with fashion. However, the results indicate limited interest in adopting such a practice. The immediacy and low cost of industrially produced clothing prevail over more sustainable approaches, which require patience, iteration and effort as fundamental pillars. Despite this outcome, garment self-making is presented as a political and cultural act from which to reconsider the relationship between bodies, clothing and sustainability.
The text "Dankbarkeit. Ein soziologischer Versuch", which we have translated as "Gratitude. A sociological attempt", was published by Georg Simmel in the weekly magazine Der Morgen. Wochenschrift f & uuml;r deutsche Kultur on 18 October 1907. This text became the basis for a part of the digression on the fidelity/loyalty and gratitude that Simmel integrated into Chapter 8 of Sociology. Research on the forms of association, which was titled "Social groups self-conservation".
Este artículo explora la autofabricación de prendas como una alternativa al modelo dominante de la moda, caracterizado por la rapidez, la estandarización corporal y el alto impacto ambiental. A partir de una revisión bibliográfica y del análisis preliminar de 305 encuestas, se indaga en percepciones, valores y obstáculos vinculados a la confección de ropa propia. La hipótesis de partida de esta investigación sostiene que crear nuestra ropa puede convertirse en una práctica disidente que cuestione la lógica consumista y que concluya en formas más conscientes de vivir y habitar la moda. Sin embargo, los resultados revelan un interés escaso en adoptar esta práctica. La inmediatez o el bajo coste de la ropa industrial prevalecen frente a planteamientos más sostenibles, en los que la paciencia, la iteración y el esfuerzo son pilares esenciales. A pesar de este resultado, la autofabricación se plantea como una acción política y cultural desde la cual repensar la relación entre cuerpos, prendas y sostenibilidad.
El presente estudio examina el papel de la IA en la creatividad publicitaria desde un enfoque sociotécnico y poshumanista. A través de una revisión de la literatura sobre imaginarios sociotécnicos y teoría del ensamblaje, se identifican las narrativas que moldean la adopción de la IA en agencias publicitarias y se describe el agenciamiento humano-máquina. Sobre esta base teórica, se propone una tipología de integración de la IA en tres modos –herramienta, prótesis y mente dialogante– que permite visibilizar oportunidades y desafíos, tales como la optimización productiva, la posible codependencia cognitiva, la homogeneización creativa y la reproducción de sesgos algorítmicos. Los hallazgos subrayan la necesidad de marcos críticos y éticos para preservar la autonomía creativa y evitar desigualdades. Estas conclusiones aportan criterios para el desarrollo de prácticas y normativas que promuevan una colaboración humano-máquina sostenible en el ámbito publicitario.
Con la voluntad de expandir el campo emergente de la investigación en diseño, este artículo aborda la necesidad de desarrollar métodos de investigación en el campo del diseño de moda, proponiendo un método concreto denominado el triple patrón, que se presenta como una herramienta para el análisis de prendas. Este método, estructurado en tres ejes –técnico, histórico y simbólico– permite comprender cómo una prenda evoluciona no solo en términos de su forma y función, sino también en relación con su carga simbólica y su impacto cultural. A través de un análisis de la camisa como caso de estudio, se examinan los factores que determinan sus transformaciones, desde su vida matérica hasta los cambios simbólicos y sociales que provoca. El método facilita la integración de diversas disciplinas y permite al diseñador reflexionar sobre su papel en la reconfiguración de los significados de las prendas. Además, el artículo discute las limitaciones del método y los resultados obtenidos, destacando la importancia de combinar la práctica del diseño con enfoques epistemológicos para entender la moda como fenómeno cultural, político y económico. En conclusión, el estudio muestra que el diseño de moda no solo produce objetos materiales, sino que también genera discursos sociales y conocimiento, desafiando las fronteras entre lo técnico, lo estético y lo político.
The COVID-19 pandemic has been labelled a “wicked problem” encompassing a series of crises that challenged governance strategies used in late global capitalism. As a case study, the COVID-19 Vaccines Global Access (COVAX) facility exemplifies mainstream governance thinking that has led to self-defeating responses, framed within the logic of late capitalist liberal nationalism and coloniality. We argue that governance thinking about global problems requires an approach that can transcend this logic and is capable of embracing a deeply interconnected world. Despite its “vaccine equity” narrative, COVAX did not produce an egalitarian approach where deep – even biological – interconnection could be premised. The recent global pandemic was especially damaging to the most vulnerable relational human selves (the poorest people in the Global South and the lower classes of the rich North). In this paper, we propose that a radical relational perspective can help us visualize people as relational selves and embodied organic matter, embedded in their environment(s), and co-creating their contexts. This frames what we theorize as a substantive type of solidarity among non-anthropocentric relational selves with decolonial potential, which extends beyond national borders, where governance of wicked problems embraces the responsibility to “fail better” (Selg, Sootla & Klasche, 2023).
En el present article s’analitza un aspecte clau sobre els imaginaris socials, amb l’objectiu d’entaular un diàleg profund amb les diferents perspectives que analitzen sobre els components mitològics i ideològics inscrits en les representacions culturals, a través d’una anàlisi crítica de la popular sèrie The Walking Dead. La tesi que defensem és que en la construcció de la narrativa de sèrie el zombi no és l’epicentre mitològic del relat, sinó que serveix per a la creació del context narratiu, plausible i hiperrealista, on és possible desenvolupar l’enèsima interpel·lació als veritables fonaments ontològics i morals de l’individu i de la societat contemporània. En el seu substrat mitològic, la narració conjumina i satura en un relat de gran plausibilitat els ressons instrumental-racionalistes i els romàntics –amb ressonàncies rousseaunianes no evidents– que estan en la gènesi de l’individualisme modern. En el seu substrat ideològic explícit, la sèrie construeix un relat virtuós que interpel·la a la no determinació dels rols socials sobre la base de la posició estructural de la qual es parteix –especialment quant al binomi sexe/gènere. En el seu substrat ideològic subjacent, reforça una de les codificacions morals i ideològiques més conservadores –i també més esteses–, d’orientació comunitarista, que situen el germen del malestar del subjecte contemporani en l’intervencionisme de l’estat i en els principis humanistes i universalistes d’arrel il·lustrada que conformen el seu teixit moral hegemònic. Tal conjunció acaba construint una representació especialment atractiva del que proposem anomenar nostàlgia d’allò presocial, potser el component més rellevant entre els imaginaris de la contemporaneïtat.
El artículo muestra parte de una investigación cualitativa sobre el trabajo en plataformas de reparto, que tiene como base la teoría sociológica de Georg Simmel. A partir de la lectura de entrevistas grupales e individuales, se propone una serie de síntesis teórico-empíricas sobre dos formas de socialización. Por un lado, la «subordinación impersonal» describe el vínculo entre trabajador y plataforma, analizando consecuencias de la sujeción a una cosa (la plataforma) y no a una persona en el ámbito laboral. Por otro lado, la «subordinación personal» tematiza la sumisión a individuos en la jornada laboral, expresada en la relación repartidor-cliente, situación que puede comportar agravios para los repartidores. Por último, la «competencia» aparece como forma de socialización entre trabajadores durante la jornada laboral, lo cual permite criticar la medida en que la plataformización genera un sujeto afín a los requerimientos productivos del capital.
Sociological and social science researchers increasingly seek to explore the potential of facilitating organised encounters between conflicting social groups, hoping that such meetings might promote positive social change. Today, a large body of practice relies on these orchestrated interactions to try to reduce conflict across social, religious, and cultural differences. However, we argue that this growing literature tends to assume bounded conceptions of groups, narrow views of power, and linear ideas of temporality. Drawing on emerging developments in relational sociological theory, we foreground using the verb encountering (as a dynamic process of relating) rather than encounter (as a discrete event) as an alternative framework for researchers as they facilitate, manage, and interpret these orchestrated meetings. Advancing radical relationism in this way, we argue, sheds new light on the multifaceted, emergent dynamics of such meetings, enabling a more complex and deeper understanding of how they work. Thus, radical relationism, via the idea of encountering, provides an alternative framework for conducting sociological research on what has come to be known as organised encounters.
