When Crisis Becomes the Norm: What Can We Do to Demand Change? Crisis dominates the present historical moment. The economy is in crisis, politics in both its past and present forms is in crisis and our own individual lives are in crisis, made vulnerable by the fluctuations of the labor market and by the undoing of social and political ties we inherited from modernity. Yet, traditional views of crises as just temporary setbacks do not seem to hold any longer; this crisis seems permanent, with no way out and no alternatives on the horizon. Reconstructing a political genealogy of the term from the Greek world to today's neoliberalism, this book demonstrates that crisis, understood as a "choice" between revolution and conservation, is a peculiarity of the modern era that does not apply to the present day. However, since its origin, the trope of crisis has proven to be one of the most effective instruments of social discipline and administration. The analytical trajectory followed by this book - which spans from Plato to Hayek, from the juridical and medical science of antiquity to the current technocracy, passing through the "weapons of criticism" of Marx and Gramsci - finally identifies, following Benjamin and Foucault, precariousness as the "form of life" that characterizes crisis understood as an art of government. But we still need to answer the question: "How can we recreate the possibility of political alternatives?"

How care can resist the stifling force of the neoliberal paradigm In a world brimming with tremendous wealth and resources, too many are suffering the oppression of precarious existences—and with no adequate relief from free market–driven institutions. Care Ethics in the Age of Precarity assembles an international group of interdisciplinary scholars to explore the question of care theory as a response to market-driven capitalism, addressing the relationship of three of the most compelling social and political subjects today: care, precarity, and neoliberalism. While care theory often centers on questions of individual actions and choices, this collection instead connects theory to the contemporary political moment and public sphere. The contributors address the link between neoliberal values—such as individualism, productive exchange, and the free market—and the pervasive state of precarity and vulnerability in which so many find themselves. From disability studies and medical ethics to natural-disaster responses and the posthuman, examples from Māori, Dutch, and Japanese politics to the COVID-19 pandemic and the Black Lives Matter movement, this collection presents illuminating new ways of considering precarity in our world. Care Ethics in the Age of Precarity offers a hopeful tone in the growing valorization of care, demonstrating the need for an innovative approach to precarity within entrenched systems of oppression and a change in priorities around the basic needs of humanity. Contributors: Andries Baart, U Medical Center Utrecht, Tilburg U, and Catholic Theological U Utrecht, the Netherlands; Vrinda Dalmiya, U of Hawaii, Mānoa; Emilie Dionne, U Laval; Maggie FitzGerald, U of Saskatchewan; Sacha Ghandeharian, Carleton U; Eva Feder Kittay, Stony Brook U/SUNY; Carlo Leget, U of Humanistic Studies in Utrecht, the Netherlands; Sarah Clark Miller, Penn State U; Luigina Mortari, U of Verona; Yayo Okano, Doshisha U, Kyoto, Japan; Elena Pulcini, U of Florence.

This edited collection develops an exciting new approach to understanding the changing cultural, economic and social circumstances facing different groups of older people.

An analysis that traces the role of digital technology in multiplying precarity. Technoprecarious advances a new analytic for tracing how precarity unfolds across disparate geographical sites and cultural practices in the digital age. Digital technologies--whether apps like Uber built on flexible labor or platforms like Airbnb that shift accountability to users--have assisted in consolidating the wealth and influence of a small number of players. These platforms have also furthered increasingly insecure conditions of work and life for racial, ethnic, and sexual minorities, women, indigenous people, migrants, and peoples in the global south. At the same time, precarity has become increasingly generalized, expanding to include even the creative class and digital producers themselves.

Political disillusionment is widespread in contemporary society. In Japan, the search for the ‘outside’ of a stagnant reality sometimes leads marginalised young people to a disastrous image of social change. The Fukushima nuclear disaster was the realisation of such an image, triggering the largest wave of activism since the 1960s. The disaster revealed the interconnected nature of contemporary society. The protesters regretted that their past indifference to politics prefigured such a catastrophe and became motivated to protest in the streets. They did not share any totalising ideology or predetermined collective identity. Instead, the activism provided a space for each body to encounter others who forced them to feel and think, which also introduced an ethical dimension to their politics. In this book, Azumi Tamura proposes a concept of politics as a series of endless experiments based on creative responses to unexpected forces. Instead of searching for a transcendental reference for politics, she investigates an immanent force within individuals that motivates them to become involved in political action. Referencing Deleuzian philosophy, Tamura provides a different epistemological and ontological approach to the social movement studies. She suggests social movements themselves generate knowledge about how one may live better in a complex society and where our lives are exposed to uncertainty. This knowledge is neither empirical knowledge, nor normative political theory of ‘how we should live’. Instead, social movements bring affective knowledge into politics as they offer a space for experimenting with ‘how we might live.’ The encounter with such knowledge galvanizes our desire for ‘how we want to live’ and encourages new experiments.

Precarious Creativity examines the seismic changes confronting media workers in an age of globalization and corporate conglomeration. This pathbreaking anthology peeks behind the hype and supposed glamor of screen media industries to reveal the intensifying pressures and challenges workers face. The authors take on crucial issues and provide insightful case studies of workplace dynamics regarding creativity, collaboration, exploitation, and cultural difference. Furthermore, they investigate working conditions and organizing efforts on all six continents, offering comprehensive analysis of contemporary screen media labor in places such as Lagos, Prague, Hollywood, and Hyderabad, across a range of job categories that includes visual effects, production services, and adult entertainment. With contributions from John Caldwell, Vicki Mayer, Herman Gray, Tejaswini Ganti, and others, this collection offers timely critiques of media globalization and broader debates about labor, creativity, and precarity.

Leading UK economist Guy Standing has referred to the precariat as a class-in-the-making. The Precariat are our fellow citizens — be they poor, elderly, disabled, homeless, estranged from their cultural communities, refugees, engaged in casual work — who lead lives of uncertainty, dependency, powerlessness, perilousness and insufficiency. They are the outcome of the gradual dismantling of the welfare state and the withering of union representation. They are also the victims of the changing nature of work. This important book moves beyond the world of labour to identify and illustrate other forms of precarity in New Zealand, including the lack of opportunities for cultural expression and the struggle to be safe. It focuses on New Zealand's emerging class, not to further vilify it but rather to place its members' lived experience in plain sight. As the editors say, &‘It is time that all New Zealanders understood the reality of what many of our citizens endure in the struggle to make ends meet and live dignified lives.'