Elise Franklin considers how and why the slow process of decolonization reshaped the welfare state and the meaning of the family in postwar France.

How social and intellectual changes undermine our justifications for the welfare state The welfare state has come under severe pressure internationally, partly for the well-known reasons of slowing economic growth and declining confidence in the public sector. According to the influential social theorist Pierre Rosanvallon, however, there is also a deeper and less familiar reason for the crisis of the welfare state. He shows here that a fundamental practical and philosophical justification for traditional welfare policies—that all citizens share equal risks—has been undermined by social and intellectual change. If we wish to achieve the goals of social solidarity and civic equality for which the welfare state was founded, Rosanvallon argues, we must radically rethink social programs. Rosanvallon begins by tracing the history of the welfare state and its founding premise that risks, especially the risks of illness and unemployment, are equally distributed and unpredictable. He shows that this idea has become untenable because of economic diversification and advances in statistical and risk analysis. It is truer than ever before—and far more susceptible to analysis—that some individuals will face much greater risks than others because of their jobs and lifestyle choices. Rosanvallon argues that social policies must be more narrowly targeted. And he draws on evidence from around the world, in particular France and the United States, to show that such programs as unemployment insurance and workfare could better reflect individual needs by, for example, making more explicit use of contracts between the providers and receivers of benefits. His arguments have broad implications for welfare programs everywhere and for our understanding of citizenship in modern democracies and economies.

The transition to adulthood is a longer and more complex process than it was just a few decades ago, and a growing number of youth and young adults experience significant challenges in the establishment of an autonomous and independent lifestyle when compared to previous generations. Successful high school graduation followed by employment is no longer the inevitable trajectory for young people, especially in the current socio-economic context where jobs are less accessible and more demanding in terms of specialized skills and higher academic qualifications. Unable to rely on family for emotional and financial support, vulnerable youth, who grow up in substitute care, are especially effected by the lengthening of this transition to adulthood. The dismal outcomes for youth growing up in care are by now well-documented, and more recently, a range of models have been proposed to help advance our understanding of these outcomes and how to forestall them. However, the literature on leaving care has long suffered from the absence of theory that could guide meaningful intervention. In response to this gap, Leaving Care and the Transition to Adulthood offers a comprehensive overview of the newest contributions to this area in relation to theory, in addition to the Theory of Emerging Adulthood, while also featuring cutting-edge research and best practices that support adjustment across a range of domains for this population. International in scope, this book focuses on bringing together major advances that span the literature on transitioning to adulthood within the care system, offering a unique and important contribution to the field.

Dans ce deuxième ouvrage (après Etre directrice en établissement médico-social, entre éthique et handicap. Un mariage incontournable), Audrenne Henke poursuit son analyse du travail social et de la posture d'une directrice proche du terrain. A travers un récit mêlant autobiographie et suivi de femmes accompagnées, l'auteure tend à montrer qu'il existe une facette positive de l'exclusion. La seconde partie se concentre sur les mutations du travail social à travers l'histoire, notamment sa féminisation, avec une question en creux : où sont les hommes ? Par la transmission de son expérience, l'auteure nous donne un éclairage lucide sur le travail social, omniprésent mais invisible dans nos sociétés.