By Simon J. Charlesworth
Charlesworth examines issues of poverty and sophistication via concentrating on a selected town--Rotherham--in South Yorkshire, England, and utilizing the non-public testimony of deprived those who dwell there, obtained via recorded interviews and conversations. He applies to their existence tales the interpretative instruments of philosophy and social concept, drawing particularly at the paintings of Pierre Bourdieu and Merleau-Ponty. Charlesworth argues the tradition defined during this publication isn't really designated to Rotherham and the issues pointed out during this booklet could be wide-spread to economically powerless and politically dispossessed humans far and wide.
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Extra resources for A Phenomenology of Working-Class Experience
1 By the beginning of the eighteenth century, Rotherham was a prosperous small market town with a population of two and half thousand people, a population which meant it was comparable in size to its neighbor on the River Don, Sheffield. Although the population rose to six thousand by the end of the eighteenth century, it was the coming of industry which shaped Rotherham into its recognizable form. The geology of the western side of the borough consists of coal measures sandstone whilst the east side consists of magnesium limestone.
Ah [I] mean nahr [now] cos ‘r all that’s ’appened an’ ahr thi’v changed everythin’ arahnd ahr lives, an’ wi’ [with the] Labour party; workin’ people need people to speak fo’ em like that, wi [we] need someb’dy like ‘im to se’ [say] that all these in Labour Party and Tories, that wot the’r sayin’s rubbish, that it’s wrong an’ to let it bi seen ah [how] people are sufferin’ which is what that stuff you’d shown me ses. These people passionately seize Bourdieu’s interpretations of their way of living because much of Bourdieu’s writing is an appeal to conscience on behalf of these people, for their plight to be recognized.
Now here, on the other hand, we have to create the concepts necessary to convey the fact that bodily space may be given to me in an intention to take hold without being given in an intention to know. The patient is conscious of his bodily space as the matrix of his habitual action, but not as an objective setting; his body is at his disposal as a means of ingress into a familiar surrounding, but not as the means of expression of a gratuitous and free spatial thought . . I can therefore take my place through the medium of my body as the potential source of a certain number of familiar actions, in my environment conceived as a set of manipulanda and without, moreover, envisaging my body or my surrounding as objects in the Kantian sense .