‘Mourning Identities: Hillsborough, Diana and the Production of Meaning’ explores the meaning-making processes which contributed to the widespread public mourning that followed the Hillsborough stadium disaster of 1989 and the death of Princess Diana in 1997. It does so by the textual analysis of a sample of the public condolence books signed following these events and by drawing upon autobiographical stories related to each of them produced using the method known as ‘memory work’. Drawing upon a variety of theoretical frameworks, including psychoanalytic, poststructuralist and Bakhtinian influenced dialogics, it suggests that a range of social identities were ‘hailed’ and discursively mobilised in the public mourning events that followed the Hillsborough disaster and the death of Princess Diana. It further suggests that identification is an indispensable and precursory aspect of public mourning, which is summoned and given shape by epistolary and narrative practices of the self. Public mourning of the sort considered here is theorised along two principal lines: the iconic and the totemic. The former, it is argued, can be seen to relate to the largely feminine global structures of feeling through which the public mourning for Princess Diana were articulated, whilst the latter can be seen to relate to the largely masculine local structures of feeling through which the public mourning following the Hillsborough disaster were configured. In turn, it suggests that aspects of resistance to the public mourning following each of the events considered as case studies here can in themselves be considered as aspects of mourning, albeit for something other than the obvious referents of loss during these events. It further points to the situated social identity of the researcher as both instrumental not only to the motivation for, but to the outcomes of social research.

This thesis explores the relationship between occupations and the ontology of the social. I begin by drawing a distinction between the messianic and the modern as concentrated in the affective transformation of vocation into occupation. I then, in the Introduction, sketch an ontic-ontological contrast proper to the modern, between modernity, as the collective problematization of social diversity, and the contemporary, as the plural ground of need which provides a source for these problematizations. I argue that this distinction will enable me to shed new light on the occupational as a distinctly modern event. In Part I, I begin by providing a reading of Durkheim in which I argue that the occupational is to be understood ontologically, but no longer by means of the theorization of society and social types. This kind of theorization, exemplified in Durkheim's concept of solidarity, contains a fundamental ambiguity between this concept's ontological senses of original diversity and of unity in diversity. Durkheim's thought is thus first intelligible in terms of an implicit evolutionary sense of coherence or `need of wholeness.' However, the explicit evolutionary framework and its central typological difference between the mechanical and organic is an attempt to resolve the ambiguity that must fail because it addresses primarily a distinction of obligation rather than a distinction of need. Obligation is shown to be a concept of facticity which overcodes and obscures the distinction of need. I then go on to argue that sociality can be better accounted for in terms of a continuity of social becoming which is revealed in a perspective of modernity purged of the modernist tendency to metaphorize this continuity in terms such as `solidity' (Durkheim) and `flow' (Tarde). This perspective is the irreducibly plural perspective of the contemporary, which, I conclude Part I by suggesting, lies in a sense of merging with a social outside. In Part II, I turn to investigate the outside by discussing the social thought of Bergson and Deleuze. Bergson's thought is presented as an alternative to the deductivesociologistic approaches of Durkheim and Tarde, because it attempts to critically affirm the smooth duration of social continuity. However, I argue that the notion of `open society' that Bergson presents is still too tied to a model of rare spirituality and hence to the messianic perspective. I then proceed to a social-theoretical analysis of Deleuze's oeuvre, in order to show how he uses elements of a thought of continuity from Tarde (microsociology) and from Bergson (multiplicity), but that he is able to transcend the family-model-centeredness of Tarde and the rare-spiritual-modelcenteredness of Bergson, by theorizing non-modelled figures of transformative affective multiplicity inscribed within the actual, ie. `full particularities'. In my concluding chapter, I show how the intellectual trajectory which takes us from Durkheim to Deleuze can be analysed as a movement from a doctrine or relatively passive notion of social externality towards a more active social image of the outside. In particular, I am concerned to show how this image of the outside can be recontextualized in terms of a movement of occupation that can be thought of as always combining a sense of the contemporary with a sense of modernity.

My concern in this thesis is with the transcendental question concerning the condition of possibility for social science. I argue that for social scientific knowledge to obtain one must: (1) have a conception of knowledge formation as theoretically mediated and fallible; and (2), social scientific knowledge claims must be about an object of study which conceptualises social structure as an enablement as well as an external constraint upon agency. This means: (1) arguing for an anti-foundational epistemology, which avoids becoming truth-relativism, by being complemented with a metaphysical realist ontology (giving us the position of 'realist anti-foundationalism'); and (2), using a social realist meta-theory of emergent properties to explain how methodology (i. e. the construction of specific theories and empirical research) has a conceptually mediated and fallible access to social reality. Developing a critical (i. e. transcendental) examination of the presuppositions of social scientific knowledge also means, afortiori, using realism as an underlabourer. The negative underlabouring role is to proscribe theories based on some form of epistemic immediacy, or being-knowing identity. It therefore means rejecting positivist, empiricist and essentialist versions of social science. The form of essentialism dealt with is called the sociological logic of immediacy, and this pertains to definitive ontologies of social structures or human being. Whereas the use of positivist and empiricist epistemology as a positive underlabourer produces a methodology that conflates the real into the 'actual' (i.e. decontextualised empirical 'facts'), the use of an essentialist ontology makes methodology either redundant (as the ontology mirrors all the essential properties which determine human behaviour), or an exercise in arbitrary verificationism. Against this, realist anti-foundationalism can act as apositive underlabourer for the social sciences if it is complemented by a social realist ontology of emergent properties, to act as a metatheory which guides methodology. In developing this argument my chief concern is to show that realism (as developed by Archer and Bhaskar) is a more adequate position than post-Wittgensteinian positions which focus on 'practices' and how people 'go on' in 'forms of life'. 'Adequacy' in this sense pertains to epistemological discussions about the status of knowledge, together with ramifications of post-Wittgensteinianism for knowledge of the socio-political realm. This means providing a critique of Rorty and Giddens, after dealing with the issue of empiricism. Although Rorty's critique of 'postmodernism' as essentialist is accepted. Whereas realism can explain how we have a conceptually mediated and fallible knowledge of reality, including social reality, post-Wittgensteinian positions fall into truth-relativism and essentialist conceptions of human being and social structures.

This thesis maps the end of the millenium in terms of the geostrategic flux of the post Cold War world system. Using the concept of turbulence developed in the physics of fluids, and Gilles Deleuze & Felix Guattari's liquid microphysics of the war machine, a materialist analysis of violence is developed which cuts through the binary oppostions of order/chaos, law/violence, war/peace to construct a cartography of speeds and slowness, collective compositions and power. Sector 1 defines postmodernity in terms of cybernetic culture, delineating the distinction between Deleuze & Guattari's concept of cartography and steering the problem out of the remit of a juridico/politico/moral discourse telwards physics. Sector 2 develops a fluid physics of turbulence and connects it to a materialist analysis of social systems by mapping turbulent and laminar flow onto Deleuze & Guattari's war machine and apparatus of capture. A fluid dynamics of insurgency is then outlined with reference to the geo-strategic undercurrent constituted by Chinese martial theory. Sector 3 reconfigures social evolution in relation to the non-linear social physics developed in Sector 2, unmasking the racism and Imperialism of linear narratives of progress. Instead of progression from one historical phase to another, the planet is seen to be composed of a virtual co-existence of modes stretched out on a continuum of war. This continuum connects the martial modes of despotic states, disciplinary states and packs. These modes differ in their degree of compositional laminarization. Sector 4 deploys the cartography on the emergence of a planetary cybernetic culture and its relation to a global machinery of war. Postmodern control is designated as turbulence simulation or programmed catastrophe- a runaway process of accident or emergency quantizing typified by implosive turbulence in the core of the world system and its overexposure. Sector 5 pushes the cartography towards an antifascist fluid mechanics otherwise denoted as an ethics of speed or a tao of turbulence.

This thesis takes up the challenge of Jacques Derrida's Glas from an Hegelian perspective and addresses the central question of Derrida's book: "quoi du reste [ ••• ] d'un Hegel?" - "what remain(s) of a Hegel?". Glas construes a Hegel whose system is 'reappropriative' of all alterity and Derrida's efforts are devoted to disclosing the elements of Hegel's system that are not only incapable of reappropriation but which are, for that reason, the system's condition of possibility. Each chapter of the thesis addresses the construction of these 'remain(s), with regard to Hegel's text. The essay considers Derrida's reconstruction of Hegel's conception of Sophocles' Antigone, of the absolute religion and the construal of the Jews, whilst it also addresses the 'general fetishism' that is the method of Glas and is paricularly evident in the portion of the text devoted to Genet. In response, the thesis examines the Hegel of deconstruction and counters this construal with a rereading of the Hegel texts from which the 'remain(s), are collected. The fundamental argument of the thesis is that Glas presupposes and confronts the Hegel-reading of Alexandre Kojeve: a 'reappropriative' Hegel whose system concludes with the selftransparency of the bourgeois subject as citizen of the modern state. The 'remain(s)' represent all that refuses to be subsumed by the law or 'concept' of this state. In parallel, the argument focuses upon Derrida's construal of Hegel's thought as the 'metaphysics of the proper' and the essay thereby conceives of 'differance' as the alienation that constitutes formal identity or 'propriety'. Thus, the inadmissable 'remain(s), supply the formally-universal state and citizen of Kojeve with the moment of 'difference' that it must suppress: the 'remain(s)' collude with the sphere of production and exchange, with civil society and the proprietor. In contrast to the Kojevean Hegel of Glas, the thesis shows that Hegel's thought is not the narrative justification of modern, positive, property law but the determination of the latter's fixed and abstract oppositions. The response to Glas considers the 'remain(s)' to be the moment of alienation that is constitutive of the modern, universal right of private appropriation. Derrida, incapable of thinking otherwise than according to abstract law renders that moment transcendental. Thus, the thesis depicts Hegel as confronting the one-sided conceptuality of Kojevean 'right' and the one-sided emphasis upon non-identity and intuition in Derridean differance. The thesis asserts that Hegel's 'absolute' and the notion of 'ethical life', far from being the justification of positive law, adumbrate the possibility of cognizing this law without imposing the abstract concept anew. In the name of precluding the domination of the concept, however, the 'remain(s), will simultaneously reassert positive law as 'unknowable' whilst maintaining the violence of the law's imposition and its undeterminable oppositions.

This work started from initial questions in the field of transcultural psychiatry concerning the effects of culture and of seclusion on Asian immigrant women's experiences and on their concepts of mental well - and ill-being and their behaviour in face of this. In presenting data concerning the women's views and interactions with health workers, a tripartite framework is used as a way of understanding the logic of behaviours from the actor's perspective. Theoretical conclusions relate to this framework and to the nature of Concepts, in which the influence of structural and cultural factors are drawn out. Context and process are shown to be important in respect of Concepts, health care interactions and social research. The research was a small-scale study involving semistructured discussions with forty-six women, often in a group setting, seventeen of whom were interviewed in depth, and the use (in translation), of two Psychiatric Rating Scales. The women involved were Pathans, currently living in Bradford. This thesis is divided into four Parts, in addition to an overall introduction and conclusion. In each Part, issues concerning social influences on individual experience and behaviour are addressed through the presentation of data from the interviews. These issues concern research methodology (Part 1), social situation and interaction (Part II), the women's role as mothers (Part III) and health and illness experiences, Concepts and behaviours (Part IV). The work contributes to a number of fields of study, illustrating the dynamics of the processes at work in each area. It is, however, in combination that the Parts of the study demonstrate the contribution that can be made to the understanding of illness behaviours by a sociological analysis which is committed to elucidating the logic of these behaviours fram the actor's perspective, in the context of his/her other life experiences.

This thesis is about women rock musicians in the U.K. It is based on in-depth interviews with 36 female rock musicians in the 1980s. Firstly, it examines the relative absence of women in rock music-making and explains this in terms of gender socialisation and a number of social constraints operating on women. Secondly, it looks at those women who, despite all the obstacles, do become rock musicians. A number of variables are put forward which, it is suggested, have helped these women overcome gender constraints. These factors are conceptualised as "escape routes" into rock music-making. Thirdly, all-women bands are examined, and the individual careers of the women who constitute them. An ideal-type model is constructed of the stages of a female band's career. It is concluded that, compared to male bands, there are a whole set of factors which make it more difficult for women's bands to be set up and continue along the career path. These factors have the strongest effect in the early career stages. Lastly, some non-typical career patterns are investigated, and particularly the strategies developed by feminist musicians as alternatives to the mainstream commercial path.

Every conception of history is invariably accompanied by a certain experience of time which is implicit in it, conditions it, and thereby has to be elucidated. Similarly, every culture is first and foremost a particular experience of time, and no new culture is possible without an alteration in this experience. The original task of a genuine revolution, therefore, is never merely to ‘change the world’ but also - and above all - to ‘change time’. (Giorgio Agamben, ‘Time and History: Critique of the Instant and the Continuum’, in Infancy and History: Essays on the Destruction of Experience, London, Verso,1993, p. 91). In this thesis I will be looking at the work of Walter Benjamin and Luce Irigaray as two examples of different attempts to ‘change time’ in the sense given by Giorgio Agamben above. I will be arguing that both of these thinkers theorise this ‘genuine revolution’. I will also be arguing that there are useful parallels in their work which will help to bring about a more productive thinking of the temporalities of history and revolution. The first part of the thesis consists of a reading of Benjamin’s revolutionary philosophy of history and a study of the temporalities that emerge from his critique of historicism. This also involves an investigation into both Hegel’s and Nietzsche’s influence on Benjamin’s thinking of time and history. His relationship to Hegel is explored through the nature of the dialectic at work in Benjamin’s texts as well as through the interpretations of these texts by Adorno and Agamben. Nietzsche’s influence is traced through the theme of tragedy. I compare and contrast Nietzsche’s thinking of tragedy with Benjamin’s thinking of Trauerspiel, and show the various conceptions of historical time at work in these forms. The second part of the thesis is then a reading of what I take to be Irigaray’s revolutionary philosophy of history.

This study seeks to explicate the processes through which feminist analyses and perspectives were during the early 1970s incorporated into undergraduate sociology degree programmes. The narrative it presents is based on data produced through semi-structured interviews with sixteen women sociologists whose political and professional biographies identify them more or less closely with these events, and on evidence obtained from a range of documentary and other secondary sources. I argue that feminism's curricular achievements may be understood as outcomes both of developments within the feminist public sphere and the institutionalised discipline of sociology and of struggles concerning the definition and structure of the 1970s sociological field. Only when attention is directed towards the social relations of academic production and the broader political, institutional and intellectual contexts in which these are located does the challenge of feminist sociology become fully apparent.

This study addresses the following research question: what are the implications of African- Caribbean and White working class men's experiences within social connections (within families, friendships, communities and workplaces), for fathering and health experiences? The purposes of this study were to undertake a primary piece of intensive qualitative research, and also to analyse, critically, the study's findings, in order to identify implications for theory, policy, practice and research. This investigation was critical, interpretative and exploratory, informed by the principles of phenomenology and ethnography. Six African-Caribbean and seven White working class men were recruited, using purposive sampling, for two semi-structured individual interviews. This enabled the exploration of the interactive effects and processes of structure and agency, in relation to social class, gender, and ethnicity. The study did not find major differences between the experiences of these two groups of men, although the assets and constraints related to African-Caribbean men's experiences of ethnicity and racism within social connections were evident. Study findings, for both groups of men, indicated that social connectedness within families, communities and workplaces was highly valued, but social connections, material and structural factors also influenced the health of the men interviewed. Furthermore, findings indicated that men's experiences of social connectedness have limitations. Specifically, men's limited insights into the links between social connectedness and health, men's perceived limitations with their communication skills, their solitary methods of dealing with perceived vulnerability, but also the uncertainty associated with their identities as men were significant findings. Indeed, men's experiences of both solitary discourses and practices and social connectedness, regarding fathering and health, were associated with discourses about masculinities. Implications for existing theory, for example Connell's (1995) work regarding masculinities, and Putnam's (1995) work regarding `social capital', are identified. In addition, implications for research, policy and practice are examined, with specific reference to the opportunities for mental health promotion with working class men who are fathers.