Die vorliegende Arbeit untersucht die Bedeutung und Auswirkungen von Plattformarbeit in Westeuropa und Nordamerika. Dafür werden die Zusammenhänge zwischen drei Ebenen untersucht: Erstens die Gestaltung des Arbeitsmodells als Mesoebene, zweitens bestehende Arbeitsmarktentwicklungen und nationale Regulierungskontexte als Makroebene, sowie drittens das Leben und Erleben des Arbeitsmodells von Plattformarbeiter*innen als Mikroebene. Die empirische Untersuchung konzentriert sich auf Crowdwork als ortsunabhängige Form von Plattformarbeit. Zudem wird eine Triangulation von qualitativen und quantitativen Forschungsmethoden sowie eine komparative Perspektive zwischen unterschiedlichen Aufgabenkomplexitäten (Mikro- und Makroaufgaben) und institutionellen Kontexten (Deutschland und USA) genutzt. Die Mehrebenenuntersuchung zeigt, dass Plattformarbeit auf der Mesoebene eine arbeitsorganisatorische Innovation darstellt, die auf der Makro- und Mikroebene an bestehende Entwicklungen anknüpft. Auf der Mesoebene zeigen sich vielfältigere und komplexere Ansätze der Arbeitsorganisation und Arbeitskontrolle als häufig angenommen. Auf der Makroebene knüpft Plattformarbeit an bestehende Prozesse der Auslagerung, Flexibilisierung und Prekarisierung von Arbeit, wobei der nationale Regulierungskontext weiterhin prägend ist. Auf der Mikroebene zeigt sich, dass die Heterogenität der Plattformarbeiter*innen und das hohe Maß an Eigenverantwortung ihre Individualisierung befördert. Die vorliegende Arbeit schlussfolgert, dass eine Plattformisierung der Arbeitswelt keineswegs gegeben ist. Die Bedeutung von Plattformarbeit wird insbesondere darin verortet, dass es die weitere Ausbreitung und Ausdifferenzierung von prekären Erwerbsformen auf der Makroebene und die Individualisierung von prekär Erwerbstätigen auf der Mikroebene befördert. Die vorliegende Arbeit verortet in dieser Vielfalt an Prekarität und Individualisierung der Prekären eine Form von Herrschaft. / This study examines the importance and consequences of platform work in Western Europe and North America. To this end, the connections between three levels are examined: First, the design of the work model as the meso level, second, existing labour market developments and national regulatory contexts as the macro level, and third, the forms of use and perceptions of platform workers as the micro level. The empirical investigation focuses on crowdwork as a location-independent form of platform work. Furthermore, the study uses a triangulation of qualitative and quantitative research methods as well as a comparative perspective between different task complexities (micro and macro tasks) and institutional contexts (Germany and USA). The multi-level investigation shows that platform work represents an innovation at the meso level that reflects and reinforces existing developments at the macro and micro levels. At the meso level, more diverse and complex approaches to work organization and control emerge than is often assumed. At the macro level, platform work reflects and reinforces processes of outsourcing, flexibilization and precarisation of work, though the national regulatory context remains a central factor. At the micro level, the heterogeneity of platform worker and the high degree of personal responsibility promotes their individualization. The study concludes that a platformisation of work is far from certain. The study attributes the importance of platform work to the fact that it promotes the further spread and differentiation of precarious employment at the macro level and the individualization of precarious workers at the micro level. The study identifies this variety of precarity and individualization of the precarious as a form of domination.

This thesis analyzes class experiences of workers under flexible and precarious conditions of global neoliberal capitalism and tries to answer to what extent these conditions erode their capacities to develop antagonistic class consciousness and collective struggles. Specifically, based on a fieldwork consisting of semi-structured in-depth interviews with 24 workers living in slums of Istanbul, it deals with cultural analysis of working and daily-life experiences of workers involved in the global production of garments. Three categories of analysis are used: experiences of shame, time and necessity, which respectively suggest that, under conditions of precarity and flexibility, the workers, 1. perceive their class positions as personal and feel themselves inadequate, leading to questioning of self-worth, injuries in the self and individual - but not collective - emancipation attempts to escape from the injuring effects of class / 2. have lost not only their control over their present time through extremely long and irregular working hours / but also are ripped of their capacity to plan/organize their future / 3. live under the burden of continuous and persistent concern over necessities, which results in deep-seated sense of deprivation, impoverishment of life experiences, lack of meaning in this life, killing of hopes and consequentially experience of powerlessness. Yet, despite all these alienating experiences, there are also inchoate seeds of revolt and an alternative worldview, which confirms that class struggle exists even &ndash / and indeed (!) &ndash / in most severe conditions of alienation and will be decisive on the emancipatory dialectics of alienation / nonalienation and making / unmaking of class.

Surrogacy is an arrangement whereby a woman conceives in order to give birth to child or children for another individual or couple to raise. This thesis explores how commercial gestational surrogacy is culturally framed and socially organised in Russia and investigates the roles of the key actors. In particular it explores the experiences of surrogacy workers, including those who migrate or commute long distances within and to Russia for surrogacy work and the significance of their origin, citizenship, ethnicity and religion in shaping their experience. Ethnographic fieldwork was carried out in St Petersburg between August 2014 and May 2015 and involved semi-structured interviews, (participant) observations, informal conversations and ethnographic fieldnotes with 33 surrogacy workers, 7 client parents, 15 agency staff and 11 medical staff in medical and surrogacy agency facilities. Data were analysed using inductive ethnographic principles. A reflexive account, which includes a consideration of the utility of making one’s own emotional responses a research tool, is also included. Drawing on and expanding on Colen’s (1995) conceptual framework of stratified reproduction and Crenshaw’s (1989) analytical framework of intersectionality, this research shows that surrogacy in Russia is culturally framed and therefore socially organised as an economic exchange, which gives rise to and reinforces different forms of intersecting reproductive stratifications. These stratifications include biological, social, geographic, geo-political and ethnic dimensions. Of particular novelty is the extension of Colen’s framework to address geographic and geo political stratifications. This was based on the finding that some women (temporarily) migrate or commute (over long distances) to work as gestational carriers. The thesis also demonstrates how an economic framing of surrogacy induced surrogacy workers to understand surrogacy gestation as work, which influenced their relationships with client parents. Given the rapid global increase in the use of surrogacy and its increasingly internationalised nature, this research into the social organisation of commercial gestational surrogacy in Russia is timely and has implications for users, medical practitioners and regulators, as well as researchers concerned with (cross-border) surrogacy and reproductive justice.

This project, based on a study of television producers in Colombia, is an ethnographic exploration of the working conditions of cultural production within a highly contextualized environment such as public service television under state control, using Señal Colombia TV channel as case study. I examine how cultural production is affected by governmental structures and dynamics, whilst exploring the conditions and processes of public service television production, and how television producers experience these processes at an individual level. My primary question is to determine how the production of public service television under state control impacts producers’ practices and perceptions regarding the value and outcomes of their work. In this context, precariousness, autonomy, good work, power and public value have emerged as central areas of constant tension. I link issues regarding cultural work and public value in a media production analysis, obtaining direct empirical data that provides an in-depth description of the current public media production context under state control in Colombia. To explore these intersections, the project brings together interviews, focus groups, and participant observation. The findings exposed that the internal dynamics of both the nation and the organisation significantly affect the concept of public value, making it an ambivalent, uncertain and ill-defined notion. Where governance is state-driven, workers, regardless of their role, subscribe to dominant narratives and discourses that justify their work, and thus contribute to keeping themselves under prescribed creativity. In general, the present study provides a holistic account of cultural work study, focusing on what occurs to cultural work in various contexts of control, and the individual reactions to these contexts. The analysis of cultural work in this context, also broadens current knowledge on the concepts of network sociality and good work under clientelism, and in a non-free-market.

Que signifie « Faire de l'humanitaire en France » ? Cette thèse se concentre sur un dispositif proposé et réalisé, en France, par une association médicale humanitaire, Médecins du Monde, et qui insiste sur la prise en charge de la santé des populations en situation de précarité. Soigner les populations précaires, et témoigner de leur situation, tel est le rôle que s'est assigné cette association. A partir d'une enquête comparative de quatre structures de l'association dans des villes françaises, cette étude de cas analyse et explique la spécificité de l'action humanitaire médicale et son articulation avec le système officiel de santé au niveau local, au niveau national français et son extension au niveau européen. L'analyse concrète du travail associatif, au sein de réseaux d'action publique et auprès de publics cibles (les migrants, les Roms et les SDF), permet de dresser un modèle des organisations privées non marchandes qui participent aux politiques publiques en France aujourd'hui. Les modes d'intervention employés par l'acteur associatif permettent de réinterroger la place des initiatives associatives et de les envisager comme constitutives du système français de protection sociale. / This Ph-D thesis focuses on a system provided, in France, by an humanitarian and medical NGO, Doctor of the World, which takes responsibility for the health of the precariousness populations. Heal the poorest and provide evidence : this is the action this NGO proposes. It is based on extensive fieldwork in four associative structures in France. This case analyses and explain the particularity of the humanitarian action and its articulation with the French health-care system in a local level, in a national level and its extension in the European level. The practical associative work, in political networks and centred to specified population (migrants, Roma and homeless people), highlights a model of non-profit organizations which participate to public policies in France. From the methods of intervention proposed by this NGO, this thesis examines the place of associative initiatives and wonders if whether or not they are constituent of the French health-care system.

This dissertation examines urban walking in Canada as it deviates from a largely male peripatetic tradition associated with the flâneur. This new incarnation of the walker—differentiated by gender, race, class, and/or sexual orientation—reshapes the urban imaginary and shifts the act of walking from what is generally theorized as an individualistic or simply transgressive act to a relational and transformative practice. While the walkers in this study are diverse, the majority of them are women: writers Dionne Brand, Daphne Marlatt, Régine Robin, Gail Scott, and Lisa Robertson and performance artists Kinga Araya, Stephanie Marshall, and Camille Turner all challenge the dualism inscribed by the dominant (masculine) gaze under the project of modernity that abstracts and objectifies the other. Yet, although sexual difference is often the first step toward rethinking identities and relationships to others and the city, it is not the last. I argue that poet Bud Osborn, the play The Postman, the projects Ogimaa Mikana, [murmur] and Walking With Our Sisters, and community initiatives such as Jane’s Walk, also invite all readers and pedestrians to question the equality, official history and inhabitability of Canadian cities. As these peripatetic works emphasize, how, where and why we choose to walk is a significant commentary on the nature of public space and democracy in contemporary urban Canada. This interdisciplinary study focuses on Vancouver, Toronto and Montreal, cities where there has been not only some of the greatest social and economic change in Canada under neoliberalism but also the greatest concentration of affective, peripatetic practices that react to these changes. The nineteenth-century flâneur’s pursuit of knowledge is no longer adequate to approach the everyday reality of the local and contingent effects of global capitalism. As these walkers reject an oversimplified and romanticized notion of belonging to a city or nation based on normative identity categories, they recognize the vulnerability of others and demand that cities be more than locations of precarity and economic growth. This dissertation critically engages diverse Canadian peripatetic perspectives notably absent in theories of urban walking and extends them in new directions. Although the topic of walking suggests an anthropocentrism that contradicts the turn to posthumanism in literary and cultural studies, the walkers in this study open the peripatetic up to non-anthropocentric notions as the autonomous subject of liberal individualism often associated with the male urban walking tradition is displaced by a new focus on the interdependent, affective relation of self and city and on attending to others, to the care of and responsibility for others and the city.

Grieving Online: Street-Involved Youths’ Use of Social Media After a Death conveys the context and lived experiences of 20 street-involved youth in Victoria BC, who live both on the streets and on line simultaneously (boyd, 2008a). Using a narrative methodology, including poetry, I explore how these realities affect the grief experiences after a death. Youth strategize to find access to computers and cell phones, using free wifi, sharing minutes, or buying or trading devices in the street economy in order to communicate through texting and viewing and posting to Facebook. Dire financial and unstable living situations, the complex and difficult relationships they have with both family and friends and the traumatic circumstances they have endured directly contributes to stress and anxiety and the ways they grieve the losses of people in their lives. This vulnerability, violence and instability is entangled both in their face to face interactions and in private and public communications online. It is also directly connected to the concept of precarity: “that politically induced condition in which certain populations suffer from failing social and economic networks of support and become differentially exposed to injury, violence, and death” (Butler, 2009, p.ii). There are several key findings from youths’ narratives. First, although youth often see themselves as outsiders from “regular society”, they have taken up a normative discourse of a “grieving subject” in their language and stories. This is a discourse of progress that includes stages and tasks and the understanding that to grieve is to do work. I argue that for many youth, this discourse is heightened because the stakes are high: their lives are surveilled by police and child protective services. Sometimes shunned by family of the deceased, or without private spaces to mourn, their expressions of grief are exposed and sometimes criminalized. Second, I argue that throughout their narratives, youth position themselves as moral beings and actors talking about and making sense of death through hierarchies of values and decisions, and framing the death as an opportunity to explore how they want to be in the world or how the world should be. This vision of street-involved youth actively experimenting in the moral laboratory (Mattingly, 2013) of the street and the moral predicaments they faced when grieving challenges the social stereotypes of street-involved youth as delinquent, loners, dysfunctional, refusing to ‘grow up’ and ‘be responsible.’ Third, youth spoke about negotiating and managing relationships both in person and within the affordances of social networking sites (boyd 2009) such as the visibility and persistence of online discussions. My findings demonstrate that these affordances have implications after a death. For example, youth were wrestling with the performances of grief online, trying to make sense “to what extent these declarations of grief are public posturing and to what extent they are genuine, personal expressions of deep feeling” (Dobler, 2006, p.180). Youth caution about posting too quickly about the death online, so that family or close friends would not have to find out online. They value communication that is private, face-to-face, or by phone that is intentional and acknowledges the importance of relationship with the deceased. Their thoughtful expertise can help all of us as we try to navigate the experiences of grieving online. Although they shared a great deal of ambivalence for the place of social media in their lives, for many it is a powerful tool to tell themselves and others about who they are and how they want to be remembered. / Graduate

Having the Swedish northern village Vittangi as its field, this thesis asks what it is that makes Vittangi feel like home to its inhabitants and, further, how the sense of home motivate its inhabitants to participate in its place-making, i.e., in making it their home. Home is, in the thesis, understood as a subjective experience of rootedness. The ethnographic chapters therefore investigate, by focusing on the experience of everyday life in the village, how the sense of home is expressed through the inhabitants’ activities and movements in, to and through the village. Considering that the thesis’ focus is both on the sense of home and the making of home, its over-all aim is to examine the relationship between being and making home. Moreover, great attention is given to the values existing in the village, referring both to values created by global processes of economics, politics, and social activity, as well as values that are based in the experience of everyday life. In the end, the thesis argues that it is the experience-based values of Vittangi which makes it home to its inhabitants, and that it is these values which motivates inhabitants to partake in its place-making. Further, it is argued that the experience-based values cannot be separated from global processes of economics and politics, but that it is through the form they take in the locality which makes them valuable.

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The fairy tale of Cinderella is known for its romance, but she seeks independence while being confused by her identity in a new version by Marissa Meyer called Cinder. This essay will present how Meyer’s Cinderella, Cinder, confuses the gender roles by taking on both feminine and masculine ones. This blend makes Cinder not entirely compatible with the norms, and her identity confusion makes it even harder, which results in her losing her conception of self. While she is trying to conform to the gender norms and receive recognition from others (be accepted by society), she denies her heritage and cyborg self to the point of creating a false identity. However, her cybernetics and abuse prevent her from being recognized – she even loses her only source of recognition, which indicates that a norm breaker is not worthy of having it. Nevertheless, Cinder shows signs of what a queer cyborg would do if forced into an identity; as queer, Cinder is not meant to be embodied or forced into an identity and should also have the ability to be free and change her identity as she pleases. Regardless of being queer, the abuse and society’s views prevent her from escaping her identity confusion.