This thesis sets out to critically interrogate the contemporary relevance of integration and, in turn, develops a more useful theoretical framing for understanding the experiences of ethnic minorities in Stockholm and London. I argue that the concept of integration remains so normatively loaded that it obscures its advocates’ own stated ideal – the fluent sharing of lives on a daily, mundane basis. I also argue that processes of integration are the self-same processes that produce and reaffirm racialised differentiation. My analysis is empirically situated in interviews with 23 young research participants from Stockholm and London, as well as observations from shared time – at sites ranging from commercial high streets to the squares of council estates. Much of my critique targets the tendency of sociological commentary to trade in a series of analytic reductions, whereby: a) ethnic identification is too heavily tied to expectations about culture and value-orientations; b) identity performance is too often read as denoting a subjective internalisation of that particular identity position, whereby the subject is seemingly of the identity she refers to; and c) close social ties are seen as more meaningful to people’s experiences than the negotiation of fleeting urban encounters. The recurring emphasis of this critique is that routines of fluent multi-ethnic cohabitation rest on an ability to disturb the idea of space, culture and solidarity as ethno-communal properties. The idea of conviviality, borrowed from Paul Gilroy, is developed here as a more accurate heuristic via which one can understand these alternative interactive fields; where markers of difference are neither actively elided (i.e. denied or absorbed into a larger field of community) nor rendered obstructive. Going against a resurgent ‘sociology of ties’, my empirical attention centres here on those myriad and irregular encounters outside of one’s immediate kin and peer networks (what I call ‘second-order’ interaction). I also evidence the ways in which the participants are often involved in an intricate game of ‘identity citation’; wherein, they consent to a sense of their own difference primarily in order to remain intelligible to the dominant social gaze and its normative racial orders. This alternative reading of identity difference, where identity is consented to, but not necessarily internalised, triggers in turn a different kind of lived multicultural politics; a multicultural politics which is more about anti-racism than it is about the ontology of communal difference.

Music therapy is widely portrayed either as a paramedical practice within which music is a technology applied as a form of treatment or as a form of psychotherapy within which the music plays a primarily symbolic role or acts as a lead in to verbal consideration of the patient’s presenting issues. Music therapy research currently focuses predominantly on demonstrating “evidence of effectiveness” in terms of symptomatic outcome, thus preserving a focus on the individual congruent with the medical model. In contrast, this thesis seeks to examine ethnographically the ways in which music therapy gets accomplished as a situated social practice within a community mental health resource centre in a UK urban area. Drawing both on the observations and experiences of the researcher (a music therapist already working within this setting) and on formal and informal interviews with the centre’s members and staff, it seeks to identify ways in which music therapy gets done and value ascribed to it. Observations are compared with the “norms” portrayed by dominant professional discourse, and reasons for discrepancies considered. Particular attention is paid to self-awareness, intimacy and conviviality as facets of what music therapy has to offer in such a setting, and to social capital theory and Goffman’s dramaturgical approach as broader conceptual frameworks for such affordances. Consideration is also given to the “fit” between the affordances of music itself, and the “craft” required of diverse actors in order that music therapy can be considered to offer an ecology which promotes health and well-being. Finally, the findings are re-addressed towards music therapy itself via the lens of what it means to be “clinical” in order that a sociological “craft” perspective maybe brought to bear within the discipline.

Ivan Illich (1926-2002) propose dans ses ouvrages une critique radicale des « institutions » (Église, école, hôpital, transports, machines, etc.) qui toutes, à un moment de leur déploiement, se révèlent contre-productives. Peut-on transposer au domaine de l'urbain ses analyses ? Si oui, en quoi contribuent-elles à rendre intelligible ce qui « travaille » les villes à l'ère de l'urbanisation planétaire ? Cette recherche propose une lecture illichienne de « l'entreprise-ville » et suggère des pistes pour sortir de l'impasse productiviste dans laquelle elle est engagée. Elle s'articule autour de deux axes : Premièrement, dans le contexte du paradigme économiciste de la rareté et du paradigme cybernétique des systèmes, la Ville a été substituée par une entreprise urbaine contre-productive : une anti-ville. L'urbanisme devient iatrogène. C'est « le grand enfermement ».Deuxièmement, les idées d'Ivan Illich projetées sur l'espace habité nourrissent , et très généreusement, un nouveau paradigme pour sortir de l'industrialisme et reconstruire le territoire à travers des processus de réduction / reconduction. C'est la ville conviviale / In his work, Ivan Illich (1926-2002) makes a radical critique of “institutions” (the Church, schools, hospitals, transport, machines, etc.), alleging that at some stage in their development they become all counterproductive. Can these analyses be transposed to the urban domain? If so, how can they help to make what “shapes” cities intelligible in the age of global urbanisation? This research proposes an Illichian reading of “the business-city” and suggests ways to leave the productivist impasse it is now experiencing. It is structured around two axes : Firstly, in the context of the economic model of scarcity and of the cybernetic model of systems, the City has been replaced by a counterproductive urban business: an anti-city, in which Urbanism becomes iatrogenic. It is « the vast enclosure ». Secondly, Ivan Illich's ideas transposed to the habitable space significantly contribute towards nurturing a new model for leaving industrialism and reconstructing the territory through processes of reduction and reconduction. This is the convivial city

A travers l’étude de Zaouïat Ahansal (Haut-Atlas central, Maroc) et du Zanskar (Himalaya, Inde), le processus de mondialisation est questionné depuis les espaces les plus marginalisés que sont les vallées enclavées de haute montagne de pays en voie de développement. Ces deux espaces semblent dans une même configuration géohistorique. Contournés par les infrastructures nationales modernes, ils conservent une très forte mortalité infantile et maternelle et un très faible taux d’alphabétisme. Cependant, depuis l’Occident, ils sont considérés comme des paradis agraires. Leur enclavement est valorisé par des activités spécifiques que sont la recherche en sciences sociales, les sports de nature et l’engagement humanitaire. Ils sont ainsi investis par des néo-aventuriers qui désirent se mettre en scène et s’assurer une place de gate-keepers au sein de leur société d’origine. Ces deux vallées deviennent des hétérotopies mondiales ou des espaces matériellement clos miroir des grandes métropoles mondiales. Leur mise en tourisme progressive et le rôle croissant de l’Etat assurent alors la normalisation matérielle des deux vallées. Cependant, une nouvelle catégorie d’acteurs transnationaux que nous qualifions de classe globale conviviale se mobilise autour d’ONG pour maintenir leurs spécificités. Les rapports d’autorité, de droit et de territoire sont renégociés dans un cadre cosmopolite pour maintenir la diversialité de ces vallées. Ce projet loin de recevoir le consensus de toutes les populations requiert l’imposition du statut d’aire protégée. Les deux hautes vallées conservent alors leur statut d’hétérotopie, leur enclavement matériel étant prolongé par un enclavement idéel. / Through the study of Zaouiat Ahansal (Central High Atlas, Morocco) and Zanskar (Himalaya, India), the process of globalization has been discussed for the most marginalized areas that are the landlocked valleys of high mountain of developing countries. These two areas appear in the same geohistorical configuration. Bypassed by modern national infrastructure, these areas retain a very high infant and maternal mortality and very low literacy rates. However, from the western perspective, these valleys are considered as agrarian paradise. Their isolation is then enhanced by specific activities such as research in social sciences, outdoor sports and humanitarian commitment. Zaouïat Ahansal and Zanskar are areas invested by neo-adventurers who want to become gate-keepers between these valleys and their home society. These two valleys become global heterotopias or confined spaces mirroring global cities. Their progressive development through tourism and the growing role of the state ensure standardization of these valleys. However, a new class of transnational actors that we call global convivial class combines with NGOs to maintain specificity into these valleys. The relationship between authority, law and territory are renegotiated in a cosmopolitan frame to maintain “diversiality” of these valleys. This project is far from receiving the consensus of all people and requires the imposition of protected area status. Then, the two high valleys retain their status as heterotopia, their material isolation being extended by an ideal isolation.

O percurso do levantamento do substrato afetivo que compõe as relações familiares e o exercício das funções materna, paterna e filial, necessariamente complementares, visa realizar um paralelo com as necessidades dos integrantes da família e seu reconhecimento no campo do Direito de Família. A convivência é uma das formas de relacionamento familiar que merece abordagem interdisciplinar, com o aporte da Psicanálise, tendo em vista a necessidade de imprimir uma compreensão mais ampla relativa à guarda de filhos nas famílias transformadas. Pode-se, assim, dar-lhes moldura legal e tratamento nos processos judiciais, a partir das necessidades de todos os integrantes da família, levando em conta os aspectos que lhe são essenciais. O conceito de Poder Familiar sofreu modificações ao longo da história, em paralelo com a forma de exercício das funções materna, paterna e filial. Embora a tendência seja substituir a expressão Poder Familiar por Autoridade Parental, se vê como importante conservar aquela. As funções se pautam pela complementaridade, portanto, necessário se faz o reconhecimento de um novo balanceamento nas relações de poder que existem no seio das famílias. O afeto tem sido reconhecido como base do relacionamento familiar; desse modo, cabe trazer o conceito de vínculo, a partir da Psicanálise, para aprofundar a compreensão da dinâmica das relações familiares. As leis relativas à Guarda Compartilhada e à alienação parental trouxeram avanços importantes no sentido da proteção aos filhos e do necessário balanceamento do exercício das funções na família. A importância dada à convivência requer uma análise de seu significado, uma vez que esta pode ser contínua ou descontínua, dependendo do exercício das funções e da necessidade dos filhos. O direito à convivência, elevado por juristas ao Princípio do Direito de Família, seria melhor denominado Princípio do Direito ao Relacionamento Familiar, sendo a convivência, as visitas e o contato formas de se atingir aquele fim. / The journey towards the gathering of he affective substrate that builds up family relations and the exercise of maternal, paternal and filial functions, necessarily complementary, aims at drawing a parallel with the needs of the family members, as well as their recognition in Family Law. Conviviality needs an interdisciplinary approach with the contribution of Psychoanalysis in view of the need to bring about a broader understanding on guardianship disputes in the so called transformed families. Therefore, they could be given a somewhat different legal frame of reference with an adequate treatment on litigations rested on the needs of all the family members and taking into account aspects that are essential to their nature. The concept of Family Power suffered changes through history in parallel with how the maternal, paternal and filial functions are carried out. Although there is a tendency to replace the expression Family Power for Parental Authority, the former bears a meaning that it is advisable to preserve. The functions are complementary and it is necessary to recognize a new balance in the existing relationships of power within the families. The affection has been assumed as the basis of family relations, and its necessary to bring about the concept of bonds, from the Psychoanalysis, in order increase the understanding of the dynamics of such relationships. The new laws applicable to Joint Custody and Parental Alienation brought up important progresses as regards to the protection of offspring and the necessary balance in the exercise of the family functions and roles. The importance of conviviality requires an analysis of its meaning once it may be continuous or discontinuous, depending upon the exercise of family functions and needs of offspring. The right to conviviality promoted by jurists to a Family Law Principle would be best named as Principle of the Right to Family Relations, where conviviality, visits and contact become means to achieve that end.

This thesis considers the question of socio-cultural encounters and conviviality in the context of urban retail marketplaces. It elaborates on the concept of 'conviviality' through two case studies in Greater Manchester, UK. With a focus on town centre marketplaces, this thesis considers what underpins conviviality across three elements: physical and spatial ordering, socio-cultural structure, and management and local governance. In the study of the first element, the role of the built environment and physical dimensions of place is considered in shaping encounter. The social domains of encounter are studied in more depth to explore the second element. And the final element is studied to understand the role of management bodies in shaping and mediating encounter. Marketplaces as a type of micro-public have always been much more than places of economic exchange. As flexible spatial and temporal assemblages, they can provide and provoke vivid and inclusive public spaces. However, their role in the urban fabric has been challenged by the forces of changing shopping habits, a declining economic situation of the high street, and changing urban demographics and cultural composition. While a growing body of literature explores the changing position of marketplaces, there is a gap in the exploration of their social composition, and their capacity to provide a socio-spatial expression of multicultural conviviality. The findings of this research highlight that marketplaces are sites of plural, heterogeneous and distributed practices, identities and cultures that accommodate casual relationships. Based on empirical findings in Bolton and Tommyfield (Oldham) marketplaces, this research concludes that social encounters as means of fulfilling the need for urban social experience should be mediated as well as acknowledged. Therefore, the aim of conviviality and socio-cultural understanding would not be achieved without; first, understanding the mundane practices and social encounters of marketplaces and then, inculcation and facilitation of them by the relevant authorities. This study argues that it is important to maintain the role of marketplaces in the urban public realm, as they have the spatial and social potential to contribute to the social regeneration of cities and communities. This research makes an original contribution to knowledge in terms of (1) developing wider theoretical debates about social encounter and diversity, (2) highlighting the changing role of marketplaces within the wider realm of public spaces and local governance and (3) contributing to the development of a new methodological approach to study social encounters in urban micro-publics.

Neste experimento antropológico, fortemente inspirado na obra de Michel Foucault, apresento uma etnografia constituída principalmente a partir de conversas travadas com presos, ex-presos e seus familiares, em torno de experiências prisionais. No primeiro capítulo, exploro diferentes compreensões sobre o proceder e sobre a divisão espacial convívio-seguro, elaboradas como resposta à pergunta nativa o que é o certo?. Cada uma delas se faz como defesa do coletivo de presos donde emerge e como execração dos coletivos inimigos. No segundo capítulo, busco deslindar uma dimensão de estratégias adjacente a essas compreensões, onde os presos são levados a prestar atenção a eles próprios, precavendo-se para manterem um singular equilíbrio entre ser humilde e ser cabuloso. Nisso consiste o sentido do que designam por ser ladrão. Finalmente, no último capítulo mapeio uma noção de crime fundamental aos meus interlocutores, definido como movimento que estabelece as alianças nutridas entre ladrões e outros aliados ao mesmo tempo em que define inimigos a partir de considerações sobre suas caminhadas. / In this anthropological experiment inspired in the Michel Foucault works I present an ethnography mainly constituted from conversations with prisoners, ex-prisoners and their families about the experience of prison. In the first chapter I tried to present the native answers to the question they address to themselves: Which is the right way to behave?. So I worked on the meanings of the native concept of proceder and the internal division of the space of the prisons under the conviviality-security label. In each of these places they present their defenses and claim to be acting the right way, condemning the other collectivity. In the second chapter I show the strategies that underlies in the proceder especially those that make them pay attention to themselves in a balance between being humble and being fearless, the main definition they present for being a bandit. Finally, in the last chapter, I map the native concept of crime defined as a movement that institute the nurturing alliances among bandits and other allies in the same time that define the enemies from the speculations they get in their path.

O percurso do levantamento do substrato afetivo que compõe as relações familiares e o exercício das funções materna, paterna e filial, necessariamente complementares, visa realizar um paralelo com as necessidades dos integrantes da família e seu reconhecimento no campo do Direito de Família. A convivência é uma das formas de relacionamento familiar que merece abordagem interdisciplinar, com o aporte da Psicanálise, tendo em vista a necessidade de imprimir uma compreensão mais ampla relativa à guarda de filhos nas famílias transformadas. Pode-se, assim, dar-lhes moldura legal e tratamento nos processos judiciais, a partir das necessidades de todos os integrantes da família, levando em conta os aspectos que lhe são essenciais. O conceito de Poder Familiar sofreu modificações ao longo da história, em paralelo com a forma de exercício das funções materna, paterna e filial. Embora a tendência seja substituir a expressão Poder Familiar por Autoridade Parental, se vê como importante conservar aquela. As funções se pautam pela complementaridade, portanto, necessário se faz o reconhecimento de um novo balanceamento nas relações de poder que existem no seio das famílias. O afeto tem sido reconhecido como base do relacionamento familiar; desse modo, cabe trazer o conceito de vínculo, a partir da Psicanálise, para aprofundar a compreensão da dinâmica das relações familiares. As leis relativas à Guarda Compartilhada e à alienação parental trouxeram avanços importantes no sentido da proteção aos filhos e do necessário balanceamento do exercício das funções na família. A importância dada à convivência requer uma análise de seu significado, uma vez que esta pode ser contínua ou descontínua, dependendo do exercício das funções e da necessidade dos filhos. O direito à convivência, elevado por juristas ao Princípio do Direito de Família, seria melhor denominado Princípio do Direito ao Relacionamento Familiar, sendo a convivência, as visitas e o contato formas de se atingir aquele fim. / The journey towards the gathering of he affective substrate that builds up family relations and the exercise of maternal, paternal and filial functions, necessarily complementary, aims at drawing a parallel with the needs of the family members, as well as their recognition in Family Law. Conviviality needs an interdisciplinary approach with the contribution of Psychoanalysis in view of the need to bring about a broader understanding on guardianship disputes in the so called transformed families. Therefore, they could be given a somewhat different legal frame of reference with an adequate treatment on litigations rested on the needs of all the family members and taking into account aspects that are essential to their nature. The concept of Family Power suffered changes through history in parallel with how the maternal, paternal and filial functions are carried out. Although there is a tendency to replace the expression Family Power for Parental Authority, the former bears a meaning that it is advisable to preserve. The functions are complementary and it is necessary to recognize a new balance in the existing relationships of power within the families. The affection has been assumed as the basis of family relations, and its necessary to bring about the concept of bonds, from the Psychoanalysis, in order increase the understanding of the dynamics of such relationships. The new laws applicable to Joint Custody and Parental Alienation brought up important progresses as regards to the protection of offspring and the necessary balance in the exercise of the family functions and roles. The importance of conviviality requires an analysis of its meaning once it may be continuous or discontinuous, depending upon the exercise of family functions and needs of offspring. The right to conviviality promoted by jurists to a Family Law Principle would be best named as Principle of the Right to Family Relations, where conviviality, visits and contact become means to achieve that end.

Neste experimento antropológico, fortemente inspirado na obra de Michel Foucault, apresento uma etnografia constituída principalmente a partir de conversas travadas com presos, ex-presos e seus familiares, em torno de experiências prisionais. No primeiro capítulo, exploro diferentes compreensões sobre o proceder e sobre a divisão espacial convívio-seguro, elaboradas como resposta à pergunta nativa o que é o certo?. Cada uma delas se faz como defesa do coletivo de presos donde emerge e como execração dos coletivos inimigos. No segundo capítulo, busco deslindar uma dimensão de estratégias adjacente a essas compreensões, onde os presos são levados a prestar atenção a eles próprios, precavendo-se para manterem um singular equilíbrio entre ser humilde e ser cabuloso. Nisso consiste o sentido do que designam por ser ladrão. Finalmente, no último capítulo mapeio uma noção de crime fundamental aos meus interlocutores, definido como movimento que estabelece as alianças nutridas entre ladrões e outros aliados ao mesmo tempo em que define inimigos a partir de considerações sobre suas caminhadas. / In this anthropological experiment inspired in the Michel Foucault works I present an ethnography mainly constituted from conversations with prisoners, ex-prisoners and their families about the experience of prison. In the first chapter I tried to present the native answers to the question they address to themselves: Which is the right way to behave?. So I worked on the meanings of the native concept of proceder and the internal division of the space of the prisons under the conviviality-security label. In each of these places they present their defenses and claim to be acting the right way, condemning the other collectivity. In the second chapter I show the strategies that underlies in the proceder especially those that make them pay attention to themselves in a balance between being humble and being fearless, the main definition they present for being a bandit. Finally, in the last chapter, I map the native concept of crime defined as a movement that institute the nurturing alliances among bandits and other allies in the same time that define the enemies from the speculations they get in their path.

The European Union expansion in 2004 has resulted in the most significant migration within Europe in recent years. While a contemporary understanding of multicultural Europe often emerges from politicians’ ideas on managing diversity, this thesis concentrates on a new understanding of multicultural societies which emerges from routine interaction between the recent arrivals and established individuals. These new patterns of interaction are a result of what Gilroy (2004) calls conviviality. While the literature on conviviality tends to focus on non-white ethnic minorities, my study fills the gap in research by concentrating on convivial experience of recent migrants coming from a predominantly white society to super-diverse cities. This research empirically explores how convivial culture emerges in encounters between Polish migrant women and the local population in Manchester and Barcelona, in the context of post-2004 migration. By applying a cross-cultural comparative and gendered approach to research on conviviality, the thesis focuses on Polish presence increasingly affecting multiple and complex relations situated in a specific time and place, and positioned by personal biographies. It develops the conceptualisation of conviviality by drawing on the historic and contemporary forms of convivencia in the Spanish and Latin American context. This allows an understanding of conviviality as a practical and dynamic process grounded in daily interactions. Furthermore, the conceptual framework is situated within the emerging field of geographies of encounters, and literature on race, racism and whiteness. It draws on the combination of methods, including participant observation, focus groups and narrative interviews conducted with Polish migrant women in Manchester and Barcelona. It stresses the importance of a person-centred approach through a use of cases. This contributes to a better understanding of everyday social relations between these women and the local population, including settled ethnic minorities and other migrants. The empirically explored narratives shed light on interaction in a myriad of quotidian situations in various spaces of the neighbourhoods, homes and in the workplaces. These encounters illustrate various forms of conviviality not necessarily free from tensions and classed, racialised and gendered perceptions of the Other.