Studies of non-standard, project-based forms of work prevalent in the creative industries have typically theorized the relational dynamics of work as a competitive process of social capital accumulation involving an individualistic, self-enterprising, zero-sum, and winner-takes-all struggle for favourable social network-positioning. Problematizing this prevailing conceptualization, our empirical case study draws on fifty in-depth interviews and two focus groups with creative workers in Ghana to show how relations of mutual aid, including elaborate efforts to live harmoniously with others, are intricately intertwined with economic practices of getting by and getting ahead. Our analysis abductively mobilizes insights from Afro-communitarian ethics to theorize the mutual aid we observed as a complex socio-economic practice of relational resource redistribution contingent on degrees of social proximity. In applying “a theory from the South” to foreground the role of moral obligations, social harmony, and hands-on practices of mutual aid in non-standard forms of work, we contribute a “decolonial critique” of relationality of relevance to scholars of creative work and business ethicists.

Paradigms of governance are defined in part by paradigms of contestation—stockpiles of culturally legible tactics for contesting power. This article analyzes the growing use of hard-block and mutual aid tactics in Metulia (sometimes called Victoria, B.C.) as exemplars that suggest liberal paradigms of contestation may be becoming less rigid. Drawing on Robert Cover and Charles Tilly, I argue that the present conjuncture is not, as many analyses suggest, merely a tipping point between one paradigm and the next. Rather, it is a creative moment of experimentation and indeterminacy defined by multiple crises, multiple emergences, and their unpredictable interactions.

The COVID-19 pandemic has disproportionately impacted food security and food access in urban communities of colour. Loss of income, often associated with food insecurity, has affected Hispanic, Black, low-wage workers, single mothers and women of colour more than other groups of individuals. Mutual aid organisations have proliferated in response to the COVID-19 pandemic, yet a description of the contributions of these organisations in addressing food insecurity has yet to be described in the literature to date. This article aims to describe the unique role and contributions of mutual aid organisations in addressing food insecurity and food access disparities in Chicago’s communities of colour during the COVID-19 pandemic. Local mutual aid organisations can function as hubs to feed urban communities while reducing food waste and building community. During the pandemic, mutual aid organisations in Chicago have distributed thousands of pounds of food to families and individuals. Mutual aid organisations provide short-term food security while engaging with community members to create a more equitable and sustainable food system. The development of robust mutual aid hubs facilitated unique opportunities for collaboration and expansion of infrastructure that may allow mutual aid organisations to address food access in their communities well into the future.

Housing options for older people in the United Kingdom (UK) have been rather limited to remaining living ‘independently’ in one's own home and some variant of institutionally provided, pre-established and age-exclusive housing such as retirement communities, extra-care or sheltered housing. However, interest in alternative forms of housing and living which align more closely with the expectations of those currently entering later life is steadily growing. In this paper, we present some findings from original, mixed-methods research on the UK's only established example of senior co-housing, which also happens to be women only. Through thematic analysis, we explore two key questions about this important social experiment: (a) is this a model merely for the dedicated, activist and privileged few, as is often presumed; and (b) what might it tell us about post-traditional ageing. Is it merely a retirement lifestyle choice and identity project, grounded in logics of age denial, activity, choice, individualism and risk management? Our findings cannot be conclusive at this stage, but they do suggest a new model of later-life dwelling for the UK based on more collectivist values of inter-dependence, commitment, learning and, even, love.

As a response to demographic ageing, various governments have been promoting social policies that promote older people's participation in productive activities, including those outside the formal labour market. Nevertheless, older people's behaviours do not simply reflect government policies and intentions. This paper explores how older people themselves interpret their social roles within a policy context that seeks to position them as providers of welfare through their participation in community activities. For this purpose, this paper draws on a qualitative case study of older people in Japan engaging in health promotion and mutual aid among local residents. By employing Hannah Arendt's distinction between the human activities of labour, work and action as a conceptual framework, it finds that although the purported purpose of community activities was to substitute decreasing pensions and family care or to create a better community, participants in this study valued their activities as a process of creating new relations and new realities through action. The paper argues that while labour has occupied a predominant position in the post-war welfare paradigm, community activities by an expanding population of older people may offer opportunities for action, which were not always available through paid work or care-giving in the household.

In this article, I specify and historicize the modes of communication that were at play among practitioners of contact improvisation+ and between the dancers and their audiences throughout the 1970s and into the early 1980s. I argue that contact improvisation's turn away from dance as a performed visual medium and toward the tactile experience of the participants exceeds a phenomenological reading and instead needs to be considered in light of anarchist theories of mutual assistance in which group behavior supports individual development. At the same time, however, Steve Paxton, the founder of the form, became concerned precisely with its opacity for an audience. I locate this ambivalent engagement with the performance of a participatory action in the edited video recordings that Paxton made together with Lisa Nelson, Nancy Stark Smith, and Steve Christiansen. These mediated videos, aligned with the rise of video art, paradoxically aim to spark a stronger connection than Paxton thought was possible during the live demonstrations of the form.

This review of the literature on the subject of health-related self-help and support groups for older adults begins by defining these two small group helping arrangements, and proceeds with a discussion of the extent of their utilization by older adults, barriers to participation, and ways of tailoring the groups to the needs and circumstances of older adults. The process and outcomes of these groups are also reviewed, and recommendations are offered regarding future research directions and ways of optimizing both the appeal and impact of these two types of mutual aid groups.

Health promotion and participatory research present challenges and opportunities for extending the benefits of science to populations who have not fully benefited from innovations available through self-care and mutual aid. This paper illustrates some of the strengths, weaknesses, issues and problems in applying the approaches of health promotion and participatory research with First Nations populations for purposes of arthritis self-management. We suggest ways in which these experiences apply to the elderly. Preliminary results from our First Nations Arthritis Self-Management study illustrate participatory research and promising outcomes. The adaptability of these health promotion strategies in the First Nations community can be generalized to the elderly in the general population based on their common experience with arthritis and the advantages of participatory planning with distinguishable demographic groups who share a common identity.