Los estudios sobre las acciones colectivas de las trabajadoras sexuales se han centrado principalmente en la esfera pública, abordando procesos de organización sindical, movimientos sociales y articulación de redes para la reivindicación de sus derechos. Sin embargo, han prestado escasa atención a las acciones que les permiten sobrellevar los agravios en su contexto laboral. Este estudio tiene como objetivo comprender las acciones colectivas cotidianas de protesta de las trabajadoras sexuales en entornos laborales estigmatizados por la norma de género. Para ello, realizamos una etnografía etnometodológica feminista durante dieciocho meses en el norte de Chile, donde observamos diversos escenarios del trabajo sexual y realizamos dieciocho entrevistas en profundidad. Concluimos que las trabajadoras sexuales producen acciones colectivas de protesta situadas y efímeras, mediante las cuales buscan restituir, aunque precariamente, el equilibrio de poder en sus escenarios laborales, y que relegan la posibilidad de impugnar directamente el orden social debido al costo que significaría en sus vidas.

This article examines the everyday experiences of the Egyptian minority in Milan, Italy, focusing on challenges arising from the lack of formal recognition for their religious affiliations—Islam and Coptic Orthodoxy—which are central to their ethnic identity. Drawing on Talal Asad’s notion of recognition, Edward Said’s critique of Orientalism, and Nelson Maldonado-Torres’ coloniality framework, it critiques how European policies conflate secularization with security, marginalizing non-European communities. Italy’s legal system highlights this tension: while de jure constitutional protections guarantee religious freedom, de facto bureaucratic and political barriers exclude minority faiths from equal standing. Egyptian migrants must navigate this imbalance, where theoretical rights rarely translate into practical access, forcing them to continually adapt their religious and ethnic identities in a marginalizing society. The article shows how religious invisibility sustains marginalization, contrasting Europe’s multicultural ideals with exclusionary practices. It reveals how colonial legacies shape migrant experiences and restrict rights.

This article details the concept of constitutional embedding and demonstrates its utility in four country-rights cases. Constitutional embedding refers to the process by which some understanding of constitutional rights comes to take root in everyday life, moving from words on paper to something that shapes expectations and behavior. The degree of constitutional embedding varies along two dimensions: social and legal, or how individuals and groups operating in the social sphere understand and relate to constitutional rights, and how those working in the formal legal sphere do so. In a global political climate defined by democratic backsliding, powerful vested interests, and backlash against moves toward equality, the status of constitutional rights and how they become and remain embedded is doubly important. The constitutional embedding framework highlights how interactions between legal elites and ordinary citizens constitute the extent to which constitutional law influences daily life. The framework has broad applicability across contexts and rights domains.

Although older people who live alone might be in a vulnerable situation, they have often managed their everyday life for a long time, frequently with health challenges. In this article, we explore how nine older persons who live alone, who receive home care and are identified by home care professionals as being frail, manage their everyday lives by inquiring into their stories about living alone and receiving home care. We conducted three qualitative interviews with each of the nine participants over a period of eight months and analysed the data using thematic analysis and a narrative positioning analysis. Using the concept of resilience as our analytic lens, we identified three thematic threads: continuity, adaptation and resistance. In the narrative positioning analysis of three participants' stories, we identified that the participants used the processes of continuity, adaptation and resistance strategically and interchangeably. The study thus provides insight into how older people who live alone and use home care services narrate their balancing of strengths and vulnerabilities, and engage in the construction and maintenance of a sense of self through positioning in relation to master narratives. Older people's narrations are nuanced and complex, and this study indicates that encouraging storytelling and engaging with older people's narrations might support how older people enact resilience and thus their management of everyday life when living alone and ageing in place.

Domestic gardens represent a site for enacting embodied identity and social relationships in later life, and negotiating tensions between continuity and change. In the context of dementia, domestic gardens have significant implications for ‘living well’ at home, and for wider discussions around embodiment, relational selfhood and agency. Yet previous studies exploring dementia and gardens have predominantly focused on care home or community contexts. In light of this, the paper explores the role of domestic gardens in the everyday lives of people living with dementia and their households, using qualitative, creative methods. This includes filmed walking interviews and garden tours, diaries and sketch methods, involving repeat visits with six households in England. Findings are organised thematically in relation to different ‘ways of being’ in the garden: working in and doing the garden; being in and sensing; and playing, empowerment and agency. These different ‘ways of being’ are situated within relationships with household members, neighbours and non-human actors, including pets, wildlife and the materiality of the garden. Garden practices illustrate continuity, situated within embodied biographies and habitus. However, identities, practices and gardens are also subject to ongoing readjustment and reconstruction. The conclusion discusses implications for extending literature on gardens and later life, describing how social and material relationships in domestic gardens are renegotiated in the context of dementia, while highlighting opportunities for ‘play’, active sensing and agency. We also explore contributions to understandings of dementia, home and place, and implications for garden design and care practice.

Sequels, spinoffs, serials, and other kinds of generic works are prevalent in Nollywood filmmaking and popular with fans. These spinoffs and other generic works are characterized by a degree of familiarity, made evident in their repetitive and or affiliative dimensions. According to Adejunmobi, familiarity as a mode of media engagement in Nollywood generates specific pleasures connected to the repetitive dimensions of the films and television shows. These highly repetitive works also sustain a type of leisure activity for viewers without dedicated leisure time who combine Nollywood viewing with everyday work. This form of leisure is identified as a leisure of concomitance.

This paper examines the ways in which “ordinariness” can come to be exemplified as a virtue. It does so by comparing the status of ordinariness in historical and present-day Predappio, the town in which Mussolini was born and is buried. It describes the ways in which Predappio was mobilized by the Fascist regime as an exemplar of an ordinary Italian town, rendered extraordinary by its wholesale reconstruction as a jewel in the crown of Fascist urban planning. In similar fashion, Mussolini’s ordinary rural upbringing was mobilized in the service of propagandizing his extraordinary and exemplary leadership. In contemporary Predappio, by contrast, ordinariness is what locals reach for to contest understandings of their home as irrevocably associated with the extraordinary Fascist heritage they have inherited. One of the ways in which they do so is to celebrate a local exemplar of this ordinariness, Giuseppe Ferlini, the town’s first postwar mayor. In contrast to Mussolini, Ferlini’s ordinariness is not a backdrop to future greatness, but exactly the quality for which he is celebrated. I assert that these cases demonstrate the need for vigilance in analytic usage of the category of “the ordinary,” which sometimes tacitly assumes the existence of “the ordinary” as a scale in itself, independent of human action. I argue instead that “the ordinary” may be the object of ethical labor, rather than its site, and that exemplification may be a form of such labor, in both our accounts and the lives of those we study.