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• W4283806588 abstract "In this important book, Fiona Williams impressively extends her previous pathbreaking work on the intersections between family, work and nation in Social Policy: A Critical Introduction, 1989, to include ‘nature’, in order to map the outlines of a future challenging social policy agenda beyond COVID-19 and the outlines of a future socially just ‘eco-welfare commons’. The resulting book is essential reading for students, practitioners and policy makers. The book is divided into three parts, the first elaborating a theoretical framework for analysing neoliberal welfare since the global economic crash of 2007 and the subsequent austerity decade. However, Williams argues that the crisis in financial capitalism is also compounded by ‘the interconnected global crises of care and social reproduction, the environment and climate change, and the external and internal racializing of national borders. Together these threaten human and planetary sustainability while also generating multiple and intersecting inequalities’ (p. 1). She complains that social policy, despite acknowledging radical critiques and challenges by social movements has only partially taken note of them, continuing to marginalise issues such as race, gender, sexuality and disability. She therefore urges social policy to adopt an ‘intersectional’ approach of ‘social inequalities and power as complex, interlinked, shifting and multifaceted, constituting both penalties and privileges’ (p. 23). While such an analysis is not new, originating with the black feminist analysis of bell hooks and others in the 1980s, she rightly claims that it has yet to have a sufficient impact on social policy. She argues convincingly that this admittedly ‘loose’ framework needs to be integrated holistically with both critical political economy and poststructuralist analysis of welfare power. Thus, while interlocking global crises require global action, they also require national adaptations and changes to everyday practices and new forms of participatory democracy at local community level. The second part of the book applies this framework to British social policy and society across her four dimensions since the 2007 global economic crash, the decade of austerity that followed, and the COVID-19 pandemic. She starts by outlining how in this era ‘anti-welfare’ policy and debate centred on binaries seeking pitch ‘responsible’, hard-working families, the ‘strivers’, against the ‘shirkers’ on benefits to justify harsh cuts to welfare, such as restricting means-tested support to just the first two children. More generally welfare reform devalued family care by reinforcing work imperatives backed up welfare sanctions. Consistent with the intersectional approach, she lays bare the consequential gendered and racialised injustices that this involved. She then goes on to document the ‘bordering practices’ involved in the government's cruel and unjust ‘hostile environment’ which was intensely applied, though not exclusively to non-EU migrants, and asylum-seekers and refugees. She extends this into a telling analysis of what she calls ‘necropolitics’, the state's division into those whose lives are deemed to matter and those who do not, as horrifically exemplified by the catastrophic Grenfell Tower fire of 2017. This was linked to a ‘welfare chauvinism’ successfully mobilised by the Leave campaign in the 2016 Brexit referendum. Her chapter shows this austerity policies were all linked to a range of intersections of class, gender, ethnicity, disability, sexuality, age and other dimensions of inequality and exclusion. This then fed into the differential impact on Britain from 2020 of the global COVID-19 pandemic. However, this led also to unprecedented state intervention to protect people against the virus and provide financial ‘furlough’ support to those who could not work because of it. Thus capitalist priorities were not as immutable as previously claimed, fuelling demands that there should be no return to austerity. The final part of the book—‘praxis’—seeks to map a way forward, which, consistent with her emphasis on ‘care’ seeks to envisage a transformed society built on the forms of mutual aid which became apparent during the height of the pandemic, alongside the collective actions of the state. The Black Lives Matter movement is cited as a campaign that had transnational, national, regional and local dimensions. She then articulates the need to embed this within an ‘ethical politics’ that is ‘grounded in the struggles of care, the environment and decoloniality’ (p. 174). Her bold and well-articulated vision is for a prefigurative politics towards an ‘eco-welfare’ that seeks to transform local economies along cooperative lines, participative needs-based welfare, and broader solidarities across local divides. Within it should incorporated local collective planning and participatory budgeting, deliberative forms of decision-making and a shorter working week buttressed by some form of basic income. What this all adds up to is an impressive and inspiring book, utopian in the best sense of the word. However, I did feel, without being reductionist, that the critique of capitalism and corporate power could have received more emphasis. The crisis in financial capitalism seems be viewed as only one dimension rather than a thread that runs through all others. Consequently, I would personally have preferred an alternative just and sustainable future to be unapologetically named as ‘eco-socialist’ rather than an ‘eco-welfare-commons’, if the whole is to be more than the parts. Data sharing is not applicable to this article as no new data were created or analyzed in this study." @default.
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• W4283806588 date "2022-07-05" @default.
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• W4283806588 title "Social policy: A critical and intersectional analysis By Fiona WilliamsMickCarpenterPolicy Press, 2021. ISBN: 9781509540396; £18.99 (pbk)" @default.
• W4283806588 doi "https://doi.org/10.1111/spol.12837" @default.
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