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The Spanish party Podemos can be seen as a result of the Indignados movement, and it represents a shift in Spanish politics away from classical right versus left politics towards a emancipation of the 'demos'. Gepubliceerd bij de Kring voor Internationale Betrekkingen (KIB) van de Universiteit Leuven op 24 april 2016
This article presents and analyses three cases, which integrate features of both social movements and social entrepreneurship (SE). It is the result of a longitudinal study (January 2012 to September 2015). The study contributes new insights to the theoretical and methodological discussions on SE, focusing on ‘the social’ in SE literature. The three selected movements, active in the Netherlands, are: ‘The Dutch Chapter of Zeitgeist’ henceforth Zeitgeist (TZM), (2010–present), ‘Giving is All we Have’ (henceforth GIAWH, (2011–2014) and ‘MasterPeace’ (MP) (2010–present). Each movement shows a strong inclination towards social transformation, while being rooted in organizational structures, therefore considered ‘social entrepreneurial movements’. Specific contributions entail: the presentation of these innovative cases, the design of a methodology based on critical discourse analysis, state theory, narrative analysis, political theory and discourse theory and a thorough analysis and interpretation of these cases in the national and global contexts in which they emerged. More specifically, it contributes to SE literature on emancipation, defined as ‘breaking free’ when further developing the method in the direction of world-making, defined as ‘creating new worlds’. This study suggests that transition theory can be useful for the study of the impact of social entrepreneurial movements.
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Within a short period of time, the Netherlands transformed itself from a relatively tolerant country to a nation that called for cultural assimilation, tough measures and neo-patriotism. The discursive genre of 'new realism' played a crucial role in this retreat from multiculturalism, and that had a dual effect for immigrant women. Whereas formerly they were virtually ignored by both the integration and the emancipation policy, since the triumph of new realism they are in the centre of both policy lines and there is now more policy attention for their needs and interests. Yet in the public debate the culture card is drawn frequently and immigrant women are portrayed as either victims or accomplices of their oppressive cultures. Policy makers and practitioners in the field, however, succeeded in avoiding cultural stereotyping by developing cultural-sensitive measures, while naming them in culture-blind terms.