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Place identification in urban sociology has traditionally be associated with a sense of ‘being at home’ and connected to the formation of stable and fixed identities. The rise in transnational migration and the increasing number of refugees around the world has made particular regions and communities, within many western nations, culturally diverse. This has led to a re-conceptualisation and re-examination of the relationship between place and home. In light of this new paradigm I explore the existence of multicultural places and investigate the ways, if any, we can speak of ‘being at home’ in these diverse urban places. If home has been traditionally associated with order, sameness and identity while multicultural places are conceptualised in terms of fluidity, contingency, heterogeneity and difference then there seems to be an inherent tension between these two ideas. Are the ideas of home and multiculturalism mutually exclusive? I maintain that they are dialectically interwoven, especially when we acknowledge that otherness and home should not be conceived in binary terms. In order to examine this complex relationship the paper provides a brief discussion of home within the discourses of modernity and postmodernity and then links these discourses to phenomenological and sociological approaches to home. The concluding section demonstrates how home and otherness are expressed in intercultural moments where sameness and diversity rub against each other causing occasional friction but also moments of intercultural dialogue.

Postmodern society frequently presents new technologies and ways of doing things. The definition of community has been reshaped by the impact of globalisation. Distances have been reduced by people’s ability to access various types of technology. Many nations foster Lifelong Learning because education is believed to be ‘one of the principal means available to foster a deeper and more harmonious form of human development’ (Delors 1996: un). Networking among communities and/or stakeholders links social and educational resources. In Victoria, initiatives such as the Local Learning and Employment Network (LLEN) have resulted in networks of local stakeholders to scaffold the school to work transition. Schools, Adult Community Education (ACE) providers and Technical and Further Education (TAFE) providers have networked to provide alternative pathways to further education or work for young people in years 11 and 12. However, despite the intent of lifelong learning to overcome exclusion and increase social capital, Bauman (1998) indicates that the freedoms of postmodernity may result in feelings of powerlessness, as previously secure spaces become destabilised. This paper, drawing on the theories of Bauman, discusses some consequences that the shifting of local and global boundaries has on communities and asks if lifelong learning meets the challenges of postmodernity.

Beyond the limited efficiency and economy goals of neoliberal health policy lies the promise of genuine health services reform. In maternity care in particular, recent policy developments have sought to make the management of birth more ‘women-centred and family-friendly’. Interprofessional collaboration and greater consumer participation in policy and decision-making are key means to achieve this goal, but changing the entrenched system of medicalised birth remains difficult. Recent social contestation of maternity care has destabilised but not eradicated pervasive medical hegemony. Further reform requires analysis both of institutionalised patterns of power, and attention to the fluidity and situated knowledge shaping organisational and professional practices. Accordingly, this paper outlines a framework with which to explore the multi-layered social processes involved in implementing organisational and cultural change in maternity care. Analysis of social interventions in health systems, we suggest, can be advanced by drawing on strands from critical organization studies, complexity and critical discourse theories and social practice approaches.

Current government policy in Victoria, as elsewhere, is seeking to change the provision of maternity care from an obstetric-led system to a flatter, more collaborative system that brings midwives to the front line as primary carers, at least in the public sector. However, dominant medical discourses continue to exert a sedimentary effect on contesting claims from midwives that deny the high-risk nature of the majority of births and which valorise the competence of the female body. Although there have been modifications in maternity arrangements (and the incumbent government is currently considering more), medical discourses continue to legitimate obstetric power via legal and professional structures, fortify the obstetric ‘habitus’, infect mainstream popular consciousness and undermine autonomous midwifery practice. Drawing from research material gleaned from in-depth interviews with nine obstetricians and thirty midwives conducted in 2004 and 2005, I argue that alternative discourses may strategically undermine obstetric dominance. Specifically, reversing stereotypes; inverting the binary opposition and privileging the subordinate term (or substituting the negative for positive); and defamiliarizing what is perceived to be fixed and given, all play on the ambiguities of representation and present social activists (midwives, childbirth educators and women) with valuable opportunities to challenge fundamentalist medical orthodoxies.