Regrounding Youth Cultural Theory (in Post‐Socialist Youth Cultural Practice)

This article considers how the study of youth cultural practice in Eastern Europe informs theoretical and empirical debate about youth culture. It charts the trajectory of academic writing on East European youth cultures and suggests the region’s state socialist past (which made social inequalities relatively insignificant at a time when, elsewhere, youth cultural studies were dominated by class‐based readings) combined with the explosion of inequality in the post‐socialist period (by which time class‐resistant post‐subcultural theories led anglophone academic discussion), makes it an interesting vantage point from which to reconsider academic paradigms. Drawing on empirical examples of youth cultural practice in (post)‐socialist Eastern Europe, it argues for a perspective that integrates structural and cultural factors shaping young people’s lives. It suggests moving forward western theoretical debates – often stymied in arguments over nomenclature (‘subculture’, ‘postsubculture’, ‘neo‐tribe’) – by shifting the focus of study from ‘form’ (‘subculture’ etc.) to ‘substance’ (concrete cultural practices) and attending to everyday communicative, musical, sporting, educational, informal economy, and territorial practices. Since such practices are embedded in the ‘whole’ rather than ‘subcultural’ lives of young people, this renders visible how cultural practices are enabled and constrained by the same social divisions and inequalities that structure society at large.     

Left High and Dry

A ‘curious feminist’ analysis, according to Enloe, starts in the lives of women and values all women's lives regardless of their status, identity, location or access to power. In this article I use this perspective to highlight the intersections of international development and patriarchy in the lives of three women of different generations and class status as they are affected by dislocations resulting from the Lesotho Highlands Water Project (LHWP) in the remote highland communities in rural Lesotho. I employ an intersectionality framework to demonstrate how their shared and divergent experiences, presented only partially and in my narrative form, tell a tale of the intertwining consequences of this multi-billion dollar international development project in the lives of rural poor women. Women's lived experiences of the LHWP reveal the contradictions of international development, exposing the masculinist imperatives that focus on generating national revenues to the exclusion of other development options, while organizing practices that dislocate the rural poor from their lands and livelihoods and implementing policies that reinforce patriarchy locally and globally. This article demonstrates the importance of bringing feminist scholarship to bear on development practice and argues specifically for the utility of intersectionality, narrative and curious feminist analyses.     

Class, Culture, and Participation in the Collegiate Extra-Curriculum

With larger percentages of high school students entering higher education, it becomes increasingly important to look at how processes occurring on college campuses contribute to social stratification. Using in‐depth interviews with 61 students, I ask: How does social class structure students’ participation in the collegiate extra‐curriculum? I argue that the collegiate extra‐curriculum is an important site for stratification because it is there that students gain access to social and cultural resources valued by the privileged classes. I find that upper‐middle‐class students arrive on campus with cultural resources that motivate their participation and social resources that facilitate their involvement. Among working‐class students, limited financial factors constrain their involvement, while social and cultural resources further curtail their interest in such activities. These findings contribute to theories of social and cultural reproduction by showing that those who have more valued social and cultural resources at the outset are in a better position to gain additional such resources throughout their college careers. Moreover, these analyses show that symbolic and cultural hierarchies are sustained by the interdependent relationship between social and cultural capital.     

Escaping into the world of make‐up routines in Iran

Traditionally, Iranian women's use of dress and make‐up has been an arena – sometimes a battleground – for identity negotiation. The present study questions the current over‐emphasis on identity and the prevalent tendency to look for identity meanings in the use of hejab (veiling) and cosmetics. The results of fifteen interpretive in‐depth interviews with young adult women in Iran reveal that these individuals' make‐up practices are largely associated with a total immersion in the experiential, creative aspects of make‐up use and with ways to uplift their tired spirits in a monotonous environment. Make‐up routines provide these women with opportunities to escape from boredom and immerse themselves in the playful fantasies of the world of cosmetics. Despite facing various challenges, including frequent stigmatization on account of their use of make‐up, the informants in the study derive high levels of satisfaction from their make‐up practices. The study establishes that changing socio‐cultural dynamics give rise to new forms of consumption experiences in contemporary society and calls for further investigation of such experiences in women's everyday lives.     

Surveillance as cultural practice

This special section of The Sociological Quarterly explores research on “surveillance as cultural practice,” which indicates an orientation to surveillance that views it as embedded within, brought about by, and generative of social practices in specific cultural contexts. Such an approach is more likely to include elements of popular culture, media, art, and narrative; it is also more likely to try to comprehend people's engagement with surveillance on their own terms, stressing the production of emic over etic forms of knowledge. This introduction sketches some key developments in this area and discusses their implications for the field of “surveillance studies” as a whole.     

The embodied experience of episodic disability among women with multiple sclerosis

This paper explores the embodied experience of three women living with an episodic or fluctuating disability within the context of relapsing–remitting multiple sclerosis. I argue that this shifting embodiment is subjectively, performatively, and interpretively experienced in discrediting ways across social, organizational, and local contexts in women's lives. Drawing on findings from my doctoral thesis, three interpretive themes inform the analysis: not looking disabled, more than meets the eye, and institutional bafflement. Respectively, these themes pertain to a woman's physical appearance, cultural assumptions about disabled embodiment, and the contestation of social, organizational, and local institutional practices shaping women's lives. These themes hold implications for an ‘embodied politics' in rethinking the manner in which episodic disability is experientially, conceptually, and socio-politically recognized as a legitimate tier of the experience of disability.     

Walking Contradictions: Chinese Women Unbound at the Turn of the Century1

Although footbinding ended quickly in urban China once campaigns to eradicate the practice were launched, we cannot assume that reformers' depictions of boundfoot women mirrored women's actual capabilities or their own understandings of the custom. The turn-of-the-century anti-footbinding platforms, which characterized the practice as lewd, wasteful, and nationally humiliating, are read against evidence suggesting that women saw values of beauty, morality and productivity embodied within their bound feet.     

Performances of social class,race and gender through youth subculture: putting structure back in to youth subcultural studies

This paper aims to advance debates in youth studies about the contemporary relevance of social structures of class, race and gender to the formation of youth subcultures. I demonstrate how drawing on a cultural class analysis and education literature on learner identities and performativity can be productive in theorising the continued significance of class, and indeed also race and gender in young people's lives. In examining school-based friendships and (sub)cultural forms through empirical research in urban schools, I argue that not only are young people's subcultural groups structured by class, race and gender but also they are integral to the production of these identities. By examining the discursive productions of two school-based subcultures as examples: the ‘Smokers’ and the ‘Football’ crowd, I further argue that these identity positions embody resources or capitals which have differing value in the context of the urban school and thus demonstrate how race, class and gender privilege are maintained and reproduced through youth subculture.     

From Tupperware to Scentsy: The gendered culture of women and direct sales

Consumer culture has transformed the lives of working women and family life for well over a century. Perhaps one of the most gender distinct forms of consumer culture introduced in the 20th century was the direct sales industry. The business model of direct sales depends on women's social circles as a means to market products directly to consumers, antithetical to retail spaces of malls and shopping outlets. In this literature review, I explore how women construct meaning behind products in this sales culture, while examining the emotional investment that women make as direct sales consultants and the personal outcomes of this investment. To begin, I include a brief history of the direct sales industry with a focus on three pioneering companies: Avon, Tupperware, and Mary Kay as foundational to women's contributions and involvement in the industry today. Next, I explore the pathways that motivate women's draw to direct selling as a form of emotional labor that allows them to balance professional work and family life while yielding minimal financial gain. I analyze the messaging of direct sales companies that cleverly speak directly to women's needs for recognition and assist in constructing personal identity and self‐worth. Finally, I examine trends for the future of direct sales companies as they look to maintain relevance through global markets and brand recognition that will expand beyond women's social circles and parties.     

Forget Cultural Competence; Ask for an Autobiography

Recent management practices seek to standardize and routinize practice through formulaic assessment processes and casework to ensure risk minimization and cost effectiveness. Such pressures have become entrenched in social work practice in Australia and other economically developed societies. Under such regimes cultural competence is rendered as expert knowledge about the other to be acquired and applied in ways to ensure maximum efficiency. But working effectively across racial and cultural differences demands critical reflection on one's own position and the complex interactions between different aspects of identity. While some versions of cultural competence incorporate the need to examine our own values and behaviours, the paper argues that rather than focusing on knowledge of differences, social workers should concentrate on critically listening to our clients' autobiographies to reveal over time what aspects of their social and cultural lives matter to them. The paper reviews findings from teaching Australian social work undergraduate and graduate students engaging with these challenges with particular reference to working effectively with Indigenous people.     

Teenage Marriage among Hmong American Women

As Hmong transition to life in America, efforts are made by Hmong to maintain traditional cultural practices. This article explores the traditional practice of early marriage among Hmong women and their responses to this practice. As Hmong women acculturate to American ways, women may question the role of traditional practices in their identity and everyday lives. This study examines the family socialization and individual processes associated with teenage marriage among Hmong American women. Interviews with 12 Hmong American women who were married in their teens describe their experiences.     

THE KNIGHTS OF LABOUR AND THE FAILURE OF THE ARBITRATION PLATFORM, 1886–1887: Ideology, Hegemony, and Contextually Generated Opportunities for Frame Success

This article examines the reasons why the Knights of Labour, a labor movement that enjoyed enormous popularity and success during the penultimate decade of the 19th century, were unable to construct a resonant cultural frame in support of their platform of arbitration. The theoretical framework employed in this article is constructed by importing two concepts from political process models of social movement action into culturalist accounts, historical environment (or context), and opportunity. This framework allows me to look at how historical environments offer transient openings for the effective construction of counterhegemonic or subversive collective action frames. I argue that opportunity for framing has to do with the intersection between the signification requisites of framing practices, and the systemic features of cultural environments. I find that the nature of this opportunity in the years between 1885 and 1887 helps explain why movement practice within the Knights of Labour diverged so significantly from the practices advocated by its leadership.     

Social Change and the Gendered Division of Household Labor in Canada

Housework is asymmetrically distributed by gender. This uneven allocation is an important indicator of inequality between women and men. The imbalance is closing, although exactly why remains uncertain. It is also unclear if the convergence has more to do with women's lives becoming more like men's, or whether it is because men are changing their practices on the home front. Using 30 years of nationally representative time use diary data, we explore three broad theoretical frameworks addressing social change—cultural, structural, and demographic—to examine how and why the gender dynamics around housework are shifting. We find that structural factors, and in particular women's engagement with paid work, have changed most sharply as drivers of greater symmetry in domestic labor, although changing cultural beliefs have contributed as well. Furthermore, there have been significant changes in men's behavior. One focal point for this domestic change is in men's and women's shifting practices around childcare. Intensive parenting, not just intensive mothering, has become more prevalent.     

Transnational networks and transcultural belonging: a study of the Spanish second generation in Switzerland

Migration scholars often assume a close association between transnational social practices and transcultural forms of belonging. Nonetheless, we argue that the distinction of both concepts is analytically important and helpful in understanding the transnational lives of second‐generation migrants. To analyse the biographical accounts and network maps of second‐generation Spaniards living in Switzerland, we draw a theoretical distinction between social practice (transnational networks) and forms of belonging (transcultural belonging). Our analysis shows second‐generation migrants maintaining social networks over time, interrupting them, or reconnecting with them. Their sense of belonging may either endure or fade. Although the interconnection between social networks and the sense of belonging is neither straightforward nor causal, we can nevertheless identify five types of network/belonging combinations. These types describe the various ways in which second‐generation migrants are likely to articulate transnational networks and transcultural belonging in their lives.     

Social class,social networks and variety of weak and strong practices

Most research on the structural foundations of cultural consumption views tastes and practices as a better or worse emanation of social class or status. In contrast, this paper shows that cultural consumption is also embedded in a larger system of social networks. Not only does it examine whether having more diversified personal network translates into being involved in a wider range of cultural activities (omnivorousness), it also tests whether holding networks of different strength corresponds with different levels of cultural engagement (strong vs. weak). Based on the survey data collected in Poland in 2017, the analyses yield three main findings. First, cultural consumption continues to reflect social class divisions and is a potential mechanism for social exclusion. Second, network diversity is associated with cultural variety independently of class position. Third, the number of weak ties people hold is more strongly associated with the number of “weak” practices (that is practices of less frequency) and the number of strong ties is positively associated with the number of strong practices (voraciousness). These findings are discussed in terms of balance theory, interactional foci and weak versus strong culture. The implications of the article are that omnivorism both signifies class boundaries and indicates participation in different network structures.     

Understanding disabling barriers: a fruitful partnership between Disability Studies and social practices?

Disabled people are regularly denied their human rights, since policies and laws are hard to translate literally into practice. This article aims to make connections between social practice theories and Disability Studies, in order to understand the problems faced by disabled people, using different methods to look in detail at how practices are shaped and how disabled people get excluded. Disabled people are active agents in making change, both informally on an everyday basis and through formal actions. Thus we also suggest that the insights of disabled people could bring a fresh perspective to social practice theories, by troubling the taken-for-granted in our everyday lives.     

Separate and Unequal

Through an ethnographic examination of legal processes in Family Court, this article maps some of the circumstances which Indian Muslim women confront in the area of Family Law. It provides a portrait of the politically interested spaces which govern their lives, indicating the osmosis between ‘religious,’ cultural and legal realms, rather than essentialisms about the nature of Islam. It provides a reminder that we can no more separate religious practices fundamentally from patriarchal logic than we can separate jurisprudence and the workings of law, indeed the State, from its constitution in multiple embedded sites of patriarchal logic and race and imperial regimes. Optimal strategies for Indian Muslim women to be socioeconomically and legally empowered are also interrogated in this context, as the paper explores the ways in which gender equality and cultural difference and community support can, or not, protect women. It emphasizes the importance of problematizing both notions of ‘community’ and ‘gender equity’ in any attempt to address women's rights and needs.     

(En)gendering Colonialism: Masculinities in Hawai'i and Aotearoa

In this paper I argue that indigenous men in the Pacific engage in gender practices that historically have had widely different consequences for their positions of power or marginality. I focus my analysis on the production of modern Polynesian masculinities in Hawai'i and Aotearoa (New Zealand), highlighting the importance of the intersection of European and American colonialism(s) with indigenous forms of social organization. I look specifically at the participation of indigenous men in the military and sports, two of the most important sites for the production of masculinities where indigenous men contend with hegemonic ideologies of gender and culture. I end with some critical reflections on the possibilities and limitations of reviving traditional indigenous masculinities in decolonization movements in Hawai'i and Aotearoa.     

Gendered Self-Improvement: Autonomous Personhood and the Marriage Predicament of Young Women in Urban China

How does gender shape the experience and imaginaries of self-realisation? This article explores practices of self-improvement among young women in China, namely workshops for interpersonal skills. These practices direct participants to express themselves as autonomous persons, disembedded from social hierarchies and familial responsibilities. Unmarried women who attend workshops conceive of marriage as an unavoidable impediment to their self-realisation. This is due to a prevailing gender inequality in marriage, as well as the ongoing expansion of an ideal of individual autonomy in China through economic reforms. In this article, I do not centre my analysis on a cultural clash between this ideal and local cultural practices. Instead, it is the possibility of this ideal, which is always shaped and restricted by socio-economic imperatives, that induces women’s frustration with their local culture. The fact that this ideal promises universal attainment highlights for women the gender roles that limit their autonomy.