WOMEN AND THE INTERNET The natural history of a research project

This article represents a narrative, 'women and the internet', as a women and technology origin story with a fixed beginning, a contested centre, and an open ending. This article analyses our engagement with this narrative as a pilot study was conducted to look at women's perceptions of, and relationships to, the internet. Although this story felt like a coherent and persuasive narrative, this was questioned as the outcomes of the pilot study were reflected upon. Women coming to the 'net' led to a reconstruction of the questions that need to be addressed in researching gender and information technology. This article begins by describing and deconstructing the motivating story which was brought to this research project. Three genres are introduced-'the webbed utopia', 'flamed out' and 'locked into locality'-which are seen as forming the contested centre of this narrative. While each genre has its own narrative logic, all of them draw on a common tale of historical origins. From each of these perspectives 'Women and the internet' has an ending which is still open, but is rapidly closing. Three questions are then identified which have been raised by analysis: what do we mean by 'access'?; what do we mean by 'the internet'? and 'which women'? The seeming simplicity of these questions disguises serious difficulties which research in this area must address.     

Moral panic,moral regulation,and the civilizing process

This article compares two analytical frameworks ostensibly formulated to widen the focus of moral panic studies. The comparative analysis suggests that attempts to conceptualize moral panics in terms of decivilizing processes have neither substantively supplemented the explanatory gains made by conceptualizing moral panic as a form of moral regulation nor provided a viable alternative framework that better explains the dynamics of contemporary moral panics. The article concludes that Elias's meta‐theory of the civilizing process potentially provides explanatory resources to investigate a possible historical‐structural shift towards the so‐called age of (a)moral panic; the analytical demands of such a project, however, require a sufficiently different line of inquiry than the one encouraged by both the regulatory and decivilizing perspectives on moral panic.     

Family Therapy … What's in a Name?

In the search for therapeutic efficacy, we vacillate from ‘certitude’ to ‘certitude’, repetitively embracing and then discarding the objects of our intellectual passion(!). The following juxtaposition of images and sounds is intended to suggest that ‘wisdom’ and ‘truth’ may derive from a more judicious and multi-layered integration of enquiry and fidelity. The idea of narrative implies not only a story but also a range of possible relationships between narrator and listener, and raises for examination the qualities of both parties. A ‘good story’ may lie as much in the probity of the relationship as in what is told or heard. It is even possible a ‘good story’ may not always be a story for ‘good’.     

Project Re•Vision: disability at the edges of representation

The representational history of disabled people can largely be characterized as one of being put on display or hidden away. Self-representations have been a powerful part of the disability rights and culture movement, but recently scholars have analysed the ways in which these run the risk of creating a ‘single story’ that centres the experiences of white, western, physically disabled men. Here we introduce and theorize with Project Re?Vision, our arts-based research project that resists this singularity by creating and centring, without normalizing, representations that have previously been relegated to the margins. We draw from body becoming and new materialist theory to explore the dynamic ways in which positionality illuminates bodies of difference and open into a discussion about what is at stake when these stories are let loose into the world.     

Moral Regulation: A Reformulation

Philip Corrigan and Derek Sayer introduced the concept of moral regulation to contemporary sociological debate in their historical sociology of English State formation, The Great Arch (1985). In their work they fuse Durkheimian and Foucauldian analysis with a basic Marxist theory. However, this framework gives too limited a perspective to their analysis. I suggest that moral regulation should not be seen as a monolithic project, as merely action by and for the State, nor as activity by the ruling elite only. It should be seen as a form of social control based on changing the identity of the regulated. Its object is what Weber calls Lebensführung , which refers to both the ethos and the action constituting a way of life. The means of moral regulation are persuasion, education, and enlightenment, which distinguishes it from other forms of social control. Analyzing the social relations of moral regulation provides a useful perspective on this form of social action.     

When leadership failed

Conclusion As we have seen, history is not only a tale of great men and their wills and their imagination, but it is partly also that story. Following Professor Lipset’s injuction, we find that by including leaders in our understanding of the world and in our reckoning of what is possible and desirable in human societies, we can more fully appreciate the extent to which choices can stretch constraits. The depths of Italian and Japanese liberalism and their replacement by fascism point us toward reisserting choice between great social, economic, and political forces on the one hand, and outcomes on the other. The choices to bolster the state against the challenges of mass politics. Goilitti reached out to leftist parties in a failed effort to incorporate the masses. Neither Hara nor Giolitti ever reached out directly to the masses with a compelling idea about a shared national project. Thay did not inspire citizens—they bought voters. And, in the event, buying agve way to bullying in both countries. Hara Kei and Giovanni Giolitti, two consummate politicians, had failed to be sufficiently creative. Their successors were remarkably creative bricoleurs who would not make the same mistake. And, as Lipset has reminded us, so long as leaders are creative, history has no shortcut and no end. He is author of a new work called Leaders, published by Cornell Universiry Press. He is the recipient of grants from the Social Science Research Council and the Marshall Fund of Germany. This paper is derived from my forthcoming book: Leaders. Ithaca: Cornell University Press, 2003. I am grateful to the Abe Fellowship Program of the Social Science Research Council and the German Marshall Fund for supporting my research.     

Utilizing the moral nobility of older Chinese women in governance: The uses of humility,empathy, and an ethics of care in moral clinics in Huzhou city

This paper examines the emergence of the role of “moral doctors” who volunteer in what are called “moral clinics” in Huzhou city. In these moral clinics, the characteristics, experiences, and attributes of older women, in particular, are highly valued and viewed as being essential to the role of the moral doctor. These moral doctors act as moral exemplars and conflict mediators in their local communities. Their moral capital and professionalism, combined with their gender, age, familial and neighborhood attributes, contribute to the accumulation of an affective feminized labor which employs the techniques of care, reason, and moral fortitude to govern the self and others. We unpack these ethical virtues exemplified by moral doctors and nurses in order to show how a female-centric “ethic of care” can become a set of techniques in governing others. In this paper, we elaborate on the role that these moral doctors perform to support the aims of the moral clinics in terms of fostering pro-social behavior and moral obligation in local communities. We argue that the performance of this type of “moral work” is both a mechanism of discipline and a process of self-actualization. We contribute to the current literature on “therapeutic governance” in China by showing how the non-expert medicalization of social ills by moral doctors is incorporated into the reproduction of social control.     

Discussion of Paper by Warman and Rousseau

The story of trauma, in contemporary culture, has shifted, from one of painful, formative experience, to one of injustice and the imperative to rectify an untoward event. Journalists, politicians, and memoirists have become adept at making a narrative of trauma, at finding the story that focuses away from the experience of the wounds to the injustice of having been wounded. As a result, people tend to seek stories of suffering that have a beginning, middle, and, most important, an end, rather than stories of suffering that are not dramatic, that are not moral, but that have a lasting impact. People coming for therapy or analysis, too, look for the dramatic explanation for their suffering, to be the hero in their own narrative. And those of us who treat the sufferers too often protect ourselves from the universality of pain by looking for the trauma story. In recent therapeutic culture, the trauma story has been of a formulaic kind, which is in keeping with our culturally preferred relationship to trauma.

In this article, I draw from two treatments to illustrate the power of our cultural trauma narrative and my own implication in it.     

Micro and Macro Level Implications for a Sociology of Virtue: the Case of Draft Protesters to the Vietnam War*

On the basis of data from draft protesters to the Vietnam War it is suggested that an actively pursued and morally enhancing identity is the “pay off” of some deviant acts. These qualities of such deviance, called virtuous deviance, play havoc with labelling theory's passivity and character-degrading assumptions. The study of such acts may be called a sociology of virtue. A distinction between two kinds of protesters (refusers and resisters), which reflects different commitments to risk, suggests guiding hypotheses for that study: From the point of view of the actor, virtue may be self-constructed and autonomously implemented. Yet, escalations of commitment to virtue may require interpersonal corroboration and support. From the point of view of the normative order, such acts firm up moral boundaries, defining what it means to be moral.     

Taking a stand or playing it safe?: resisting the moral conservatism of risk in social work practice

An emergent critical social work risk literature positions risk as a morally conservative construct that has repressive effects in direct social work practice. In this literature it is argued that how risk is defined and operationalised in social work reflects the political dominance of neo-liberalism as an ethos of government within the context of the social and cultural conditions of the risk society. This narrative is fast becoming a dominant perspective in the social work literature. However, this perspective in effect creates a ‘catastrophe story’ where there is little room to envisage an alternative social work practice that is able to resist the conservative effects of risk. In addition there is little empirical evidence to support the relevance of this pessimistic view to the embodied aspects of social work interventions. This paper presents initial findings of a study undertaken in Australia that has explored whether risk is necessarily as totalising of our professional identities, and in turn our practices, as is suggested by this literature. The findings indicate that whilst practitioners were interpellated within conservative contexts in their front-line practice, ethical, moral and value standpoints assisted practitioners to resolve the moral dilemmas posed by risk.     

An Interview with Margaret Topham

When asked to interview Margaret Topham for the Journal, my initial resolve was to avoid the “tell me the story of your life” approach. Further reflection, however, led me to start the interview with the more traditional discussion of Margaret's early career and the story of her initial involvement in family therapy. Margaret is part of the history of family therapy in Australia and New Zealand, and the story needs to be told and recorded. To fail to do so would be unfair to Margaret and to the Antipodean family therapy movement. There are a number of ways an interview can be written up for publication. I have chosen to transcribe the tape of our discussion, and then to stick as closely as possible to a verbatim account of what Margaret had to say.     

The use of animal-assisted therapy in psychiatric nursing: the story of Timmy and Buddy

A therapy session gone wrong and a therapy dog in training having a bad day combined to remind those of us who work daily with people who have chronic, severe mental illnesses that our idea of what is successful is not always true. This is the story of how a tiny dog acting in a nontherapeutic way helped a young man learn how to get along better with other human beings, as well as how a nurse who thought she knew better learned a lesson about conflict resolution in human-animal relationships.     

Constructing a Life That Works: Part 2, An Approach to Practice

The 1st article (C. Campbell & M. Ungar, 2004) of this 2‐part exploration of postmodern approaches to family therapy and narrative approaches to career counseling explored the differences between traditional trait and factor counseling models and postmodern approaches using life narratives and social constructionism. In this 2nd article, the authors discuss 7 aspects of their practice as postmodern career counselors that ask clients to (a) know what you want, (b) know what you have, (c) know what you hear, (d) know what constrains you, (e) map your preferred story, (f) grow into your story, and (g) grow out of your story. Several case studies demonstrate the applicability of these theories to practice.     

Exploring the moral experiences of Anishinaabeg children in Rapid Lake,Quebec

This study was developed to guard against the imposition of settler-based colonial ethnocentric conceptions of moral development by exploring the everyday moral experiences of children in an Anishinaabeg community. A focused ethnography of 33 children over 3.5 months was conducted, which included participant observation, group activities and individual and group interviews. Drawing on their unique cultural and social background, children showed they had rich moral understandings and acted as moral agents in matters that affected them. These results help advance our understanding of what is morally significant to Anishinaabeg children in their daily experiences, in line with the Truth and Reconciliation Commission's Calls to Action.     

Becoming the professors of lesbian love

We tell here our all-too-unusual story of living and working together, reflecting on both the obstacles and the forces that made it possible for us to find each other, stay together, and develop a collaborative working relationship. Despite experiencing various forms of discrimination, we have been able over the years to contribute to the creation of a queer community through hiring lesbian colleagues, attracting lesbian and gay students, participating in the lesbian, gay, bisexual, and transgender movement, and advocating social justice for women and gay, lesbian, bisexual, and transgender people in our respective professional associations. This is the story of becoming the "professors of lesbian love," a title bestowed upon us by the drag queens we studied in our most recent joint project.     

Developing Independence: the experience of the Lawnmowers Theatre Company

This paper describes an action research project in which the Lawnmowers Theatre Company (a company of performers with learning disabilities) mounted drama clubs and a series of night clubs for people with learning disabilities. The objective of the project was to demonstrate that initiatives involving what might loosely be called 'drama' offer important opportunities for adult education and that night clubs for people with learning disabilities can be effective in providing new opportunities for social contact and also recognition for disability arts. All of these factors, it is argued, are important if people with learning disabilities are to be taken seriously as capable, interesting individuals with something useful to say. The project found high levels of participation and a range of skills acquisition.     

Things are not what they seem: Modisane’s recently discovered short story

The unusual form and style of Modisane’s hitherto unpublished short story ‘All Sons of Gaika’ presents the reader with various challenges. It differs in tone and style from his previously published work, and its rather contrived dialogue and somewhat obscure plot are puzzling. Is this some kind of satire, and, if so, what is the target? Thematically, the story seems (at face value) to be another examination of the tensions between tradtion and modernity, and focuses in particular on the issue of lobola (‘bride‐price’). The young couple at the centre of the story are at pains to distance themselves from traditional pieties. To complicate matters, a secret resistance movement is seeking recruits in the area, and our protagonist, Jason, is somehow implicated. Two security policemen are the pantomime villains of the piece, as they seek to either coopt or frame Jason. The hybrid figure of a diviner conducts a cleansing ceremony, and this is the occasion for an excursion into postcolonial metacommentary, drawing on the Prospero‐Caliban topos. The story concludes with a wedding, and comes to an enigmatic conclusion. Is this is a sustained exercise in irony or mockery? How much (or how little) does it revel of the author, writing from exile in London?