Invisible,undervalued and excluded: Practicing working-class girlhood in affective space

In contemporary culture of Empire and its ‘cult of the self’, to be a young person means to be recognized, and the display of the self is read as a display of value. However, working-class girls who are economically oppressed, marked by a history of racialization, colonization, and stigmatization are assigned no value, thus remaining unrecognized. In this article, I explore the affective economies circulating for female youth who are navigating both marginal social conditions and experiences of long-standing exclusion in urban Canada. This article draws from a two-year long critical and visual ethnography conducted at a drop-in social service center for youth and the adjacent neighborhoods, where I explored the everyday gendered youth culture of a group of Canadian, working-class girls who are marked as ‘a problem’. Here I uncover the role of affect in working-class girls’ attempts to be recognized in various aspects of their everyday life. I also discuss how affective economies operate as the present expression of the girls’ collective histories to reveal the structures in place that produce the abject girl.     

BIRDS ON THE WIRE

This article explores the symbolic relationship of the telephone and teenage girls in mid-twentieth-century U.S. media culture, focusing in particular on the trope of the girl on the phone and its use as a signifier of modern American girlhood. Unpacking this trope's broader social significance, I relate its development to the construction of the telephone as a gendered medium and the emergence of nre form of female subjectivity associated with teenage girls. Though teenagers were hailed as America's future promise during World War II, teenage girls were often represented during this period as resisting the roles and behaviors associated domesticity, thus posing a threat to both traditional ideologies of identity and the dominant social order of the nation. As a result, considerable anxiety developed in relation to teenage girls, especially after the war when the U.S. was attempting to reconstitute itself through domestic containment strategies. Since the telephone has long symbolized both social progress and social disruption, it worked well as a signifier of modern girlhood during this period, simultaneously representing teenage girls’ liberation from the domestic sphere while also suggesting a method for their containment within it. Used by virtually every media and entertainment industry during the 1940s, ‘50s, and early ‘60s, the trope of the girl on the phone sensitized the American public to a new form of female subjectivity while at the same time helping to mediate the threat it posed to adult heterosexual patriarchy. Analyzing closely transformations in the trope of the girl on the phone as used in several films and television series from this period, I point to significant shifts in the containment strategies used by the media industries in relation to teenage girls.     

Maternal Experiences of Parenting Girls who are Perceived as Overweight or at Risk for Becoming So: Narratives of Uncertainty,Ambivalence and Struggle

This work explored U.S. mothers’ experiences of parenting young adolescent girls who are perceived by their mothers as overweight or at risk for becoming so. Data were collected via in‐depth interviews with 13 mothers and were analysed using a constructivist grounded theory approach. Many mothers experienced socializing their daughters about issues of the body, weight, diet, and health as marked by uncertainty, ambivalence and struggle, particularly relative to four subthemes: mothers’ embodiment as challenge to ‘good mothering’, negotiating a dilemma of the ‘healthy mind’ versus the ‘healthy body’, managing discipline: how much to intervene?, and the challenge of interpersonal dynamics.     

Hashtagging girlhood: #IAmMalala, #BringBackOurGirls and gendering representations of global politics

This article explores how gendered, racial and youth-ed concepts of girlhood shape the way conflict, violence and the lived experiences of girls in conflict-affected environments are understood globally. In particular, it examines the broader context and effect of social media campaigns that specifically invoke a concept of “girlhood” in their responses to crisis or tragedy. It focuses on two hashtags and their associated social media campaigns: #IAmMalala, started in response to the attempted killing of Pakistani education activist Malala Yousafzai in 2012 by Taliban gunmen, and #BringBackOurGirls, started by Nigerians and adopted globally in response to the kidnapping of 276 schoolgirls by terrorist group Boko Haram. In both instances, understandings of the broader political context are shaped by the focus on girls. Both hashtags also appropriate an experience: claiming to be Malala and claiming the Nigerian girls as ours. Through this exploration, I argue that particular ideals of girlhood are coded within these campaigns, and that these girls’ experiences are appropriated. I critique the limited representations of girlhood that circulate in these discussions, and how these limited representations demonstrate the problematic narrowness of dominant conceptions of girlhood.     

Young Muslim women of Bengali and Moroccan origin in Italy: multiple belongings,transnational trajectories and the emergence of European Islam

This paper investigates the multiple dimensions in the identity constructions of the daughters of the Muslim migrations to Italy. It focuses on the transformations in the way girls and young women relate to religion, in the transition from the generation of mothers, who emigrated from countries with a Muslim majority, to the generation of daughters, who grow up in a European context where Islam is a minority religion. It discusses ‘transmissions’, ‘translations’ and ‘betrayals’ in the migration experience, from a standpoint which highlights the specificities of gender and of generation. The article is based on an intersectional analysis of biographical accounts by Muslim girls and young women of Bengali and Moroccan origin who were born and/or grew up in Italy. Intersecting religious identity with other identity lines such as national belonging (to the parents’ country of origin and to the country where they were born or grew up), gender, class, color and age, multiple reactions and positions emerged. In this context, the religious dimension inherited/experienced/reinvented/called into question by the daughters of migrations appeared to be in constant evolution. Indeed, the stories contained herein of young Muslims tell of the emergence of European Islam.     

'Ladettes' and 'Modern Girls': 'troublesome' young femininities

‘Ladettes’ are argued to be a sign, and product, of contemporary development and change; their fortunes are presented as inextricably related to the conditions of late modernity. Using the past to shed light on the present, this paper considers whether fears and claims about the behaviour of some contemporary young women in Britain are exclusive to the present. Two data sets inform the discussion: first, representations of ladettes in national and local newspapers from 1995 to 2005; second, materials relating to the ‘modern girl’ published in the popular print media between 1918 and 1928. Although there have been important changes in the conditions of girlhood since the 1920s, this historical comparison highlights continuities in the representation of ‘troublesome’ youthful femininities. We explore similarities and differences in the characteristics attributed to the modern girls of the twenties and the ladettes of recent years, and the dominant discourses that underpin popular constructions of troublesome young women.     

Laddishness Online

In a textual analysis of public social network site (SNS) profiles owned by young women aged between 18 and 21, many of the profiles contain representations of self which would typically be considered ‘unfeminine’. Photos of young women and their friends posed with wide open mouths and protruding tongues and images depicting drunkenness and raucousness are common. This kind of ‘laddish’ performativity by young women leaves feminists, especially those concerned with cultural representation, with a dilemma: is ‘feminist representation’ to be found in this aspect of SNS representation, in this kind of ‘symbolically inverted’ depiction of feminine bodies? Does this kind of ‘laddish’ performativity by young women function less as a rebellion against femininity and more as a kind of ‘giving in’ to a certain model of masculinity; as a ‘phallic’ form of girlhood now licensed by the patriarchy; or even an indication of ‘feminine melancholia’, predicated on the broader cultural rejection of critical feminist voices? In this article, I suggest that neither paradigms of resistance or conformity completely suffice for understanding ‘laddishness’ by young women in the context of a viewing premise of self-production, such as that we encounter with SNS material. I start by offering a possible feminist reading of ‘laddish’ body performativity by young women on SNSs, drawing from theories of the ‘grotesque body’ in representation as well as from Mulvey's psychological explanation of ‘voyeuristic’ viewing pleasure in narrative cinema. I go on to develop the concept of ‘performative shamelessness’ by young women and expand upon its possible significations in the post-feminist, neoliberal cultural landscape. Engaging in particular with McRobbie's ideas about the post-feminist era, I suggest that performative shamelessness may be one of the few options available to young women wishing to maintain a sense of self-definition in the face of intense social and cultural scrutinizing, and often sexually objectifying, gazes.     

Number words in ‘her’ language,dialogism and identity-work: the case of little Mariah

Based on an ethnographic study, we explore the potential of experimenting with multiple languages for number words as part of young children’s mathematical activity. Data from a preschool classroom activity on ‘number words in “other” languages’ exemplify a complex process of discursive identity-work and dialogism amongst children, parents, teacher, and researchers. The focus is on the case of little Mariah, a Pakistani immigrant girl in Greece, who experiences participation by sharing number knowledge in her mother tongue Urdu, and highlights how gendered, racial, or language-related discourses weave her learner identity in a multilingual preschool classroom.     

The essence of being connected: the lived experience of mothers with young children in newer residential areas

Parenthood is a significant life transition and a time of increased social support need. In newer residential areas, a lag in social infrastructure and family relocation can influence potential isolation of families with young children. This qualitative study explored the lived experiences of being connected to local communities for mothers with children aged 0–5 years. Family insights were obtained through in-depth interviews with 12 mothers who were primary caregivers, homeowners and living in newer residential areas in outer suburban Perth, Western Australia. For mothers with young children, being connected to the local community appears to be shaped from their past and present lived experience as well as future aspirations. Connectedness evolves and may develop more slowly in newer communities where social relationships and networks are often recently formed. ‘Interaction’, ‘knowing what's going on’ and ‘help is nearby if you need it’ were identified as the essential themes of connectedness for mothers and families in this study. Belonging was identified as an incidental theme as not all mothers who felt connected felt like they belonged. The findings provide insight for professionals and agencies working with families with young children as well as planners of newer residential areas.     

Rwanda's ‘Hutsi’: intersections of ethnicity and violence in the lives of youth of ‘mixed’ heritage

This article looks at young Rwandans of ‘mixed’ Hutu–Tutsi heritage, exploring how their mixed identity shaped their experiences during the 1994 genocide and how it influences their everyday experiences of categorization and belonging in contemporary Rwanda. It reveals the complex position of these young ‘Hutsi’ and the significant constraints they face in exercising identity choices in a context with a history of ethnic violence and where state policies have outlawed ethnicity. This article argues that the experiences, narratives and performances of these young Rwandans simultaneously challenge and reinforce the binary ‘ethnic logic’ that persists in contemporary Rwanda. Yet it suggests that providing space for Rwanda's ‘Hutsi’ and their diverse experiences could help to de-essentialize the categories ‘Hutu’ and ‘Tutsi’ and reduce the risks of future violence.     

Neoliberalism and social work identity

This article considers the relationship between the identity of social work and the neoliberal political project. Reference is made to a small but carefully structured quantitative research study in Auckland, New Zealand which examined the knowledge applied and produced in the practice of social work. This study found evidence consistent with Philp’s [(1979). Notes on the form of knowledge in social work. Sociological Review, 27(1), 83–111] theorisation of a specific ‘form of knowledge’ for social work which is produced and reproduced as a function of relational engagement between social workers and those who are constructed as ‘clients’ in an unequal society. This discourse casts the ‘failing subject’ as socially located and inherently redeemable in direct contrast to populist neoliberal constructions of personal responsibility and moral deficit. With reference to dialectical theory it is suggested that this resilient discourse, embedded in ‘every-day’ practice, is inevitably a source of resistance to the imposition of neoliberal practice and policy design. This resistance provides hope for the progressive voice of social work in the current contest of ideas in relation to the future development of social work.     

Girl soldiers: towards a gendered understanding of wartime recruitment,participation, and demobilisation

Scholarship on political violence and armed conflict has long been gender-blind. Often subsumed within the category of ‘children’ (who are assumed to be male in the context of soldiery), girl soldiers have been subjected to a double invisibility. However, in the last decade the literature dedicated to the topic of girls within armed groups has grown. We now have a much clearer understanding of girls’ strengths and challenges, and clear evidence of their overall marginalisation both during wartime violence and following demobilisation. What is now needed is to implement what we have learnt, to support girls in the aftermath of violence, particularly in the long term. This article seeks to provide an overview of what is known about girl soldiers. It explores their entry into armed groups, and their multiple roles and wartime experiences, as well as their experiences of demobilisation and reintegration. To support the points raised, we highlight the voices and experiences of nine former girl soldiers from Colombia, and eight former girl soldiers from Sierra Leone, who were interviewed in 2010 and 2011. The realities of girls affected by armed conflict vary in different contexts, yet there are similarities. Girls’ options, roles, power relations, both during conflict and following demobilisation, are embedded within broader gendered power structures and identities.     

‘I'm not proud,I'm just gay’: Lesbian and gay youths' discursive negotiation of otherness

This article outlines the shared identity construction of five gay and lesbian members of an LGBT youth group, situated in a conservative, working‐class, Northern English town. It is shown that the young people's identity work emerges in response to the homophobia and ‘othering’ they have experienced from those in their local community. Through ethnography and discourse analysis, and using theoretical frameworks from interactional sociolinguistics, the strategies that the young people employ to negotiate this othering are explored; they reject certain stereotypes of queer culture (such as Gay Pride or being ‘camp’) and aim to minimise the relevance of their sexuality to their social identity. It is argued this reflects both the influence of neoliberal, ‘homonormative’ ideology, which casts sexuality in the private rather than public domain, and the stigma their sexuality holds in their local community. These findings point to the need to understand identity construction intersectionally.     

‘My anorexia story’: girls constructing narratives of identity on YouTube

The phenomenon of pro-anorexia (‘pro-ana’) communities has attracted extensive academic attention over the last 15 years, with feminist scholars fascinated by the political complexities of such cultures. But the internet has also enabled a range of eating disorder recovery cultures to emerge – whether organized around blogs, Facebook, Instagram or YouTube – and such spaces have been largely ignored by feminist scholarship which has fetishized the apparently more resistant and controversial discourses of pro-ana. As such, this article explores a set of videos posted on YouTube under the title of ‘My anorexia story’ which present narratives of recovery, or efforts to recover, from anorexia. Primarily produced by white, Western, teenage girls, these videos are effectively slide shows made up of written text and photographs, with selfies of the body sitting at their core. The conceptual and political significance of self-representation has been seen as central to the construction of subjectivity within the digital media landscape, with particular attention paid to the ways in which such practices compare, speak back to, or challenge the existing representational discourses of ‘dominant’ media and wider relations of social power. In this regard, this article explores questions of agency in gendered self-representation, examining what kinds of self-narratives the girls are producing about anorexia. In doing so, it examines how the stories seek to ‘author’ and regulate the meanings of the anorexic body; how these constructions intersect with dominant constructions of anorexia (such as those offered by medical discourse and the media); as well as the implications of the aesthetic strategies they employ. In considering how the narratives visualize, display and ‘expose’ the anorexic body, I draw upon a growing area of work which examines the selfie in relation discourses of surveillance, visibility and selfhood.     

Applying critical race theory in social work education in Britain: pedagogical reflections

ABSTRACT

This paper draws on personal experiences of teaching white British and Black African students on a social work Master’s course in England. In this paper, I critically discuss the fire at Grenfell Tower in London (14 June 2017) and how it served as a pedagogical tool to open up critical discussions among students about racial in/justice, intersectionality and neoliberal racism. I also explore how Black students were enabled to share their experiences of immigration, racism, and racial inequality in Britain as part of these discussions. Inviting personal experiences of race in the classroom can be highly emotive; but, as this paper shows, these voices can also highlight institutionalized racism and provide a way for Black and ethnic minorities’ histories to be told and learned. These histories matter and can develop student consciousness about racial inequality for pursuing a social agenda. They also challenge claims that Britain is now a ‘post-racial’ society. Using Critical Race Theory (CRT) provided a way to counter such claims and critique my ‘whiteness’ and socio-economic class in my teaching, as well as challenge the neoliberal ideologies and structures that reproduce and mask ‘white privilege’ and racial injustice in Britain today.     

The practice of ‘Othering’ in reaffirming white working-class boys’ conceptions of normative identities

This paper considers how the practice of ‘Othering’ is used by white working-class boys in Boremund, South London to mark identity boundaries and reaffirm their habitus. Through unearthing themes of difference within the young men’s accounts, the work identifies various ways of ‘doing masculinity’ in two social groups, ‘Boremund Boys’ and ‘emos’, who contrasted greatly in style but who were of the same race, class, and ethnicity. Focusing on the identity negotiations of a small cohort, aged 14–16, the data indicate how a normative white male identity specific to this locale is policed and how ‘Othering’ is employed as a strategy. Using Bourdieu’s tools alongside the hermeneutic of heteronormativity, the research explores how emos, through inverting a traditional working-class masculinity, brought the habitus of Boremund Boys into disjuncture. Within the field of masculinity, the habitus of Boremund Boys, through a process of reorientation, reconciles competing and contrasting conceptions of what it is to be a white working-class male in South London.     

“I’m not homeless,I’m houseless”: identifying as homeless and associations with service utilization among Los Angeles homeless young people

Little is known about homeless young people’s identification of being homeless and how that identity may or may not be associated with service utilization. This study of 444 homeless young people attending Los Angeles area drop-in centers explores the associations of demographic characteristics, homelessness characteristics, negative lifetime experiences, mental health symptoms, technology use, and past month service utilization with identifying as homeless. Fifty-two percent of the sample identified as being homeless. Being Black, a current traveler, and history of injection drug use were all significantly associated with a decreased likelihood in identifying as homeless. However, having fair/poor health, accessing shelter services, and reporting one’s own substance use as a reason for homelessness were all significantly associated with identifying as homeless. There are important service implications for reaching young people who are in need of services but may not identify with the target population label of homeless.     

Young British religious ‘nones’: findings from the Youth On Religion study

This article contributes to an understanding of diversity in beliefs and practices among young religious ‘nones’ who report the absence of a specific religious faith. It focuses on those describing themselves as atheist, agnostic or otherwise of ‘no religion’ within (a) a large-scale survey of over ten thousand 13–17-year-olds, and (b) interviews, discussion groups and eJournal entries involving one hundred and fifty-seven 17–18-year-olds, in three British multi-faith locations. Compared to the study population as a whole, the young religious ‘nones’ were particularly likely to be white and born in Britain. There was, nonetheless, considerable diversity among this group in beliefs and practices: almost half the survey members mentioned some level of belief in God and most of the interview participants pointed to some presence of religion in their lives. Being a religious ‘none’ is, furthermore, not necessarily a stable identity and some young people had already shown considerable fluidity over their life cycles. Around half the survey members said they had maintained similar religious views to their mothers, but participants in both quantitative and qualitative studies pointed to the impact of their experiences and interactions, as well as the role of science, as factors affecting their beliefs and practices.     

Constructing Girlhood: Abject Labour in Magazine Offices

Girls' magazines act as important texts through which meanings of childhood, girlhood and womanhood are mediated and constructed. However, previous research has focused on either the conditions of work practices or cultural production of the magazine as a product. Separately in each context women or girls have been described as abject. The paper will argue that employees working on girls' magazines experienced a simultaneous double abjection: in the gendered working practices and as an outcome of the construction of girlhood they produced. Two studies of all female teams producing teenage and pre‐teen magazines were used, including interviews and observations. Our approach engaged with the difficulty of examining abjectivity in working practices, as present but marginalized, silenced and othered. As a result of scrutinizing the gendered embodiment in these studies, the findings suggest there is a relation between the working practices and gendered cultural production, forming a process of abjection. This process was threefold: a marginalization of a particular gendered embodiment, the cracks or leaks where abjectivity became apparent and the silencing of those leaks. This study will be of value to scholars interested in gendered embodiment in workplaces, abjectivity and cultural production, noting the interrelation between these areas.     

The neoliberal mom: how a discursive coalition shapes low-income mothers’ labor market participation

Research has elucidated the conflict low-income mothers face when trying to comply with the imperatives of the neoliberalism and mothering discourses. Feminist scholars have argued that low-income mothers’ alternative conceptions of morality and behavior constitute an act of resistance to inferiorizing definitions embedded in these discourses. Drawing on this literature, I offer a new conceptualization of the seemingly contradictory discourses. Based on interviews with 48 low-income Israeli mothers, I suggest that the neoliberal ideology is not limited to the neoliberal discourse, which primarily measures the individual's commitment to the labor market, but rather has diffused into the mothering discourse, which sets the standards for good mothering. This diffusion constructs a discursive coalition of ‘neoliberal moms’, wherein the current hegemonic notion of good mothering and the neoliberal call for personal responsibility intersect and shape mothers’ perceptions and decision-making processes. Moreover, the neoliberal mom constructs an alternative morality: moral motherhood. Accordingly, the moral component of good mothering means taking personal responsibility to act in ways that promote one's children's future inclusion. I argue that the discursive coalition framework helps us to better understand mothers’ labor force entries and exits, and how these constitute a way of negotiating paths to social inclusion.