All Things Thrown and Wonderful,All Memories Great and Small

And the Lord God made them all. I went to Sunday school and like lots of other kids (though far from all) came to an age at which I simply stopped going. Nothing conscious about it, I don't think, it's just those sets of spaces stopped becoming; stopped like nothing physical can stop, like a car crashing into a wall and instead of rebounding being merely consumed in whole. I (re)member, in my naive teens (when is this? I do not know. Perhaps the time of the Iraq war, but maybe this was a different car journey) I once came out with the statement (which was not particularly naive especially) “I think God exists, how did we all get here otherwise”. Me, my sister that is two years older than me, my mum and dad, were on the road from Auchmuir Bridge towards Stirling around Loch Leven, the loch in Fife, Scotland, on which Mary Queen of Scots was held on an island. I have an image of a memory of going there as well. It is thus, however, that I (re)member the initiation into a different vision of the universe and everything. Yet it is a state clearly pleated bewilderingly. As an event it exists in what Deleuze and Guattari term a “rhizome, a burrow”, with “flights of escape” which have no beginnings or ends, mere initialities and finalities. 3 3 They talk of this in many places. See Deleuze, Gilles and Guattari, Felix , Anti‐Oedipus: Capitalism and Schizophrenia , ( London and New York : Continuum, 2004 ); Deleuze, Gilles and Guattari, Felix , Kafka: Toward a Minor Literature , Dana Polan trans., ( Minneapolis and London : University of Minnesota Press, 1986 ). For Deleuze alone also see Deleuze, Gilles , The Fold: Leibniz and the Baroque , Tom Conley trans. ( London : The Athlone Press, 1993 ).
This is strange. It is not a polemic, nor does it have an explicit argument, except perhaps to ask the question that always dances on a pinhead – as Bohumil Hrabal once put it, “Pirouettes on a Postage Stamp” 4 4 Hrabal, Bohumil , Pirouettes on a Postage Stamp .
– is there any escape? I think I sang “All Things Bright and Beautiful” at my Gran's funeral, but it might have been something else. We stopped in the house of the priest and watched England lose the Cricket World Cup in 1999; they played in blue. That's how I (re)member the year of my Gran's funeral. The church I used to go to burned down. Arson, I think.     

Identity Transformation,Hegemonic Masculinity and Research on Professionalization

Despite more than two decades of antidiscrimination policies, diversity measures, and greater gender equality in graduate school admissions, recent studies reveal that hegemonic masculinity remains dominant in the socialization processes common to most professions. Hegemonic masculinity refers to the current dominant form of masculinity, which is a culturally idealized form of behavior that creates and reinforces institutions of male dominance over women and other men, including working class and men of color (Connell, Masculinities, Polity Press, Cambridge, 2005). These socialization processes involve the transformation of cognitive skills, the inculcation of ethical values, and emotions. I address the masculine nature of professionalization and suggest that centering on the ‘female’ professions in future research would provoke important questions about alternatives to standard ‘male’ forms of professionalization. I conclude by identifying directions for future research, particularly using action research to examine resistance and the institutionalization of inequalities in the professions.     

'War Is Not a Map': Irish America,Transnationalism, and Joseph O'Connor's Redemption Falls

Abstract

This essay argues for a transnational reading of Irish novelist Joseph O'Connor's Redemption Falls (2007). It contends that O'Connor's revisiting of the period of the American Civil War and its aftermath begs all sorts of questions regarding Ireland and Irish America's historical and contemporary transnational intercessions and responsibilities. As Ireland underwent a period of unparalleled economic prosperity beginning in the mid-1990s, which most commentators attribute to successive Irish governments' commitment to globalization, it began to face new and pressing challenges in relation to its involvement with the rest of the world, particularly with regard to its stance on neutrality and recent immigrants to Ireland. I conclude that Redemption Falls reveals the complexity of Irish and Irish Americans' relationship to notions of whiteness and (racial) innocence and challenges readers to consider how Ireland will conduct its future relations with the global community both within and beyond its borders.     

PRICES,INFLATION, AND SMOKING ONSET: THE CASE OF ARGENTINA

This article examines the effect of tobacco prices on the decision to start smoking in Argentina. Argentina is an interesting case to explore given its high smoking rates, its recent experience with periods of very high and hyperinflation, and the mixed evidence of the effect of prices on smoking onset, particularly in low‐ and middle‐income countries. We used data from four cycles of two large national surveys conducted between 2005 and 2011 and discrete‐time hazard models. We found that tobacco prices had a statistically significant and fairly large impact on the hazard of smoking onset, and these findings were robust to alternative specifications. We also found that prices had little effect on the hazards of smoking onset during periods of hyper‐ and very high inflation, which provide some support for the notion that prices lose their informational role in such periods. Governments need to be cognizant that their most important policy tool to reduce tobacco use—taxes that increase real tobacco prices—is likely no longer effective during these times. (JEL C41, H20, I12, I18)     

Bathroom Lines,Ky-Ky Girls,and Struggles

Abstract

In both Audre Lorde's biomythography Zami: A New Spelling of My Name and Joan Nestle's A Restricted Country, the authors explore, exploit and ignore the boundaries of autobiographical writing in order to tell their personal stories in the voices they choose. I find their accounts particularly useful when we consider them together because Lorde and Nestle were born, grew up and came of age within less than a decade of each other, in the same city, and cite many of the same landmarks as sites of recognition and worth. Yet because the authors remember, recite, and reclaim their personal histories from within their specific positions, we must examine the factors that shape their narratives insofar as they relate to the particular stories they choose to articulate; what they neglect to disclose may reveal as much as what they impart. The works of Lorde and Nestle suggest the possibility for a collective memory and for coalition building as supported and maintained by contributing identity politics.     

Panic and the Breakdown of Social Order: Popular Myth,Social Theory,Empirical Evidence

Abstract

The academic public that I encounter at my lectures always show surprise when I speak intimately and deeply about the classroom. That public seemed particularly surprised when I said that I was working on a collection of essays about teaching. This surprise is a sad reminder of the way teaching is seen as a duller, less valuable aspect of the academic professions. This perspective on teaching is a common one.     

Place,people and processes in waste theory: a global South critique

Scholars across the humanities and social sciences have long sought to theorize waste, and more particularly the relationship between humans – their history, society, culture, art and thought – and their discards. My contention, though, is that these theories, since Mary Douglas’s Purity and Danger (1966) and Thompson’s Rubbish Theory (1979), have been predominantly based in and on global North contexts and, concomitantly, have taken as their axiom the distance between our cultures, lives, experiences and our material rejects. By intersecting existing cultural theories of waste with two important emerging schools of thought – environmental justice and new materialism – I argue that the exclusion or side-lining of places, notably in the global South where countless people live on a day-to-day basis with, on, and off waste, leads to certain imbalances, biases and gaps. Most notably, the livingness and agency of material rejects is often overlooked in theories that oppose humans and other-than-human waste. By way of conclusion, I propose the notion of ‘living waste’ – a more literal and material take on Bauman’s well-known concept ‘wasted lives’ – as a new point of departure for a reconceptualization of waste that might escape the prevailing dualisms and account simultaneously for ‘full-belly’ and ‘empty-belly’ contexts, human (wasted) lives and other-than-human waste materials, and understandings of lived experiences of waste.     

The “New Mestiza,” the Old Mestizos: Contrasting Discourses on Mestizaje*

This article analyzes varying, inconsistent, representations of “mestizaje” (generally construed as racial or cultural mixing in the Americas) deriving from different historical settings and ideological frameworks. It particularly focuses on what I here term “old mestizaje,” summarized in the writings of Latin American intellectuals of the first quarter of the twentieth century, such as Mexican philosopher José Vasconcelos (The Cosmic Race); and “new mestizaje,” articulated in the works of such contemporary thinkers as Chicana writer Gloria Anzaldúa (Borderlands/La Frontera: The NewMestiza). The center piece of the article is the contradictions and fractures between old and new discourses in terms of their underlying views of race, identity, and “destiny.” It examines the links of old mestizaje with essentialist, Social Darwinist, concepts, and the foundations of new mestizaje on a critical cultural studies paradigm. I propose that various aspects of old mestizaje infused hegemonic racial ideologies throughout Latin America and engendered a form of “color blindness” that obscured pervasive racial inequalities in the region.     

“Oh,No, I'm Not Infertile”: Culture,Support Groups,and the Infertile Identity

Abstract

Using in-depth interviews with forty subfecund women, I explore how subfecundity affects a woman's sense of self. I examine the role that culture plays in the content of our identities, particularly in disrupted lives. I examine the role that culture, in particular the culture within a support group, plays in the content of infertile identities. I examine how some women come to see themselves as infertile while others do not, and how the women come to think about infertility in relation to the self. I employ theories of cultural sociology and identity to provide a framework for explaining the ways in which subfecund women draw on the cultures of support groups in reconstructing their selves in the face of subfecundity.     

Experience rating and the generosity of unemployment insurance: Effects on county and metropolitan unemployment rates

I find that state policies affect county and metropolitan area unemployment rates, particularly their policies with respect to unemployment compensation. A generous compensation system is associated with higher unemployment rates, and greater experience rating is associated with lower rates. I also find that greater unionization is associated with higher unemployment rates. Secular manufacturing growth has a weak negative association with unemployment rates in nonmetropolitan counties, but no association in metropolitan areas.     

Lesbian,Gay, Bisexual,Transgender, and Queer Media: Key Narratives,Future Directions

Lesbian, gay, bisexual, transgender, and queer (LGBTQ) people have become a familiar presence on the media landscape. For more than half a century, scholars have examined the importance of this recognition. In this article, I extend the work of British sociologist Ken Plummer to argue that key narratives have endured in discussions of LGBTQ media. These narratives include the victim, the community, the militant/queer, and the assimilationist. In addition, this paper points toward new directions for analysis and discussion; I argue that future research should take a more nuanced approach by examining overlaps and tensions among these stories.     

Fathers,Mothers, and Family Structure: Family Trajectories,Parent Gender,and Adolescent Schooling

Previous research has neither fully examined family structure across the life course nor considered increasing variation in family types. Using data from the National Longitudinal Study of Adolescent Health (N = 11,318), I examine the influence of longitudinal measures across childhood of family structure duration and the number and timing of parent transitions (entrances and exits) on indicators of grade point average (GPA), college expectations, and suspension or expulsion in adolescence. I also examine whether parent gender moderates these effects. Results show that mother transitions during early childhood affect all outcomes, whereas time in mother‐absent families influences GPA and school discipline. I find evidence for parent gender differences in transition effects; mother transitions, especially early ones, have more severe consequences than father transitions.     

Place,space, networks,and the sustainability of collective action: the Madres de Plaza de Mayo

This article provides a framework for analysing social movements and explaining how collective action can be sustained through networks. Drawing on current relational views of place and space, I offer a spatialized conception of social networks that critically synthesizes network theory, research on social movements, and the literature on the spatial dimensions of collective action. I examine the historic and contemporary network geographies of a group of human rights activists in Argentina (the Madres de Plaza de Mayo) and explain the duration of their activism over a period of more than two decades with regard to the concept of geographic flexibility. To be specific, first I show how, through the practice of place‐based collective rituals, activists have maintained network cohesion and social proximity despite physical distance. Second, I examine how the construction of strategic networks that have operated at a variety of spatial scales has allowed the Madres to access resources that are important for sustaining mobilization strategies. Finally, I discuss how the symbolic depiction of places has been used as a tool to build and sustain network connections among different groups. I conclude by arguing that these three dimensions of the Madres’ activism account for their successful development of geographically flexible networks, and that the concept of geographic flexibility provides a useful template for studies of the duration and continuity of collective action.     

Utilities,preferences, and substantive goods

 People’s utility levels are meant to be measures of their well-being. Early utilitarians defined them in terms of people’s happiness. Modern economics defines them in terms of people’s actual preferences. But in ethics they have to be defined in terms of people’s informed preferences. I shall discuss the relationship between people’s desires and preferences, and that between their reasoned and unreasoned preferences. I shall argue that people’s basic desires are much the same, whereas their preferences are often very different. Finally, I shall argue, contrary to Scanlon’s theory, that the things that are good for us are beneficial to us ultimately because they satisfy our biological and psychological needs and our personal interests. Received: 8 July 1996     

Performing Identity: The Public Presentation of Culture and Ethnicity among Filipinos in Hawai'i

This paper interrogates the relationship between place and identity among Filipinos in Hawai'i. In the paper, I analyze Pag-ibig sa Tinubuang Lupa, one of numerous events and productions in Hawai'i and elsewhere in the United States that celebrated the centennial anniversary of Philippine independence from Spain in 1998. I argue that Pag-ibig sa Tinubuang Lupa illustrates one of the ways in which recent immigrants, particularly young Filipinos (theatrically) perform narratives which produce and distribute ideas and ideologies about community, culture and identity. Borrowing from Myerhoff, I understand cultural productions like Pag-ibig sa Tinubuang Lupa as types of “definitional ceremonies” which dramatize cultural and ethnic identity claims, constructing and enacting what it means to be “Filipino” and at the same time addressing issues of power, voice and visibility.     

Moderating masculinity in women-dominated digital spaces: Men and masculinity in the sims 4 online community

This article examines gender dynamics within a women-dominated online community centered around The Sims, a feminine-coded simulation computer game in which women are the majority of players. Based on qualitative analysis of 10 threads and approximately 400 comments from both the official Sims 4 forums and unofficial Sims 4 subreddit, as well as online ethnography, I find that some men responded to their minority status within the Sims community by arguing that men were neglected by the developers at the expensive the inclusion of women and LGBTQ players, for instance, due to an imbalance of content designed for men versus women. However, these men experienced pushback against these ideas in such a way that minimized their voices. I argue that this pushback is a form of moderating masculinity to defend the safety of the community for women. This study contributes to our understanding of gender dynamics in digital spaces, particularly those dominated by women.     

National conceptions,transnational solidarities: Turkey,Islam and Europe

In this article, I examine the interplay between the institutionalization of Islam in Europe and the transnationalism of Turkey's Directorate for Religious Affairs (Diyanet). Based on extensive fieldwork in Turkey, Austria, Belgium, France and Germany, I demonstrate not only the salience of the nation‐state prerogative on the part of both European states and the Turkish state but also the tension between national conceptions of Muslim identity on both sides amid transnational solidarities. I also argue that, to a certain extent, European policies of detransnationalizing the Muslim field in Europe also intersect with the Diyanet's transnational politics vis‐à‐vis Turkish/Muslim immigrants in their common resistance to the deculturalization of Muslims in Europe. While European countries try to nationalize their respective Muslim communities into their cultural and juridical framework through reterritorialization, the Diyanet has increasingly deterritorialized its activities to preserve a Muslim identity engrained in Turkishness – hence, the coexistence of both a tension and mutual accommodation between Europe and Turkey.     

(Auto)Ethnography and cycling

This article discusses the formation, salience and reformation of everyday bodily routines and resources in relation to cycling; it also examines how we can study them ethnographically in different places. I discuss forms of embodied, sensuous and mobile ethnography that can illuminate how routines, habits and affective capacities of cycling are cultivated and performed. The article argues that autoethnography is particularly apt at illuminating the embodied qualities of movement, and it sits within established ethnographies of ‘excising’ and ‘mobile bodies’. In the second part of the article, I draw upon ongoing autoethnographies of cycling in a familiar place (my hometown, Copenhagen) and by learning to cycle ‘out-of-place’ (in London) and ‘in-a-new–way’ (when commuting long distance on a racer bike). The study challenges static notions of the body by analysing how cyclists’ (and researchers’) affective capacities develop as they practice cycling.     

Masculine Status,Sexual Performance,and the Sexual Stigmatization of Women

Collegiate hookup culture advances ideas of masculinity but contradicts notions of appropriate feminine sexuality. Drawing on focus group and interview data with college students, I examine how a group of class‐ and race‐privileged fraternity men face dilemmas as they enact a group constructed masculinity focused on sexual performance and the objectification of women. I employ a symbolic interactionist framework to illustrate how men, attentive to peer status yet anxious about the sexual stigmatization of women, draw on cultural ideas about appropriate feminine sexuality as they account for their approaches to sex and women (both with whom they interact sexually and how) along a range of intimacy—from hookups to committed relationships. I demonstrate that heterosexual interaction does not unequivocally link to masculine status and that men sometimes strive to limit the impact of casual sex or avoid it altogether.