Storying transition-to-work for/and youth on the autism spectrum in the United States: a critical construct synthesis of academic literature

We explored how academic literature constructs the ‘worker with autism.’ Drawing on a systematic review of transition to work for youth with disabilities, we analyzed how 17 articles constructed ‘autism,’ ‘work,’ and the ‘worker with autism.’ We identified two argumentative approaches: the intervention story and the complex story. Intervention stories centered autism as a problem in need of treatment and work as a simple, positive endeavor. Complex stories offered various and more positive accounts of autism alongside broader notions of work. We recommend that academics experiment with writing which expands work (and career) possibilities for youth situated on the autism spectrum.     

The big story about small stories: Narratives of crime and terrorism

The ‘big story/small story’ distinction has emerged as a discrete approach to narrative analysis. Proponents of this approach are critical of the ‘big stories’ elicited by structural analysts, which they see as highly structured narratives of past experiences, typically elicited in an interview context. In contrast, they highlight the importance of studying the fragmented, contextualised ‘small stories’ that arise in everyday conversation/interaction. We question the basis of this distinction and we suggest that it unnecessarily proliferates analytic categories. Further, we suggest that the methodologies followed by ‘small stories’ analysts are often similar to those used to elicit ‘big stories’ and are hence open to similar criticisms; in particular, a failure to fully consider the issue of (contextual) naturalism. Drawing on interviews of crime/terrorism in Northern Ireland, we show how these data comprise both ‘big stories’ and ‘small stories’ within the same context and often within the same narrative.     

‘To talk or not to talk?’: Foster youth's experiences of sharing stories about their past and being in foster care

Sharing stories about the past and about being in care, can help adolescents placed in foster families to make meaning of their experiences and connect with their conversation partner. However, what obstacles and opportunities for sharing stories are experienced by foster youth has not been researched, while this holds important implications for research and practice. In an episodic interview, thirteen adolescents and young adults (16–23 years) talked about their experiences with sharing their memories about their past and being in foster care. Using a thematic analysis, two themes were constructed, each containing three sub-themes. The theme ‘When’ included references to the prerequisites for talking and considerations made by participants, and contained the sub-themes ‘How often do I talk’, ‘Conditions’ and ‘Ownership of my story’. The theme ‘Why’ included references to the rationales for sharing or not sharing memories, which contained the sub-themes ‘Protection’, ‘Understanding’ and ‘Processing the past’. The stories of the participants highlight both the opportunities and obstacles for talking. Foster parents and foster care workers should be aware of the needs foster youth have with regard to conversations about their experiences and should try to facilitate the meaning-making processes, although some foster youth prefer managing their memories in a more private way.     

Stories of Risk and Protection: A Turn to the Narrative in Social Policy Education

This paper discusses the role of ‘story’ in social policy teaching within social work education. In particular, it uses the explication of two students' stories of their own experience to consider approaches to the concepts of risk and protection. The paper sets a scene whereby the roles of narrative, practitioner-wisdom (Phronesis) and personal experience need to be addressed within social policy education. Then, using stories generated by an educational intervention building on memory work, it illustrates how the ‘pragmatic eclecticism’ of narrative analysis can illuminate some of the complexities of social policy constructs. A range of analytical tools have been brought to bear on the stories, including the distinct but related concepts of ‘role’ and ‘performance’ and literary devices such as genre and plot, as well as a consideration of intertextuality. This is done to support the notion that social policy needs to broaden its methodological range.     

The Quest for Family and The Mobility of Modernity in Narratives of Postwar British Emigration

In this article I focus on ways in which the postwar generation of British migrants to Canada and Australia construct their stories as epic struggles with family themes of both loss and triumph at the centre. While, during the postwar years, there is among some migrants evidence of the emergence of a more adaptable, sojourning ‘mobility of modernity’, most life stories told by the migrants suggest a more traditional pattern in which family themes dominate. In these narratives postwar migrants structure their accounts along traditional ‘epic story’ lines reminiscent of Oscar Handlin's long superseded thesis about dislocation in the old country, alienation in the new and ultimate triumph over material and cultural obstacles. But the ‘epic’ quality of these stories is deeply attached to family themes; the disruption of family networks and attempts to rescue the old or create new ones are central to the way the migration experience determines the structuring of life memories. The very act of migration focuses attention on its impact on kinship. The predominantly urban, nuclear family form of postwar British migration does contrast sharply with more traditional rural patterns based on extended family movements and ‘chain migration’. But British migrants' emphasis on the ‘quest for family’ and the refashioning of migrant identity in their narratives underlines the coexistence of traditional themes within countervailing trends towards the mobility of modernity.     

Law,love and being in relation

ABSTRACT

This article takes up Agozino's call for love. Yet this call is not a straightforward one. In response, I press for an appreciation of love which avoids collapsing love into 'protection', engaging instead with the Aboriginal World View described by Kombumerri and Wakka Wakka woman and scholar, Mary Graham, as a form of conduct, reflection and a practice in listening. Through two quite distinct stories offered by young people in their encounters with Australia's criminal justice system, I explore the ethics of listening and respectful relations in social and institutional settings. While the first story reveals the denial of colonial violence accompanying protectionist policies for the ‘care' of Indigenous communities, the second story shows how such patterns of denial underpin western ‘justice' systems, including for settler peoples. Responding to Agozino’s call requires that we examine the ethical act of listening and reflect on the repercussions of the failure to listen.     

Keeping open by re‐imagining laughter and fear

Speaking to the debate on the nature of critique, this article is about the struggle to produce an account when listening to and retelling stories. It begins with the disconcertment over listening to a coherent story that emerges in interviews about the development of performance indicators for Dutch hospital care. The indicators are presented as solutions to the problem of unruliness in the healthcare world. Drawing on Helen Verran's work on generative critique I slow down the ‘problem‐solution‐found’ plot. Instead of contrasting the apparently coherent stories with the complexities of an ‘underlying’ practice of healthcare, I hold on to my initial disconcertment so that ‘fleetingly subtle’ interruptions become entry points for generative critique. Taking Eduardo Viveiros de Castro's understanding of the relation that fear and laughter have to alterity, I show how fear and laughter permit generative critique within seemingly coherent stories. In the case of indicator development, the interviewees ‘laugh away’ what they consider alter from quality and safety in healthcare: having no control over what is going on, polyglotism instead of a common language, and inaction as opposed to taking one's time. Paying attention to disconcerting interruptions generates sensitivity and questions rather than yet another set of (critical) problem‐solution‐found answers. How can ridiculed (laughed away) subjectivity be acknowledged as important entry points for including alterity in supervision? And how to position the acknowledgement, not as an antidote, but as a way of rendering the fear of alterity generative? Nurturing sensitivities is crucial for keeping open, which means resisting both the sticky tendency of normalizing accounts and the fallacy of misplaced concreteness. I conclude that keeping open by re‐imagining critique resonates with the creativity of collective life in actual times and places. Thereby it offers a promising potential for doing worlds differently.     

Finding the Homosexual in Women’s Rights

In recent years, organizations on the American Christian Right (CR) have become established actors at the United Nations, working to limit international agreement on developments seen as ‘anti-family’, such as women’s rights, population policy and abortion. At the same time, the Vatican has established itself as a strong voice opposing international law and policy on women’s rights. For both actors, women’s rights represent a direct challenge to the ‘natural family’ and hence a particular world vision premised on a sexual division of labour. While women’s rights is a central preoccupation for both actors, ‘homosexuality’ and the prospect of lesbian and gay rights and ‘gay marriage’ is also a recurrent theme, intricately connected to women’s rights. This article explores the relationship between women’s rights and homosexuality as drawn by these two actors. It asks why, in an international arena that offers little concrete recognition of, or protection for, lesbian and gay identities both the CR and Vatican are concerned about a presumed homosexual agenda. It also explores what role the debate about women’s rights plays in facilitating this ‘homosexual agenda’. In addressing these questions, this article seeks to explore, and raise further questions about international women’s rights as a language for international discussion about social relations.     

Migrant narratives as photo stories: on the properties of photography and the mediation of migrant voices

This article examines how the properties of photography might mediate voice, defined as the capacity to speak and to be heard speaking about one’s life and the social conditions in which one’s life is embedded. It focuses on the affordances that the image provides for migrant cultural minorities to articulate such a voice within the context of collaborative research. I look at the case of Shutter Stories, a collaborative photography exhibition featuring the photo stories of Indian and Korean migrants from Manila, The Philippines. Using participant observation data, I show that it was photography’s ability to be all at once indexical, iconic, and symbolic that became important in voice as ‘speaking’. It allowed migrants to tell rich, multimodal narratives about their lives, albeit with some key limitations. I also show that it was photography’s inability to fix meanings with finality that mattered in voice as ‘being heard’. Although the locals who visited the exhibition engaged with the photo stories in an overwhelmingly positive manner, they often did not completely grasp the migrants’ complex narratives. All these data indicate that collaborative photography exhibition projects should not just be about how migrants speak and are heard. They should also be about how migrants can listen, so that they can adjust what they say to how they are being heard. This is a valuable reminder that in conceptualising photography and migrant cultural minority voices, we also need to take into account the broader process of multicultural dialogue.     

‘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.     

Racism,class ethos and place: the value of context in narratives about asylum‐seekers

The British public view asylum‐seekers in generally negative terms. Yet whilst there are an abundance of reports and opinion polls that measure levels of hostility in order to fuel political ‘debate’ very little is known about how asylum seekers are spoken about in more quotidian contexts. Based on an ethnographic study of racism in Southend‐on‐Sea, Essex this paper identifies two kinds of narrative (abstract truths and context‐dependent stories) commonly used by established members of the community to speak about asylum‐seekers. The paper then seeks to explain why more affluent, suburban residents of the town tend to draw upon the abstract narrative while less wealthy, centrally located residents are more likely to regale context‐dependent stories about asylum seekers. An explanation for this socio‐spatial phenomenon is constructed around a Bourdieusian theory of practice that unravels local class relations and maps out a field for local symbolic prestige. Finally this microanalysis is used as a springboard to consider the wider relationship between racist narratives and social and cultural reproduction.     

Transnational life and cross-border immobility in pandemic times

The COVID-19 pandemic dramatically disrupted and reconfigured the cross-border movements of people. Based on an anthropological study of the experiences of transnational migrants during the pandemic (May 2020–May 2021), this article explores stories of how cross-border immobility impacts transnational life and sense of belonging. The stories reveal the emotional toll of prolonged family separation across geographical distances when loved ones are no longer ‘just one flight away’ and give voice to experiences of being ‘trapped’, ‘stuck’ or ‘stranded’ in a state of transnational limbo. Running through the stories are intensified experiences of foreignness, non-belonging, precariousness and discrimination. Some also felt abandoned by their country of origin as border closures left them ‘locked out’ and ‘blowing in the wind’, fostering an experience akin to exile.     

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.     

‘It’s like exercise for your soul’: how participation in youth arts activities contributes to young people’s wellbeing

Active participation in organised youth arts activities is generally considered ‘good’ for young peoples’ social and emotional wellbeing. There is, however, less known about how youth arts participation helps to create wellbeing benefits. This paper details a retrospective narrative study that sought to understand not only what wellbeing benefits 17 participants attributed to youth arts activity, but more specifically, how these outcomes occurred. The concept of liminality, within a spaces of wellbeing approach, is used as a framework to explore and understand participant’s stories of their time at Corrugated Iron Youth Arts, in Darwin, Australia. A pattern of transformation involving three phases emerged through an analysis of participant stories. This involved (1) joining in, (2) developing skills and gaining experience, and (3) becoming a ‘real’ performer. These stages have strong resonance with contemporary conceptualisations of liminal experiences, and provide further evidence for the value of youth arts activity as a space for the development of social and emotional wellbeing.     

Failing ‘Abyan’, ‘Golestan’ and ‘the Estonian Mother’: Refugee Women,Reproductive Coercion and the Australian State

Abstract

In September and October 2015, the story of detained Somali refugee ‘Abyan’ unfolded in the Australian media. A victim of rape on Nauru and seeking an abortion that could not be obtained on the island nation, Abyan was escorted to Sydney where she was to attend an abortion clinic. She was ultimately returned to Nauru without having had an abortion. This paper situates Abyan’s story alongside other stories from Nauru and in a longer history of reproductive coercion in Australian Immigration Department accommodation since the Second World War.     

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.     

The Codex,the Codicil and the Codpiece: Some Thoughts on Diminution and Elaboration in Identity Formation

This article is about the way in which the processes of diminution and elaboration can be detected in gendered accounts of identity formation. Firstly, it considers the ways in which power is denied to women through a series of reductions, restrictions and controls, and looks at the ways in which men, in contrast, elaborate their identities via a range of enlargements and extensions. The codex of the title refers to the role of the ‘Law’, in Kristeva's sense of the term, in authorizing such arrangements. The codpiece offers a metaphor for elaboration and extension: a male form of extension and elaboration. The codicil, an appendage to a last will and testament, is intended to convey the position of women as appendages, afterthoughts, marginal notes. The article is an example of what Pullen and Rhodes have called ‘dirty writing’, that is to say, it is written with the purpose of allowing the intrusion of the author into the text: with a deliberate confusion of the authorial standpoint and the content. Dirty writing contaminates. This article is written with the intention of contaminating the regulatory mechanisms of the production of the codex, to reveal the enormity of the codpiece and to permit the codicil to assume a role within the codex rather than simply occupying the position of appendage to it. The article is not auto‐ethnographic, although it has elements of autobiography. Rather this article seeks to ‘undo’ gender by fragmenting the coherence of the codex. More tentatively, it seeks to lay bare the male erection which is concealed by the codpiece and to expose it for what it is: an elaborate construction — an elaborate creation masking a less adequate membership. And so this piece of writing attempts to undermine the extravagance of masculine forms of writing; of writing to produce the codpiece, writing as conceit; writing which is antagonistic to fragmented experience. It will not satisfy some, it will irritate others. The article is unbalanced, unresolved: like life itself. It is about stories, illustrations, asides, observations. It is also, with all its attempts to subvert, (with all its attempts to make it ‘dirty’), a piece of male writing.     

Managing the drama: the headteacher's work in an urban primary school

Previous studies of the work of primary school headteachers tend to adopt a fairly superficial approach to categorizing tasks and contacts. As part of an ethnographic study of teachers’ work in an inner city primary school, I ‘shadowed’ the headteacher for three one-week blocks plus four interviews and numerous informal talks. Life at this school was intense and often dramatic, I develop an approach which suggests the headteacher's work contains ‘routines’,‘events’ and ‘stories’ and give examples of each. Some ‘stories’ develop into ‘sagas’ or ‘social dramas’ and two instances are described, I examine how this headteacher not only copes with, but enjoys, what appears to be an increasingly stressful job.     

Teaching and learning: an exchange of knowledge in the university among students,service users,and professors

The education system's responsibility for social workers to be is a central argument in the academic arena. The purpose of the article is to present an innovative perspective about social work education promoted for several years in the Catholic University in Milan. The education experience with students, social workers to be, gave life to a particular workshop ‘Social Work Orientation’ characterized by different and innovative activities. The experience presented focuses on relational principles such as empowerment, peer facilitation, involvement of service users, and facilitation, following the idea that teaching and learning could be a simultaneous process. Revealing is the experience of ‘service users as professors’, a meeting day in the university between students and service users, a sharing of life stories and relationships. The future social workers learn from the service users, accustoming themselves to considering the service users as people able to cope with their life situations even before enrichment with all the professional tools. The feedback collected about this experience (from students, service users, and professors) shows that the possibility to experiment from the beginning in this approach facilitates the students to become social workers oriented to empowerment and relational processes.