Style and Language Use among Youth of the New Immigration: Formations of Race,Ethnicity, Gender,and Class in Everyday Practice

In this article I consider “style” as a linguistic and cultural concept that can demonstrate how identities performed through language use are linked to topics of central concern in studies of immigrant youth, including racial and ethnic formation, generational cohorts, acculturation, assimilation, and gender. I draw on anthropological and sociolinguistic approaches to style not generally considered in migration studies and present ethnographic data of two cliques of Desi (South Asian American) teens in a Northern California high school. I argue that analyses of youth style can substantially complicate assimilation frameworks by highlighting the ways in which young peoples' linguistic practices may not fit neatly into commonly used analytical categories of “immigrant” and “American.” Focusing on how political economy and local histories inform power and difference that shape migration experiences for youth, the article moves beyond routinely examined areas of heritage language retention and loss to analyze the significance of youth performances of heritage languages as well as English.     

Signifyin' Cinema: Rudy Ray Moore and the Quality of Badness

This article engages the limits of both film and race studies in their approach to heterogeneous and “low” forms of African American cultural production through an analysis of the films of Rudy Ray Moore. While Moore’s films have been almost entirely overlooked in both film studies and black studies, they were extremely popular among black youth of the 1970s and have exerted a powerful influence on today’s hardcore hip hop artists (and their understanding of how to turn black market entrepreneurship into global enterprise). The theory of “signifying”, advanced most rigorously by black literary theorist Henry Louis Gates Jr, helps explain how and why Moore has slipped through various critical nets — and grounds a claim for why we should take “bad” black film seriously. Close film and context analysis illustrates how Moore’s low‐budget films “signify” on Hollywood and the system of expectancies that go with putatively “good” filmmaking and reveals the extent to which they constitute a hybrid cultural and multimedia practice. As vehicles designed to elaborate on the badman of black folklore, Moore’s films contribute to the long history and rich language of “toasting” in African American oral culture and music. As such, far from being emblematic of black filmmaking’s impoverished relationship to mainstream cinema (as a cinema manqué), these films constitute vital precursors to the hip hop music video.     

Sexuality Education in the United States: Shared Cultural Ideas across a Political Divide

“Sexuality education”– broadly defined as teaching and learning about a range of issues related to puberty, sexuality, and relationships – occurs all day every day, formally and informally, intentionally and unintentionally. Nevertheless, adults organize policy and instruction for young people around a constrained set of concerns: first, that the sexuality education youth receive does not help them navigate an increasingly sexualized and dangerous world and, second, that the lessons are themselves damaging, exacerbating the risks youth and children already face. I discuss sexuality education’s entanglement with these conventional cultural ideas about youth, sexuality, and education. I consider the ways that abstinence‐only and comprehensive school‐based sexuality education rest on a series of a discursive framings, including a commitment to regulating sexuality and youth, a contemporary “moral panic” that renders all talk about youth and sexuality provocative, and normative and instrumental conceptions of teaching and learning about sexuality. I conclude by discussing the implications of these discursive framings for classroom practice and imagining an alternative model in which sexuality education might embrace ambiguity and ambivalence as a necessary and even welcome condition of young people’s sexuality and education.     

Embracing and Resisting Ethnoracial Boundaries: Second‐Generation Immigrant and African‐American Students in a Multicultural University1

The transformation of college campuses related to the growing presence of minority youth and the arrival of second‐generation immigrants offers opportunities for exploring the formation of social and cultural boundaries and ethnoracial identities in local multicultural contexts. Absent from many discussions of the merits of multicultural college settings is specification of the interactional processes and cultural transformations that presumably lie at the heart of diversity payoffs. This project focuses on students from four minority groups, three of whom are second‐generation immigrants, in a racially diverse university, combining focus groups and in‐depth interviews. First, we analyze how the social mixing practices of students congeal into ethnoracial boundaries on campus. We find that two images of multiculturalism (“fragmented pluralism” and “interactive pluralism”) play out simultaneously on this campus. Second, we examine the pathways leading to more insular ethnoracial mixing and toward more heterogeneous social mixing, as well as explore the cultural meanings of these practices in student narratives. We also compare the influence of campus context, student agency, and internal and external group pressures on varying degrees of student satisfaction with their achieved social worlds.     

The Lens of Victim Contests and Youth Crime Stat Wars

In this article I examine Canadian youth crime debates as a way to explore the connection between “victim contests” and “stat wars.” I address how constructing young offenders as either victims or victimizers generates “victim contests,” which in turn serve as interpretive anchoring points shaping how youth crime statistics are interpreted. The numbers themselves do not matter, as underlying assumptions about young offender identity and culpability become a lens through which numbers are understood. In this sense, victim contests generate “stat wars,” involving numbers that act to “make up people.” I also explore some broader implications of these connections, especially given the increasingly actuarial responses to youth crime in late‐modern Western society.     

Positive Development in a Disorderly World

Adolescents need to develop competencies to navigate an adult world that is complex and disorderly: a world of heterogeneous macro‐ to microecological systems containing contradictions and catch‐22s. This exploratory essay examines adolescents' conscious processes of developing pertinent competencies for pursuing goals (agency) in these kinds of “real‐world” settings. It draws on qualitative longitudinal research on youth's experiences working on arts and community projects in which they encounter the irregular dynamics of complex human systems. I describe how youth develop “strategic thinking”: executive skills for formulating strategies based on forecasting dynamics in navigating these systems. I also describe how youth learn to manage emotions (in self and others) that arise in these real‐world transactions and how they develop motivation that sustains their work toward goals. Even as we learn more about the biological hardware of development, I argue that we must study youth's conscious, proactive processes in developing their own “software” to navigate complex and disorderly human worlds.     

作为亚文化的五月风暴:勾连实践与感觉结构

在法国1968年五月风暴事件中,亚文化作为美国当时的文化现象,通过媒介等介质传到法国,间接影响了法国的五月风暴事件。当以风格抵抗的亚文化在五月风暴中转换为切实的对抗行动的那一刻,意识形态的断裂处就缝合起来了,此时亚文化与五月风暴形成了独特的勾连,在一定程度上推动了法国青年学生群体的行动与抵抗。而两者勾连后的同一性又形成了这一代青年反抗群体独有的感觉结构,即嬉皮精神。嬉皮精神作为五月风暴中青年群体的感觉结构,内化为五月风暴参与者的抵抗行为,以及亚文化再生产的精神驱力。     

Max Weber's Science of Composition

Starting from the recently translated biography of Max Weber by Joachim Radkau, this essay re‐evaluates Weber's “science of reality” in relation to his personality, the cultural context of the early twentieth century, and the position of Weber's thought in the sociological canon. The argument progresses through sequentially enlarged analyses, which propose that Weber's general style of thinking is a type of dissonant composition that places emphasis on the many relationships between cultural reality and the concepts derived from it, and not as much on its content. The logic of such a compositional approach to reality is based on similar principles found in sound and music, which Weber in fact uses in a more latent as well as more active form, to pursue his aim of a style of thinking as “aesthetics of dissonance”. The latter is a sort of “methodological wedge” that pries open the many layers of reality. As such, Weber's “science of reality” is an early “classical” example of a recent and much needed call for a social science as the “art of listening”.     

Entrepreneurial In‐migration and Neoendogenous Rural Development

The social, cultural, and economic transitions in rural areas across the globe lead us to critique the traditional “top‐down” or “bottom‐up” distinction as being outdated for contemporary rural policy. In Europe and the United States in particular, high rates of counterurbanization heighten the need for new ways of thinking about rural development. To address this, we describe the emergence of neoendogenous development theories in the United Kingdom and elucidate further on the economic implications of this approach for rural development. In particular, we examine the role of local and extralocal networks and population flows as facilitators of neoendogenous development based on our independent studies in northeast England and northern Scotland. This approach highlights the importance of diverse forms of capital in rural economies and examines the role of social networks in the utilization of these resources. In‐migrant business owners are a valuable research focus as they provide a link between the “local” and the “extralocal,” allowing greater insight into the creation and evolution of network ties in relation to economic activity in rural areas.     

Seeing (Transitions to) Adulthood in Youth (Sub)cultural Studies Through the Eyes of Former Straightedge Adherents

This article uses forty‐four face‐to‐face interviews with individuals who formerly identified with straightedge—a clean‐living, mostly youth‐based (sub)culture—to explore the possible role chosen youth cultural identities play in adult transition, as well as extend recent work on aging and youth scenes by more deeply engaging both “subjective adulthood” and the retrospective accounts of “ex” members. Data show interviewees developing (paths to) subjective adulthoods substantially influenced by former affiliation with straightedge culture they frequently believe mark their (paths to) adulthoods fundamentally distinct from others in their age cohort. Particularly, individuals transitioning from straightedge recounted pronounced subculturally rooted antipathy toward adult conventionality, often envisioned alternative adult trajectories for themselves, discussed transitional impediments and opportunities they took to be unique to transitioning from straightedge, and, in indicating heightened awareness of adulthood's “facework,” visualized a collective of others like them inside adult social spheres by virtue of the formative bases (former) scene affiliation provided them. Ultimately, findings suggest that the study of subjective adult transition may profit from directly considering the formative influence of elective youth identities. Likewise, perhaps the most fertile grounds in the turn toward examining aging and scenes might rest in meanings individuals attach to adulthood and transitioning, even for ex‐members of certain communities.     

Recovering Heritage and Homeland: Ethnic Revival Among Fourth‐Generation Japanese Americans

In recent years, fourth‐generation Japanese American youth have been attempting to recover their ethnic heritage and reconnect with their ancestral homeland. This ethnic revival is a response to their continued racialization as “Japanese,” which has caused them to become concerned about their overassimilation to American society in an era of multiculturalism where cultural heritage and homeland have come to be positively valued. As a result, they are studying Japanese, majoring in Asian studies, living in Japan as college exchange students, and participating in Japanese taiko drum ensembles in local ethnic communities. Although this return to ethnic roots is a more serious commitment than the symbolic ethnicity observed among white ethnics in the past, it indicates that ethnicity remains involuntary for racial minorities, even after four generations. The case of later‐generation Japanese Americans demonstrates that cultural assimilation does not preclude the continuation and active production of ethnic difference.     

从“摇滚”到“佛系”:流行歌曲中的青年亚文化流变解读

音乐是文化的符号,流行歌曲根植于所处时代的现实土壤之中。改革开放以来,不同时期的流行歌曲以一种鲜明的风格记录时代声音,为我们透视青年亚文化流变提供了独特的视角。“摇滚”歌曲反映了改革开放初期,青年释放自我与现实抗争的文化情结;“怀旧”音乐是青年人在“前面无路想回头”境况下的一种心理调节;以“自我”为主题的歌曲是青年主体意识增强的现实回应;“佛系”歌曲映射了青年人自由空间被挤占后的一种养心策略。     

Cultural capital in educational research: A critical assessment

In this article, we assess how the concept of cultural capital has been imported into the English language, focusing on educational research. We argue that a dominant interpretation of cultural capital has coalesced with two central premises. First, cultural capital denotes knowledge of or facility with “highbrow” aesthetic culture. Secondly, cultural capital is analytically and causally distinct from other important forms of knowledge or competence (termed “technical skills,” “human capital,” etc.). We then review Bourdieu’s educational writings to demonstrate that neither of these premises is essential to his understanding of cultural capital. In the third section, we discuss a set of English-language studies that draw on the concept of cultural capital, but eschew the dominant interpretation. These serve as the point of departure for an alternative definition. Our definition emphasizes Bourdieu’s reference to the capacity of a social class to “impose” advantageous standards of evaluation on the educational institution. We discuss the empirical requirements that adherence to such a definition entails for researchers, and provide a brief illustration of the intersection of institutionalized evaluative standards and the educational practices of families belonging to different social classes. Using ethnographic data from a study of social class differences in family-school relationships, we show how an African-American middle-class family exhibits cultural capital in a way that an African-American family below the poverty level does not.     

Collaborative Music‐Making with Digital Audio Workstations: The “nth Member” as a Heuristic Device for Understanding the Role of Technologies in Audio Composition

This article examines amateur music‐making using a digital audio workstation, showing how audio and software are used as resources for creating compositions. The article has two aims. Firstly, to depict how digital music‐making is formed from routine interactional techniques. Secondly, to probe how researchers might account for such multi‐modal activity through a heuristic device: the “nth member.” Whereas sociology has typically been concerned with the cultural facets of how music is made and consumed, we explore the material practices of collaborative song creation utilizing conversation analytic techniques—“turn‐taking” and “next‐selection”—to capture two key interactional moments.     

Development of a Culturally Specific Career Exploration Group for Urban Chinese Immigrant Youth

A rapid increase in the number of Chinese immigrants and the specific challenges faced by low‐income Chinese immigrant youth attending urban schools warrant culturally sensitive school‐based interventions and services. However, research and services are limited for this population because of cultural biases in traditional career theories and the “model minority” myth suggesting that Asian students are excelling. The authors developed and implemented a culturally specific career exploration group for low‐income Chinese immigrant youth to address their career concerns with respect to multiple social and cultural factors and to provide social support. Implications for future program development and research are provided.     

Rehearsals in Citizenship: BBC Stop‐Motion Animation Programmes For Young Children

This paper examines new managerial discourses and practices in which the dialectic of labour is reconstructed as a series of acts of self‐understanding, self‐examination and “self‐work”, and through which the “self qua self” is constituted as the central object of management technologies. We interrogate concepts such as “excellence”, “total quality”, “performance”, “knowledge”, “play at work” and “wellness” in order to decipher the ways in which managerialism deploys what we term therapeutic habitus, and projects a new horizon of “human resourcefulness” as a store of unlimited potentialities. We invoke management’s wider historical–cultural context to situate managerialism within the framework of modernity as a cultural epoch whose main characteristic is what we term “derecognition of finitude”. It is the modern synthesis — with the “self” at the centre of its system of values — that provides the ground for current elaborations of subjectivity by managerialism. The paper examines how current vocabularies and practices in organizations use “work” to rearticulate discursively the human subject as an endless source of performativity by configuring work as the site of complex and continuous self‐expression. Management thus acquires a new discursive outline: instead of appearing as an authoritarian instance forcing upon workers a series of limitations, it now presents itself as a therapeutic formula mediating self‐expression by empowering individuals to work upon themselves to release their fully realized identity.     

Selling slumber: American neoliberalism and the medicalization of sleeplessness

Sleeplessness is an ancient and cross‐cultural phenomenon that is socially structured and restructured against a backdrop of ideology and inequality. In an effort to make sense of sleeplessness, some scholars have invoked the medicalization framework, which highlights consumerism, managed care, biotechnology, and physicians as key “engines” that foster the transformation of this formerly “normal” condition to one that people view as a medical problem. However, this burgeoning literature has not answered the call of medical sociologists to situate the medicalization process in a political economic context. In this article, we employ the case study of sleeplessness and the creation of the “Sleep Industrial Complex” to expand the medicalization framework and illustrate how American neoliberalism creates an ideal environment for the primary engines of medicalization. We identify three critical features of American neoliberalism—enhancement culture, commodification of health, and a “productivity imperative”—that act in concert with the driving engines to foster an environment wherein medicalization not only survives but also thrives.     

Enchanted companionship of Korean Catholic youth amid compressed individualization

Korean youth are confronted with “existential vulnerability” in an uncertain labor market. “Compressed individualization” reflects a high-risk society in Korea's socio-economic context and acts as the social backdrop for the “privatization of religion.” Despite de-religionization or the unchurching climate, what are the peculiar features of Korean Catholic youth who are actively participating in a church group? The authors selected five Catholic youth groups and conducted in-depth interviews with 18 of their members. Highly religious young Catholics demonstrate coping with existential insecurity amid compressed individualization via “enchanted companionship” experienced through prayer, sharing, or service. Despite differences in communal culture between groups, the peculiar features of their enchanted companionship include holistic healing, reciprocal transcendence, and solidarity. Amid the youth's struggles to find their way toward the fullness of life, these communities offer them a “free and gratuitous haven” distinct from secular ties in the utilitarian and disenchanted world. They can also voluntarily discover the significance of life through their activities, reflections, and missions. In sum, this study explains how religiosity is formed through a socio-existential vulnerability in youth's lived religion at a micro-level analysis, and signifies enchanted companionship as a key mechanism counteracting the waves of the secular world.     

“Do you guys hate Aucklanders too?” Youth: voicing difference from the rural heartland

This paper extends recent work in the geography of childhood and youth studies by examining the ways in which rural youth voice their understandings of what it means to be a young person at this historic moment (the end of the twentieth century) in New Zealand. Youth First¹ has been a nationwide project which has sought to privilege what young people 10–17 years say as a basis for evaluating the last 15 years of economic and cultural change in New Zealand. Over the course of 3 years a methodology was used to constitute spaces where youth voices would be heard. Focus Groups and “Youth Tribunals” have been conducted across New Zealand involving young people from diverse social and ethnic backgrounds. This methodology was supported by a development programme for beginning researchers also from diverse backgrounds and disciplines, and by the significant participation by young people in the design and conduct of the “Youth Tribunals”. Their participation has been critical to the power of the methodology to constitute spaces where rural youth have provided rich testimonies about their complex lives. While the voices of rural youth in the study resonate with national youth themes, including the theme of “not being listened to” they also speak to the nuances and differences in the lives of rural New Zealand youth. We would argue that in sharp contrast to the organizing concept of one “rural childhood” our research clearly shows that there are different possibilities in growing up rural. Maori and Pakeha² youth for example draw on different cultural and linguistic resources to voice their relationships to place and identity. Although vehemently clear about the ways in which they were excluded from participation in community life and their strategies of resistance, rural youth in this study also provided analyses which showed their commitment to positive possibilities which they saw as part of rural lives and communities.     

Refugees as icons: Culture and iconic representation

The September 2015 photograph of Alan Kurdi, a 3‐year‐old Syrian boy, lying facedown and dead on a Turkish beach, quickly became an iconic representation of Europe's “refugee crisis.” Even though images of distant suffering of refugees have become ubiquitous, only a few become iconic. It is this cultural process of iconization that often bedevils sociologists interested in visuality. How does an image gain the necessary currency to sway public opinion or even policy making? Why do some photographs elicit profound compassion that transcends the borders of its particular context? In this review, we explore how various authors have addressed these questions, focusing on the iconic images of Alan Kurdi. The “iconic turn” in cultural sociology and in the social sciences more broadly speaking offers theoretical and methodological insights for the analysis of images such as those depicting refugees and asylum seekers. For this reason, we situate the current work in the field of refugee photography within the framework of cultural sociology, even if many of the scholars discussed are from other disciplines.