“Why Would Our Heavenly Father Do that to Anyone”: Oppressive Othering through Sexual Classification Schemes in the Church of Jesus Christ of Latter‐Day Saints

In this article, we examine how leaders of The Church of Jesus Christ of Latter‐Day Saints (LDS or LDS Church) responded to the emergence of homosexuality as a prominent social issue by engaging in “oppressive othering” (Schwalbe et al. 2000 ), which refers to the process whereby elites classify members of other groups as morally inferior. On the basis of LDS archival materials, we analyze how LDS elites accomplished “oppressive othering” by constructing sexual classification schemes defining homosexuality as the result of (1) familial, (2) gendered, and (3) sexual dysfunctions. In conclusion, we draw out implications for understanding (1) how elites, religious, or otherwise, construct sexual classification schemes that facilitate the ongoing subordination of sexual minorities, (2) the importance of taking an intersectional approach to oppressive othering, and (3) the ways elites revise institutional doctrines in response to shifting societal issues and concerns.     

“Work as unto the Lord”: Enhancing Employability in an Evangelical Job-Readiness Program

The 1996 passage of welfare reform radically reshaped the principles and practices of poverty management in the U.S. On the one hand, it brought about an end to welfare as an entitlement and imposed rigid time limits, work requirements, and a programmatic supply-sided focus on “job-readiness.” On the other hand, it permitted and promoted the expansion of faith-based organizations in the provision of social services. This ethnographic case study of a prominent faith-based job-readiness program--Jobs for Life--is situated at the underexplored nexus of these two trends. Drawing upon participant observation in a Jobs for Life class, in-depth interviews with class instructors and participants, and content analysis of organizational materials, this article documents the program’s use of biblical principles and teachings to expound on the moral irreproachability of work and to fabricate “employable” subjects who submit themselves to both God and the employer. At play is a project that we call the “righteous responsibilization” of the poor, a responsibilization achieved through religious salvation. The case of Jobs for Life, we argue, not only extends our understanding of “religious neoliberalism” (Hackworth 2012), revealing how it shapes the process of subjectification and practices of poverty management. It also remediates a tension at the heart of neoliberal ideology between its emphasis on individualistic entrepreneurialism and its demand for submission to the abstract, alien decrees of the market. In the religious neoliberal framework exemplified by Jobs for Life, deference to capital is recast as the first step toward the entrepreneurial achievement of individual salvation.     

Helpers “Here on the Front Lines”: Welfare‐to‐Work Managers' Moral Identity Work

Using data drawn from telephone interviews with Ohio Works First program managers (N = 69), we examine managers' moral identity work. This work included using militarized rhetoric to evoke moral identities as honorable workers. It also involved signifying helper/helpful moral identities by defining what it means to be helpful, legitimating their helper identity through connections to caseworkers, and affirming their identity through telling success stories. Additionally, managers implicitly othered clients they viewed as needy and politicians they considered to be out‐of‐touch. Our research contributes to the literature on welfare‐to‐work, but also more broadly to our understanding of moral identity work and implicit othering.     

Complex Worker: Self-Concept and Boundary-Work Among the Solo Self-Employed

Abstract

This article proposes to examine the self-concept of members of an occupational category referred to as the “solo self-employed”—women and men who work alone and do not employ other workers. Our findings reveal that although the solo self-employed themselves do not make clear phenomenological use of the solo-self-employed category, they do speak similarly about their occupational independence, albeit without group awareness. The self-concept of the solo self-employed is mainly based on boundary work in relation to two well-known cultural-occupational categories: “employed workers” and “businesspeople.” Solo-employed workers prefer to distance themselves from these two categories and define themselves through negative comparisons between themselves and the two preceding categories. The Discussion section proposes perceiving solo self-employment as a social category that constructs an alternative self in relation to the selves associated with popular cultural-occupational scenarios.     

Identity Management of the Dead: Contests in the Construction of Murdered Children

Presenting data gathered from fieldwork and ethnographic interviews with families of homicide victims, this study explores “postmortem identity‐contests” faced by families who have experienced the homicide of a child or other family member. Interview data from families on their interaction with police, funeral home directors, and other institutional officials suggest that the construction of postmortem identities is commonly a process of contestation filled with competing identity‐claims. The findings reveal that as families resist “oppressive othering” by the state and other institutional actors, they develop various accounts and strategies in “selfing” and sanctifying the identity of the dead.     

“Becoming a Parent Changes Everything”: How Nonbeliever and Pagan Parents Manage Stigma in the U.S. Bible Belt

Despite the increasing visibility of secularism and alternative religions in the United States, few have paid attention to the relationship between family roles and religious identity outside of mainstream Christian denominations. Guided by insights from theories of identity work, I compare stigma management strategies by two religiously marginalized groups. Based on participant-observation, in-depth interviews, and textual analysis, I show how nonbeliever and Pagan parents in the Bible Belt respond to perceived threats to their moral identities as “good parents.” Nonbeliever and Pagan parents manage their spoiled identities by engaging in defensive othering amongst subordinates, a form of stigma management, to distance themselves from discrediting stereotypes—specifically the “militant atheist” and the “hedonistic Pagan.” I demonstrate that access to greater financial and cultural capital (nonbeliever parents) allows for reliance on defensive othering to massage interpersonal relations, whereas access to low levels of financial and cultural capital (Pagan parents), prompts the need to rely on defensive othering as a matter of survival. Becoming a parent changes the dynamic of stigma management for individuals; pushing individual parents away from social justice activism and ultimately undercutting broader social movements for equality.     

“Be Ye Transformed”: The Sexual Storytelling of Ex-gay Participants

The ex-gay movement in the United States has, for the last three decades, argued that there can be “freedom from homosexuality.” We draw from eighteen in-depth, semi-structured interviews with individuals seeking help from an ex-gay ministry for same-sex attractions. We argue that the testimonies that “ex-gays” or “strugglers” we spoke with represent a distinct genre of story, what Kenneth Plummer would call a “sexual story,” such as, for example, lesbian and gay coming out narratives. We find that elements of each type of narrative are flexible and culturally resonant across subcultures, demonstrating the creativity with which social movements and individuals construct and reconstruct themselves.     

Is Sex Work Sex or Work? Forming Collective Identity in Bangalore

While sex worker activism grows increasingly vibrant around the world, the forms and practices of sex work vary widely, and are often secret. How do sex workers come to see themselves as sex worker activists? What tensions emerge in the formation of collective identity within sex worker activist organizations, especially when the term “sex work” has often traveled linked to transnational organizations and funding? To answer these questions, this article analyzes in-depth interviews and participant observation on sex worker activism in Bangalore, India. Focusing on an organization I call the Union, I argue that it was first within the “shop floor” of transnationally funded HIV prevention organizations, and then within the activist work of the Union, that sex workers came to identify collectively as activists at a large scale. However, distinct configurations of practice among gendered groups of sex workers in Bangalore meant each group related differently to the formation of a sex worker activist collective identity. Two aspects of sex workers’ practice emerged as particularly central: varying experiences of sex work as “sex” or as “work,” and varying levels of anonymity and visibility in public spaces. Organizing through transnationally funded HIV prevention programs helped solidify these categories of differentiation even as it provided opportunities to develop shared self-hood.     

The Moral Economy of Neoliberalism: How Voters Use Neoliberal Ideology to (De)Legitimate Undocumented Worker Access to Labor Markets

Neoliberalism is prevalent in American life. While researchers have documented the use of neoliberal ideology in institutional and macrolevel policy contexts, they have yet to investigate how voters use neoliberal ideology to legitimate their position on economic policy. I use data from semi‐structured interviews with 85 Tucsonans about why they voted the way they did on Proposition 202 (2008): “Arizona Stop Illegal Hiring”—which sought to reregulate undocumented worker labor market access—to address this gap. I found evidence of two distinct neoliberal ideological legitimations: “fair market competition” and “individual responsibility.” Furthermore, I use these data to shed light on the debate over whether neoliberalism spans partisan affiliation or converges with American conservatism. I found that voters across party lines who supported the measure paired neoliberal legitimations with conservative legitimations. We can interpret this bipartisan use of neoliberal ideology as evidence of a neoliberal “moral economy”—or consensus about the moral principles in which market action is embedded. Evidence of this moral economy indicates that moral principles from neoliberal ideology are simultaneously bipartisan and converge with American conservatism. These findings suggest that there could be a broader moral consensus among voters concerning the legitimacy of anti‐immigration economic policies.     

An Interactionist Approach to the Social Construction of Deities

This paper examines the ways people construct and signify deities. Utilizing responses from an ethnographic study as well as analyses of existing studies of religion, we elaborate ways people construct the existence and characteristics of deities by engaging in “deity work,” which we define as the work people do to give meaning to deities as well as to themselves, others, or social phenomena related to deities. In so doing, we demonstrate how people may accomplish this in many settings by engaging in strategies of identity work including (1) defining, (2) coding, and (3) affirming the meanings of a given deity in social interaction. In conclusion, we draw out implications for understanding (1) the importance of examining deity work, and (2) some ways a focus on deity work processes may expand existing religious and interactionist studies.     

No Room for Respectability: Boundary Work in Interaction at a Shanghai Rental

This article examines the dramaturgical challenges of doing boundary work for a group of college women living with non‐college women at an overcrowded rental. To regulate tenant conduct and maintain their sense of self‐worth, the college women engaged in defensive othering and constructed their identity as “high‐quality” people on the basis of their characterization of their less‐educated roommates as “low‐quality” people. Their strategy of gaining self‐worth at their roommates' expense violated basic rules of social interaction that require participants to give face to gain face. This study shows that, in addition to weakening group solidarity and reproducing social inequalities, defensive othering also undermines subordinates' effort to gain self‐worth in the co‐presence of other subordinates. A video abstract is available at http://tinyurl.com/yath4o65     

RACIALIZED AUTHENTICATION: Constructing Representations of the Florida Highwaymen

This article explores how art world professionals and cultural publicists construct representations of a group of “rediscovered” black artists, who painted from the end of the Jim Crow era to the present. Examining their writings, statements from interviews, and their interactions with audiences at public events, I show how they represented the artists as both exotic self‐taught artists and achievers of the American Dream. I introduce the term “racialized authentication” to frame a branch of racial rhetoric through which the various actors draw from both traditional racial stereotypes and new racism ideology to construct authentic artists. In conclusion, I address how these findings have implications for the integration of contemporary research on race and sociological studies of art worlds.     

Seeing the Case Clearly: File‐Work,Material Mediation,and Visualizing Practices in a Dutch Criminal Court

In Dutch criminal courts, judges and their assisting clerks spend significant amounts of time doing file‐work in preparation for the court hearing: a practice they often call “visualizing the case.” This practice is distributed over clerks and judges and materially mediated: the legal case file enters into face‐to‐file interaction as both a text and a material object. This article aims to unpack what techniques clerks and judges draw on in order to come to “see the case clearly,” while at the same time it elaborates on the renegotiations of these largely paper‐based practices when court workers are confronted with the digitization of case files.     

Project Time in Silicon Valley

This article explores the pace of work for highly skilled workers who are employed in the high-tech industry of Silicon Valley. I link the temporal experiences of these workers to systems of domination at work, and to the particular characteristics of flexible specialization in the region. I ask four questions: How can the temporal rhythms of work be described? What factors shape these rhythms? Why do workers comply? How does this pace of work impact on other aspects of individuals' lives? I focus on the organization of work through project cycles, the de-linking of workers and organizations, and the ideology of individualism that constructs workers as entrepreneurs of their own careers as key factors that shape the erratic and quickened pace of work in Silicon Valley. I also show how this pace of work negatively affects other temporal spheres that individuals negotiate, most notably “bodily time” and the “interaction time” of social relationships.

     

Making Hakka Spaces: Resisting Multicultural Nationalism in Taiwan

Projects of official nationalism have long been understood as state-sponsored attempts at enforcing cultural uniformity within the borders of the national territory. Contemporary nationalisms tend to compartmentalize minority cultural groups in a way that marginalizes those who are not seen as belonging to the core of the “modern” nation. Contemporary official Taiwanese nationalism promotes the “ethnic Taiwanese” (Hokkien) majority as the modern center of an otherwise diverse nation, primarily through the funding and ‘preservation’ of non-Hokkien cultural traditions. Though these programs that celebrate local cultures are more inclusive than earlier nationalisms in Taiwan, the terms of inclusion nonetheless function as a form of neoliberal state control of minorities, such as the Hakka (kejia ren). This article examines how Hakka “culture workers” (wenhua gongzuozhe) resist state attempts at spatial and symbolic marginalization. From producing ethnographies that create a Hakka neighborhood to organizing a parade route that symbolically links that neighborhood to Taipei's government and financial centers, Hakka culture workers resist multicultural nationalism by making Hakka spaces that are resistant to state attempts to marginalize them. I argue that their work is a prime example of how communities and individuals can successfully negotiate the cultural and spatial politics of the neoliberal state.     

DIY Entrepreneurship? – Self‐reliance for Women Refugees in Australia

In this paper, we call for a re‐examination of the self‐reliance ideology based on a neoliberal perspective to make policies for refugee women's (self‐)employment and integration. We use a social constructionist perspective to conduct a narrative analysis of data from the lived experience of twelve women refugee entrepreneurs. Three prominent themes emerge from the women’s own narratives of their entrepreneurial journey – self‐reconstruction, social capital, and resilience. Our findings reveal the complexities of self‐reconstruction and socialization as experienced by refugee women entrepreneurs – for whom “push” factors take precedence over “pull” factors with the explicit understanding that the onus is on them to survive with their own resilience. We argue that offering people hope of a new life means offering them meaningful choices, built on forms of economic activity whose sustainability over the long term is evidenced by the positive supports available to make sure economic activity succeeds.     

Dignity Strategies in a Neoliberal Workfare Kitchen Training Program

Welfare-to-work training (workfare) programs are designed to technically and affectively prepare marginalized people for jobs that are often routinized and dirty. They are expected to accept personal responsibility for their situation and demonstrate submission to bosses as means of “working off” their “debt” to society. Ethnographic observation at workfare training sites has tended to emphasize the indignities that trainees suffer, with less attention to how workers maintain dignity in the face of these experiences. Using ethnographic observation and interviews in a Chicago workfare kitchen training program, we show that neoliberal kitchen training work encompasses paradoxical expectations for trainee-workers; they must demonstrate high levels of discretion and creativity required in professional kitchen work and demonstrate submission to charismatic authority as a means of getting kitchen work done and of affective compliance with the goals of the program. To combat the direct efforts of others to produce indignities, trainees developed two dignity strategies that are highly dependent on the structure of kitchen work: operating in a slipstream, and banking confidence that allows them to take liberties normally allowed for chef-trainers. These findings contribute to sociological understandings of workplace dignity, a privilege that has been especially elusive for the poor under welfare-to-work programs.     

Why Do Temp Workers Work as Hard as They Do?: The Commitment and Suffering of Factory Temp Workers in Japan

This qualitative study on blue‐collar temporary agency workers in Japan uses participant observation and in‐depth interviews to revisit the Marxist problem of surplus appropriation; that is, why do temp workers work as hard as they do, when management has little to offer in return? Existing literature has provided two answers of “coercion” and “consent.” This study attempts to bridge the debate by employing Bourdieu and Wacquant's concepts of practical sense and illusio. Workers entering the factory as novices initially made conscious efforts to master the specific bodily schemes necessary to survive on an insecure job. It was in the process of mastering the practical knowledge of factory work that temp workers came to be taken in, and by the game. Temp workers came to experience joy in investing their mind and body in the tasks, for they saw themselves reflected in the good job they did. Yet workers were not wholehearted believers in the game; they questioned their commitment and deeply suffered from reflecting on the poor treatment they continued to receive despite their commitment.     

Complaints‐Based Entrepreneurialism: Worker Experiences of the Employment Standards Complaints Process in Ontario,Canada

In Ontario, workers who face unfair working conditions have the option of filing an official complaint with the Ministry of Labour. Complaints making is characterized as a widely available, easily accessible, and free‐of‐cost avenue for workers who may have experienced a violation of the law. However, interviews with Ontario workers who have filed complaints tell a different story. This paper is based on a community‐university project on the enforcement of the Employment Standards Act in Ontario. We draw on 36 interviews with workers employed in precarious jobs in Sudbury, Toronto, and Windsor, who filed complaints to the Ministry. Workers characterize the complaints process as rife with bureaucratic complexity, risk, and unsuccessful payouts. Their experiences shed light on the efficacy of complaint‐based approaches that are often promoted as a form of “bottom‐up” enforcement of employment standards (ES). We demonstrate that the current ES complaints system requires workers to enact neoliberal entrepreneurialism (rather than agentic or collective entrepreneurialism) creating a highly stressful, enormously time‐consuming, and demoralizing experience. We document the increasingly individualized and contradictory avenues through which workers must act as entrepreneurs to navigate and self‐advocate when their rights have been violated. We argue that the current complaint processes limit the potentially empowering impact of this strategy.     

Genealogy of tabunka kyōsei: A Critical Analysis of the Reformation of the Multicultural Co-living Discourse in Japan

The Japanese government started to accept semi-skilled foreign workers officially under the newly established tokutei ginō status in 2019, and national policies for supporting foreign residents are gradually being developed. However, it is unclear how the principles of tabunka kyōsei (multicultural coexistence or co-living), the official slogan for supporting foreign residents since the mid-2000s, have changed as a result of recent policy trends. In this article, I examine the transformation of logics for legitimizing policies for foreign residents using discourse analysis of the official government documents on tabunka kyōsei. Previous critical studies have revealed that tabunka kyōsei is based on the logic of a binary opposition between “Japanese” and “foreigners”. This was combined with the neoliberal logic of “supports for self-reliance”, a paternalism that sees foreigners as being in need of support if they can live "just as" Japanese. This paternalism has prevented the development of recognizing the human rights and cultural differences of foreign residents as de facto immigrants. In addition, a logic has explicitly emerged in the tabunka kyōsei discourse at the end of the 2010s that sees foreigners as a threat to national security and that their acceptance should be strictly governed by the border control policy and socially controlled from the viewpoint of national interests. To deal with this situation, tabunka kyōsei must be recreated as a principle for recognizing foreign residents as immigrants and guaranteeing their human rights and cultural differences.