Chinese migrant wives in Taiwan: claiming entitlements,resisting inequality,and rejecting citizenship

A considerable number of Chinese women have migrated to Taiwan through marriage over the last two decades. Although the demographics of these marriage migrants have transformed over the years, a misunderstanding still exists as migrant wives are seen as commodities and gaining citizen status is seen as their ultimate goal. Using in-depth interviews, this research takes a bottom-up approach by allowing Chinese migrant women in Taiwan to define and interpret their own citizenship. It explains how they negotiate the politics of citizenship as they confront harsher immigration restrictions than immigrants of other origins because of their Chinese identity. This paper suggests that immigrants’ intersectional identities shape their conceptualization of Taiwanese citizenship, although their agency is limited. My findings illustrate that some Chinese migrant wives embrace citizenship entitlements while others’ experiences with citizenship differ depending on their positionality in both the private and the public. My findings also show that some migrant wives actively reject Taiwanese citizenship, challenging the myth that all Chinese immigrants desire Taiwanese citizenship. This study contributes to citizenship and migration studies using a feminist, intersectional approach and raises implications for the degree to which migrant wives have agency in constructing their citizenship.     

Associations between Affect,Context, and Sexual Desire in Depressed Young Women

We investigated associations of sexual desire with time of day, physical and social context, and positive and negative affect using momentary sampling in 44 depressed young women (mean age = 18). Analyses revealed that depressed young women experienced sexual desire when with their boyfriends and later in the evening. Sexual desire was also positively associated with positive affect. Sexual desire was not associated with negative affect or physical context. This research suggests that sexual desire is experienced by depressed young women in normative developmental social contexts. Our findings may help clinicians and sexual health educators in correcting the myth that depressed women do not have sexual desire.     

The Myth of Bodily Perfection

The paper identifies the myth of bodily perfection as one that permeates the dominant culture of late 20th century Western civilization, and points to ways in which the myth supports the creation of an illusory category of people called 'the disabled'. Grounded in an understanding of disability as socially constructed, and drawing on the experiences of women with disabilities, the paper further points to important differences in social expectations depending on whether one has disabilities that are visible or invisible. In discussions of disability, however, disabilities that are not visible are often ignored. It is concluded that this contributes to the widespread denial of disability and is oppressive.     

Power, desire, and pleasure in sexual fantasies

One hundred and sixty-two participants (ages 21-45) wrote open-ended sexual fantasies and completed self-report measures of rape myth acceptance, adversarial sexual beliefs, and attitudes toward women. We coded fantasies using a newly developed scoring system that includes themes of dominance, submission, sexual pleasure, and sexual desire. Men fantasized about dominance more than women did; they also tended to focus more on the desire and pleasure of their partner. Desire and pleasure were more closely linked in the fantasies of men than in the fantasies of women, for whom the two were distinct constructs. Although fantasies of submission were not associated with problematic attitudes for either gender, men's fantasies of dominance were associated with greater acceptance of rape myths. For women, greater rape myth acceptance was associated with emotional and romantic fantasy themes.     

Power,desire, and pleasure in sexual fantasies

One hundred and sixty‐two participants (ages 21–45) wrote open‐ended sexual fantasies and completed self‐report measures of rape myth acceptance, adversarial sexual beliefs, and attitudes toward women. We coded fantasies using a newly developed scoring system that includes themes of dominance, submission, sexual pleasure, and sexual desire. Men fantasized about dominance more than women did; they also tended to focus more on the desire and pleasure of their partner. Desire and pleasure were more closely linked in the fantasies of men than in the fantasies of women, for whom the two were distinct constructs. Although fantasies of submission were not associated with problematic attitudes for either gender, men's fantasies of dominance were associated with greater acceptance of rape myths. For women, greater rape myth acceptance was associated with emotional and romantic fantasy themes.     

THE MYTH OF THE UNFEELING STRATEGIC THERAPIST

This paper explores what the authors consider to be a widespread myth: that strategic therapists ignore, avoid, or neglect client feelings in treatment. This myth is promulgated by trainers' admonitions and strategic theorists' injunctions against dealing with client affect. It is also cultivated by omission of this topic in the strategic literature. The myth is destructive in that it misrepresents what strategic practitioners actually do in a therapy session. Seven elements of the myth are delineated and the corresponding fallacies are illustrated.     

Gender relations,development practice and "culture"

Most development practitioners have the following preconceived notions about gender and culture: 1) that gender relations are equated with the most intimate aspects of society; 2) that culture and tradition are immutable; 3) that there is no independent resistance to subordination within the culture; and 4) that religion is culture. These notions interfere with work on developing equitable gender relations and complicate efforts to allocate resources in ways that redress the imbalance of power between men and women. The validity of these notions can be tested by analyzing an experience the author had in 1984 when she published a book on women and development in India. On a publicity tour in Liverpool, England, she addressed an audience composed largely of men from India, Pakistan, and Bangladesh. This audience attacked her book and defended an idealized version of the position of women in the culture of South Asia. They accused the author of being a traitor to her own culture and of being Westernized. A Pakistani woman member of the audience, however, thanked the author for her presentation and reported that she was working with Asian women facing domestic violence. The men understood the cultural identity of South Asia as being composed of identical families dedicated to mutual interest, love, and cooperation. However, this family unit requires the subsuming of women's interests. This myth of the family ignores real life experiences of women who suffer abuse and ignores the fact that the notion of "family" is constantly undergoing change. Development practitioners should use culture as a way of opening up intractable areas of gender relations rather than regarding it as a dead-end which prevents work towards equitable gender relations. A new definition of "cultural sensitivity" would be to acknowledge that contests surround the significance attached by a society to different aspects of social constraints and that these contests often represent challenges to hierarchical social relations.     

From myth of return to return fantasy: a psychosocial interpretation of migration imaginaries

By referring to the myth of return, migration literature has focused mainly on sociopolitical explanations, neglecting intersubjective dynamics. This paper operates a switch from myth of return to fantasy. This allows the analysis to be detached from the return speculation’s outcome. It also recognises the cross-generational endurance of return-thinking as functional to the process of identity-building as part of a migrant’s search for well-being. Three British Pakistani migration stories will illustrate how return fantasies are not necessarily a symptom of disengagement with the host society, but are part of a common way human beings have to imagine possible futures for themselves and make sense of their present. Fantasies have the potential to create a virtual transitional space where the individual can re-elaborate experiences in a mode that is safer than the one of reality and may have a positive effect on normalising one’s migration experience.     

Opioid withdrawal not lethal to fetus,if via medication taper

First of all, this story is not about Craig Towers, M.D., the charismatic Tennessee‐based OB‐GYN whose methods for detoxing pregnant women from opioids are not endorsed as standard of care by the American College of Obstetricians and Gynecologists. It is, however, about debunking the myth that pregnant women with opioid use disorder (OUD) must be maintained on agonist medication (methadone or buprenorphine). They don't need to be. They can be tapered instead.     

Framing Black women: The utility of knowledge

This article reviews the literature on the socially constructed knowledge or myths about Black women by placing it within a cultural context. I identify three domains of research within this field. The first is the cultural production of socially constructed mythologies of Black women throughout various historical epochs, which includes an analysis of books, journals, scientific/medical documents, images, and other cultural products. I focus on two primary categories of stereotypes found in the literature: 1.) the myth of pathology and primitiveness and 2.) the myth of antithetical womanhood. The second is the utility of cultural knowledge—which is to control and regulate culture and to justify and establish particular types of norms, preferences, laws, policies, and practices within society. Lastly, I will discuss the resistance culture of Black women, which developed in response to stereotypical perceptions created about them.     

The Most Cherished Myth: Puritanism and Liberty Reconsidered and Revised

This paper revisits and reconsiders the prevailing assumption or conventional wisdom about the association or affinity between Puritanism and liberty in historically Puritan societies, especially America and to a lesser extent Great Britain. It argues and elaborates on that the “Puritanism and liberty” equation or link is a naïve assumption, speculative explanation or cherished liberal-democratic mythology analogous and related to, as well as even more enduring and prevalent than, what contemporary sociologists call the “beloved myth” of an elective affinity or connection between Calvinism and modern capitalism. The paper aims to fill in a void in the current sociological literature in which attempts to question and reveal the Puritanism and liberty equivalence as a myth are relatively infrequent. Overall, the paper aims to contribute to the existing literature on the relationships between Puritanism, Calvinism and other ascetic Protestantism on the one hand and modern democratic society on the other.     

Gender attitudes,sexual violence,and HIV/AIDS risks among men and women in Cape Town,South Africa

This study examined gender attitudes and sexual violence‐supportive beliefs (rape myths) in a sample of South African men and women at risk for HIV transmission. Over 40% of women and 16% of men had been sexually assaulted, and more than one in five men openly admitted to having perpetrated sexual assault. Traditional attitudes toward women's social and gender roles, as well as rape myths, were endorsed by a significant minority of both men and women. Multivariate analyses showed that for men, sexual assault history and rape myth acceptance, along with alcohol and other drug use history, were significantly related to cumulative risks for HIV infection. In contrast, although we found that women were at substantial risk for sexually transmitted infection (STI), including HIV, women's risks were only related to lower levels of education and alcohol use history. We speculate that women's risks for STI/HIV are the product of partner characteristics and male‐dominated relationships, suggesting the critical importance of intervening with men to reduce women's risks for sexual assault and STI/HIV.     

Family Welfare Effort,Total Fertility,and In Vitro Fertilization: Explaining the Israeli Anomaly

The theory of family welfare effort is a leading macro‐sociological explanation of variation in human fertility. It holds that states which provide universally available, inexpensive, high‐quality day care, generous parental leave, and flexible work schedules lower the opportunity cost of motherhood. They thus enable women, especially those in lower socioeconomic strata, to have the number of babies they want. A considerable body of research supports this theory. However, it is based almost exclusively on analyses of Western European and North American countries. This paper examines the Israeli case because Israel's total fertility rate is anomalously high given its family welfare effort. Based on a review of the relevant literature and a reanalysis of data from various published sources, it explains the country's unusually high total fertility rate as the product of (1) religious and nationalistic sentiment that is heightened by the Jewish population's perception of a demographic threat in the form of a burgeoning Palestinian population and (2) the state's resulting support for pro‐natal policies, including the world's most extensive in vitro fertilization (IVF) system. The paper also suggests that Israel's IVF policy may not be in harmony with the interests of many women insofar as even women with an extremely low likelihood of becoming pregnant are encouraged to undergo the often lengthy, emotionally and physically painful, and risky process of IVF.     

Gender inequality in wage earnings and female self-employment selection

Female self-employment has risen strongly over the last few decades and has become an important labor market development. The few studies that have examined women’s decision to become self-employed indicate that this decision is complex. Women are more likely than men to shoulder family-related obligations, especially child rearing, and there is evidence that this affects some women’s propensity to become self-employed. Also, women have yet to achieve full economic parity with men in wage employment. This paper specifically examines how gender inequality in wage earnings may precipitate some women’s selection out of wage employment and into self-employment. We find that women’s lower wage returns to observed worker characteristics have a positive and significant effect on women’s decision to switch from wage employment to self-employment.     

Appropriating Ancient Greek Myths: Strategies and Caveats

In her essay on Medusa (this issue) Doris Silverman proposes an anthropological reading of the myth in its times. She argues for its utility in psychoanalytic practice as a myth that illuminates the mother-daughter dynamic. She claims to be delving into the history of females at the time the myth became established and elaborated but mistakenly assigns the myth, which first appeared in art and literature of the Archaic Period (800–480 B.C.E.), to the Classical Period (480–323 B.C.E.). This error undermines the entire anthropological section of her article. Silverman’s essay moved me, as a classicist, to propose that anyone attempting to appropriate classical myths for psychoanalytic insight and practice (a) specify the version being analyzed and the context, if known, in which the myth arose or later resurfaced; (b) use classical scholarship on that myth judiciously; (c) avoid reductionism and over-generalization (e.g., “Greek women”); and (d) use clues or gaps within the text as a basis for subversive readings. With these cautionary strategies and caveats in mind, I pondered how a classicist and psychoanalyst might join forces, creatively and meaningfully, in an effort to fathom, animate, and appropriate ancient mythic figures and their stories.     

Persephone today: Use of dreams imagery,and myth in the treatment of raped women

Therapists today are seeing an increasing number of victims of rape. The article deals with the on-going psychotherapy of raped women; the impact the presenting problem has on both client and therapist; and some ways forms of imagery. The meaning of the myth is explored within the context of the author's experience with these women.     

MYTH,TEXT, AND INTERACTION COMPLICITY IN THE NEGLECT OF BLUMER'S MACROSOCIOLOGY

This article depicts a major line of assessment of the work of Herbert Blumer as constituting a series of myths. Portrayals of his work as subjectivistic and ideographic combine with the predominant myth that Blumer ignored issues of large-scale organization and social structure. Documentation of his analyses of corporate power relations, racial stratification, and industrialization and industrial organization reveals the mythical character of much published opinion regarding his work. The micro-macro distinction is an ideology within which these myths have been created and perpetuated. Interactionists who have benignly bought into that ideology contribute to the myth of Blumer's neglect of societal organization. In closing it is suggested that greater attention needs to be given to the influence of Robert Park on Blumer's perspectives and that such an assessment might contribute to a broadening of the base of symbolic interactionism.     

Inaugural: A necessary disenchantment: myth,agency and injustice in a digital world

This lecture reviews the history of how the status and authority of media institutions over the past century have been entangled with wider claims about social knowledge and the order of societies. It analyses those relations in terms of three successive and now overlapping myths: ‘the myth of the mediated centre’ which claims that media (traditional mass media institutions) are privileged access points to our centre of social values and social reality; the ‘myth of us’ which is now emerging around the supposedly natural collectivities that ‘we’ form on commercial social media platforms; and, from outside the media industries, the ‘myth of big data’ which proclaims big data techniques are generating an entirely new and better form of social knowledge. All these myths require deconstruction by a particular hermeneutic, but the case of the myth of big data is the most paradoxical, since its claims amount to an anti‐hermeneutic, a refusal to interpret the social anymore as the resultant of processes of meaning‐making. This third myth, it is argued, requires a hermeneutic of the anti‐hermeneutic if it is to be deconstructed and previous conceptions of social knowledge (from Weber onwards), and the claims to possible justice and politics based upon them, are to be preserved.     

Gender differences in the enactment of sociosexuality: An examination of implicit social motives,sexual fantasies,coercive sexual attitudes,and aggressive sexual behavior

An unrestricted sociosexual orientation (the endorsement of casual sex) has been found to correlate with undesirable behaviors and personality characteristics more so in men than in women. Using a community sample of men and women, we investigated the correlations between sociosexuality and behaviors, motives, attitudes, and fantasies related to sexual aggression. Participants (n = 168; ages 21–45) completed self‐report measures of sociosexual orientation, sexual conservatism, rape myth acceptance, adversarial sexual beliefs, attitudes toward women, sexual behaviors, and perpetration of sexual aggression. Participants also wrote five brief stories that were scored for power and affiliation‐intimacy motives and two sexual fantasies that were coded for the theme of dominance. For both men and women, an unrestricted sociosexual orientation was correlated with behavioral items indicating earlier life experiences with sex, a greater number of lifetime sex partners, and more frequent sexual activity. For men, an unrestricted sociosexual orientation was linked with higher levels of rape myth acceptance and adversarial sexual beliefs; more conservative attitudes toward women; higher levels of power motivation and lower levels of affiliation‐intimacy motivation; and past use of sexual aggression. For women, an unrestricted sociosexual orientation was associated with sexual fantasies of dominance and lower levels of sexual conservatism.