Sampling by Ethnic Surnames: The Case of American Jews

It is often difficult and costly to locate members of numericallysmall minorities using standard probability sampling. Consequently,nonprobability sampling techniques of various sorts are commonlyused. This paper analyzes the differences between samples chosenby two such techniques—the use of ethnic surnames andthe use of organization lists—tand compares them withprobability samples. Using data from the National Jewish PopulationStudy, we find that Jews with one of 35 so-called distinctiveJewish names do not differ substantially from the general populationof Jews in demographic characteristics or indicators of Jewishidentification, and that this technique produces a sample whichis more similar to the general population of Jews than doesthe organization list sample technique.     

‘From Behind the Women's Petticoats’: The English Factory Act of 1874 as a Cultural Production1

Abstract In 1874 Parliament passed a law entitled ‘The Factories (Health of Women. etc) Act’ which limited the hours that women and children could work in textile factories to a 56 1/2 hour work week. In this paper I interpret the debates over hours legislation and the resulting Act as cultural productions. These cultural productions contributed to the formulation of a new social problem,‘the working mother’ promulgated an interpretation of who caused the problem, and reinforced a particular view of who was responsible for social reproduction. The rhetoric in the debates about the measure made crucial contributions to the future agenda for public policies concerning married women workers and working mothers, and reinforced a world view that state, economy and family are, and ought to remain, independent entities. My analysis draws from a range of theoretical traditions and works stressing the importance of language and other symbolic practices such as rituals in creating political subjects, problems and solutions. I examine the debates about state regulation in the 1870s to show how a symbolic or cultural analysis illuminates state-level politics and the formulation of public policy. It was through such laws and debates that the state contributed to the social construction of gender and a gendered economy.     

Women inventors in Canada in the 1980s

Les femmes inventrices sont rares. Elles sont redéfinies, reformées et rendues invisible par des structures patriarcales et de genre. Dans cette étude, les expériences et réalités de 21 femmes inventrices contemporaines canadiennes, des femmes qui sont dans des occupations inusités même pour des hommes, sont rapportées. Les femmes inventrices, n'importe leur degré de succès, ont souvent de la répugnance à reconnaître qu'elles sont, de fait, inventrices. Un inventeur, dans notre imagerie culturelle, est un pionnier mâle qui est eccentrique, incompris, mais qu'on estime talentueux. Les femmes semblent être moins voulante ?accepter le stigmate associéà ces images. Les personnes qui sont proches des femmes inventrices, incluant leurs maris, font collusion en trivialisant les tentatives des femmes à inventer. Plusieurs forces entrelacées sont en opérations parmi les expériences des femmes inventrices. Les contributions des femmes ont tendance àêtre rendues invisibles dans une société patriarcale qui redéfinie tout ce que les femmes font en terme mâle. ?idéologie masculin prédomine ?en terme dont elle contribue à reformer ?expérience vécue des femmes dans un moule qui renforce les mythes de ce que la femme est et fait. Les femmes ne sont pas percues comme jouant un rôle actif dans la création et le contrôle de la technologie, mais plutôt comme étant contrôlé par celle-ci. Women inventors are rare. They are redefined, reshaped and rendered invisible by patriarchy and gender structure. In this study, the experiences and realities of 21 contemporary Canadian women inventors, women who are in an unusual occupation even for men, are related. Women inventors, no matter how successful, are found to be reluctant to acknowledge that they are, indeed, inventors. An inventor, in our cultural imagery, is a male pioneer who is eccentric, misunderstood but ultimately brilliant. Women seem less willing to accept the stigma associated with these images. People who are close to women inventors, including their husbands, collude in trivializing women's attempts to invent. Several interwoven forces are operative in the experiences of women inventors. Women's contributions tend to be rendered invisible in a patriarchal society which redefines all of what women do and are on male terms. Male ideology predominates in such a way as to reshape women's lived experiences to fit myths of what women are and do. Women are not seen as playing an active role in creating and controlling technology but in being controlled by it.