I position critical ethnographic researcher field notes as an opportunity to document the physical and ideological violence that white settler states and institutions on the school-prison nexus inflict on the lives of girls of color generally and Black girls specifically. By drawing on my own field notes, I argue that critical social science researchers have an ethical duty to move their inquiries beyond conventions of settler colonial empirical science when they are wanting to create knowledges that transcend traditions of body counts and classification systems of human lives. As first responders to the social emergencies in girls’ lives, researchers can make palpable spatialization of institutionalized forms of settler epistemologies to convey more girl-centered ways of speaking against quantifiable hierarchies of human life.
Field Notes as First Responder Witness Accounts
Hobbledehoydom in Anthony Trollope's "Ayala's Angel"
Using Anthony Trollope’s character Tom Tringle ofAyala’s Angel, I argue that in his portrayal of the hobbledehoy, Trollope is imposing on Victorian boys and young men a code of behavior every bit as restrictive and every bit as unnatural as the “suffer and be still” doctrine imposed on girls and young women. Using critical tools from the fields of Masculinity Studies and studies of literary character, I discuss Trollope’s portrayal of Tom Tringle as emblematic of the restrictions Victorian gender ideology placed on women. What emerges is a new dimension to Victorian gender studies. The admonition addressed to Victorian women of all ages and classes that they should “suffer and be still” in the face of any adversity is well known, and is often accompanied by the assumption that no similar restriction is placed on boys and men. In the world of Anthony Trollope’s novels, however, unlike that of many other Victorian novelists, women seldom need much taming, as obedience is a strong character trait in the majority of his heroines. His young men, on the other hand, tend to be far less morally evolved, and in Trollope’s love plots, if anyone has to undergo profound changes of character before being fit for marriage, it is usually the man. I argue that Trollope’s stern but gentle treatment of the misfit Tom provides further answers to the often debated question of Trollopes relative conservatism.
Bodies, Girlhood and Popular Culture
Kristina Gottschall, Susanne Gannon, Jo Lampert, and Kelli McGraw
Using a collective biography method informed by a Deleuzian theoretical approach (Davies and Gannon 2009, 2012), this article analyses embodied memories of girlhood becomings through affective engagements with resonating images in media and popular culture. In this approach to analysis we move beyond the impasse in some feminist cultural studies where studies of popular culture have been understood through theories of representation and reception that retain a sense of discrete subjectivity and linear effects. In these approaches, analysis focuses respectively on decoding and deciphering images in terms of their normative and ideological baggage, and, particularly with moving images, on psychological readings. Understanding bodies and popular culture through Deleuzian notions of “becoming“ and “assemblage“ opens possibilities for feminist researchers to consider the ways in which bodies are not separate from images but are, rather, becomings that are known, felt, materialized and mobilized with/through images (Coleman 2008a, 2008b, 2008c, 2009, 2011; Ringrose and Coleman 2013). We tease out the implications of this new approach to media affects through three memories of girls' engagements with media images, reconceived as moments of embodied being within affective flows of popular culture that might momentarily extend upon ways of being and doing girlhood.
Empirical, Historical, Cross-Cultural, and Cross-Species Considerations
Social response to age‐gap sex involving minors has become increasingly severe. In the US, non‐coercive acts that might have been punished with probation 30 years ago often lead to decades in prison today. Punishment also increasingly includes civil commitment up to life, as well as scarlet‐letter‐like public registries and onerous residence restrictions for released offenders. Advocates and the general public approve, believing that age‐gap sex with minors is uniquely injurious, pathological, and criminal. Critics argue that public opinion and policy have been shaped by moral panic, consisting of unfounded assumptions and invalid science being uncritically promoted by ideology, media sensationalism, and political pandering. This talk critically examines the basic assumptions and does so using a multi‐perspective approach (empirical, historical, cross‐cultural, cross‐species) to overcome the biases inherent in traditional clinical‐forensic reports. Non‐clinical empirical reviews of age‐gap sex involving minors show claims of intense, pervasive injuriousness to be highly exaggerated. Historical and cross‐cultural reviews show that adult‐adolescent sexual relations have been common and frequently socially integrated in other times and places, indicating that present‐day Western conceptualizations are socially constructed to reflect current social and economic arrangements rather than expressions of a priori truths. Analogous relations in primates are commonplace, non‐pathological, and not infrequently functional, contradicting implicit assumptions of a biologically‐based “trauma response” in humans. It is concluded that, though age‐gap sex involving minors is a significant mismatch for contemporary culture—and this talk therefore does not endorse it—attitudes and social policy concerning it have been driven by an upward‐spiraling moral panic, which itself is immoral in its excessive adverse consequences for individuals and society.
Noah N. Allooh, Christina M. Rummell, and Ronald F. Levant
The present study examined the extent to which youth who endorse emo subculture reject the traditional masculine norm of restrictive emotionality. It also examined the relationships between endorsement and rejection of emo subculture and traditional masculine and feminine norms and masculine gender role conflict. In Study 1 (N = 13) three focus groups were conducted to create the mixed methods Emo Culture Questionnaire (ECQ). In Study 2 (N = 164) exploratory factor analysis of the quantitative part of the ECQ resulted in a 15-item, 4-factor scale; however, due to low reliabilities, only two scales were used in the analyses. Three hypotheses were mostly supported. The endorsement of emo subculture by men was negatively associated with their Restrictive Emotionality subscale scores of both the Male Role Norms Inventory-Revised (MRNI-R) and Gender Role Conflict Scale (GRCS). The endorsement of emo subculture by women was negatively associated with their MRNI-R Restrictive Emotionality scores but was not positively associated their Femininity Ideology Scale (FIS) Emotionality scores. Negative views of the emo subculture by both men and women were positively correlated with their MRNI-R Restrictive Emotionality scores. An exploratory question found that the endorsement of emo subculture had significant negative correlations with three additional MRNI-R subscales and the total scale for men and with five MRNI-R subscales and the total scale for women. In addition, the endorsement of emo subculture had significant negative correlations with two FIS subscales, and with two additional GRCS subscales and the total scale for men. Qualitative results from the ECQ indicated that while the label “emo” may not function as a personal identifier, the music, fashion, and behavior thus identified remain popular.
Girls and Women Forge New Paths
conflict and resistance becomes a shield against critique of religious ideologies that are likely as influential, if not more so, in the construction of young women’s sexual experiences. Sharma’s study appears apologetic, and indeed she explicitly includes
Exploring Black Male Youths’ Motivation to Participate in Sports
Deborwah Faulk, Robert A. Bennett III, and James L. Moore III
ideologies which bolster traditional displays of gender performance. Although gender norms are changing ( Anderson 2014 ), given the history of race, gender, and ability in the United States it is important to study the intersection of identity and the
Nicki Minaj’s Anaconda, Instagram Reproductions, and Viral Memetic Violence
Aria S. Halliday
popular in any US cultural context, but also which bodies, including those of girls, constitute US cultural ideologies of the bizarre and the abject. The sharing of these images over and over, usually out of context and with little framing of their
, the film adaptations of those stories are subject to Disney’s anti-feminist ideology as well, epitomized by The Princess Diaries (2001) movie wherein “a strong, independent character, who values education and has goals of her own, here is reduced to
Conflicting Discourses of Commodity Activism
“the ideologies encoded in the collection's narrative and material objects, the intentions of those who are involved in the production of the collection, and the experiences of mothers and girls who buy, play with, and love their dolls” (7). Although