virtually inevitable as I conducted ethnography among Romanian and Bulgarian male migrants who did sex work in Berlin's gay neighborhood of Schöneberg. As I describe in more detail below, this ethnography involved participant observation in the drop
Romanian and Bulgarian Migrant Male Sex Workers in Berlin
The Chicano Gang Stereotype in Sociohistoric Context
In this brief research note, the author uses a sociohistoric lens to examine selected films that have employed the cholo, or Chicano gang member, stereotype. He finds that the cholo is a prevalent archetype of Mexican and Mexican American youth. The author argues that the depiction of the cholo as a hypermasculine, abject personage threatening the social order converges with how actual Latino youth are constructed in sociopolitical and media discourses—as both marginalized young men and migrants unworthy of membership in U.S. society.
This article examines multiculturalism and gender equality in the light of ethnicity, gender, and agency so as to illustrate how gender equality is used as a marker of Finnishness in various youth work contexts. The data presented consists of interviews with youth workers (n=42) and ethnographic fieldwork carried out from 2003 to 2005. The results illustrate that questions related to multiculturalism have enhanced the visibility of gender equality in youth work. The identification of gender-based inequality is connected, in particular, to girls from migrant backgrounds whose education and well-being are of social concern. Youth work itself is often seen as gender-neutral and equality-based. However, this illusion of gender equality reflects more the ideals of equality which are not being concretized in the practices of youth work. Equality in this context is defined as a purely quantitative concept: the solution to any possible inequalities is, therefore, that everyone should be treated in the same way.
Fire dancers in Southern Thailand, almost exclusively young, intra-/international migrant men from rural Thailand and Myanmar, are paid to entertain tourists at nightly beach parties. An unacknowledged economy fueled largely by tips, fire dancing is fast becoming an iconic symbol of Thailand’s young backpacker tourism sector but is not considered an acceptable form of labor or a valued artistic practice, because tourist beach spaces are perceived as sites of immorality, excessive drinking, and sexuality. Male fire dancers, then, come to be known as young social deviants who do not belong in the national imaginary and thus must maneuver around a complex politics of belonging with vast differences in social and economic power. Drawing on ethnographic fieldwork, this article examines how belonging is negotiated among Burmese fire dancers working in Thailand, and how experiences of belonging are shaped by spatialized gendered moralities and masculinities that operate within the fire dancing scene.
Annabel Erulkar and Girmay Medhin
( Population Council 2016 ). The aim of this study 1 was to analyze the educational and health impacts of a program for girls, including child domestic workers and rural-urban migrants residing in poor urban areas or informal settlements. Biruh Tesfa Ethiopia
Male West African Youth, ‘Waithood’ and the Pursuit of Social Becoming through Football
Christian Ungruhe and James Esson
wants to enjoy, but to which one will never have material access” (Mbembe cited in Ferguson 2006: 192 ). It is not just that return migrants and the import of various media, commodities, and ideologies from around the world associated with migratory
, the shifting economic system from an emphasis on production to an emphasis on consumption, the flow of migrants and immigrants changing the demographic composition of the cities, the women’s movement and the perceived “feminization” of American boys
“I Am Not ‘Worthless’—I Am a Girl with a Lot to Share and Offer”
Emma Pearce, Kathryn Paik, and Omar J. Robles
well-recognized gaps in the intersection between disability and migrant studies. As Pisani and Grech put it, “[M]igration theory grows without the disabled person, disability studies without the migrant, and practice without the disabled migrant” (2015
14 Young Women Speak Out
realities of violence against women. The film depicts a rural black woman who becomes infected with HIV and it describes her struggles as a woman, as a mother and as a wife of the migrant laborer who infected her. The film offers a socio-cultural, political
Barbara Roche Rico
-Ramírez 1982 ; López 1980 ; Wagenheim and de Wagenheim 1988 ). In her preface to El Bronx Remembered (1975), Mohr suggests that while they “did not face immigration laws or quotas, [the migrants were nonetheless] strangers in their own country” (1975