Gendered Racial Identity and Involvement with School

We studied the influence of three components of racial-ethnic identity (REI) on school involvement (including possible selves) in middle school with an African-American, low-income, urban sample. We explored the impact of one REI component, “awareness of racism,” and we hypothesized that the nature of the effect oftheother two components—positive ingroup “connectedness” and “embedded achievement”—would differ by gender because they offset gender differences in agency and relatedness. We developed a measure of REI (pilot N=139) and examined change in involvement over the eighth-grade year (study N=101) using hierarchical regression. For boys, the “connectedness” component of REI predicted improved grades, increased study time, better attendance, and more numerous strategies to attain academic possible selves; for girls, the “embedded achievement” component of REI predicted improvement in grades. Youth high in all three elements of REI became more concerned about school.     

Gendered Racial Identity of Black Young Women

In order to understand the experience and identity development of Black adolescents and young women, it is important to understand the intersection of race and gender, or gendered racial identity development. The study sought to unpack aspects of social identity particularly gendered racial identity from the phenomenological perspective of participants. This study included dyadic focus groups of 17 African American young women between the ages of 15?C21. Participants were asked about meaning and salience of gendered racial identity. Results suggest that gendered racial identity had greater salience for the participants as compared to the separate constructs of racial or gender identity. The participants identified with negative stereotypes and images of African American women, issues of colorism and standards of beauty. They also emphasized the importance of self-determination. Furthermore, when asked directly about the meaning of race and gender in their lives participants indicated that race and gender simultaneously influenced their perceptions of themselves. The findings that emerge from this study further the discourse regarding limitations that may occur when using single identity factor models to understand identity development among ethnic minority youth. Implications for prevention programs and areas for future research are included.     

The Female Breadwinner: Phenomenological Experience and Gendered Identity in Work/Family Spaces

Although female breadwinners (FBWs) are increasingly common in industrialized society and challenge traditional western gender norms, little research has focused specifically on the experiences of FBWs. These experiences impact individual, family, and organizational decision making. Thus, this project uses a phenomenological method to explore the experiences and gendered identity negotiations of 15 FBWs from the eastern and midwestern U.S. who were recruited via electronic message boards and personal contacts. The study asks how these women experience the phenomenon of being the breadwinner, seeking common elements. Results indicate six essential elements of FBWs’ experiences: (a) having control, (b) valuing independence, (c) feeling pressure and worry, (d) valuing partner’s contributions, (e) feeling guilt and resentment, and (f) valuing career progress.     

Gendered Religiosity

This study uses measures of cognitive and expressive aspects of gender as a social identity from the General Social Survey to examine whether and how they relate to religiosity. I find that religiosity is clearly gendered, but in different ways for women and men. Consistent with the feminine-typing of religion in the Christian-majority context of the United States, gender expression is linked with more religiousness among women but not men. Consistent with religion being a sometimes patriarchal institution, those with more pride in being men are more religious. I conclude that religiosity is gendered, that degendering and secularization processes could go hand-in-hand, and that future research on gender differences in religiosity should further examine variation among women and among men.     

Experiencing Gendered Seeing

This paper explores the concept of “gendered seeing”: the capacity to visually perceive another person's gender and the role that one's own gender plays in that perception. Assuming that gendered properties are actually perceptible, my goal is to provide some support from the philosophy of perception on how gendered visual experiences are possible. I begin by exploring the ways in which sociologists and psychologists study how we perceive one's sex and the implications of these studies for the sex/gender distinction. I then discuss feminist philosopher Linda Alcoff's concept of “interpretative horizons,” which highlights the role that one's social and political identities play in how we understand the world around us. I also discuss Elizabeth Grosz's notion (borrowed from Merleau‐Ponty) of double sensation. I then apply some work in the philosophy of perception on perceptual learning and the cognitive penetration of perception to gendered seeing. My hypothesis is that we can explain how one's interpretative horizons are acquired through some notion of perceptual learning. I conclude by suggesting some of the epistemic and ethical implications of gendered seeing.     

Identity and name changes.

The theoretical literature as well as case material presented point to the intimate relationship of name changes to identity struggles. Names have strong affective value and symbolize an important part of a person's identity. The cultural and social value of a name may be secondary to the personal meaning of that name to the individual who in changing it will reveal an inner change in his sense of identity or an inability to integrate a diffuse sense of identity. The answer to "what's in a name?" may be "Identity's in a name."     

Striving for God's Attention: Gendered Spaces and Piety

This article looks at the inadequacy of space available to women in the two most holy sites for all Muslims: Masjid al‐Haram in Makkah and Masjid an‐Nabawi in Madinah, Saudi Arabia. I argue that religious discourse, shaped by geopolitical factors, has framed piety for women primarily in terms of modesty, such that a woman is often considered a good Muslim if she is visible only within her female community but invisible to the larger society. Furthermore, I argue that the allocation of meager space affects not only the perception of women's religious standing in society, but also women's own perception about their moral selves. The article claims that by being relegated to small sections within religious spaces, women's collective worship is evident neither to the community at large nor can it be fully experienced by individual women, thus placing obstacles in women's path to seek to closeness to God.     

Gendered Reminiscence Practices and Self-Definition in Late Adolescence

The purpose of this study was to examine gender differences in the emotional construction of life-threatening events (LTEs) that were chosen as self-defining by late adolescents. European American college students (41 women, 25 men) whose average age was 19 were selected from a larger sample (n = 139) because they reported at least 1 LTE among 3 self-defining memories. Memory narratives were elicited with a questionnaire (Singer & Moffitt, 1991–1992) and coded for emotional position. As expected, tough, action-packed positions were more prevalent in men's narratives, and compassionate positions were more prevalent in women's narratives. Unexpectedly, narratives that emphasized one's own vulnerability (fear or sadness) were equally prevalent for men and women, and women's emotional discourse was more conditional upon type of event, i.e., deaths vs. assaults. Findings provide the most explicit evidence to date that some gendered reminiscence practices found in prior studies of children are reflected in late adolescents' self-defining reminiscences. Implications are also discussed for a more situated understanding of gendered reminiscence pratices and for theories of identity development.     

Fans and Identity

ABSTRACT

This paper develops an understanding of the nature of sport fans that helps rebut the charge of nihilism leveled against identity anti-essentialism as represented in the work of Butler, Appiah, and Rorty. Through focusing on what Russell calls the ‘arbitrary’ yet committed nature of being a fan of sport (i.e. a fan’s fandom has a causal explanation not a reasoned justification but nonetheless deep meaning for the fan), I argue that we can see the anti-essentialist accounts of gender, race, and selfhood offered by Butler, Appiah, and Rorty respectively as claiming that this arbitrary, but at the same time meaningful, nature is consistent across all identities. Passionate commitment in the face of often self-consciously recognized arbitrary fandom exemplifies identity anti-essentialism, and it is in terms of it that the charge of nihilism against identity anti-essentialism (i.e. identity anti-essentialism makes identity insubstantial and politically ineffective) leveled by those such as Nussbaum, Habermas, and Rawls, is undercut. With that case made, I conclude on a political note. I observe that the rise and role of identity in contemporary politics, especially nativist, nationalist, and populist politics, can be both explained (at least in part) as well as defended against by seeing the growing acceptance among elites of identity anti-essentialism and its fan-like quality. Galvanizing many on the ‘right’ to fight elites by fighting against the identity anti-essentialism binding them together, it is by ‘doubling down’ on identity anti-essentialism and its embrace of the fan-like play of identity that hope lies in fighting against nativism, nationalism, and populism.     

Personal Identity and National Identity: An Analogy

Simone Weil writes in one of her notebooks: “When one arrives at the absolute one can only express oneself by identities … – For identity alone expresses the unconditioned” (Cahiers, in Œuvres complètes, t. VI, vol. 4 (Paris: Gallimard, 2006), 113). Thus, it is that “the good is the good”, one and the same, unconditionally. Certainly, an individual is unique, a nation is equally so. Nevertheless, personal identity – or “character” – and the identity of a nation are not absolutes. When we wish to treat them as absolutes, we ignore the fact that the “person,” as well as the “nation”, only exists within relationships that they are subject to exterior circumstances and that their identity is situated in time. Is one correct to suppose that the character of an individual or the identity of the nation are “invariables that one continues to find throughout various manifestations”, (“Notes sur le caractère”, Écrits de Marseille, in Œuvres complètes, Op. cit., t. IV, vol. 1 (2008), 87) observed or probable? We hypothesize here that one can apply to national identity what Simone Weil wrote about the notion of character, in notes composed in Marseille and in her commentary on the Our Father (“À propos du Pater”, ibid., 337-345).     

Rationality and Synchronic Identity

Many requirements of rationality rely for their application on facts about identity at a time. Take the requirement not to have contradictory beliefs. It is irrational if a single agent believes P and believes ～P, but it is not irrational if one agent believes P and another believes ～P. There are puzzle cases, however, in which it is unclear whether we have a single agent, or instead two or more. I consider and reject possible criteria of identity at a time before proposing a pluralist alternative on which there are vastly more agents than we might have thought. This pluralist thesis is analogous to mereological universalism, on which there are all sorts of strange disconnected objects of which we don’t usually take note. I conclude by giving a pragmatic account of which of these rational agents it makes sense to attend to, by appealing the purposes that we have in employing rationally evaluative language.     

Autonomy,Gendered Subordination and Transcultural Dialogue

This paper is a theoretical and empirical investigation into whether persons in subordinate social contexts possess agency and if they do, how do we recognise and recover their agency given the oppressive conditions of their lives. It aims to achieve this through forging closer links between the philosophical arguments and the ethnographic evidence of women's agency. Through such an exercise, this paper hopes to bridge the existing gap between feminist theoretical interventions and feminist politics as well as to increase ‘sociological awareness’ within feminist philosophical arguments. In order to think about women's agency in oppressive social contexts, the paper evaluates the suitability of existing theoretical frameworks for examining, describing and capturing the autonomy of persons and concludes that a new and a more complex thinking is required to facilitate thinking about human agency within oppressive transcultural contexts. The social context of subordination, the exhibition of agency within and oppressive context and the application of the new theoretical framework is illustrated in an extensive empirical study of the contact with modernity and its accompanying ideas of autonomy and individual rights of rural women belonging to two districts in Rajasthan, North western India.     

Social and Gendered Readings of Illness Narratives

This essay recognizes that the interactions that define medical care are problematic and that narrative is invoked to overcome these strains. Being grounded in science, medicine, too, might be influenced by a particular world-view that arose in the natural philosophy of the Scientific Revolution. If narrative responds to this sort of medicine, it may retain traces of this mindset. A feminist approach responds to this viewpoint and may used beneficially to analyze both the story of medicine and the stories within medicine. Tensions discussed from this perspective are those between sickness and health and those between patient and provider; also questioned are suitable form(s) of narrative and whose narratives are valued. Suggestions for broadening narrative to address these issues include letting the body speak for itself, overcoming the power differential in the patient/provider interaction and using standpoints to foster a more equal and just medical system.     

Gendered Characteristics of Political Engagement in College Students

This study was designed to examine gender differences in the political engagement of college students, in relation to perception of gender inequality, partisanship, issue involvement, and media use during the 2000 presidential and congressional campaign. A survey-based study of political engagement was conducted among 236 undergraduate students at a large northeastern university in Pennsylvania—a swing state—during the campaign. Findings support the theory that women with higher perception of gender inequality tend to be more politically engaged than women with lower perception gender inequality. Foreign policy as an issue of interest is important in this study because it is the only policy issue for which there was both a significant gender difference and a significant association with political engagement.     

Gendered themes in family reminiscing

Previous research conducted in laboratory settings has shown reliable gender differences in autobiographical memory. However, these studies have primarily focused on structural or emotional aspects of memory narratives told to an unfamiliar experimenter. The present study extends this literature by investigating gender differences in social references and interpersonal themes in parent-child narratives about the past. Participants were 17 white, middle-class children and their mothers and fathers, who were interviewed when children were 40 and 70 months of age. Parent-child narratives about shared activities in the past, as well as narratives about parents' own childhood, were examined. Results indicated that when discussing shared events, both parents talked in similar ways across children, although fathers referred to self more than mothers. However both parents referred to their girls more than their boys. Regarding event themes, parents discussed more social events with girls than with boys. Children themselves showed different gendered patterns; girls mentioned self and others, and relationships more than boys did, and children mentioned self and others more often when talking with fathers than with mothers. With respect to narratives about parents' childhood experiences, however, no gender differences were observed, save that parents referred to others more often in retrospective narratives told to girls than to boys. These findings suggest that gendered behaviours are best understood within the specific contexts and purposes of relational interactions.     

Gendered Power in Cultural Contexts: Part I. Immigrant Couples

Immigration is a world-wide phenomenon and practitioners are increasingly called on to work with issues related to it. The authors examine the experience of couples who are immigrants to the United States in regard to gender and power issues. Although the study limited participation to one religious group in order to hold that aspect of culture and gender attitudes constant, the experiences of these couples help to make visible the link between microlevel couple interaction and larger social processes. The results show how the couples manage a delicate balance between the push for gender change and avoiding too much conflict as male power is challenged.