Donileen R. Loseke

The Social Construction of Deviance: Experts on Battered Women

Contemporary experts on battered women have concentrated on asking why women stay with mates who beat them. This paper looks at how this question, and the way experts answer it, has created a new category of deviance and, by implication, a new clientele for the services of experts. We look at the quality of the evidence which the experts offer in support of their theories and suggest an alternative vocabulary for assessing the motives of battered women.

Rural woman battering and the justice system : an ethnography

For Batter or for Worse Rural Patriarchy, Crime and Criminal Justice Woman Battering and Criminal Justice Policing Rural Woman Battering The Compromised Enforcement of Law Courting Revictimization The Courts and Rural Woman Battering Regulating Rural Women The Patriarchal State Rural Battering and Social Policies

Invisible careers : women civic leaders from the volunteer world

In undergoing this life, many people always try to do and get the best. New knowledge, experience, lesson, and everything that can improve the life will be done. However, many people sometimes feel confused to get those things. Feeling the limited of experience and sources to be better is one of the lacks to own. However, there is a very simple thing that can be done. This is what your teacher always manoeuvres you to do this one. Yeah, reading is the answer. Reading a book as this invisible careers women civic leaders from the volunteer world women in and other references can enrich your life quality. How can it be?

EXAMINING EMOTION AS DISCOURSE: Emotion Codes and Presidential Speeches Justifying War

Observers commonly argue that emotional appeal is critical for persuasive communication in mass media, science and social policy hearings, social problem advocacy, and politics. This raises a practical question: How can appeals to emotion be accomplished in mass audiences characterized by heterogeneity? I explore this question by theorizing emotional persuasion to be encouraged by the artful use of “emotion codes,” which are sets of socially circulating ideas about which emotions are appropriate to feel when, where, and toward whom or what, as well as how emotions should be outwardly expressed. As an illustration, I examine an instance of presidential communication surrounding war, the “Story of September 11” crafted by President George W. Bush in his first four nationally televised speeches after the events of that day. I explore how this melodramatic tale contains multiple and interlocking reflections of emotion codes which encourage audience members to feel in particular ways about the Good American victim and hero and the evil terrorist villain who are the primary story characters. In the conclusion I speculate about ways in which deploying elements of socially circulating ideas about emotion might encourage persuasion in large heterogeneous audiences as well as the necessities for examining emotion as discourse in other arenas of social life. My goal is to develop a model for empirically examining emotional meaning as social phenomena.

‘The Whole Spirit of Modern Philanthropy’: The Construction of the Idea of Charity, 1912-1992

In this last decade of the twentieth century, taxpayers and politicians seem united in their disdain for the system of “public welfare” in the United States. At the same time, the idea of “private charity” is held in high regard; some observers argue that public welfare should be dismantled and replaced with private charity. A simple question leads this paper: How are the moralities of “private charity” discursively formed? Here I examine how the moralities of charity and its clients are produced through the texts of the New York Times “Neediest Cases” charity appeals from 1912 through 1992. I read these campaigns as producing multiple moralities: Charity is formed as a sacred morality of religion, an all but sacred morality of democratic community, an economic morality of individualistic capitalism, and a human morality of compassion. I argue that this multiplicity of moralities gives the idea of charity its political and rhetorical power. So the education in giving goes on from generation to generation. It is not merely the gift that counts or the help that is given the neediest; it is the acquainting of the families year after year, as children grow into youth and youth into manhood and womanhood, with the conditions about them and the cultivation of the habit of giving. (New York Times 1937g)

On the Borders of Crime: Conflict Management and Criminology.

Social conflict on the borders of crime linking conflict and crime - theoretical questions the origins of social conflict - dispute careers and their relationship to crime legal responses to crime and conflict mediation, disputes, and crime police and informal justice conflict management and the role of the courts summary of propositions and research agenda for conflict-bases criminology.

Social Construction of Cervical Cancer Screening among Panamanian Women.

Abstract Background: Understanding how “health issues” are socially constructed may be useful for creating culturally relevant programs for Hispanic/Latino populations. Purpose: We explored the constructed meanings of cervical cancer and cervical cancer screening among Panamanian women, as well as socio-cultural factors that deter or encourage screening services. Women in this age group have the highest rate of HPV in Panama, placing them at elevated risk for cervical cancer. Methods: Using a social construction approach, four qualitative research techniques were employed to assess the meaning of cervical cancer in the lives of 132 Panamanian women between 20 and 40 years of age. Results: Emergent themes included the importance of religion and family, the relationship between sexuality and health, influence of media, and the influence of husbands and of other women in helping to construct screening knowledge. Also, the generalized belief that cancer signifies death was clear. Discussion: Cervical cancer and cancer screening arouse fears, embarrassment, and shame that serve as barriers to screening and impede better screening rates and earlier diagnosis of disease. Cervical cancer screening guidelines are not promoted causing lack of awareness. Translation to Health Education Practice: Culturally relevant health education interventions and programs delivered in a participatory group format at the community level may be effective in reaching Panamanian women. Women themselves may be good resources for identifying appropriate health education messages, interventions and delivery modes.

Disability and Qualitative Inquiry: Methods for Rethinking an Ableist WorldDisability and Qualitative Inquiry: Methods for Rethinking an Ableist World, edited by BergerRonald J.LorenzLaura S.Burlington, VT: Ashgate Publishing, 2015. 245 pp.

that privilege certain topics and methodologies, and our individual commitments. From early Chicago School work on displaced migrant workers, qualitative work has a long history of championing and exploring the lifeworlds of the structurally disadvantaged (and, clearly, there is much more to be done). Incorporating theoretical and methodological insights from feminist and post-colonialist scholarship has deepened the discipline’s engagement with social justice. At the same time, this book cautions departments and the discipline to consider both the benefits and limits of taking on any preplanned value stance that shapes the overall body of acceptable scholarship. The book entreats graduate programs to consider whether and how they consider what constitutes ‘‘appropriate’’ researcher-research site links and to take emotional, not just intellectual, preparation for fieldwork seriously.

109.95 cloth. ISBN: 9781472432896.

The Spectacular State explores the production of national identity in post-Soviet Uzbekistan. The main protagonists are the cultural elites involved in the elaboration of new state-sponsored mass-spectacle national holidays: Navro’z (Zoroastrian New Year) and Independence Day. The overall argument is that despite their aspirations to reinvigorate national identity, mass spectacle creators in Uzbekistan have reproduced much of the Soviet cultural production. National identity has been one of the most fraught questions in Central Asia, where nationality was a contradictory and complicated product of the Soviet rule. Although the category of nationality was initiated, produced, and imposed by the Soviet state in the 1920s, it eventually became a source of power and authority for local elites, including cultural producers. The collapse of the Soviet Union opened up possibilities for revising and reversing many understandings manufactured by the socialist regime. Yet, upon her arrival in Tashkent to conduct her research on the renegotiation of national identity in 1995, Laura Adams discovered that instead of embracing newly-found freedom to recover a more authentic history, most Uzbek intellectuals, especially cultural producers working with the state, avoided probing too far in this direction. Rather than entirely discarding the Soviet colonial legacies, they revised their history selectively. Whereas the ideological content of their cultural production shifted from socialism to nationalism, many of the previous cultural ‘‘forms’’ have remained. Similarly, the Uzbek government continued to employ cultural elites to implement the task of reinforcing its nation-building program, thus following the Soviet model of cultural production. The book consists of four chapters. The first chapter delineates the broad themes of national identity building, and the remaining chapters explore mass spectacle creation by distinguishing between three elements: form (Chapter Two), content (Chapter Three), and the mode of production (Chapter Four). The study is based on content analysis of two Olympic Games-style national holidays, interviews with cultural producers, and participation observation of festivals and behind-the-scenes preparation meetings. Although Adams provides a few references to viewers and their attitude toward the public holiday performances, her book does not offer an extended engagement with reception and consumption of these holidays. The comprehensive and multi-layered overview of the process of revising national identity in Uzbekistan is one of the book’s major accomplishments. For Adams, the production of national identity is not a selfevident and seamless production forced by the state but instead a dynamic, complex, and dialogical process of negotiation between various parties (intellectual factions, state officials, mass spectacle producers, etc.). Her account reveals the messy and often contradictory nature of national identity production and thus moves away from the tendency to reify the state and its policies. The book makes a significant contribution to studies of nationalism by suggesting that the production of national identity in Uzbekistan was centrally constituted by the consideration of the ‘‘international audience.’’ Although public holidays, studied by Adams, aimed at fostering national identification, the forms in which these celebrations are performed (including national dances and music) indicate the aspiration of cultural producers to be part of the international community. This kind of national production self-consciously oriented toward the international viewer has been the legacy of the Soviet nationalities policy where all cultural producers had to produce art ‘‘socialist in content, national in form.’’ Notwithstanding the difference in generations or genres,

Poverty, Battered Women, and Work in U.S. Public Policy

of Elijah Anderson’s discussion of how inner city residents often “see but don’t see” illegal or illicit behavior (Anderson 1999)—deters onlookers from intervening in public acts of violence involving girls. Miller writes that she is careful not to demonize black men and boys yet the most extreme accounts of violence excerpted in the book paint a picture of an intra-racial gender war taking place in school and the neighborhood. Much of this violence is trivialized or dismissed as “play.” Girls and boys often find other girls culpable for their own victimization. The book extends Miller’s scholarship by examining not only how inequalities shape girls’ participation in delinquency (One of the Guys 2001) but also how these inequalities shape girls’ exposure to gender-specific harassment and violence. Sociologists interested in intersections of race, gender, and class, and black feminist scholars in particular, may be somewhat disappointed with the author’s treatment of intersectionality; the significance and analysis of race and gender slowly disappears as the book progresses. Miller does not cite Ladner’s earlier study and does not draw much from black gender scholarship generally. Black feminist scholars such as Patricia Hill Collins, Kimberlee Crenshaw, Audre Lorde and Beth Richie, among others who have studied the nature and complicated politics of violence against black women and girls, are conspicuously absent from the author’s discussion and analysis. A deeper engagement with this scholarship (beyond the few footnotes provided in the book) would have produced a better analysis of violence against black women and girls in distressed urban areas. Overall, Miller does a fine job of systematically and objectively analyzing girls’ accounts of violence, some of which are extreme and will be troubling to readers who care deeply about the lives of these girls. Miller, who did not conduct the first-hand interviews on which the book is based, comments on the richness of interviews by two members of her research team: an African American female doctoral candidate and an African American male colleague. A methodological appendix reflecting their experiences in the field, as well as Miller’s experiences interpreting these interviews, would have strengthened the book’s contribution to qualitative sociology. Miller is right that more attention should be given to the experiences of African American girls in distressed urban areas. She is also right in making the point that such studies should extend beyond the segment of the population to which criminologists have the easiest access—such studies alone cannot tell us all we need to know about the social worlds of adolescent African American girls, most of whom are not involved in serious delinquency. Getting Played is an obvious contribution to courses in criminology and criminal justice that explore gender and violent victimization in the context of extreme urban poverty. The book will be complemented by the work of feminist criminologists like Meda Chesney Lind and Beth Richie, who have examined how race and class intersect to shape women’s and girls’ victimization and their subsequent entrance into the juvenile or criminal justice system.