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This book reveals how visual representations of racialized motherhood shape and reflect national citizenship. By means of a sustained engagement with Roland Barthes’s suturing of race, death, and the maternal in Camera Lucida, the book contends that the contradictory essence of the photograph is both a signifier of death and a guarantor of resurrection. The book explores the implications of this argument for racialized productions of death and the maternal in the context of specific cultural moments: the commemoration of Princess Diana in U.S. magazines; the intertext of Toni Morrison’s and Hollywood’s Beloved; the social and cultural death in teen pregnancy, imaged and regulated in California’s Partnership for Responsible Parenting campaigns; and popular constructions of the “Widows of 9/11” in print and televisual journalism. Taken together, these various visual media texts function in American Pietàs as cultural artifacts and as visual nodes in a larger network of racialized productions of maternal bodies in contexts of national death and remembering. To engage this network is to ask how and toward what end the racial project of the nation imbues some maternal bodies with resurrecting power and leaves others for dead. In the spaces between these different maternities, states this book, U.S. citizen-subjects are born—and reborn.

In the United States, approximately one in five women experiences rape during college, and lesbian, gay, bisexual, transgender, and queer (LGBTQ) students experience sexual violence at higher rates than their peers. Given this context, many colleges are working to better prevent and address these assaults. This book takes up this social problem—how organizations talk about and respond to sexual violence—and considers it in proximity to a persistent theoretical dilemma in the academic field of organizational communication: How are organization and violence related, and what does that relationship have to do with communication? Guided by feminist new materialist and intersectional theories, the book examines one public U.S. university known for responding well to sexual violence. It focuses on the processes and policies that require most faculty and administrators, along with student–employees, to report sexual violence to designated campus offices, per federal laws Title IX, the Clery Act, and the Violence Against Women Act. Unfortunately, the university’s interventions in sexual violence reinforce other violent systems. The book illustrates the negative consequences of considering communication to be either separate from the physical world or indistinguishable from it. It also details problems with the notion that only individuals enact violence. Through its focus on two core ideas—communication and agency—the book encourages scholars to avoid wholly constructivist or realist arguments, and it shows the importance of questions about power and difference in organizational scholarship on posthumanism and materiality. The book concludes with suggestions for how U.S. universities can look “beyond the rapist” to generate more robust interventions in sexual violence.

In Black on Both Sides, C. Riley Snorton identifies multiple intersections between blackness and transness from the mid-nineteenth century to present-day anti-black and anti-trans legislation and violence. Drawing on a deep and varied archive of materials, Snorton attends to how slavery and the production of racialized gender provided the foundations for an understanding of gender as mutable.

What is the role of the senses in how we understand the world? Cognitive sociology has long addressed the way we perceive or imagine boundaries in our ordinary lives, but this book pushes this question further still. How, it asks, did we come to blind ourselves to sex sameness? Drawing on more than sixty interviews with two decidedly different populations—the blind and the transgendered—it answers provocative questions about the relationships between sex differences, biology, and visual perception. Both groups speak from unique perspectives that magnify the social construction of dominant visual conceptions of sex, allowing the author to examine the visual construction of the sexed body and highlighting the processes of social perception underlying our everyday experience of male and female bodies. The result is a notable contribution to the sociologies of gender, culture, and cognition that will revolutionize the way we think about sex.

Why are there so few women in science? This book uses the experiences of successful women scientists and engineers to answer the question of why elite institutions have so few women scientists and engineers tenured on their faculties. Women are highly qualified, motivated students, and yet they have drastically higher rates of attrition, and they are shying away from the fields with the greatest demand for workers and the biggest economic payoffs, such as engineering, computer sciences, and the physical sciences. The book shows that these continuing trends are not only disappointing, they are urgent: the U.S. can no longer afford to lose the talents of the women scientists and engineers, because it is quickly losing its lead in science and technology. Ultimately, these biases and barriers may lock women out of the new scientific frontiers of innovation and technology transfer, resulting in loss of useful inventions and products to society.

Women’s agency: Is it a matter of an individual’s capacity for autonomy? Or of the social conditions that facilitate freedom? Combining theoretical and empirical perspectives, this book investigates what exactly makes an agent and how that agency influences the ways women make inherently sensitive and difficult choices—specifically in instances of domestic violence, assisted reproduction, and sex work. In this book’s analysis, women’s agency emerges as an individual and social construct, rooted in concrete experience, complex and changing over time. It traces the development and deployment of agency, illustrating how it plays out in the messy workings of imperfect lives. In a series of case studies, it considers women within situations of intimate partner violence, reproductive decision making, and sex work such as prostitution and pornography. Each narrative offers insight into how women articulate their self-understanding and political needs in relation to the pressures they confront.

This book confronts the core claims of postmaternal thought and criticizes dominant representations of feminism as having forgotten motherhood. It does this through an investigation of oral histories, life narratives, web blogs, and other rich and varied sources. The book highlights the deep cultural anxiety that exists around public expressions of maternalism. It examines why postmaternal thinking has become so influential in recent decades and asks why there has been a growing unease with maternal forms of subjectivity and maternalist perspectives. In moving beyond policy definitions, which emphasize the priority given to women’s claims as employees over their political claims as mothers, the book details an elaborate process of cultural forgetting that has accompanied this repudiation of the maternal. The book uses the interpretive framework of memory studies to examine the political structures of forgetting surrounding the maternal and the weakening of nurture and care in the public domain. It describes the promotion of an illusory, self-sufficient individualism as a form of social unmothering that is profoundly connected to this ethos. In rejecting both traditional maternalism and the new postmaternalism, the book challenges prevailing paradigms and makes way for an alternative feminist maternalism centred on a politics of care.

Rumba music starts and a floor full of dancers alternate clinging to one another and turning away. Rumba is an erotic dance, and the mood is hot and heavy; the women bend and hyperextend their legs as they twist and turn around their partners. Amateur and professional ballroom dancers alike compete in a highly gendered display of intimacy, romance and sexual passion. This book takes the reader onto the competition floor of ballroom dancing and into the lights and the glamour of a world of tanned bodies and glittering attire, exploring the allure of this hyper-competitive, difficult, and often expensive activity. In a vivid ethnography accompanied by beautiful photographs of all levels of dancers, from the world's top competitors to social dancers, the book examines the ways emotional labor is used to create intimacy between professional partners and between professionals and their students, illustrating how dancers purchase intimacy. It shows that, while at first glance, ballroom presents a highly gendered face with men leading and women following, dancing also transgresses gender.

Argentinean tango is a global phenomenon. Never before has tango been danced by so many people and in so many different places as today. Argentinean tango is more than a specific music and style of dancing. It is also a cultural imaginary which embodies intense passion, hyper-heterosexuality, and dangerous exoticism. Tango has become both a cultural symbol of Argentinean national identity and a transnational cultural space in which a growing number of dancers from different parts of the globe meet on the dance floor. This book shows why a dance from another era and another place appeals to men and women from different parts of the world and what happens to the dancers as they become caught up in the tango salon culture. It shows how they negotiate the ambivalences, contradictions, and hierarchies of gender, sexuality, and global relations of power between North and South in which Argentinean tango is—and has always been—embroiled. The book also explores a sense of uneasiness about a passion for a dance whichseems, at best, odd, and, at worst, disreputable and even a bit shameful. The book uses the disjuncture between the incorrect pleasures and complicated politics of dancing tango as a resource for exploring the workings of passion as experience, as performance, and as cultural discourse. It concludes that dancing tango should be viewed less as a love/hate embrace with colonial overtones than a passionate encounter across many different borders between dancers who share a desire for difference and a taste of the “elsewhere.”

In recent years, feminists have turned to digital technologies and social media platforms to dialogue, network, and organize against contemporary sexism, misogyny, and rape culture. The emergence of feminist campaigns such as #MeToo, #BeenRapedNeverReported, and Everyday Sexism are part of a growing trend of digital resistances and challenges to sexism, patriarchy, and other forms of oppression. Although recent scholarship has documented the ways digital spaces are often highly creative sites where the public can learn about and intervene in rape culture, little research has explored girls’ and women’s experiences of using digital platforms to challenge misogynistic practices. This is therefore the first book-length study to interrogate how girls and women negotiate rape culture through digital platforms, including blogs, Twitter, Facebook, Tumblr, and mobile apps. Through an analysis of high-profile campaigns such as Hollaback!, Everyday Sexism, and the everyday activism of Twitter feminists, this book presents findings of over 800 pieces of digital content, and semi-structured interviews with 82 girls, women, and some men around the world, including organizers of various feminist campaigns and those who have contributed to them. As our study shows, digital feminist activism is far more complex and nuanced than one might initially expect, and a variety of digital platforms are used in a multitude of ways, for many purposes. Furthermore, although it may be technologically easy for many groups to engage in digital feminist activism, there remain emotional, mental, or practical barriers that create different experiences, and legitimate some feminist voices, perspectives, and experiences over others.

Issues of social and spatial gendered justice have never been more pertinent in contemporary post-industrialist societies. This book which marks an intervention in contemporary debates about women’s bodies, public space and rape culture, in order to think through ways in which the normalization of violence against women might be contested. It brings together a rich web of thought about politics, embodiment and public space to examine social and spatial justice in the context of the female body in public. Transforming rape culture is not easy; the problems outlined in this book are not things that can be fixed by policy changes or legal reform (alone). They necessitate an overhaul in the ethics of the way in which we think and act in public spaces, including attending to the exclusions that everyone, in part, is complicit in enacting. Through analyses of three provocative case studies (pregnancy in public space, the female body as protest, and BDSM in public spaces), this book opens up generative ideas about transgression and revolt and advances a transformative politics of the possibilities of living without rape culture.

As new forms of family and ‘non-traditional’ families grow in number, there is a need for understanding of these “new” arrangements and models of parenthood. This ground-breaking book discusses, using a comparative and a sociological perspective, examples of the relationship between changing gender identities and processes of family formation in the Western experience: including asexual couples; childfree women and men; living apart together (LAT) couples; lone mothers and fathers; homosexual and trans parents. The book shows that, in the 21^st century, it is possible to live, love, form a family without sex, without children, without a shared home, without a partner, without a working husband, without a heterosexual orientation or without a “biological” sexual body. This unique book also discusses the political implications—in terms of social movements characteristics and demands—of these emerging dimensions of family life. Such changes are likely to be of interest for a wide range of educational and policy areas which impact on families, women, men, and children and the book will therefore be of interest to a wide readership.

In this book, leading international scholars roll up their sleeves to investigate how culture and country characteristics permeate our households and our private lives. The book introduces novel frameworks for understanding why the household remains a bastion of traditional gender relations—even when employed full-time, women everywhere still do most of the work around the house, and poor women spend more time on housework than affluent women. Education systems, tax codes, labor laws, public polices, and cultural beliefs about motherhood and marriage all make a difference. Any accounting of “who does what” needs to consider the complicity of trade unions, state arrangements for children's schooling, and new cultural prescriptions for a happy marriage. With its cross-national perspective, this pioneering volume speaks not only to sociologists concerned with gender and family, but also to those interested in scholarship on states, public policy, culture, and social inequality.

‘Maids’ have become an inseparable part of the daily lives of ‘middle-class’ urban households in India. Despite the fact that increasing numbers of poor women are joining this profession, very little has been written about them, especially the part-time domestic workers, each of whom services a number of households at a time. They are not accorded their rightful status as workers either by the employers, their own families, the government or the traditional trade unions. Isolated in the privacy of employers’ homes, the problem of recognizing their work or organizing them is the same one as for women isolated in their own homes. Another important reason is that most such women are rendered voiceless by their social location: unlettered; staying in ‘illegal’ settlements; migrants; working to survive; performing ‘feminine’ work, both paid and unpaid, and both devalued. This book is, therefore, about making the unheard heard. It draws from personal narratives of part-time women domestic workers residing in two slum settlements of Kolkata, who speak about their work, lives, dreams, and despairs. By moving between the workplace and the homes of the workers, this book makes a departure from general accounts of labour and instead talks about labouring lives. The book also discusses public policy and politics which have historically neglected this section of workers as well as the recent efforts to give them visibility and voice.

This book provides the first detailed discussion in the UK of domestic violence and abuse (DVA) in same sex relationships, offering a unique comparison with DVA experienced by heterosexual women and men. It examines how experiences of DVA may be shaped by gender, sexuality and age, including whether and how victims/survivors seek help, and asks, what’s love got to do with it? A pioneering methodology, using both quantitative and qualitative research, challenges the heteronormative model in domestic violence research, policy and practice. The findings show similarities and differences in experiences of DVA across sexuality and gender, although DVA in both same sex and heterosexual relationships can be characterised as the exertion of power and control. There are differences by gender in same sex DVA relationships, with gay men significantly more likely to experience sexual violence and have their spending controlled. Young age, low income and low education predict particular vulnerabilities to DVA in same sex relationships, and being newly out can position somebody as younger and more vulnerable to abuse regardless of biological age. Practices of love are instrumental in establishing relationship rules across sexuality and gender, and are gendered in complex ways: an abusive partner can be needy/express need (associated with femininity) whilst also being the key decision-maker in the relationship (associated with masculinity. The book concludes with implications for practice and service development, including the new COHSAR wheel, building on the Duluth wheel by incorporating intersectionality, relationship rules and practices of love as well as power and control.

This book discusses the case of Dadaji Bhikaji against Rukhmabai, his twenty-two year old wife. Dadaji filed the suit against his spouse when, after eleven years, she refused to live with him as per the Hindu marriage law. The book looks at all aspects of the lawsuit, including the reactions of the people towards the argument of Pinhey and Rukhmabai’s defiance in consenting to live with her husband. It looks at the role of the British during the court proceedings and highlights some details of Rukhmabai’s life that could reveal some psycho-social factors that gave her the strength to rebel. It is important to note that this book is written using a radical-feminist stance.

Family Secrets is a thought-provoking feminist-informed sociological study exposing the deeply troubling, hidden, and unspoken issues of incest and sexual violence in Mexican families. Based on 60 in-depth individual interviews the author personally conducted in Ciudad Juárez, Guadalajara, Mexico City, and Monterrey, she exposes the rich life stories of people who are as complex and multilayered as the incestuous experiences themselves. Incest may include a wide spectrum and highly nuanced and diverse expressions of coercion, as well as secrets around sex and romance within families. The sexual cultures of incestuous families in Mexico take place within a context of silence around sexual activity, creating an atmosphere of ambivalence and ambiguity in which sexual secrets fester. These cultural ambiguities are reinforced by the double standards of morality that disadvantage women within both the family and society. The author examines these stories through interconnected concepts such as gender servitude, family and social codes of honor and vergüenza, the family as the symbolic hacienda and el derecho de pernada, kinship reassignments, heterosexual incestuous lifestyles of romantic love and sex, visible and underground patriarchies, historical constructions of the paterfamilias and sexual slavery, cultural rituals of misogyny, family cultures of rape, family sexual harassment, family genealogies of incest, homophobia and family hate crimes, and kinship sex, among other intellectually provocative and revealing concepts. The sexual politics of incestuous families take place in a nation historically exposed to Christian-based values shaping sexual morality, and a flawed, corrupt, and outdated legal system.

Fashioning Fat takes us through a model’s day-to-day activities, first at open calls at modeling agencies and then through fashion shows and photo shoots. This bookshows that the mission of many of these models is to challenge our standards of beauty that privilege the thin body; they show us that fat can be sexy. Many plus-size models do often succeed in overcoming years of self-loathing and shame over their bodies, yet these women are not the ones in charge of beauty’s construction or dissemination. At the corporate level, the fashion industry perpetuates their objectification. Plus-size models must conform to an image created by fashion’s tastemakers, as their bodies must fit within narrowly defined parameters of size and shape—an experience not too different from that of straight-size models. Ultimately, plus-size models find that they are still molding their bodies to fit an image instead of molding an image of beauty to fit their bodies.

The book is divided into three sections: The first section, Cultivating Feminist Accountability, explores practices of accountability that embrace critical engagement of the power lines that shape our identities, relationships, and communities as we engage in feminist movement building and social change. The second section, Building Community Accountability and Transformative Justice, explores the concept and practice of community accountability and transformative justice within the context of U.S.-based feminist antiviolence movements. It introduces the feminist-of-color led efforts to shift from the dominant paradigm of institutionalized social services and carceral legal reform to community-based support, intervention, accountability, and transformation. The third section, (Re)Imagining Feminist Solidarity Politics, explores how a framework of feminist accountability can serve to disrupt and disentangle US-based feminist storytelling about the issues facing women of the global south from US imperial logics. Such a shift is essential for making visible the deep and historic relationship between and across these global divides and for creating possibilities for a solidarity based in mutuality, reciprocity and respect.