Search

The paper explores how ideas of masculinity are currently configured in a former shipbuilding community. Derived from ethnographic research with 120 young people from three schools, the study makes a critical intervention into gender and work through a focus on masculinities and economies of caregiving. The paper contributes to emerging work on gender, work and care in four ways. First, highlighting a contingent relationship between local political economy, place and the production of masculinities. Second, demonstrating how the inclusion of young people's perspectives and experiences of male caregiving extends existing feminist care geographies. Third, by exploring how care is gendered, 'regendered' and 'degendered' in young people's accounts, prising open possibilities for 'undoing' patriarchal masculinities and reworking the gender order. Finally, it is argued that such practices may inspire new economic ontologies of care, pluralise masculinity and enhance the transformation of gender relations at local and global scales. [ABSTRACT FROM AUTHOR]

This article responds to recent calls to "provincialize" (Hawthorne 2019) and "pluralize" (Bledsoe and Wright 2019a) Black geographies. We do so by adopting a relational, transnational, and multiscalar approach. Drawing on ethnography with Black Lives Matter activists in Sydney, Australia, we adopt a decolonizing framework to argue that Indigenous knowledges, experiences, and actions can extend the epistemologies and cartographies of Black geographies. The mapping of Black geographies in Sydney reveals three multilayered and intersecting ways through which Black agency, place-making, and resistance are made manifest in transnational Black Lives Matter protests: (1) through invoking "stretched out" geographies, forging shared solidarities between African American high-profile cases of policing injustice and Aboriginal deaths in custody; (2) through counterhegemonic attempts to reconfigure Australia Day as Invasion Day, reclaiming colonized histories that subvert the premise of Australia as a "White nation"; and (3) through conjoining transrural cases of violence toward Aboriginal communities living in peripheral places and then strategically amplifying their concerns through place-based activisms in the global city. Finally, we conclude by arguing that further international accounts are crucial to this emerging field. [ABSTRACT FROM AUTHOR]

This paper considers globalisation from "below" by looking at young women in the context of their everyday lives. By focusing upon the cultures of youthful femininities, we aim to explore young women's relationship to the global and particularly the ways in which the products of a globalised media culture feature in their lives. In exploring young women's negotiations with cultural globalisation, we seek to illustrate the ways in which the cultural commodities of global flows may be appropriated, adapted and subverted within the texture of their everyday lives. Using empirical data drawn from ethnographic research in different geographical locations, our discussion draws attention to the significance of place in the production and appropriation of youthful femininities. We suggest that cultural studies accounts of music, television and media technologies offer ways of understanding the performance of gender in "new times". Furthermore, young women's participation in global media consumption across different sites indicates that many of the "opportunities" for young women appear to exist beyond the school in the reconfigured labour and leisure patterns of late modern culture. It is our contention that exploring young women's interactions with global culture is a means of "troubling" the more parochial understandings of gender in late modernity. (Contains 2 notes.)

Judith Butler's philosophical writings on identity have provided inspiring, if occasionally "troubling", ways of rethinking gender. A key contribution has been the challenge to conventional social constructionist ideas and thinking on subjectivity. In developing a paradigm of performativity, Butler's work takes us beyond the territory of identity secured in much previous feminist poststructuralist debate. She does so in part by providing an ontological critique--a type of "queering" if you will--of such seemingly knowable categories as "man", "woman", "girl" or "boy". In addressing the radical interruption in identity theorising offered in Butler's writing, we consider the arresting claim that identity is a type of "doing" that is only made manifest at the point of action. To explore the theoretical, empirical and political issues at stake, we draw especially upon Butler's writings on identity and ally this to some of our own ethnographic research on gender, youth and schooling. Here, we explore young people's compulsion to enact and display stylised forms of gender embodiment, and the spectacular enactments of transgression that can elicit a practice of gender dissimulation. Our focus is upon the subversion, regulation and embodiment of gender identities and its implications for the sociology of education. (Contains 1 note.)

In postindustrial society, masculinities at school must be understood in the context of family, history, locality, and global change. An ethnography of white working-class male school subculture shows how they resist globalization by asserting traditional masculinity, providing the illusion of stability. (Contains 40 references.) (SK)

Investigates the recruitment of new teachers with minority ethnic backgrounds using the Postgraduate Certificate in Education (PGCE) courses in England. Curriculum uses interviews with staff at teacher training institutions. Reports there are differences among institutions related to attracting minority ethnic students. Includes references. (CMK)

Focuses upon the role of humor in the cultures of young men in school and argues that humor is a technique used for the regulation of masculinities and the negotiation of sexual hierarchies within pupil cultures. Also focuses on conformist aspects of humor and recognizes the oppressive dynamics articulated in these exchanges. (GR)

Transnational events including worldwide Black Lives Matter protests, #Rhodes Must Fall and university encampments across Europe and the US in resistance to Israel’s occupation and bombing of Gaza have provided momentum for a decolonial ‘turn’ throughout the education sector. By exploring the emergence of anti-racist decolonial themes in Anglo-American geography I argue that the whiteness of the discipline, its roots in colonial modernity, as well as the neoliberal production of whiteness in Higher Education stymies decolonizing agendas. Nevertheless, I further demonstrate how anti-racist decolonial perspectives are being reconfigured by geographers with the potential to rethink geographical theory, pedagogy and practice. [ABSTRACT FROM AUTHOR]

Research on geographies of care identifies care work as a low-paid, menial and ultimately feminized activity. Much of the work in the field, unsurprisingly, has focused upon the plight of women and how the division of labour produces and sustains gender inequalities. We are interested in how new generations understand gender, work and care and the possibilities for generating heterogeneous, caring masculinities. Using creative methods, we engage young people in a series of critical masculinities workshops through which participants are asked to reflect upon what it means to be a man and materialize these ideas through arts and craft. Our school-based discussions with young people and their artworks reveal how participants place an acute emphasis on the felt, affective and emotional register of caring masculinities. We explore their creative endeavours to critically interrogate care as a gendered concept, interpret its 'troubled' relationship to masculinity, and analyse possibilities for future change. Our findings suggest masculine care practices have the potential to challenge and redistribute power across the gender order. However, we further found that hegemonic forms of masculinity could become consolidated and recuperated through caring acts, meaning gender power relations are not easily disrupted simply by men becoming caring. [ABSTRACT FROM AUTHOR]

If race is an arbitrary sign used to divide up the human population, why do social constructionists continue to deploy the term at the same time as they refute its existence? If race is an empty category that holds no value what does it mean to be writing, researching and conducting ethnography in the name of race? This article considers the problematic of race enquiry in the light of an anti-foundationalist impulse evident in recent writing on cultural identity by scholars such as Bhabha, Butler, Derrida, Fanon and Gilroy. This generative cluster of philosophical ideas, theories and practices are tentatively identified here as decipherable of an emergent post-race paradigm. Though offering a critical interrogation of the dominant paradigm in race thinking--social constructionism--the article calls for an appreciation of the highly productive tensions evident in the broader genealogy of race theory and politics. In encouraging critical dialogues within and across essentialist, constructionist and post-race frameworks this essay addresses how we can do, undo, or do differently the question of race in ethnography. Keywords: Ethnography; identity; post-race theory; race: social constructionism; whiteness.