Pub Date : 2024-08-05DOI: 10.1177/00027642241267897
Mariana Achugar, Gabriela Fried Amilivia
This article explores the long duration of posttransitional authoritarian discourses of “national security” in Uruguay, in the five decades since the coup that led to a State terrorist regime. We posit that the current deployment of Cold war era discourses justifying state terrorism constitute foundational master tools that enable modern-day military and alt-right autocrats to conceal human rights violations and appropriate the liberal human rights discourse for illiberal political ends. Authoritarians of this new type use these resignified democratic discourses to perpetuate their power, gain influence, and legitimize their repressive illiberal practices. The article uses three public debates relating to the military’s illicit actions in the dictatorship and their involvement in contemporary politics via the new military political party, Cabildo Abierto, to show how these authoritarian tools are deployed in political discourse. We analyze a corpus of texts from recent judicial documents with military “confessions,” official withholding of secret archives, and law proposals presented in Congress. Our findings show that dictatorship-era discourses of “national security” are employed by contemporary military and right-wing political actors for the purpose of sustaining their power. We reveal continuities in dictatorship era discourse practices and strategies that contribute to the emergence of new autocratic social actors who enter the political sphere to capture state resources and protect their group interests. Our findings contribute to the exploration of discursive uses of the past in the present resulting in increased political polarization and autocratic tendencies in contemporary Uruguay.
{"title":"Fifty Years of Secrecy: The Politics of Oblivion and Perpetuation of the Dictatorship’s Impunity in Contemporary Uruguay","authors":"Mariana Achugar, Gabriela Fried Amilivia","doi":"10.1177/00027642241267897","DOIUrl":"https://doi.org/10.1177/00027642241267897","url":null,"abstract":"This article explores the long duration of posttransitional authoritarian discourses of “national security” in Uruguay, in the five decades since the coup that led to a State terrorist regime. We posit that the current deployment of Cold war era discourses justifying state terrorism constitute foundational master tools that enable modern-day military and alt-right autocrats to conceal human rights violations and appropriate the liberal human rights discourse for illiberal political ends. Authoritarians of this new type use these resignified democratic discourses to perpetuate their power, gain influence, and legitimize their repressive illiberal practices. The article uses three public debates relating to the military’s illicit actions in the dictatorship and their involvement in contemporary politics via the new military political party, Cabildo Abierto, to show how these authoritarian tools are deployed in political discourse. We analyze a corpus of texts from recent judicial documents with military “confessions,” official withholding of secret archives, and law proposals presented in Congress. Our findings show that dictatorship-era discourses of “national security” are employed by contemporary military and right-wing political actors for the purpose of sustaining their power. We reveal continuities in dictatorship era discourse practices and strategies that contribute to the emergence of new autocratic social actors who enter the political sphere to capture state resources and protect their group interests. Our findings contribute to the exploration of discursive uses of the past in the present resulting in increased political polarization and autocratic tendencies in contemporary Uruguay.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":"16 1","pages":""},"PeriodicalIF":3.2,"publicationDate":"2024-08-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141969566","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-08-02DOI: 10.1177/00027642241260386
Tobias Müller, Pınar Dokumacı
A triple transformation is shaping societies around the world: the rise of strictly observant religion, the backlash against gender equality, and the growing influence of neoliberalism and authoritarianism in state affairs. While each of these phenomena has been intensively studied by social scientists, we know very little about their overlapping confluence. This introduction to the Special Issue “Strictly Observant Religion, Gender and the State in the 21st Century” outlines how we might make sense of the increasing traction of liberal sexual politics and the concurrent rise of neo-traditionalist movements. Rather than providing a unified theory, we propose the concept of “strictly observant religion,” a “social system which aims at structuring all aspects of life around strict adherence to religious doctrines”, as defined by Tobias Müller in his contribution to this special issue. As such, it serves as a heuristic tool to study these macro-transformations through thick descriptions of people’s striving, believing, and struggling. By locating the collection’s contributions in current debates and summarizing key insights, we outline possible pitfalls and pathways for future research in the sociology of religion, feminist theory, and political sociology.
{"title":"Resurgent Religion, Resurgent Patriarchy? Strictly Observant Religion, Gender, and the State","authors":"Tobias Müller, Pınar Dokumacı","doi":"10.1177/00027642241260386","DOIUrl":"https://doi.org/10.1177/00027642241260386","url":null,"abstract":"A triple transformation is shaping societies around the world: the rise of strictly observant religion, the backlash against gender equality, and the growing influence of neoliberalism and authoritarianism in state affairs. While each of these phenomena has been intensively studied by social scientists, we know very little about their overlapping confluence. This introduction to the Special Issue “Strictly Observant Religion, Gender and the State in the 21st Century” outlines how we might make sense of the increasing traction of liberal sexual politics and the concurrent rise of neo-traditionalist movements. Rather than providing a unified theory, we propose the concept of “strictly observant religion,” a “social system which aims at structuring all aspects of life around strict adherence to religious doctrines”, as defined by Tobias Müller in his contribution to this special issue. As such, it serves as a heuristic tool to study these macro-transformations through thick descriptions of people’s striving, believing, and struggling. By locating the collection’s contributions in current debates and summarizing key insights, we outline possible pitfalls and pathways for future research in the sociology of religion, feminist theory, and political sociology.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":"32 1","pages":""},"PeriodicalIF":3.2,"publicationDate":"2024-08-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141886188","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-29DOI: 10.1177/00027642241261692
Nurit Stadler
This postscript addresses the findings of researchers examining the complex relationship between strict religious observance, gender dynamics, feminism, and state transformations. It underscores the importance of gender analysis within religious groups to enhance our theoretical frameworks. Highlighting religious movements' insights into contemporary practices, it considers global gender and sexuality norm shifts, from same-sex marriage legalization in Europe to the #MeToo movement’s impact. Stadler critically analyzes the papers in this Special Issue, and illustrates how these groups navigate changing moral and religious landscapes. This analysis provides sociologists and anthropologists with a crucial perspective on fundamentalist groups’ responses to modern gender, sexual, and identity challenges. Key themes include religious-state entwinements, tradition’s reconfigurations, gender, and feminist views on religious extremism. Stadler introduces case studies across Christian, Muslim, and Jewish contexts globally, highlighting how comparative analysis reveals fundamentalism, gender, and state interactions. By synthesizing the Special Issue’s contributions, Stadler advances religious theory, illuminating the intricate ties between devout religion, gender dynamics, and the state. This postscript advocates for further research into these vital areas, emphasizing the need for a comprehensive understanding of religious beliefs and practices’ transformative effects on societal and individual levels.
{"title":"Strict Piety, Gender, and the Nation-State: Postscript","authors":"Nurit Stadler","doi":"10.1177/00027642241261692","DOIUrl":"https://doi.org/10.1177/00027642241261692","url":null,"abstract":"This postscript addresses the findings of researchers examining the complex relationship between strict religious observance, gender dynamics, feminism, and state transformations. It underscores the importance of gender analysis within religious groups to enhance our theoretical frameworks. Highlighting religious movements' insights into contemporary practices, it considers global gender and sexuality norm shifts, from same-sex marriage legalization in Europe to the #MeToo movement’s impact. Stadler critically analyzes the papers in this Special Issue, and illustrates how these groups navigate changing moral and religious landscapes. This analysis provides sociologists and anthropologists with a crucial perspective on fundamentalist groups’ responses to modern gender, sexual, and identity challenges. Key themes include religious-state entwinements, tradition’s reconfigurations, gender, and feminist views on religious extremism. Stadler introduces case studies across Christian, Muslim, and Jewish contexts globally, highlighting how comparative analysis reveals fundamentalism, gender, and state interactions. By synthesizing the Special Issue’s contributions, Stadler advances religious theory, illuminating the intricate ties between devout religion, gender dynamics, and the state. This postscript advocates for further research into these vital areas, emphasizing the need for a comprehensive understanding of religious beliefs and practices’ transformative effects on societal and individual levels.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":"47 1","pages":""},"PeriodicalIF":3.2,"publicationDate":"2024-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141868821","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-25DOI: 10.1177/00027642241260774
Bhavneet Walia, Arthur Owora, Brittany Kmush, Justin Ehrlich, Shane Sanders
Sport epidemiological studies have estimated cumulative head impact and concussion rates by American football position group. Meanwhile, the sports economics literature has examined National football league (NFL) player-salary variation, and sports statisticians have studied NFL player productivity. Merging novel data and methodologies, we estimate whether players in position-groups with higher head impact or concussion risk are paid a compensating next-contract salary premium controlling for NFL experience, contract year, and productivity. For 2006 to 2017 NFL seasons, we consider all 1,162 fully observed player contracts and all 290 fully observed, non-rookie player contracts. Specifying two sets of contract-length frequency-weighted, contract-year (of signing) fixed effects linear regressions, we find robust evidence that players receive lagged, next-contract compensation for additional on-field productivity and experience. However, position groups with higher estimated cumulative head impact and, alternatively, higher estimated concussion rate are paid a significant and substantial next-contract dispremium. Results are consistent with an augmented compensating salary-differential theory, in which firm and employee share risk.
{"title":"Head Impact, Concussion, and Salary in the NFL: Is There a Compensating Wage-Risk Premium?","authors":"Bhavneet Walia, Arthur Owora, Brittany Kmush, Justin Ehrlich, Shane Sanders","doi":"10.1177/00027642241260774","DOIUrl":"https://doi.org/10.1177/00027642241260774","url":null,"abstract":"Sport epidemiological studies have estimated cumulative head impact and concussion rates by American football position group. Meanwhile, the sports economics literature has examined National football league (NFL) player-salary variation, and sports statisticians have studied NFL player productivity. Merging novel data and methodologies, we estimate whether players in position-groups with higher head impact or concussion risk are paid a compensating next-contract salary premium controlling for NFL experience, contract year, and productivity. For 2006 to 2017 NFL seasons, we consider all 1,162 fully observed player contracts and all 290 fully observed, non-rookie player contracts. Specifying two sets of contract-length frequency-weighted, contract-year (of signing) fixed effects linear regressions, we find robust evidence that players receive lagged, next-contract compensation for additional on-field productivity and experience. However, position groups with higher estimated cumulative head impact and, alternatively, higher estimated concussion rate are paid a significant and substantial next-contract dispremium. Results are consistent with an augmented compensating salary-differential theory, in which firm and employee share risk.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":"84 1","pages":""},"PeriodicalIF":3.2,"publicationDate":"2024-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783195","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-25DOI: 10.1177/00027642241261045
Sophia Hornbacher-Schönleber
This article investigates the experiences of young women involved in progressive Muslim youth activism in Java, Indonesia. Hailing from the Indonesian periphery, many of them encounter leftist ideas for the first time as they enter university. As male intellectual leaders emphasize a shift from personal to social morality in their theological exegesis as a foundation for leftist Islam, young women feel encouraged to engage in this mixed-gender movement. However, this turn away from the personal also conceals discourses that challenge the young women’s full involvement in the movement, namely the masculine connotations of youth activism, and hegemonic strictly observant, and colonial notions of “female nature” as docile, caring, and domestic. As a result, female activists experience ambivalence between being Muslim and leftist, and concerns about their future involvement in activism as adult women.
{"title":"Ambivalent Subjectivities: Young Women in Leftist Muslim Activism in Java","authors":"Sophia Hornbacher-Schönleber","doi":"10.1177/00027642241261045","DOIUrl":"https://doi.org/10.1177/00027642241261045","url":null,"abstract":"This article investigates the experiences of young women involved in progressive Muslim youth activism in Java, Indonesia. Hailing from the Indonesian periphery, many of them encounter leftist ideas for the first time as they enter university. As male intellectual leaders emphasize a shift from personal to social morality in their theological exegesis as a foundation for leftist Islam, young women feel encouraged to engage in this mixed-gender movement. However, this turn away from the personal also conceals discourses that challenge the young women’s full involvement in the movement, namely the masculine connotations of youth activism, and hegemonic strictly observant, and colonial notions of “female nature” as docile, caring, and domestic. As a result, female activists experience ambivalence between being Muslim and leftist, and concerns about their future involvement in activism as adult women.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":"57 1","pages":""},"PeriodicalIF":3.2,"publicationDate":"2024-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783194","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-25DOI: 10.1177/00027642241261265
Tal Samuel-Azran, Ilan Manor, Evyatar Yitzhak, Yair Galily
Sporting events have been the target of terrorist groups for decades due to their high profile. Since 9/11, a bias against Muslims has been evident in both traditional and social media with Muslims being depicted as likely perpetrators of attacks against sporting events. The 2024 Paris Olympics represents the first major sporting events in the age of generative artificial intelligence (AI) platforms. This study is the first to examine to what extent AI chatbots replicate anti-Islam bias with respect to terrorism and sporting events. The study is based on a series of “conversations” with chatbots on the popular platform “character.ai.” The analysis reveals a persistent anti-Islam bias, with chatbots “explaining” that Islam is more prone to commit attacks because it is more violent in nature than other religions while also depicting Muslims as the most likely culprits of attacks against the Olympic Games. The study indicates that AI chatbots perpetuate the mediated anti-Islamist bias in an even more unanimous and authoritative tone than traditional and social media.
{"title":"Analyzing AI Bias: The Discourse of Terror and Sport Ahead of Paris 2024 Olympics","authors":"Tal Samuel-Azran, Ilan Manor, Evyatar Yitzhak, Yair Galily","doi":"10.1177/00027642241261265","DOIUrl":"https://doi.org/10.1177/00027642241261265","url":null,"abstract":"Sporting events have been the target of terrorist groups for decades due to their high profile. Since 9/11, a bias against Muslims has been evident in both traditional and social media with Muslims being depicted as likely perpetrators of attacks against sporting events. The 2024 Paris Olympics represents the first major sporting events in the age of generative artificial intelligence (AI) platforms. This study is the first to examine to what extent AI chatbots replicate anti-Islam bias with respect to terrorism and sporting events. The study is based on a series of “conversations” with chatbots on the popular platform “character.ai.” The analysis reveals a persistent anti-Islam bias, with chatbots “explaining” that Islam is more prone to commit attacks because it is more violent in nature than other religions while also depicting Muslims as the most likely culprits of attacks against the Olympic Games. The study indicates that AI chatbots perpetuate the mediated anti-Islamist bias in an even more unanimous and authoritative tone than traditional and social media.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":"530 1","pages":""},"PeriodicalIF":3.2,"publicationDate":"2024-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783196","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Does guilt affect performance? In our study, we exploit a new measure of justification for penalty decisions in football and find that unjustified penalty calls negatively impact penalty conversion rates. This effect escalates in relation to social norms of trust. To add a layer of complexity, we incorporate the variance originating from players who do not play in their countries of origin. This allows us to include the norms of both the league and the kickers’ countries of origin. From this, we divide the constraints on egoism into two categories: internal sanctions, such as guilt, and external sanctions, such as shame. Our findings reveal that both guilt and shame significantly influence the performance of penalty kickers.
{"title":"Does Guilt Affect Performance? Evidence from Penalty Kicks in Football","authors":"Itamar Caspi, Yuval Mazar, Noam Michelson, Shay Tsur","doi":"10.1177/00027642241261245","DOIUrl":"https://doi.org/10.1177/00027642241261245","url":null,"abstract":"Does guilt affect performance? In our study, we exploit a new measure of justification for penalty decisions in football and find that unjustified penalty calls negatively impact penalty conversion rates. This effect escalates in relation to social norms of trust. To add a layer of complexity, we incorporate the variance originating from players who do not play in their countries of origin. This allows us to include the norms of both the league and the kickers’ countries of origin. From this, we divide the constraints on egoism into two categories: internal sanctions, such as guilt, and external sanctions, such as shame. Our findings reveal that both guilt and shame significantly influence the performance of penalty kickers.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":"390 1","pages":""},"PeriodicalIF":3.2,"publicationDate":"2024-07-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783197","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-24DOI: 10.1177/00027642241261036
Romina Istratii
Despite its western Christian origin, the notion of religious fundamentalism has been employed by western and non-western scholars alike to describe a variety of religious groups perceived to manifest antagonism to aspects of modernity and secularism, especially western ideals of gender equality as enforced in many cases by state policies. Within religion and gender studies and Gender and Development scholarship, fundamentalism has been often invoked in reference to faith communities opposing feminist ideals, but without due recognition being given to the western metaphysics of feminist theories of gender, or the epistemological and ethical problems of “naming” such communities as “fundamentalist” within Western/Anglophone scholarship. This lack of reflexivity risks essentializing religious communities as being opposed to feminist gender ideals when their reactions might reflect more complex underlying reasons, and can also be counterproductive in effectively responding to gender inequalities and women’s abuse in religious societies. This paper proposes that a more intimate engagement with non-western religious traditions grounded in a study of theological teachings and the lived religious experience of specific communities can remedy such tendencies and achieve a better understanding of the nexus of gender, faith, and tradition/modernity in diverse cultural contexts. It illustrates this by drawing key insights from a study of conjugal abuse in an Orthodox Täwahәdo community in Ethiopia that demonstrated intricate associations between understandings of and attitudes toward conjugal abuse and the local religious tradition, the significance of a culture-as-religion discourse in the maintenance of rigid gender norms, and the potential of Orthodox theology to counter ideas about abusiveness that contributed to its implicit tolerance. The paper relates these findings to Ethiopian women activists’ efforts and the multi-religious societal fabric of Ethiopian society to explore the possibilities for integrated responses to intimate partner violence in the country.
{"title":"Beyond “Religious Fundamentalism”: Bridging Religious Tradition, Gender Normative Systems, and State Institutions to Respond to Intimate Partner Violence in Ethiopia","authors":"Romina Istratii","doi":"10.1177/00027642241261036","DOIUrl":"https://doi.org/10.1177/00027642241261036","url":null,"abstract":"Despite its western Christian origin, the notion of religious fundamentalism has been employed by western and non-western scholars alike to describe a variety of religious groups perceived to manifest antagonism to aspects of modernity and secularism, especially western ideals of gender equality as enforced in many cases by state policies. Within religion and gender studies and Gender and Development scholarship, fundamentalism has been often invoked in reference to faith communities opposing feminist ideals, but without due recognition being given to the western metaphysics of feminist theories of gender, or the epistemological and ethical problems of “naming” such communities as “fundamentalist” within Western/Anglophone scholarship. This lack of reflexivity risks essentializing religious communities as being opposed to feminist gender ideals when their reactions might reflect more complex underlying reasons, and can also be counterproductive in effectively responding to gender inequalities and women’s abuse in religious societies. This paper proposes that a more intimate engagement with non-western religious traditions grounded in a study of theological teachings and the lived religious experience of specific communities can remedy such tendencies and achieve a better understanding of the nexus of gender, faith, and tradition/modernity in diverse cultural contexts. It illustrates this by drawing key insights from a study of conjugal abuse in an Orthodox Täwahәdo community in Ethiopia that demonstrated intricate associations between understandings of and attitudes toward conjugal abuse and the local religious tradition, the significance of a culture-as-religion discourse in the maintenance of rigid gender norms, and the potential of Orthodox theology to counter ideas about abusiveness that contributed to its implicit tolerance. The paper relates these findings to Ethiopian women activists’ efforts and the multi-religious societal fabric of Ethiopian society to explore the possibilities for integrated responses to intimate partner violence in the country.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":"42 1","pages":""},"PeriodicalIF":3.2,"publicationDate":"2024-07-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783198","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-23DOI: 10.1177/00027642241261260
Kerry R. McGannon, Andrea Bundon, Ann Pegoraro, Shaantanu Kulkarni
With the 2024 Olympic Games touted as reaching gender parity (i.e., same number of female and male athletes participating), media conversations are continuing about elite athlete mothers. Researchers interrogating media stories of Olympic athlete mothers have shown that their sporting journeys are not straightforward due to tensions linked to gender (in)equity. In this paper we use narrative inquiry as a theoretical lens to explore “comeback themes” synthesized from published media studies of Olympic athlete mothers, along with recent examples of media stories of Olympic athlete mothers. We discuss four comeback themes that include: (in)compatible identities, super mums, veteran status/age, and exposing discrimination, and some implications for gender equity. The first three comebacks perpetuate gender ideologies of heteronormative femininity, good motherhood, ageism, and exceptionalism, which downplay equitable support and change. These themes, along with the exposing discrimination theme, also highlight shifting media representations of motherhood and sport whereby stories expose struggles, realities, and/or structural deficits. We reflect on these themes as a “tangled and bumpy road” to gender equity led by athlete mothers’ voices resulting in changes in maternity rights. These comeback themes show gains in gender equity for sportswomen and highlight areas where more work is needed. Future research recommendations include studying mainstream and social media spaces with an intersectional lens to expand understanding of media stories as pedagogical resources to learn more about motherhood, sport, and gender (in)equity.
{"title":"Tangled and Bumpy Roads to Gender Equity: Socio-Cultural Insights from Media Stories About Olympic Athletes and Motherhood","authors":"Kerry R. McGannon, Andrea Bundon, Ann Pegoraro, Shaantanu Kulkarni","doi":"10.1177/00027642241261260","DOIUrl":"https://doi.org/10.1177/00027642241261260","url":null,"abstract":"With the 2024 Olympic Games touted as reaching gender parity (i.e., same number of female and male athletes participating), media conversations are continuing about elite athlete mothers. Researchers interrogating media stories of Olympic athlete mothers have shown that their sporting journeys are not straightforward due to tensions linked to gender (in)equity. In this paper we use narrative inquiry as a theoretical lens to explore “comeback themes” synthesized from published media studies of Olympic athlete mothers, along with recent examples of media stories of Olympic athlete mothers. We discuss four comeback themes that include: (in)compatible identities, super mums, veteran status/age, and exposing discrimination, and some implications for gender equity. The first three comebacks perpetuate gender ideologies of heteronormative femininity, good motherhood, ageism, and exceptionalism, which downplay equitable support and change. These themes, along with the exposing discrimination theme, also highlight shifting media representations of motherhood and sport whereby stories expose struggles, realities, and/or structural deficits. We reflect on these themes as a “tangled and bumpy road” to gender equity led by athlete mothers’ voices resulting in changes in maternity rights. These comeback themes show gains in gender equity for sportswomen and highlight areas where more work is needed. Future research recommendations include studying mainstream and social media spaces with an intersectional lens to expand understanding of media stories as pedagogical resources to learn more about motherhood, sport, and gender (in)equity.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":"23 3 1","pages":""},"PeriodicalIF":3.2,"publicationDate":"2024-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783202","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-23DOI: 10.1177/00027642241259789
Tobias Müller
Many Pentecostal churches founded in the Global South are now rapidly growing in European cities. Although research is catching up with this development, we know little about how these processes affect gendered and racialized practices regarding sexualities, bodies, and masculinities in former colonial metropolises shaped by neoliberal capitalism. This article addresses this gap by interrogating the transnational movement of Pentecostal masculinities and their economic, sexual, and political dimensions in a church in North London. The contribution argues that the church promotes what I call entrepreneurial heroic masculinity, which consists of three main elements: a gendered conversion narrative, a pastoral masculinity of dominating behavior, and the cultivation of anti-affective, rational love. In this way, traditionalist masculinist tropes are mapped onto a world allegedly full of opportunities for material blessings where becoming a man of God means becoming a faithful self-entrepreneur, which requires strict autonomy from emotions, family, and the government. The article contributes to the critical debate on masculinity and transnational religious movements by demonstrating how the demands and promises of neoliberal capitalism are deeply entangled with the reconstitution of heroic patriarchal subjectivity.
{"title":"Patriarchal “Love School”: Entrepreneurial Heroic Masculinity and Neoliberalism in A Pentecostal Church in London","authors":"Tobias Müller","doi":"10.1177/00027642241259789","DOIUrl":"https://doi.org/10.1177/00027642241259789","url":null,"abstract":"Many Pentecostal churches founded in the Global South are now rapidly growing in European cities. Although research is catching up with this development, we know little about how these processes affect gendered and racialized practices regarding sexualities, bodies, and masculinities in former colonial metropolises shaped by neoliberal capitalism. This article addresses this gap by interrogating the transnational movement of Pentecostal masculinities and their economic, sexual, and political dimensions in a church in North London. The contribution argues that the church promotes what I call entrepreneurial heroic masculinity, which consists of three main elements: a gendered conversion narrative, a pastoral masculinity of dominating behavior, and the cultivation of anti-affective, rational love. In this way, traditionalist masculinist tropes are mapped onto a world allegedly full of opportunities for material blessings where becoming a man of God means becoming a faithful self-entrepreneur, which requires strict autonomy from emotions, family, and the government. The article contributes to the critical debate on masculinity and transnational religious movements by demonstrating how the demands and promises of neoliberal capitalism are deeply entangled with the reconstitution of heroic patriarchal subjectivity.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":"14 1","pages":""},"PeriodicalIF":3.2,"publicationDate":"2024-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783199","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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