Teaching Intersectionality in the Age of Intersectionality

Disordered eating in early adolescence impacts development, with long-term health implications. Minoritised adolescents might be at higher risk of disordered eating due to minority stress, but most research has focused on White, heterosexual, cisgender individuals; less is known about disordered eating among minoritised adolescents. We examined sexual, gender, racial, and ethnic identities in relation to disordered eating in early adolescence. Using 2-year follow-up data from adolescents ages 10-14 in the Adolescent Brain Cognitive Development Study (N = 9385), we examined associations between sexual, gender, racial, and ethnic identities and past-2 week disordered eating (preoccupation with weight, weight control behaviors, and binge eating). Compared to heterosexual peers, gay/bisexual adolescents had higher odds of all three outcomes (AOR 1.90-3.32); those "questioning" their sexual identity had higher odds of preoccupation with weight (AOR 1.82) and binge eating (AOR 2.53). Compared to cisgender adolescents, transgender adolescents had higher odds of binge eating (AOR 2.62); those "questioning" their gender identity had higher odds of preoccupation with weight (AOR 2.45). Adolescents whose racial identity was categorised as "Another" had higher odds of preoccupation with weight (AOR 1.46) and weight control behaviors (AOR 1.58) compared to White adolescents. Finally, Hispanic adolescents had higher odds of all disordered eating outcomes than non-Hispanic adolescents (AOR 1.25-1.59). This study is among the first to reveal disparities in disordered eating among minoritised early adolescents. Further examination of these disparities can inform future interventions. Healthcare providers are encouraged to screen for disordered eating, recognising that minoritised early adolescents may be at risk.

"History from the Bottom Up and the Inside Out: ethnicity, race and identity in working-class history." Social History, 43(3), pp. 423–424

Identity is the individual's psychological relationship to particular social category systems. This chapter summarizes how people create and negotiate their gender, racial, ethnic, sexual, and class identities. Theories, methods, and priorities in each of these content areas differ. However, each systematically excludes particular research participants and thus ignores the complexity of people's multiple social identities. Research suggests that gender, racial, ethnic, sexual, and class identities are fluid, multidimensional, personalized social constructions that reflect the individual's current context and sociohistorical cohort. However, far too little empirical work captures the richly textured, theoretical conceptions of identity development, maintenance, and change. Innovative methods for assessing the content and structure of people's identities now exist. Future research should include groups other than young children or college students; should explore functions of identity other than just self-esteem, adjustment, or well-being; and should implement methodologies that are longitudinal and that assess people's many social identities.

In this astute and extensive study of the material culture of the American women's movement, Amy Helene Forss provides an essential overview of the history of US feminism wherein a series of fascinating artifacts takes center stage to connect that history. While Forss focuses on each artifact and its role within the movement, she often delves much deeper by addressing how the leadership of certain groups in the movement has long been underrepresented, such as that of African American women.Forss frames material-culture items of the women's movement such as cartes de visite, clothing, service pins, jewelry, gavels, torches, urns, and sculptures, along with published texts, programs, and banners within each era's campaigns, while presenting specific women's experiences in and of the movement. Historical research throughout Borrowing from Our Foremothers: Reexamining the Women's Movement through Material Culture, 1848–2017 is thorough and impressive, but the book is also strengthened by 99 oral histories that Forss conducted with such accomplished individuals as Ellen Broidy (gay rights activist and co-organizer of the first gay pride parade), Rosalynn Carter (former First Lady of the United States and an Equal Rights Amendment supporter and author), E. Faye Williams (lawyer, civic leader, and named one of the hundred most influential Black Americans by Ebony magazine), and Frances “Poppy” Northcutt (a NASA Apollo 8 engineer). As Forss outlines, these individuals, along with dozens of others, add their voices to the multi-layered narrative that is so inherent to the American women's movement.One of the artifacts revealed by Forss as a primal touchstone for this project is a charm bracelet that chronologically documents the Equal Rights Amendment (ERA) ratification process that began in 1972. As part of the collection of the Smithsonian's National Museum of American History, this charm bracelet (and several similar bracelets) once belonged to Alice Paul, foremother extraordinaire. Paul's leadership through the Washington, DC, chapter of the National American Woman Suffrage Association (NAWSA), helped secure the 19th Amendment to the US Constitution, granting women the right to vote. In her time, Paul organized parades and pickets addressing and supporting women's suffrage, including a parade of over 8,000 women participants who marched with banners down Pennsylvania Avenue from the Capitol to the White House on March 3, 1913, just one day before President Woodrow Wilson's inauguration.Though Paul eventually broke away from the NAWSA, she continued her efforts for women's rights by forming the National Woman's Party and authoring the Equal Rights Amendment (ERA). Paul marked the milestone of each state that approved the ERA with an enamel-state-shaped charm. Attaching each charm to a bracelet, Paul filled many bracelets that reveal a remarkable story and “an intriguing angle of historical contemplation” (p. 2), even though the ERA fell three states short of constitutional passage in 1982.Forss documents the captivating story of 30 unifying artifacts “pertaining to foremothers of diverse race, ethnicity, class, sexual orientation, and gender identity” (p. 2). Of interest to many is the author's solid research on Black suffragists, who formed their own organization, the National Federation of Afro-American Women, out of extreme frustration with white suffrage organizational marginalization and disgust at newspaper editorials describing Black women as “thieves and lying prostitutes” (pp. 65–6). Sojourner Truth's carte de visite conveys to readers the essential role of African American women within the movement, and Marian Anderson's evening gown worn for a special concert helps readers understand how history defines an artifact, and in this case, the wearer of that artifact.Much controversy arose around contralto Anderson and her soon-to-be landmark, open-air performance at the Lincoln Memorial on April 9, 1939, when she entertained 75,000 people and many listeners via radio. Incredibly, a day or two ahead of the concert, Anderson had failed to reserve a hotel room in segregated Washington, DC. This spurred Gifford Pinchot, Theodore Roosevelt's former US Forest Service Chief—whom Forss misidentifies as a “former National Park Service Chief”—to offer his home to Anderson, her mother, and her sisters (p. 70). Deliberately performing specific music “during an event tinged with racism” (p. 71), Anderson became a symbol of the Black community, and her dress, in and of itself, also became part of the singer's iconic status within that community and the women's movement for all women.Forss engages readers with the immersive history and provenance of many contemporary artifacts—such as the Radical Lesbian “Lavender Menace” T-shirt, Reverend Pauli Murray's sculpted hand, Billie Jean King's tennis dress, and, most recently, the Pussyhat Project Manifesto—whose tangible and intangible histories represent the inclusivity of the women's movement well into the late twentieth and early twenty-first centuries. Forss also provides insightful commentary on iconic items indicative of LGBTQ+ feminists, which demonstrates the author's skill as both scholar and storyteller.Scholars, researchers, and students of women's history, folklore, and material culture will not be disappointed by Forss’ inclusion of photographs for artifacts discussed, a helpful “cast of foremothers,” an appendix featuring speeches (particularly by Sojourner Truth), as well as extensive notes, a bibliography, and an index.There are few scholarly works that so profusely and precisely discuss the interconnection of artifacts surrounding the American women's movement as Forss does in Borrowing from Our Foremothers.

LGBTQ+ youth engage in organized physical activity to a lesser degree than their cisgender and heterosexual counterparts. Existing literature on this organized physical activity disparity is limited, particularly with LGBTQ+ youth samples. The current analysis examined individual and systemic barriers to organized physical activity for LGBTQ+ youth across sexual, gender, and racial identities. A subsample of LGBTQ+ students (N = 4566) from the 2021 Dane County Youth Assessment completed items that measured barriers to organized physical activity and systemic factors (ie,family money problems and bias-based bullying) associated with access to organized physical activity. Latent class analysis discerned patterns of individual and systemic barriers to organized physical activity. Latent class regression modeling tested gender, sexual, and racial identities as correlates of latent class membership. More than half of the sample did not participate in organized physical activity. Four profiles of LGBTQ+ youth were discerned based on self-reported barriers: high barrier (8%), bullied (16%), low interest or perceived skills (28%), and low barrier (48%). The low-barrier class included a greater proportion of LGBTQ+ youth who identified as White, or cisgender, or heterosexual as well as youth self-reporting higher organized physical activity. The high-barrier and bullied classes comprised more marginalized gender and sexual identities. LGBTQ+ youth experience individual and systemic barriers to organized physical activity, including inequitable access and bullying, and barriers are uniquely experienced across sexual, gender, and racial identities. Physical activity promotion among LGBTQ+ youth would be strengthened by policies that address inequitable access to opportunities and bias-based bullying.

"I’m a Modern Bride": On the Relationship between Marital Hegemony, Bridal Fictions, and Postfeminism

Introduction to the Special Issue on Class Dynamics from Socialism to Post-Socialism

In September 2010, Dan Savage founded the YouTube-based “It Gets Better Project.” A key component within the ongoing social movement to eradicate youth bullying and suicide, IGBP messaging requires further examination of how life “gets better.” Through a Multimodal Critical Discourse Analysis and application of Collins’ (2000) matrix of domination framework, this study examines race, class, gender, and sexual orientation. Empirical data reveal participants offered little about their own racial and class identities and the impact of those on life getting better but were forthcoming in discussing how their gender and sexual identities impacted their childhood victimization. Concurrently, participants made gross assumptions about viewers’ racial, class, gender, and sexual identities, projecting an overly simplistic message of life improving regardless of viewers’ circumstances or intersectionality. Findings contribute to online participation research concerning how the internet is used for social change and how social inequalities are (re)produced in online projects.

We propose an innovative approach for measuring identity multiplicity and intersectionality—Hierarchical Classes Analysis (HICLAS) of an Assessment of Multiple Identities. This method allows researchers to assess characteristics of individual identities and model implicit interrelationships between multiple identities held by an individual. We found support for the validity of this approach through analysis of sexual, racial, and gender identities among 40 lesbian, gay, or bisexually identified (LGB) participants. As hypothesized, poorer mental health indicators were significantly associated with greater negative valence of sexual identity and greater negative self-complexity in HICLAS. HICLAS also allowed us to discern subgroup differences indicative of intersectionality (e.g., in this LGB sample, more African American participants than White participants showed interconnected sexual and racial identities).

This guide accompanies the following article: Matthew W. Hughey, ‘The Janus Face of Whiteness: Toward a Cultural Sociology of White Nationalism and White Antiracism’, Sociology Compass 3/6 (2009): 920–936, 10.1111/j.1751‐9020.2009.00244.x Author’s introduction Over the past 20 years, the study of white racial identity has received in‐depth, interdisciplinary attention. Under sociological scrutiny, the study of whiteness has traversed quite a few stages: from understandings of whiteness as a category replete with social privileges, as a mere reflection of non‐racial (often class‐based) dynamics, to its most recent turn that emphasizes the contextual and intersectional heterogeneity of whiteness. Because of the increased attention to context and political disputes, the study of whiteness has never been more amenable to cultural analysis than it is today. Hence, an emphasis on different white racial formations that span a political spectrum – from conservative to liberal and racist to antiracist – is now dominant. In this vein, white nationalists and white antiracists represent the distinct polarities of contemporary inquisitions into white racial identity. Motivated by this academic milieu, this guide offers an overview of the major scholarship that address white nationalism & white antiracism, appropriate online materials, and examples from a sample syllabus. Together, these resources aim to assist in understanding the general processes and contexts that produce ‘whiteness’ and imbue it with meaning, the social relationships and practices in which white racial identity identities become embedded, and how whiteness simultaneously possesses material and symbolic privileges alongside diverse and seemingly antagonistic experiences. Author recommends The complexity of whiteness McDermott, Monica and Frank L. Samson 2005. ‘White Racial and Ethnic Identity in the United States.’ Annual Review of Sociology 31 : 245–61. Any contemporary apprentice of the sociological study of white racial identity should read this essay. Monica McDermott and her student Frank Samson combine to provide a robust overview of the literature. They walk the tightrope of balancing both a broad coverage of the literature with the depth that key studies necessitate. In so doing, they put a finger on the key dilemma of studying white racial identity today: ‘Navigating between the long‐term staying power of white privilege and the multifarious manifestations of the experience of whiteness remains the task of the next era of research on white racial and ethnic identity’ (2005: 256). Duster, Troy 2001. ‘The ‘Morphing’ Properties of Whiteness.’ Pp. 113–33 in The Making and Unmaking of Whiteness , edited by E. B. Rasmussen, E. Klinenberg, I. J. Nexica and M. Wray. Durham, NC: Duke University Press. In this essay – part of a larger volume on whiteness that I also recommend – Duster synthesizes disparate approaches to the study of whiteness. Demonstrating how some scholars understand white racial identity as a contextual and cognitive category (‘fluid’), while some frame whiteness as a structural and fixed category of material privileges (‘frozen’), Duster asks ‘who is right?’ He answers via the metaphor of whiteness‐as‐water. In one moment, whiteness can morph into vapor as a contextual and unstable identity, while the next moment it can instantly transform into a harsh and unyielding form of ice‐like privilege. Duster’s essay is an excellent retort for those who argue that we should move ‘beyond’ race to the utopian realm of color‐blind individualism. Duster demonstrates, although the example of the supposedly egalitarian New Deal, that while race is socially constructed, the legacy of racism remains a historically reproduced and real social fact – denying the existence of race perpetuates racial inequality. Duster closes the chapter with a personal anecdote that grounds the historical example in modern, interactional, and everyday life. Perry, Pamela 2002. Shades of White: White Kids and Racial Identities in High School . Durham, NC: Duke University Press. Perry gives us two ethnographic studies in one – that of two northern California high schools: one located in a predominantly white, if economically diverse, suburb, the other situated in a multiracial urban community. Perry persistently and systematically probes the complexities of white racial identity in the practices and discourses of the youth attending these high schools. She finds that whites in the predominantly white, suburban high school do not see themselves as a unique race and take their racial identity for granted – they understand distinctly white practices as normative rather than as constitutive of a subjective worldview. In contrast, the whites at the multiracial, urban high school possess a more critical and comparative view of race and their own place in the racial order. In sum, Perry argues that whiteness is a set of complex, contradictory, and multiple subject positions. Wray, Matt. 2006. Not Quite White: White Trash and the Boundaries of Whiteness . Durham, NC: Duke University Press. Matt Wray brings the tools of cultural sociology viz‐á‐viz ‘symbolic boundaries’ to the interrogation of the moniker White Trash . Wray problematizes this relatively normalized term to question its origins and how it persists. Drawing upon literary texts, folklore, diaries, medical articles, and social scientific analyses from the early 1700s to the turn of the 20th century, Wray documents the multiple meanings that were projected onto poor rural whites in the United States. Of particular import, Wray demonstrates how white supremacist ideas about class and region became dominant through public health campaigns and eugenic reformations. Impoverished whites found themselves the targets of officials and activists who framed them as ‘filthy’ or “feebleminded,” and thus a threat to the purity and supremacy of the white race. This text is particularly informative for its demonstration of how white supremacist logic was not only focused on racial ‘otherness’ but used the axes of class and location to directly demarcate and attack those seen as ‘white’ yet somehow racially deficient and unworthy. Winant, Howard 2004. ‘Behind Blue Eyes: Whiteness and Contemporary U.S. Racial Politics.’ Pp. 3–16 in Off White: Readings on Race, Power, and Society , edited by Michelle Fine, Lois Weis, Linda C. Powell and April Burns. New York, NY: Routledge. In applying his now classic approach formulated in concert with Michael Omi ( Racial Formations , 1986), Howard Winant applies the ‘racial projects’ thesis to whites: ‘I think it would be beneficial to attempt to sort out alternative conceptions of whiteness, along with the politics that both flow from and inform these conceptions. … focusing on five key racial projects, which I term, far right, new right, neoconservative, neoliberal, and new abolitionist ’ (2004: 6). Hence, Winant maps a theory of white identity formation onto a bifurcated ‘culture war.’ Labeling this phenomenon ‘racial dualism as politics,’ Winant advances a paradigm in which whiteness is undergoing ‘a profound political crisis.’ Winant’s essay is especially important for those that wish to emphasize the heterogeneity of white racial identity, as he provides Weberian‐like ‘ideal types’ for the comprehension of the racial‐political landscape. Hughey, Matthew W. (forthcoming 2010). ‘Navigating the (Dis)similarities of White Racial Identities: The Conceptual Framework of “Hegemonic Whiteness.”’ Ethnic & Racial Studies. In this work, I build upon many of the aforementioned studies. Like Pamela Perry (2002) I dive into two ethnographic sites, but of much different breed. To interrogate how whiteness might be akin to ‘vapor and ice’ (Duster 2001) and to provide a robust answer to the dilemma of the ‘long‐term staying power of

Changing language, changes lives: Learning the lexicon of LGBTQ+ health equity.

The development of new sexualities and gender identities has become a crucial issue in the field of literary and cultural studies in the first years of the twenty-first century. The roles of gender and sexual identities in the struggle for equality have become a major concern in both fields. The legacy of this process has its origins in the last decades of the nineteenth century and the twentieth century. The Victorian preoccupation about the female body and sexual promiscuity was focused on the regulation of deviant elements in society and the control of venereal disease; homosexuals, lesbians, and prostitutes' identities were considered out of the norm and against the moral values of the time. The relationship between sexuality and gender identity has attracted wide-ranging discussion amongst feminist theorists during the last few decades. The methodologies of cultural studies and, in particular, of post-structuralism and post-colonialism, urges us to read and interpret different cultures and different texts in ways that enhance personal and collective views of identity which are culturally grounded. These readings question the postmodernist concept of identity by looking into more progressive views of identity and difference addressing post-positivist interpretations of key identity markers such as sex, gender, race, and agency. As a consequence, an individual's identity is recognized as culturally constructed and the result of power relations. Identities on the Move: Contemporary Representations of New Sexualities and Gender Identities offers creative insights on pressing issues and engages in productive dialogue. Identities on the Move to addresses the topic of new sexualities and gender identities and their representation in post-colonial and contemporary Anglophone literary, historical, and cultural productions from a trans-national, trans-cultural, and anti-essentialist perspective. The authors include the views and concerns of people of color, of women in the diaspora, in our evermore multiethnic and multicultural societies, and their representation in the media, films, popular culture, subcultures, and the arts.

Objective Elevated rates of suicidal ideation (SI) and suicide attempts (SA) among youth, particularly multiply marginalized youth, are occurring in the context of youths’ access to household firearms. Research examining how perceived access to firearms is related to SI and SA among youth with marginalized identities is limited and often neglects to consider intersectionality. This study explored how intersecting social identities and positions, access to firearms, and socio-structural factors were associated with SI and SA for youth. Method The analytic sample (N = 17,794) included 7-12th grade students who participated in the 2021 Dane County Youth Assessment. Exhaustive CHAID – a decision tree matrix approach – examined all possible combinations of self-reported sociodemographic characteristics (gender identity, sexual identity, racial identity, grade, and firearm access) and socio-structural variables (bias-based bullying, school belongingness, and social pressure) to predict mutually exclusive groups of youth based on past-year SI and SA. Results SI and SA was most prevalent among intersectional groups with multiply marginalized identities and access to firearms. Socio-structural factors, including bias-based bullying victimization, lack of school belongingness, and social pressure, were characteristic of groups with higher prevalence of SI and SA. Conclusions While the marginalized youth in this sample have lower access to firearms, the prevalence of SI and SA was highest among multiply marginalized youth who reported access to firearms in the context of bias-based bullying, social pressure, and a lack of school belongingness. Youth suicide prevention efforts would be strengthened by policies that address firearm access and improve the school environment.

Popular culture provides materials out of which people create their identities. Since it plays such a prominent role in current society, particularly with youth, it is crucial for clinicians to engage with popular culture as a therapeutic tool. This article espouses some of the key tenets of the interdisciplinary field of cultural studies, a useful methodology in analyzing popular culture and the mass media. Paying attention to how therapy clients make meaning of media texts can be a powerful therapeutic tool. A case example with a gay youth, Steven—who inserts himself into the text of the Harry Potter stories—illustrates a cultural studies-informed therapeutic approach that draws both upon cultural studies methods and a strong theoretical partner, queer theory. By using a queer cultural studies viewpoint, Steven uncovered some of the hidden “queer” readings and messages in the Harry Potter books that helped him find support for his own sexual identity. In contemporary society, popular media culture is the dominant culture. The culture industries (organizations that produce and distribute art, entertainment, and/ or information) produce images and messages that provide the very materials out of which people constitute their identities (Barker, 2000). Media images supply the models out of which people construct their sense of gender, race, class, nationality, sexuality, and ethnicity. Media stories also provide the symbols, myths, and resources which help constitute a common culture for the majority of people in contemporary global, capitalist societies. Media culture helps induce individuals to identify with dominant discourses, values, institutions, and practices (Miller, 2001). Since media and consumer culture is so ubiquitous, it is important to learn how to understand, interpret, and critique its meanings and messages. In contemporary

Cultural studies, an academic field that developed from the late 1950s, aims to understand contemporary cultures by examining their internal dynamics, their everyday performances, and their media representations, including expressions of popular and mass culture. Grounded in Marxian and post-structuralist critical theory, cultural studies explores how meaning is generated, disseminated, reproduced, negotiated, and resisted through values, beliefs, symbols, practices, institutions, as well as economic, social, and political structures within a given culture. Acknowledging the fluidity and constant transformation of its object of study, especially under the acceleration imparted by technological innovations and globalization, cultural studies critiques any a priori hierarchies imposed on the various facets of a culture, based on aesthetic, moral, or historical values, which the discipline actually considers as part of what needs to be analyzed as expression of class and other social dynamics (Simon, 1999; Swirski, 2005). Popular culture is sometimes referred to as mainstream culture, or that which is popular withthe masses, and its study is at times considered as a subfield resulting from the combination of cultural studies and communication studies. However, for the purpose of this article, popular culture is defined as the totality of ideas, values, representations, material items, practices, social relations, organizations, institutions, and other phenomena that are conceived, produced, distributed, and consumed within a market-and consumption-influenced environment, with or without the specific economic goal of reaping a profit. This definition both includes the mainstream and all possible alternative or oppositional subcultures, as well as the dynamics through which the mainstream is established, opposed, and constantly evolving. For example, specific subgroups in a society may develop their own forms of expression, through which they may directly or indirectly criticize and oppose the mainstream. Yet, by so doing they inherentlyengage with it, often fueling the interest of the very cultural apparatuses that they initially aimed to undermine. As a consequence, aspects of their subculture may eventually be taken out of context, absorbed, and used in mainstream popular culture. Cultural studies shares many common elements with food studies, which promotes andpractices the analysis of cultural, social, and political issues concerning the production, distribution, representation, and consumption of food. However, they differ mainly in that while cultural studies has historically focused on specific communities and subcultures, exploring expressions and practices among which food might or might not be featured, food studies concentrates its attention on food in its material, representational, and symbolic aspects as they unfold across societies, communities, and subcultures. The presence of food in everyday life is pervasive, permeating popular culture as a relevantmarker of power, cultural capital, class, gender, ethnicity, and religion, which both cultural and food studies recognize as crucial. Consequently, both disciplines are well equipped to examine lived food experiences, including recipes, food-related traditions, cooking techniques, even daily shopping, in their relations with power structures such as the food industry, marketing and advertising firms, political lobbies, academic institutions, and media. Food studies and cultural studies share a keen interest in the fraught and complex connec-tions between lived bodies, imagined realities, and structures of power built around food. Both disciplines acknowledge that not only the material aspects of individual and communal practices, but also desires, fantasies, fears, and dreams coagulating around and in the body, deeply influence our development as individual subjects and as members of all kinds of social formations. However, the ubiquitous nature of the cultural elements relating to food makes their ideological and political relevance almost invisible, buried in the supposedly natural and self-evident fabric of everyday life. Meanwhile, our own flesh becomes fuel for all kinds of cultural battles among different visions of personhood, family, society, polity, and economics. Employing cultural studies’ political sensibilities, its attention for lived experiences, and its critical approach towards cultural hierarchies, food studies can provide an accessible analytical framework to achieve a deeper comprehension of twenty-first-century globalized post-industrial societies.