“The future of our nation’s in her hands”: The social construction of gender in far-right music

In global labour markets, migrant workers are mainly found in precarious, low-status/low-wage occupations in undeclared work and the underground/informal sector of the economy which demands a low paid, uninsured, mobile, temporary and flexible workforce. This article argues that migrant women are mostly employed as domestic workers in various countries that demand precarious, low-status/low-wage service workers and personal services. Feminist scholarship on migration underlines, that social constructions of gender and racial stereotypes drive men and women into specific roles and therefore dictate their experiences. Social constructions of gender cannot be considered separate from social constructions of class, gender, race, ethnicity, and sexuality; female migrants are disassociated from family relationships, community associations, solidarity networks, and become susceptible to discrimination based on race and ethnicity, class and gender in the reception countries. This article provides an intersectional review of research on domestic work, healthcare and community networks in Greece (1990-2018). Intersectionality produces assumptions set in women’s race and ethnicity, projecting unequal labour rights among sexes in Greece. Gender, race and ethnicity subject women to obedience, susceptibility and exploitation, confining them to domestic work, and low-paid jobs without social rights. Last but not least, this article suggests that ethnic background and unstable legal residence status works as a mechanism of control and suppression, which in turn force female migrants to accept low wages, refrain from demanding healthcare services and from seeking support from migrant community associations. Employers confiscate their documents, monitor them and threaten to report them to the authorities, thus institutionalising exploitation, leading to forceful application of discipline, consent, subordination, obedience and dependency of domestic workers.

Gender is not difference, gender is hierarchy . . . the idea of gender difference helps keep make dominance in place. (MacKinnon, 1987) American culture is accustomed to men exerting control over females. Perceptions of gender affecting the division of labor are deeply rooted in the culture, making progress toward genuine gender equality painstakingly slow. Discussions of the glass ceiling in various professions, industries, and organizations reinforce patterns of gender stratification that have persisted across occupations. Schools and teaching, like other social institutions and professions, cannot be free of the ideology that has shaped them for decades. Barzun (1944) wrote, To be sure, there is an age-old prejudice against teaching (p. 10), within the same work in which he devoted a chapter to the subjection of women. The combination of the age-old prejudice against teaching with the subjection of women is ample reason to consider the status of female teachers in the United States and the professional status of the female -dominated teaching profession. Such an analysis must avoid stereotyping and an overreliance upon anecdotal experiences. Gollnick (1992) noted that the categorization of any individual or any group of individuals by a single microcultural membership and the expectation of certain behaviors is inappropriate and often incorrect. Given even a low-level understanding of the complexity and diversity of the issue of gender inequality, an analysis of gender inequality and the correlate analysis of a category as large and diverse as women in the teaching profession is a hazardous undertaking. Minow (1990) cautioned of the problems inherent in both considering and ignoring difference when she wrote of the dilemma of difference. She described the danger of stigma that ignoring and focusing on given differences can recreate: Decisions about education, employment, benefits, and other opportunities in society should not turn on an individuals' ethnicity, disability, race, gender, religion, or membership in any other group about which some have deprecating or hostile attitudes. Yet refusing to acknowledge these differences may make them continue to matter in a world constructed with some groups, but not others, in mind. The problems of inequality can be exacerbated both by treating members of minority groups the same as members of the majority and by treating the two groups differently (p. 20). The now decades-old `revolution' in women's status remains one of the more compelling tales of recent change affecting U.S. society (Brines, 1994, p. 652). Brines and others believe the revolution is far from over. Despite substantial change in employment patterns and attitudes, division of labor based largely upon gender exists. This division persists despite John Stuart Mill's recognition of its inappropriateness over 100 years ago: There are no grounds for supposing that women are constitutionally so different from men as to be unsuited for broadly the same education and the same range of occupations; such natural differences as exist are complementary to, even corrective of, the aptitudes of men; other differences are due to social conditioning by which their nature has been `greatly distorted and disguised' (J. S. Mill, in Garforth, 1980, p. 132). In a society in which women are not seen as valuable members of the workforce, reconstruction will be slow and controversial. The social construction of gender--patterns of childrearing; messages about independence, dominance, competence, sexuality, intelligence--is deeply embedded in the culture. Ideas about gender are intricately connected with the core culture's values, which are largely the result of the greater society's servitude to the interests of the powerful in society (Walum, 1977). Work to overcome the level of acceptance of the social construction of gender will require individual activism and governmental vigilance. …

Far-right violent extremism is the most pressing form of domestic violent extremism (DVE) facing the United States. While there is a consensus that far-right violent extremism poses a genuine risk to the United States, the relevance of women within far-right violent extremism remains understated and under-researched. The misinformed perceptions about women and their propensities for violence must be acknowledged and rectified to ensure a proper analysis of the state of far-right violent extremism in the United States. The far-right social media platform Gab has been utilized to explore underlying conceptions about women in far-right extremism as well as fill the gap in the perceptions about women’s roles in extremism and violent extremism that are currently held by practitioners. A stronger commitment to the Women, Peace, and Security (WPS) agenda, a framework that reconceptualizes women within discourses about security, promises to rectify the widely held misconceptions about women’s involvement in far-right violent extremism. By reviewing the conceptual shortcomings of those tasked with protecting against far-right violent extremism, the larger goal of securing the United States and beyond can be realized.

Past studies document that Latino familial cultural values (i.e. familism, affiliative obedience and filial obligation) protect against depressive symptoms and promote academic resilience in adolescence. However, some studies suggest that familial cultural values differ across gender, with females reporting greater obligations and fewer freedoms compared to their male counterparts. We examined the relationship between familial cultural values, gender, depressive symptoms and school outcomes in a sample of 179 Latino adolescents (52.9 % female; mean age = 14). Females reported greater levels of familism and greater filial obligations. We also found greater familism to be associated with fewer depressive symptoms and greater sense of school belonging for both genders. Similarly, moderate levels of filial obligations were associated with better grades across genders. In contrast, filial obligation and affiliative obedience were associated with fewer depressive symptoms only for females. While these values serve an equally protective function in the academic adjustment of both females and males, familial cultural values may be uniquely protective for females against depressive symptoms. Effective interventions for Latino youth should capitalize on the protective and resilient effects of familial cultural values and be cognizant of the role gender plays in the relationship between these values and outcomes.

Past studies document that Latino familial cultural values (i.e. familism, affiliative obedience and filial obligation) protect against depressive symptoms and promote academic resilience in adolescence. However, some studies suggest that familial cultural values differ across gender, with females reporting greater obligations and fewer freedoms compared to their male counterparts. We examined the relationship between familial cultural values, gender, depressive symptoms and school outcomes in a sample of 179 Latino adolescents (52.9 % female; mean age = 14). Females reported greater levels of familism and greater filial obligations. We also found greater familism to be associated with fewer depressive symptoms and greater sense of school belonging for both genders. Similarly, moderate levels of filial obligations were associated with better grades across genders. In contrast, filial obligation and affiliative obedience were associated with fewer depressive symptoms only for females. While these values serve an equally protective function in the academic adjustment of both females and males, familial cultural values may be uniquely protective for females against depressive symptoms. Effective interventions for Latino youth should capitalize on the protective and resilient effects of familial cultural values and be cognizant of the role gender plays in the relationship between these values and outcomes.

Цель: to analyze the far-right extremism’s anti- government ideology as an external threat to law enforcement officers. Methods: dialectical approach to cognition of social phenomena, using the general and specific research methods based on it. Results: The relationship between far-right extremism and law enforcement in the United States has a long and complicated history. In 2020, this relationship was on display as both far-right extremists and law enforcement agencies were brought into the national spotlight for their roles in multiple unprecedented events. This research discusses how far-right extremism’s anti- government ideology represents an external threat to law enforcement officers. This threat is discussed through the presentation of 30-years of data on law enforcement officers killed in the line-of-duty by far-right extremists from the Extremist Crime Database. In addition, the research also examines law enforcement’s implicit and explicit support for far-right extremism, which creates an internal threat against the legitimacy of the profession. Finally, policy initiatives that come from, and build upon, prior research are discussed to reduce these threats.Scientific novelty: for the first time, the work substantiates that far-right extremists threaten the safety of law enforcement officers in the United States. Antigovernment extremists, who do not believe that they are subject to the laws of the jurisdiction where they live, pose the risk of escalating to violent acts when encountering law enforcement when they engage in both ideologically motivated and routine criminal activity. In addition, law enforcement agencies who hire far-right extremists face the very real prospect of becoming illegitimate in the eyes of the communities to whom they are sworn to serve and protect. Decades of criminological research has shown that lack of trust in law enforcement makes the job of policing a community more difficult and more dangerous. Although multiple paths forward were outlined that build on prior research and empirical knowledge, only decisive action by law enforcement and policymakers will result in outcomes that reduce the risk of external violent victimization to police and protect law enforcement agencies from being delegitimized by the presence of far-right extremists within their ranks.Practical significance: the main provisions and conclusions of the article can be used in scientific, pedagogical and law enforcement activities when considering issues related to the prevention, suppression and investigation of extremist crimes.The article was first published in English language by Criminology, Criminal Justice, Law & Society and The Western Society of Criminology Hosting by Scholastica. For more information please contact: CCJLS@WesternCriminology.org.For original publication: Parkin, W. S., Mills, C. E., Gruenewald, J. (2021). Far-Right Extremism’s Threat to Police Safety and the Organizational Legitimacy of Law Enforcement in the United States, Criminology, Criminal Justice, Law & Society, 2021, Vol. 22, No. 2, pp. 1–24. Publication URL: https://ccjls.scholasticahq.com/article/26321-far-right-extremism-s-threat-to-police-safety-and-the-organizational-legitimacy-of-law-enforcement-in-the-united-states

Family cultural values that emphasize support, loyalty, and obligation to the family are associated with lower psychopathology in Hispanic/Latino/a youth, but there is a need to understand the implications of family cultural values for youth development in racially/ethnically heterogeneous samples. This study examined phenotypic associations between parent- and youth-reported family cultural values in late childhood on youth internalizing and externalizing symptoms in early adolescence, and whether family cultural values moderated genetic and environmental influences on psychopathology symptoms. The sample comprised 10,335 children (Mage=12.89 years; 47.9% female; 20.3% Hispanic/Latino/a, 15.0% Black, 2.1% Asian, 10.5% other) and their parents from the Adolescent Brain Cognitive Development (ABCD) Study, and biometric models were conducted in the twin subsample (n = 1,042 twin pairs; 43.3% monozygotic). Parents and youth reported on their family cultural values using the Mexican American Cultural Values Scale at youth age 11-12, and parents reported on youth internalizing and externalizing symptoms using the Child Behavior Checklist at youth ages 11-12 and 12-13. Greater parent- and youth-reported family cultural values predicted fewer youth internalizing and externalizing symptoms. Biometric models indicated that higher parent-reported family cultural values increased the nonshared environmental influences on externalizing symptoms whereas youth-reported family cultural values decreased the nonshared environmental influences on internalizing symptoms. This study highlights the need for behavior genetic research to consider a diverse range of cultural contexts to better understand the etiology of youth psychopathology.

This study was conducted to determine the effects of gender on caregiver burden among caregivers of persons with Alzheimer's disease. Comparative descriptive study. Factors affecting the burden of female and male caregivers (age, total duration of caregiving, mean duration of daily caregiving, education, income, employment status, age of the patients cared for, and Mini-Mental State Examination [MMSE] and Neuropsychiatric Inventory [NPI] scores) were similar (p > .05). The sample consisted of 120 female and 72 male caregivers of patients with Alzheimer's disease. Data were collected from patients by means of the MMSE and demographic variables, and data from the Caregiver Burden Inventory [CBI] and NPI were obtained from caregivers, as well as from face-to-face interviews using a questionnaire. Descriptive statistics and t-tests were used to describe and analyze data. Female caregivers had significantly higher scores for caregiver burden than their male counterparts (p= .002). Subscale analysis on the CSI revealed that female caregivers had significantly higher scores for caregiver burden than male caregivers on time dependence (p= .040), developmental (p= .002), physical (p= .001), and social burdens (p= .045). No difference was found with respect to emotional burden (p= .718). Results of this study suggest that female caregivers are subjected to a higher level of caregiver burden than male caregivers in Turkey. In subscales, female caregivers experienced more burden than male caregivers in the time dependence, developmental, physical, and social burdens. Emotional burden was similar in both genders. Although caregiver burden has been a much debated issue for many years, it is a relatively new topic in Turkey. In order to provide appropriate care for the patient's and family's cultural values and needs, more studies are needed to be conducted on family members giving care to Alzheimer's patients. It is thought that the findings of the present study will facilitate cross-cultural comparisons and culture-oriented care planning.

Teaching and Learning Guide for: Building Boxes and Policing Boundaries: (De)Constructing Intersexuality, Transgender and Bisexuality

Latinx youth living in the United States reside in a myriad of cultural and neighborhood contexts, yet little is known regarding how cultural values influence behavior problems across neighborhood contexts. Using a person-environment fit framework, the present study explored the degree to which youth cultural values were associated with their externalizing problems, and the degree to which this association was shaped by their neighborhood's socioeconomic status (SES), and Latinx and immigrant concentration. The sample comprised of 998 Latinx youth (Female = 54.2%), ages 10 to 14 years old (Mage = 11.8), from three large United States metropolitan areas. Multilevel modeling methods indicated that increased fit between youth cultural values and neighborhood Latinx and immigrant concentration was associated with fewer externalizing problems, but only in higher SES neighborhoods. The results support the importance of studying social determinants of Latinx youth behavioral health, and provide implications for both neighborhood-level and individual-level prevention and intervention programming.

The Social Construction of gender is hinged on the belief that gender is culturally and psychologically produced. Culture is defined as the totality of man’s acquisition as a member of society. It includes all behavioural traits, attitudes, values, beliefs, skills as well as the manufacture and use of material items in a given human society. This is contrary to the widely held view that biological differences are responsible for the distinctions in the behaviour of men and women, including the roles they play and the positions they occupy or do not occupy in society. As an integral component of the social construction of gender, socialisation inculcates in members of the society, acceptable cultural traits while moulding their individual personality (psychology). Since socialisation is a process that begins at birth and ends at death, both young and old members of society are involved. Through this process of socialisation, the culturally acceptable behaviour, values, beliefs and skills for males and females are prescribed, encouraged, reinforced and transmitted from one generation to another. On the other hand, those behavioural patterns, values, belief systems and skills deemed unacceptable by the society are proscribed, discouraged and sanctioned, thereby accentuating the distinctions between masculinity and feminity; highlighting gender as a social rather than biological phenomenon. This paper is a comparison of language used as socialisation in John Munonye’s The Only Son and Flora Nwapa’s Efuru to illustrate the social construction of gender among the Igbo of South-Eastern Nigeria. The methods or theoretical frameworks employed in this study are content analysis which provides valuable historical and cultural insights over time, through the analysis of the above stated texts and social constructionism, a sociological theory of knowledge which postulates that human development is socially situated and knowledge is constructed through integration. Keywords: Gender, Language, Society, Culture and Socialisation. DOI : 10.7176/RHSS/9-10-11 Publication date :May 31 st 2019

The Summer School i n Women's Studies was conducted by the Indian Association of Women's Studies and Asmita Resource Centre for Women, Secunderabad from 10 March to 10 Apri l 1997 at the National Institute for Small Industries Extension and Training, Hyderabad. The date of commencement of the course is significant: 10 March 1997 marks the death centenary of Savitribai Phule, the pioneer in women's education. Designed as an interdisciplinary effort, the curriculum locates the issue of violence historically, in different regions, in varied contexts, and in relation to literature, economic policies, environment, caste, class, ethnicity, identity, health and media. The interconnectedness of these diverse areas/disciplines was introduced through a session on the 'Social Construction of Gender' which included introductions to concepts of dominance, hegemony and patriarchy cross-culturally. The resource persons who spent two days with participants had complete flexibility in approaching their disciplines/areas of concern and in structuring their sessions. In structuring the entire course and the overall curriculum and reading list, we created the possibility and

Reviewed by: The Perfect Servant: Eunuchs and the Social Construction of Gender in Byzantium William N. Bonds The Perfect Servant: Eunuchs and the Social Construction of Gender in Byzantium. By Katherine M. Ringrose. Chicago: University of Chicago Press, 2003. Pp. 312. $40.00 (cloth). For millennia eunuchs played prominent roles in important Eurasian empires, among them Achaemenid Persia, Ming China, Ottoman Turkey, and, the subject of Katherine M. Ringrose's recent and admirable book, medieval Byzantium. Why they did so is a question that has long eluded a satisfactory answer. While providing such an answer is not the ostensible goal of Ringrose's book, her thorough and subtle examination of Byzantine perceptions of eunuchs between the sixth and twelfth centuries C.E. sheds much light upon the question. For those interested in the topic, The Perfect Servant is now the book to consult. Following a lengthy introduction devoted to defining and contextualizing ideas about both gender and eunuchs in Byzantium—a complex and difficult matter—are the nine chapters that comprise the core of The Perfect Servant. These are grouped into two parts: "Gender as a Social Construct" and "Becoming Protagonists." The four chapters in part 1 discuss the language employed by Byzantines to represent eunuchs, the concepts of gender and of eunuchs that appeared in the available medical literature, the intellectual acculturation of eunuchs, and the ways that both the literature and the events of the past came to be interpreted in light of the undeniable presence of eunuchs in society. From her careful analysis of a wide range of texts, Ringrose concludes that by the period of her study the inhabitants of Byzantium had come to regard eunuchs as a distinct or third gender: their castration deprived [End Page 344] them of full masculine status without making them feminine. Freed from reproduction and family obligations, reared in a specialized environment, and with their distinctive physiology and appearance, eunuchs could become altruistic aids, counselors, and mediators for a wide range of employers. They could be "perfect servants" (5–7). "Eunuchs," she proposes, "represented a very special 'other.' They were 'unnatural' (in the sense that they were artificially, culturally created); they existed outside of what was perceived to be the natural order of the biological world. . . . Because of their special gender status, [they] were associated with preternatural realms. This made them fascinating, dangerous, and desirable in ways that are hard for the modern reader to grasp" (83). Three of the five chapters in part 2 consider the role as well as the perceptions of eunuchs in the institutional and spiritual life of the church (chapter 5), in civilian and military commands (chapter 6), and in the imperial palace (chapter 8). Although the church routinely condemned castration and had long questioned the spirituality of eunuchs, whose celibacy was not voluntary, by the tenth century eunuchs served as bishops and patriarchs, held important posts in monasteries, and were even portrayed as saints. Among the patriarchs who exerted considerable influence on the church and orthodoxy, notably in the conflict over icons, were the eunuchs Germanos (r. 715–30), Niketas (r. 766–80), and Ignatios (r. 843–48 and 867–78); among holy men were the eunuchs Saint Symeon the Sanctified (ca. 1080), who was instrumental in restoring the monastery of Xenophon on Mount Athos, and Saint Nikephoros Patrikios (d. 856), who helped heal men "tormented by sexual desires" (124). While the military services expected their commanders to be completely masculine, some eunuchs did move from staff to command positions and distinguished themselves as generals and admirals. In the late fourth century Eutropios led an army against the Huns, and in the sixth Narses, "a manikin who lived effeminately in the bedchamber" (Agathias 1.7), commanded the troops that surprised and defeated the Ostrogoths in Italy. In the ninth century the eunuch Theoktistos led a naval expedition against the Arabs in Crete. In the tenth the eunuch Theophanes commanded a fleet that burned Russian ships attempting to assault Constantinople, and Peter Phocas, who "overturned everyone's expectations" (Leo the Deacon, 106–7), thwarted a Russian land invasion by killing the enemy general in single combat. It was in the imperial palace that eunuchs played...

The social construction of gender is an important concept for better understanding the determinants of mental health in women and men. Going beyond physical and physiological differences and the traditional biomedical approach, interdisciplinary study of the complex factors related to culture and society, power and politics is necessary to be able to find solutions to situations of disparity in mental health, related to both prevalence of disorders, availability and response to treatment. Gender inequality continues to be a source of suffering for many women around the world, and this can lead to adverse mental health outcomes. This review focuses on developments in the literature on culture, gender and mental health over the past decade, focusing on themes around the social construction of gender, mental health and the media, a look at cultural competence through a gender lens, gender and the body, providing some examples of the intersection between mental health and gender in low-income countries as well as the more developed world, and the impact of migration and resettlement on mental health. At the clinical level, using a bio-psycho-social-spiritual model that can integrate and negotiate between both traditional and biomedical perspectives is necessary, combined with use of a cultural formulation that takes gender identity into account. Research involving both qualitative and quantitative perspectives, and in many cases an ethnographic framework, is essential in tackling these global issues.

Experiences and coping strategies of parents with children diagnosed with autism spectrum disorder in early care with emphasis on social skills and family cultural values: A qualitative study.