Search results

Gender-diverse people experience unique cultural and interpersonal stigma in mainstream society and sometimes within their own communities; they face allegations of inauthenticity based on their nonconformity to either cisnormative or transnormative gender regimes. Based on 21 in-depth life history interviews, we unveil the intricate interactional process of negotiating identity and authenticity in the biographical work of gender-diverse individuals. In this study, gender-diverse people engaged in a “gender audit” with their gender-diverse interviewer. Gender audits yield verbal performances of gender with oneself and others. Ambiguity was “accounted for” or “embraced and created” in their biographical work to organize their life stories and undermine binary essentialism – a discourse that was “discursively constraining.” Gender audits took place in participants' day-to-day lives, either through self-audits, questioning from others, or both. In the final analysis, we assert that we all engage in gender auditing. Gender audits are intersubjective sites of domination, subordination, resistance, and social change. Gender diversity, then, can be viewed as a product of gender in flux.

The transgender or Hijra community as they are called in India is one of the most marginalised communities within the country. The caste system which forms the fabric of an Indian mind set divides people into social hierarchies and a child born to a particular caste assumes this as their identity. This social stratification leads to exploitation of lower castes by those belonging to higher castes. The prejudices of various kinds that continue to exist make the life of the underprivileged and the marginalised extremely difficult. Disha, the focus of this chapter, represents one such community which has faced tremendous discrimination and has been denied basic fundamental rights of education and empowerment. Breaking the heterosexual patriarchy was not easy for her, yet she conquered her own demons and societal pressures and is today comfortable in her own sexual identity and is a spokesperson for fellow members of the transgender community. Through her story, this chapter elucidates an understanding of the challenges faced by transgender people in India. A semi-structured interview with Disha was conducted after taking her consent. She felt this would help sensitise the society and also inspire other transgender persons to discuss their experiences. The data collected from the interview enabled the author to identify the themes around which a discourse on this marginalised community could be encouraged. In conclusion, the author suggests a way forward to achieve protection and rehabilitation of transgender community.

This content analysis of 62 local news stories from seven US locations published between March 1 and June 30, 2020, reveals how the migration of seasonal residents and short-term renters into leisure and nature-focused amenity-rich settings during the COVID-19 pandemic changed the social meaning of home for year-round and seasonal or part-time residents. Four themes emerge relating to (a) local economies; (b) health and safety; (c) local government; and (d) insiders and outsiders. These themes are connected to each other in the larger explanatory story of second home real estate morality projects, defined as dilemmas, deliberations, and conflicting considerations made by individual and group stakeholders in the evaluation of acquisition, use, meaning, and dispossession of properties meant for residential use beyond the primary residence. Findings reveal that moral considerations of deservedness and citizenship among local residents and short-term residents are framed as deep and incompatible concerns surrounding economic stability and public health. This COVID-19-induced moral framing of the interplay between economic, health, and social concerns is situated in a cultural-relational analysis of marketplaces, using Viviana Zelizer’s (2005) “connected lives” approach to understanding how everyday economic interactions among and within families and neighborhoods are imbued with social and cultural meaning even in a time of crisis.

This research aims at explaining the phenomenon of the “black children” (heihaizi), a very little-known generation who lived with concealment under the one-child policy in China. The one-child policy was officially introduced to nationwide at the end of 1979 by permitting per couple to have one child only, later modified to a second child allowed if the first was a girl in rural China in 1984. It was officially replaced by a nation-wide two-child policy and most existing research focused on the parents’ sufferings and policy changes. The term “black children” has been mainly used to describe their absence from their family hukou registration and education. However, this research aims at expanding the meaning of being “black” to explain the children who were concealed more than at the level of family formal registration, but also physical freedom and emotional bond. What we do not yet know are the details of their lived experiences from a day-to-day base: where did they live? How were they raised up? Who were involved? Who benefited from it and who did not? In this way, this research challenges the existing scholarship on the one-child policy and repositions the “black children” as primary victims, and reveals the family as a key figure in co-producing their diminished status with the support of state power. It is very important to understand these children’s loss of citizenship and human freedom from the inside of the family because they were concealed in so many ways away from public view and interventions. This research focuses on illustrating how their lack of access to continued, stabilized, and reciprocally recognized family interactions framed their very idea of self-worth and identity.