Sociology

Market research documents a rising passion for cooking among men. Yet, some feminists argue that men see cooking as ‘leisure’ in part because they have distance from day-to-day care obligations. However, empirical research on men’s home cooking is still limited. This article investigates the relationship between cooking and leisure among 30 Canadian men with significant household cooking responsibilities. Drawing on interview, observational and diary data, and poststructural conceptualizations of leisure, I ask, to what extent do these men understand cooking as leisure and why? Opposing the notion that women’s cooking is ‘work’ and men’s, ‘leisure’, I find that these men experience cooking as ‘work-leisure’ complicated by worries about others’ preferences, health and approval. However, I also argue that participants create leisurely cooking by manipulating cooking spaces and time(s), and it is in the ease with which they do so that gender (as well as class and race) hierarchies become more visible.

This article interrogates how parents manage public–private practices of father–child intimacy and how the dis/embodied male impacts on the display of nudity in families. Drawing on empirical research, it examines some of the tensions which crystallise around intimate fatherhood and the meanings and practices of family photography. Focusing on the visual and how this can shed light on different dimensions of everyday experience, it explores how parents set boundaries around notions of decency and adjudge appropriate behaviour, with particular attention to the (in)significance of children’s age and the impact of class and social context. Notwithstanding cultural changes which prize intimate fatherhood, the management of masculinity and the paternal body remain a source of anxiety. This article interrogates how gender and ideas of ‘risk management’ are shaping embodied interactions between fathers and children and thus what children are learning about men, masculinity and intimacy.

Drawing on a small qualitative study of mothers in the UK, this article argues that although concerted cultivation and intensive parenting are legitimated as ‘good’ parenting, these discourses have uneven effects on middle-class mothers’ moral identities. My contention is that by focusing too much on processes of capital accumulation and transmission, studies of parenting risk simplifying the contradictory effects of these discourses on middle-class parents’ subjectivities. I argue that accounting for how power is enacted on as well as by middle-class mothers provides some resources for an account of contemporary parenting that better reflects the complexity and diversity of middle-class mothers’ experiences, including their ambivalence about concerted cultivation and their fears about the excesses of the middle-class emphasis on education.

This article contributes to the literature concerning the construction of working-class masculine identity in a context of unprecedented social transformation. Drawing on qualitative interviews with 24 young men currently employed in the retail sector, this study finds that contrary to much research on masculinities young working-class men are able to resist dominant and hegemonic cultural ideals. The respondents demonstrate a very different attitude towards the ‘emotional labour’ required in the service sector than is often documented, while also rejecting notions of traditional gendered domestic responsibilities in respect of their futures as potential partners and parents. Congruent with other emerging research in this area, the reference point for an ‘acceptable’ masculine identity appears to have shifted, with some young working-class men’s lives, at least, illustrating an attenuated or softened version of masculinity.

This article introduces the construct of ‘the beauty of male circumcision’ to analyse male circumcision in Japan. Japanese men are largely circumcised at beauty and aesthetic clinics, neonatal circumcision has never been mandatory and no official records are provided, therefore the manuscript offers an iconographic and textual analysis of the information that Japanese men can access to decide whether they want to be circumcised. The analysis is grounded on four axes: medical knowledge, embodiment, gender and sexuality. Although male circumcision has been largely a preventative method against disease, in Japanese settings the surgery is sold as a means to regain control of the body and enhance self-confidence. The male body is seen as a commodity and male circumcision becomes a placebo that works on the psyche of men grappling with gender and sexual matters.

The adverse employment effects that attach to disability are empirically well established. They are large and persistent. This is a conceptual article that investigates the source of this deep and enduring employment disadvantage. Debate begins by examining the origins of ideas that have shaped approaches to work study and have influenced concepts of what constitutes an ideal worker. Drawing on feminist critiques of organisational analysis that have highlighted the gendered character of processes, practices and values, it explores the relatively neglected position of disabled employees. With reference to transcripts from four Employment Appeal Tribunals brought under the Disability Discrimination Act, it illustrates how standard jobs, designed around ideal (non-disabled) employees, create a mismatch between a formal job description and someone with an impairment. We suggest this mismatch is central to the organisation’s resistance to implementing adjustments and also to any radical approaches to include impaired employees in the workplace.

A number of culturally significant practices have become incorporated into promoting and normalising British militarism in the face of increasing controversies surrounding Britain’s role in the ‘War on Terror’. Utilising a critical discourse analysis, this article draws on Goffman’s deference and demeanour work and asserts that in conjunction with other popular cultural practices, sport is being co-opted into a multi-agency strategy that positions the military, government, media and citizens in a joint ceremony of supportive affirmation of UK militarism. A discursive formation, which circumscribes legitimate discourses around the ‘War on Terror’, is shown to symbolically annihilate critical opposition to British aggression in Iraq and Afghanistan whilst normalising the joint ceremony of support.

Scheff (2000, 2003) has argued that shame, while recognised as a social emotion, is frequently explored outside of the social matrix and with limited reference to its role in human behaviour. Drawing on empirical qualitative research with adults living in poverty in the UK, this article illuminates a) how the co-construction of shame (feeling shame and being shamed) is fundamental in framing how people living in poverty respond to the social demands on them; and b) how shame as a phenomenon may also take on a dynamic of its own, ultimately used by those feeling shame to distance themselves from the socially constructed and denigrated ‘Other’ (Lister, 2004). The article shifts the analysis beyond shame arising from a threat to the immediate ‘social bond’ (Lewis, 1971), instead presenting it as a social fact which not only undermines human dignity but risks the atomisation of modern society.

Sociologists have emphasized that abrupt social changes can evoke subjective deprivation that can create subjective injustice and emotional distress. The global economic crisis offers an opportunity to examine this issue. This article builds on relative deprivation theory and proposes that economic crises evoke three subjective comparisons that influence distress: comparisons to 1) past outcomes; 2) the situation of others; and 3) expected future outcomes. Using a national survey obtained during the economic crisis in Iceland, we examine how these comparisons influence subjective injustice and emotional distress (anger and depression). Results indicate that perceived reduction in the standard of living has a more pronounced effect on subjective injustice and anger, 1) when individuals think that the crisis has harmed them more than others; and 2) when they have negative expectations about their future. The study implies that subjective comparisons can moderate the effect of sudden social change on distress.

Biomedical science is dependent on standardised rodents. These lab-rats and lab-mice are different from their wild cousins. Interest in the genetic basis of a variety of phenotypes has meant that lab-rodents have been bred over many decades as resources for experimental science. We focus on the use of lab-rodents as animal models in the study of single-gene human medical conditions. The animals’ status as models is not a given. Scientists calibrate animals against the medical phenomena which they are intended to represent. In turn, human medical conditions and the patients who manifest them have to be calibrated against the rodent models. The creation of animal models and their interpretation is, therefore, part of the practical work of biomedical scientists and their adjustment is a key aspect in determining when the model is good-enough.

This article introduces performativity and processes of place-making into discussions about middle-class residents’ place attachments. It draws on interviews with middle-class residents in two different London neighbourhoods, Peckham (inner urban, socially mixed) and West Horsley and Effingham (commuter belt villages), to argue that (1) the practice of place is key to understanding middle-class claims to belonging; and (2) ways of ‘doing’ neighbourhood must be understood within the context of other circulating representations. While respondents in Peckham work with or against prevailing discourses about their neighbourhood as they perform place, in the commuter belt, residents strive to uphold the image of their village as the rural idyll, a classed and racialised vision. The contrast between the inner city and commuter belt reveals the different performative registers through which place is practised; while in Peckham middle-class residents invest in processes of place-making, respondents in the commuter belt engage instead in active processes of place maintenance.

Since the 1990s, many countries around the world have begun to use DNA testing to establish biological relatedness in family reunification cases. Family reunification refers to the right of family members living abroad to join relatives who hold long-term residence permits or are citizens of a given country. Using Germany as an exemplary case, the article explores different societal implications and consequences of parental testing for family reunification. Special attention is drawn to the implicit model of family and kinship that informs this immigration regime. We argue that DNA analyses for family reunification establish and strengthen a biological family model which is in contrast to the more pluralistic and social concepts of family in Germany and in many societies in Europe and North America. The argument is based on a document analysis and interviews with representatives of NGOs and immigration authorities, lawyers, geneticists, and applicants for family reunification.

Work exploring inter-species relating has offered a critique of the anthropocentrism evident within much social sciences research and also suggested that the coming together of the human and animal-Other may offer up potential for an opening-up of human existence. In this article we explore this theoretical move and push it to the limits by examining the relationship between the human and a very particular animal-Other, the Human Immunodeficiency Virus (HIV). Thus we move the focus from an analysis of companionate human-animal relating (Haraway, 2003, 2008) to what appears to be antagonistic species relating. This is empirically grounded through the story of one man living with this virus and how he has come to find a way to accommodate the animal-Other. This article aims to not only advance theory but also provide insights into how it might be possible to find new ways of living with a viral-Other.

Morality is argued to be in a state of decline in the contemporary West. This article identifies two dominant strands of moral decline sociology: the ‘cultural pessimists’ and the ‘communitarians’. The article argues that these two dominant assessments of moral loss are underwritten by a set of assumptions concerning ‘society’ as the necessary source of morality and a disparaging view of emotion, body and self-authenticity culture. Drawing on Bauman, Ahmed, Irigaray and Taylor, the cultural pessimist and communitarian diagnoses of the moral present are critiqued as offering an overly pessimistic account of contemporary morality that ignores society as a ‘morality-silencing’ force and denies the ethical significance of self, emotions, body and therapeutic ideals of self-improvement and authenticity.