So What's a Boy?McGraw-Hill Education (UK), 16. apr. 2003 - 328 sider “This book bears the hallmark of Open University Press texts. It is well laid out and nicely produced. It manages a good balance between textbook and cutting edge research… The book is impressive in its command of a wide range of writings on sexuality, gender, masculinity and schooling.” - Educational Review "Secondary school teachers, principals and school counsellors would be the primary audience for this book, although youth workers and other workers with adolescent males should also find the boys' perceptions of school and adolescent culture of great interest and considerable use." -Youth Studies Australia This book focuses on the impact and effects of masculinities on the lives of boys at school. Through interviews with boys from diverse backgrounds, the authors explore the various ways in which boys define and negotiate their masculinities at school. The following questions and issues are addressed:
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Indhold
Part 2 Diverse Masculinities | 73 |
Part 3 Sites of Intervention | 181 |
Conclusion | 284 |
References | 288 |
Index | 307 |
Back cover | 311 |
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Almindelige termer og sætninger
able accepted actually appears attention Australian background become behaviour body boys bullying considered constructed cool cultural disabilities discusses diversity dominant don’t donTt draws drugs effects engage English ethnic example expectations experiences explore fashioning feel football friends friendship gender girls guys harassment hegemonic heteronormative heterosexual hierarchies highlights homophobia homophobic homosexuality identified identity impact important indicates Indigenous boys interested interrogate interview involved issues it’s Italian itTs kids kind learning lives look male marginal masculinity means negotiate never normal normative parents particular peer performance person physical play position practices problem questions racism reading relation relationships resistance response seen sense sexuality social someone sort space specific sport straight strategies stuff talk teachers tell there’s things thought understanding walk young
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Side 5 - What is at issue, briefly, is the over-all "discursive fact," the way in which sex is "put into discourse." Hence, too, my main concern will be to locate the forms of power, the channels it takes, and the discourses it permeates in order to reach the most tenuous and individual modes of behavior, the paths that give it access to the rare or scarcely perceivable forms of desire, how it penetrates and controls everyday pleasure...
Side 12 - beyond' is neither a new horizon, nor a leaving behind of the past. . . . Beginnings and endings may be the sustaining myths of the middle years; but in the fin de siecle, we find ourselves in the moment of transit where space and time cross to produce complex figures of difference and identity, past and present, inside and outside, inclusion and exclusion.
Side 7 - ... it is largely as a force of production that the body is invested with relations of power and domination; but, on the other hand, its constitution as labour power is possible only if it is caught up in a system of subjection...
Side 147 - There is a naive belief that Aboriginal people will make 'better' representations of us, simply because being Aboriginal gives 'greater' understanding. This belief is based on an ancient and universal feature of racism: the assumption of the undifferentiated Other. More specifically, the assumption is that all Aborigines are alike and equally understand each other, without regard to cultural variation, history, gender, sexual preference and so on.
Side 6 - ... (with its own concepts, theories, diverse disciplines), a collection of rules (which differentiate the permissible from the forbidden, natural from monstrous, normal from pathological, what is decent from what is not, etc), a mode of relation between the individual and himself [or herself; BO] (which enables him [or her; BO] to recognise himself [or herself; BO] as a sexual subject amid others).
Side 147 - better" representations of us, simply because being Aboriginal gives "greater" understanding. This belief is based on an ancient and universal feature of racism: the assumption of the undifferentiated other. More specifically, the assumption is that all Aborigines are alike and equally understand each other, without regard to cultural variation, history, gender, sexual preference and so on. It is a demand for censorship: there is a "right" way to be Aboriginal, and any Aboriginal film or video producer...
Side 289 - Beck, U. (1992), Risk Society, Sage, San Francisco. Beresford, Q. and Omaji, P. (1996), Rites of Passage, Aboriginal youth, crime and justice, Fremantle Press, Perth. Boden, D. (1994), The Business of Talk, Cambridge, Polity Press. Boswell, J.
Side 133 - Memmi points to several conclusions drawn about this artificially created Other. First, the Other is always seen as "Not," as a lack, a void, as lacking in the valued qualities of the society, whatever those qualities may be. Second, the humanity of the Other becomes "opaque.
Side 5 - ... What I refused was precisely that you first of all set up a theory of the subject — as could be done in phenomenology...