Journal of Contemporary Ethnography

Anthropologist Lila Abu Lughod's idea of “writing against culture” is the point of departure for deconstructing the image of the monstrous mother dominating portrayals of African American women who use crack cocaine. Aiming to “unsettle” the cultural stereotypes, this article presents the narrative of an African American woman who has used crack, illustrating how elements of Twelve-Step recovery discourse and Afrocentric spirituality differentially frame her story. The case shows that recovery and spirituality are as much narrative resources as they are narrative imperatives. Rather than simply reproducing either of these resources in her story, she alternatively constructs herself as a recovering addict on one hand, and a spiritually strong woman on the other, exemplifying how narrative obviates stereotypic representations.

Recently, the Internet has become the focus of immense speculation regarding the social construction of identity and cultural “authenticity.” However, examinations of virtual communities such as blogs, multiuser domains, and chat rooms have largely ignored nonwhite, especially African American, virtual communities (VCs). Through participant observation, content analysis, and personal interviews, this article analyzes a VC dedicated to members of African American fraternities and sororities, generally referred to as black Greek letter organizations (BGLOs). Findings show that BGLO virtual authenticity is accomplished via (1) the making of “brothers” and “others” based on symbolic boundaries of exclusion and inclusion and (2) the deployment of themes of resistance based on emotions of both sufferance and success. Implications suggest that interrogations of how virtuality constrains and enables processes of “authentic” racial identity formation as well as configurations of racist narratives and ideologies can yield added insights regarding the raced character of structure/agency, symbolic boundaries, and the social use of emotions.

This article addresses the issue of women participation in peacekeeping missions by focusing on two North Atlantic Treaty Organization Dutch peacekeeping units in Bosnia (SFOR8) and Kosovo (KFOR2). I argue that soldiers are ambivalent toward what is perceived the “feminine” aspects of peace missions. Although peacekeeping is a new military model, it reproduces the same traditional combat-oriented mind-set of gender roles. Therefore Dutch female soldiers are limited in their ability to perform and contribute to peace missions. Both peacekeeping missions and female soldiers are confusing for the soldiers, especially for the more hypermasculine Bulldog infantry soldiers. Both represent a blurred new reality in which the comfort of the all-male unit and black-and-white combat situations are replaced by women in what were traditionally men's roles and the fuzzy environment of peacekeeping. At the same time, both are also necessary: peacekeeping, although not desirable, has become the main function for Dutch soldiers, and women are still a small minority, although they gain importance in the army. Present government policy prescribes a gender mainstreaming approach to recruiting, partly due to a lack of qualified male personnel, especially after the end of the draft in 1996.

Although more attention has been given in recent years to adolescents' influences on family dynamics after divorce, little is still known about the forms such agency takes, the rationales and structures that shape it, or its consequences. This study is an examination of adolescents' reports of the ways in which they manage negative aspects of their relationships with their parents. In-depth interviews with fifty adolescents from divorced or separated households are examined for emergent themes related to adolescent agency. The findings suggest that adolescents utilize a variety of relationship management strategies that both shape and are shaped by household structure. These strategies and their possible consequences are described, along with rationales that adolescents use for employing them.

Based on a four-year ethnographic study of an SM community, this article blends analytic and interpretative approaches to ethnographic writing, in order to illustrate the value of incorporating subjectivity into traditional ethnographic analysis. I juxtapose field notes about my own participation in SM with stories of outsiderness among members of the community. I argue that analytical attention to my own experience of “becoming” a member of this community illuminated for me some of the discursive, psychological, and carnal processes through which SM comes to be a central and fulfilling part of participants' lives. This elucidates the intellectual reciprocity between ethnographic introspection and ethnographic understanding, and offers additional insight into an understudied community.