Audiences are important to social movements, but the relationships between social movements and their audiences are not well understood. This article uses scholarship from performance studies, especially ideas of audiences as constructed, meaningful, and influenced/influential, to explore two issues. First, how do social movements define their audiences? Second, how are social movement actions toward their audiences shaped by these definitions? Analysis of longitudinal data on two social movement groups in Pittsburgh from 2003 to 2007 shows that social movements variously interpret the nature and role of their audiences and that these interpretations affect their strategies and goals, sometimes quite radically. The conclusion explores how attention to audiences can augment scholarship on the relational, iterative, interpretive, and reflexive aspects of social movements.
A robust body of literature has used feminist analysis to study white evangelical women in the United States, but few of these studies have addressed the reproduction of racial inequality. Beginning with the assumption that women-led evangelical ministries are racialized organizations, the authors examine the relationship between racial and gender ideologies and the messages of white evangelical women leaders at the IF:Gathering, a popular annual Christian women’s conference in the United States. On the surface, the women who lead IF embody a contradiction: they support the conservative gender ideology of evangelicalism while challenging this religious tradition by encouraging all Christian women, regardless of race, to act as leaders within their communities. However, the authors’ in-depth content analysis of live-streamed and video-recorded conference sessions reveals that the mostly white speakers at IF use race to credential their leadership. Speakers draw from a mixture of racial and gender ideologies to stress the importance of telling diverse “girlfriends” about Jesus and rescuing women of color “in the trenches” (those who are from the global South or living in U.S. cities) from poverty or sexual exploitation. The findings reveal how potentially progressive and empowering messages at a women-led evangelical organization limit the definition and scope of women’s leadership and reinforce the white patriarchal status quo.
This paper draws on extant literature to identify five dimensions that are deployed by a wide range of social groups to claim and achieve authenticity in variety of social settings: being honest or real, forgoing external rewards or compensation, coming from or living in the right place or time, embodying or participating in something, and consuming correctly. We then demonstrate the utility of these five dimensions of authenticity in action by applying them to two different qualitative studies of countercultural Christians. Our analysis of these data shows that different communities have different understandings of what makes one authentic, but the five dimensions that we outline in this article make comparisons across different groups possible.
This paper examines gender in two forms of mediated contemporary Protestant evangelicalism in the United States: a male-dominated punk network, called Misfits United, and a women's group studying Beth Moore's Bible study, It's Tough Being a Woman (ITBAW). While the appearance and performance styles of these two groups are drastically different, both support gender hierarchies in similar ways. Misfits United and Moore's ITBAW present the gender of their Christian God as flexible, even transformative, and in effect open up discursive space to conceptualize gender on non-traditional grounds. Paradoxically, however, both reinforce traditional gender roles by emphasizing what distinguishes God from His creation: the gendered constraints of human biology.
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