This study extends the literature on eating disorder symptomatology by testing, based on extant literature on objectification theory (B. L. Fredrickson & T. Roberts, 1997) and the role of sociocultural standards of beauty (e.g., L. J. Heinberg, J. K. Thompson, & S. Stormer, 1995), a model that examines (a) links of reported sexual objectification experiences to eating disorder-related variables and (b) the mediating roles of body surveillance, body shame, and internalization of sociocultural standards of beauty. Consistent with hypotheses, with a sample of 221 young women, support was found for a model in which (a) internalization of sociocultural standards of beauty mediated the links of sexual objectification experiences to body surveillance, body shame, and eating disorder symptoms, (b) body surveillance was an additional mediator of the link of reported sexual objectification experiences to body shame, and (c) body shame mediated the links of internalization and body surveillance to disordered eating.

We explore Halloween as a uniquely constructive space for engaging racial concepts and identities, particularly through ritual costuming. Data were collected using 663 participant observation journals from college students across the U.S. During Halloween, many individuals actively engage the racial other in costuming across racial/ethnic lines. Although some recognize the significance of racial stereotyping in costuming, it is often dismissed as being part of the holiday's social context. We explore the costumes worn, as well as responses to cross-racial costuming, analyzing how "playing" with racialized concepts and making light of them in the "safe" context of Halloween allows students to trivialize and reproduce racial stereotypes while supporting the racial hierarchy. We argue that unlike traditional "rituals of rebellion," wherein subjugated groups temporarily assume powerful roles, whites contemporarily engage Halloween as a sort of "ritual of rebellion" in response to the seemingly restrictive social context of the post-Civil Rights era, and in a way that ultimately reinforces white dominance.

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Although female sex offenders have received increased scholarly attention in recent years, and have also gained widespread media attention, minimal research has focused specifically on public perceptions of their behavior. This study explores the nature of public perceptions of a group of offenders on which the media often focus—female teachers who assault adolescent male students—by examining reader comments posted on five Huffington Post articles published from November 2010 to November 2013. Using a thematic coding methodology to analyze over 900 online comments, we found that most comments recognize a current double standard in the sentencing process for female teacher sex offenders compared to their male counterparts. Comments also rely on traditional sexual scripts and/or gender role expectations to either acknowledge or deny a victim’s presence. Contrary to existing research that examined public perceptions and found that more punitive attitudes were expressed toward male sex offenders, these results suggest that the public believes in equality in sentencing for all sex offenders, regardless of gender. These results also confirm prior studies that find that the public perceives adolescent male victims of rape by older women “lucky.”

Despite mainstream criminology's burgeoning interest in issues of race, class, and gender, very little scholarship has examined whiteness and its attendant privileges in understanding public discourse on criminal offenders. This paper examines the role of penal spectatorship as a discursive mechanism by which white, female offenders are protected in public spaces by virtue of their racial and gender identity. Using a content analysis of comments posted on the mug shot images of white women on a popular 'mug shot website,' we find that these women are viewed as victims of circumstance deserving of empathy and redemption rather than as criminals. We offer 'white protectionism' as a means by which whites extend privilege and protection to other whites who transverse the boundaries of whiteness through criminality to guard against 'deviant' or 'criminal' designations. These findings add to our understandings of penal spectatorship as yet another tool of white supremacy operating in the Post-Civil Rights era of mass incarceration. scholarship demonstrates that white women offenders are depicted as less culpable and more capable of reform as compared to women of color (). Yet, little is understood of how this privileging is accomplished beyond media coverage. We take up these questions in looking at broader public discourse in the form of online comments in order to understand how white women's offending is perceived, discussed, and reconciled.

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Recent studies suggest that black American diners tend to tip less than white American diners. Rather than address tipping directly, this study uses in-depth interviews of white restaurant workers to frame the issue of how restaurant workers view and respond to customers of color. The present research indicates that white American restaurant workers actively participate in derogatory stereotyping of black American customers, engaging in the use of racial code words and derogatory ethnic labels, while discriminating—both overtly and covertly—in their service interactions with black customers. Among other things, servers attempt to negotiate with other white employees to avoid having black parties seated in their sections and actively try to trade off such “undesirable” parties. Servers’ logic regarding tipping is self-perpetuating in the sense that they avoid serving parties of black customers because they anticipate poor tips. These results suggest that evidence of racial tipping differences needs to be viewed cautiously in the service context in which they exist and that the industry should take special care to ensure that when servers serve black Americans, they should provide service that justifies a good tip.