This article considers how a social movement group in the Gay, Lesbian, Bisexual, and Transgender (GLBT) movement engages in discursive contention with the Religious Right over the meaning of traditional family values. By utilizing an understanding of framing as interpretive practice, we return to a more active conceptualization of framing and illustrate how the meaning making of PFLAG (Parents, Families, and Friends of Lesbians and Gays), though bound by the dominant discourse of traditional family values, appropriates this discourse by doing "real family values." We close by considering how PFLAG's interpretive practice subverts and reproduces hegemonic meaning and by noting how our understandings of movement framing are extended by analyses of interpretive practice.
In this study, we conducted a citation network analysis of intersectionality scholarship. We aimed to elucidate content domains in this scholarship’s citation network. In addition, we explored a citation-based genealogy of this scholarship, attending to the representation of women of color identified in prior critical analyses of intersectionality scholarship as key but under-acknowledged contributors to intersectional thought and praxis. We used CitNetExplorer to analyze a network of 17,332 records and 60,132 citation links. The analysis yielded 17 clusters, with the five largest clusters focusing on (1) conceptualizing intersectionality theory, methodology, and analysis; (2) psychology, identity stigma, and multiple minority statuses; (3) sociology of gender inequality, labor markets, and organizations; (4) political science, political systems and policy, including in the European context; and (5) violence against women, gender and health, and health equity. Although some of the key women of color contributors to intersectional thought were among the most cited authors in the network, others were cited infrequently or not at all across the network and clusters. Taken together, the analyses revealed substantial and ongoing engagement with efforts to define and refine intersectionality as epistemology and methodology. However, the analyses pointed to the need for scholars to reengage with, cite, and follow the examples of the women of color who contributed to intersectional thought by actually doing intersectional praxis that directly advances social justice aims. Some of the smaller clusters in the citation network reflected content domains, such as environmental justice and community planning, ripe for such activist-scholar work. Online slides for instructors who want to use this article for teaching are available on PWQ's website at http://journals.sagepub.com/doi/suppl/10.1177/0361684320902408
This article considers how a social movement group in the Gay, Lesbian, Bisexual, and Transgender (GLBT) movement engages in discursive contention with the Religious Right over the meaning of traditional family values. By utilizing an understanding of framing as interpretive practice, we return to a more active conceptualization of framing and illustrate how the meaning making of PFLAG (Parents, Families, and Friends of Lesbians and Gays), though bound by the dominant discourse of traditional family values, appropriates this discourse by doing "real family values." We close by considering how PFLAG's interpretive practice subverts and reproduces hegemonic meaning and by noting how our understandings of movement framing are extended by analyses of interpretive practice.In 1992 Dan Quayle, then vice president of the United States, made his now infamous statement against television's portrayal of single mom Murphy Brown, warning the United States about the crisis in traditional family values (Collins 2000,47). Since then, White House opinion about family in the United States has been continually and consistently revisited. Stacey (1996) notes how a neo-family values campaign arose during the Clinton administration and helped further claims of a crisis of core family values. In an interesting twist, recently, former vice president A1 Gore (with his wife Tipper Gore) published a book, Joined at the Heart (2002), detailing their view that American families have changed but that the real values to which all such families aspire (love, respect, honor, caring, nurturing, and providing for children) have not. The question, of course, is whether the Gores' work signals a shift in the dominant talk and politics Direct all correspondence to K. L. Broad,
Gay and lesbian-sponsored antiviolence projects have used activist strategies and “collective action frames” similar to the contemporary women's movement's antiviolence against women campaigns and have defined violence against gays and lesbians as a social problem resulting from criminal sexual assault that stems from institutionalized sexual terrorism. Unlike the contemporary feminist movement, which has been anchored in an all-encompassing critique of patriarchy, activism around antigay and lesbian violence has ignored patriarchy and the gender relations that sustain and reflect it; instead, gay and lesbian activism has been preoccupied with homophobia and only implicitly concerned with institutionalized heterosexism. As a result, the fact that gays and lesbians embody gender and are firmly situated in gender relations is rendered invisible. This analysis examines how the collective action frame(s) of one social movement can be appropriated, employed, and transformed by a subsequent movement.
This article discusses Holstein and Gubrium's (2000) analytic for understanding the production of postmodern selves and suggests that it is a means by which to further understandings about the construction of social movement selves. According to Holstein and Gubrium's perspective, the construction of postmodern subjectivity is an interplay between circumstantial resources and self-constituting work. As an example, I discuss research about a social movement organization in the GLBT (gay/lesbian/bisexual/transgender) movement, Parents, Families, and Friends of Lesbians and Gays (PFLAG). I begin by illustrating how PFLAG parents can be understood as drawing on the narrative resources of the GLBT movement, in particular the dominant narrative of coming out. Next I discuss how PFLAG parents also do selves (as heterosexual parents), through everyday interactional identity work to construct affiliation. In so doing, I illustrate a key process of Holstein and Gubrium's analytic—the interplay between cultural constraints and artful agency in the production of postmodern selves—and show how it can help to explain the production of subjectivity in today's social movements. I close with a discussion of the significance of understanding the production of social movement selves for social movement literature.
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