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Genetics has the potential not only to find cures for diseases, but to possess the mechanisms to change the bio-social make-up of populations. A specific question that has arisen on this issue is how developments in genetic technology may intersect with existing race and ethnic relations. Evidence of the racialization of some genetic disorders has been demonstrated elsewhere. The purpose of this study is to compare and contrast African-American and European-American attitudes on the benefits of genetics research for society. Findings show that African-Americans were more likely to say genetics research is harmful for society. This relationship remained statistically significant after controls were introduced in a regression model. Demographic characteristics and self-rated knowledge of genetics had no effect on attitudes among African-Americans. A willingness to use genetic services correlated with favorable attitudes. Differences in social position may lead some groups to opposing interpretations and symbolic meanings of genetics. This may be true in the context of this study because the social meanings of genetics may be tainted by racialization, historical attempts at eugenics, and the potential abuse of genetics targeting groups partially defined by superficial genetic characteristics.

This article examines the attitudes of Turkish women toward justification of intimate partner violence. The data were gathered from the 2003 Turkey Demographic and Health Survey. A random sample of 8,075, aged 15-49, participated in the survey. The findings underline the importance of patriarchal beliefs and the associated practice of brides-money in addition to rural residence, large household, illiteracy, lack of wealth, and younger age at marriage as the sources of acceptance of violence among women. The study provides a theoretical explanation for how patriarchal ideology is translated into an accepting attitude toward violence and also discusses the factors that serve as mechanisms that help women resist patriarchal hegemony and not justify domestic violence against women. The final section of the article addresses policy implications.

In India, the incidence of fire attacks on women has risen dramatically. Although studies and media accounts describe how and why these attacks occur, no research has investigated the lives of survivors. Qualitative analysis of the texts of two focus groups of women scarred by domestic attacks by fire reveals that these women are heavily stigmatized. Using Yang et al.'s theory that stigma is a response to perceived threats to values of everyday life and feminist theory as guides, the study identified two patterns of moral threat related to disfigurement: (a) Disfigurement challenges values and practices of women's family roles, and (b) disfigurement threatens normative religious sensibilities.