A critical feminist discursive approach was used to explore how and to what ends women organized their talk about female genitals. Exploration and interpretation of how the eight women in this research used talk to orient their constructed positions for female genitals, within the dyad conversational sessions, was informed by the analytic concepts of interpretative repertoires, subject positioning and ideological dilemmas. Findings indicated that these women repeatedly drew on socially available information (e.g., fictional and non-fictional literature, media, family and friend, empirical research) regarding female genitals during their dyad discussions. Shared components in the womens accounts were organized into two opposing interpretative repertoires consistent with those identified in a selection of reviewed textual resources: powerful female genital repertoire and powerless female genital repertoire. The participants drew on both these repertoires when arguing and defending multiple, and often contradictory, subject positions on this topic. Although the women discursively demonstrated a strong pull toward a position that aligned with the powerful repertoire, their powerful subject positions were tenuous. This tenuousness may have been due to the sensitive nature of this topic, the rhetorical demands of the research conversations, and/or the untenability of an extremist position in either of the powerful or powerless female genital repertoires. Further, these women did not construct any new information in their talk regarding female genitals, thus suggesting that the female genital repertoires are discursively pervasive and constraining. This research contributes to our knowledge of talk regarding female genitals by illustrating how and to what ends women choose to organize, interpret and exclusively use existing discourses on this topic.

A critical feminist discursive approach was used to explore how and to what ends women organized their talk about female genitals. Exploration and interpretation of how the eight women in this research used talk to orient their constructed positions for female genitals, within the dyad conversational sessions, was informed by the analytic concepts of interpretative repertoires, subject positioning and ideological dilemmas. Findings indicated that these women repeatedly drew on socially available information (e.g., fictional and non-fictional literature, media, family and friend, empirical research) regarding female genitals during their dyad discussions. Shared components in the womens accounts were organized into two opposing interpretative repertoires consistent with those identified in a selection of reviewed textual resources: powerful female genital repertoire and powerless female genital repertoire. The participants drew on both these repertoires when arguing and defending multiple, and often contradictory, subject positions on this topic. Although the women discursively demonstrated a strong pull toward a position that aligned with the powerful repertoire, their powerful subject positions were tenuous. This tenuousness may have been due to the sensitive nature of this topic, the rhetorical demands of the research conversations, and/or the untenability of an extremist position in either of the powerful or powerless female genital repertoires. Further, these women did not construct any new information in their talk regarding female genitals, thus suggesting that the female genital repertoires are discursively pervasive and constraining. This research contributes to our knowledge of talk regarding female genitals by illustrating how and to what ends women choose to organize, interpret and exclusively use existing discourses on this topic.

While many studies investigate the mediation styles enacted during conflict resolution, relatively few of them discuss the communicative processes through which discursive structures are reproduced. This dissertation is a case study illustrating how the duality of structure operates. The purpose of this dissertation is (a) to reveal the discursive resources that community mediators use, (b) to demonstrate how mediators assemble their discursive resources to form a community of practice, and (c) to explore power relations between attorneys and mediators. To understand these issues, I conducted an ethnographic study at a community mediation center employing 25 volunteer mediators. Over 330 hours of participant observations and 41 interviews were completed. Results demonstrated that mediators relied on four interpretive repertoires during mediation: Cultural Competence, Volunteer Pride, Parenting Norms, and Business Professional(ism). They used these repertoires to navigate the tenuous and emotional mediation process. The repertoires provided the mediators with a degree of discursive flexibility in constructing and controlling the immediate situation, and the repertoires were enacted to serve multiple purposes. Further, the extemporaneous engagement of issues, emotions, and discursive resources was an essential skill that was cultivated only over time and with practice. Results also showed that the mediators assembled various repertoires in a number of ways including informal conversations, co-mediations, conference attendance, and organizational meetings. Analysis suggested that the institutional knowledge and discourses provided through formal learning was of secondary importance to developing personal repertoires by mediating as often as possible. In addition, because of the organizing practices of the mediators and the ad hoc nature of the organization, the organizational form of the mediation center was a community of practice. Finally, results found that the power struggles between attorneys and mediators centered on trying to define the mediation situation using different discursive resources. Establishing control of the environment and working the process were the two main goals of mediators, and the more they took ownership of these goals the more often the conflicts settled. This dissertation suggests that taking control of the mediation process is the first step to empowering the participants and achieving a workable mediated settlement.

No / Rhetorically contextualised against a history of poor outcomes and negative attitudes, New Labour’s mental health policy introduced recovery as a turn towards optimism, control and choice for those who provide and use mental health services. Recovery continues to occupy a key role within contemporary policy and practice. Despite such privilege recovery remains a contested concept, not least because it means different things to different people. This article reports empirical work conducted during 2010-11, and explores two interpretive repertoires (traditional and responsibilised-progressive) that mental health practitioners draw upon in their accounts of recovery. Grounded in constructionist theory, the findings suggest that practitioner accounts of recovery are diverse, and produce many different subject positions from which recovery may be experienced. Developing Webber and Joubert’s (2016) editorial comments on the challenge for Social Work, it is argued that professional Social Work must practice in a manner compatible with its own value-base and any model of recovery must be held up for scrutiny. A knowledgeable position for the practitioner is advocated, one that is capable of working multiple paradigms in order to better understand and meet service user need. / ESRC

The 19th century is seen by many as a crucial turning point in the history of protest in Britain and across the global north. In Charles Tilly's famous history of the period, the first few decades of the 19th century mark the transition from the violent, direct action of the premodern era to our modern, respectable, social movements (Tilly 1995, 2004). A study of rioting in Manchester, Liverpool and Glasgow from 1800 to 1939, therefore, allows for a unique window onto that momentous period of upheaval. But it also has a sociological aim. The last decade has seen a resurgence of rioting in Europe and the USA, prompting many to suggest that riots will be the dominant mode of protest in the coming years (e.g. Badiou 2012, Mayer et al 2016, Clover 2016). But, as I will show, our existing sociological theories of riots tend to be overly narrow, to focus exclusively on one or two master variables without paying due attention to the variety of forms and behaviours that make up rioting. These are the two challenges I take up in this thesis. My main empirical contribution is a catalogue of four hundred riots across the three cities. This was produced by searching through national and local newspaper archives, Home Office documents, local police reports and secondary literature. The catalogue is presented in the Appendix. Using the rich, narrative accounts provided by these sources, I try to analyse the riots on their own terms, as a set of interactions and behaviours, as well as to embed them in the local history of each city. This reveals that riots are not the chaotic, unpredictable moments of madness that we so often think of them as. Riots are rather patterned by people's everyday use of time and space - they expand to fill the growing urban landscape of each city and their timing follows gradual changes to the working week. Riots are also embedded in culture and society more broadly. In fact, as those roots in local society were eroded in the last few decades of the 19th century, this led to a decline in the number of riots in Manchester, Liverpool and most of the rest of the country. Meanwhile, the actual way in which people riot also evolves over time. Riots changed from an autonomous form of protest, to one that was subordinated to the strike and the demonstration. Rioters also move away from targeting specific (often powerful) individuals to targeting people because of their identity as, for example, scabs, Irish Catholics or fascists. This history undermines the orthodox account of protest presented by Charles Tilly. Violent direct action continued to be a key part of urban life until far later than his account suggests. And those later riots are not accidental hangovers from a previous era, but in fact adapted to changing conditions. My catalogue also suggests that existing theories of riots can be synthesised and broadened by concentrating on the way that individual riots unfold over hours, weeks or months, on what I think of as their career through time. This sets up a flexible framework for analysing riots which I hope can be applied to other riots around the world. Finally, and more abstractly, this study suggests that riots have a particular relationship with time, that they are of the present but face the past, drawing on its traditions as well as their own history. This has implications for our vision of history itself, suggesting that time is not punctuated by spontaneous, era-defining events, but rather evolves gradually over the longue duree.

Minority languages, bilingualism and linguistic integration among youth have gained a great dealof attention in research especially in times of migration, globalization and other activities crossingthe borders of nation-states. In this thesis the aim is to investigate different meanings associatedwith the mother tongue when this language is another than the majority language in the place ofresidence. This task is approached from a social geographical perspective. In the study, the termmother tongue is used in its widest sense, mostly defined by the choice of the informant. In the introduction the concept mother tongue is on the one hand, looked upon and discussedin terms of a minority language in regard to the nation state and on the other, seen as a bordercrossing transnational speech community. In this way, a wide range of meanings can be illuminated.The analytical framework is discourse analysis, inspired by the work of Potter and Wetherellamong others, in the field of discursive psychology. The empirical data is made up by the transcriptsof semi-structured interviews with 13 students at two schools in the area of Stockholm,Sweden. The result of the study is presented as five interpretative repertoires, showing the mother tongueas (1) belonging, (2) background, (3) heritage, (4) carrier and (5) everyday practice. The fiverepertoires are later analyzed for their spatial content in four spatial contexts: the national, themulticultural, the transnational and the diasporic context. They are defined and used as discursivelandscapes in which the different meanings of the repertoires are identified. The five repertoires areidentified in all spatial contexts except for the national context. The findings show that the different meanings of the mother tongue represented by a certainindividual are negotiated in sometimes quite contradictive pieces of discourse. One implication isthat a specific meaning of the language does not equal an individual’s personal attitude or belief.The students seem to be very flexible in the association of different meanings to their mother tongue.The result further shows the value of a multi-scalar approach to investigations of the socialgeography of language. The ignorance of one social or spatial context will lead to the loss of a vitalpart of the language. This is crucial when discussing the mother tongue as a minority language oras a transnational speech community. Finally, there are reasons to be attentive of putting bilingualyouth in any social or spatial trap: national, multicultural, transnational or diasporic.

In contemporary New Zealand discourses the 1950s, 1960s and the early 1970s are seen as the era of the ‘Golden Weather’. This time came to an end when social change on an unprecedented scale took place from the end of the 1960s onwards. During the 1980s and 1990s the changes became very rapid due to transformations as part of the neoliberal reforms. Neoliberalism established new ways of governing the self through discourses of personal reflection, flexibility and choice as well notions of uncertainty, instability and risk. Risk discourses can be found at different junctures in New Zealand’s history, but contemporary discourses surrounding the self and childhood have shifted risk discourses in new ways. This has led to new regimes of rationality and practices of childhood and an increased governance of children and their families. This research documents the contexts and the interrelationships which influenced the new regimes of rationality and governance of childhoods in New Zealand. It also discusses the way a range of contradictory and conflictual cultural repertoires are negotiated and reproduced in the middle classes. In the last decades Pakeha and Dutch middle-class families in New Zealand have faced the prospect of declining fortunes. They have therefore adopted a cultural logic of childrearing which stresses the concerted cultivation of children. These regimes of concerted cultivation include risk discourses which affect everyday relationships and practices. This more global middle-class regime coexists with a local regime based on the New Zealand narrative of the time of the ‘Golden Weather’. Within this local repertoire a ‘typical’ New Zealand childhood is seen as safe and quite relaxed. This perceived childhood space is filled with beaches and other activities associated with nature which give children the opportunity and freedom to explore and develop a distinct Kiwi self. This local figuration is in contradiction with the often hectic pace of concerted cultivation and the anxieties surrounding risk discourses. Dutch middle-class parents in New Zealand also use concerted cultivation and they have adopted some of their host country’s figurations surrounding childhood and the outdoors. However, there is a difference in emphasis as Dutch parental narratives of self are more focussed on relationships with people rather than nature. / The Ministry of Social Development, Building Research Capacity in the Social Sciences Doctoral Research Award, The New Zealand-Netherlands Foundation, The Anthropology Department,University of Auckland.

In contemporary New Zealand discourses the 1950s, 1960s and the early 1970s are seen as the era of the ‘Golden Weather’. This time came to an end when social change on an unprecedented scale took place from the end of the 1960s onwards. During the 1980s and 1990s the changes became very rapid due to transformations as part of the neoliberal reforms. Neoliberalism established new ways of governing the self through discourses of personal reflection, flexibility and choice as well notions of uncertainty, instability and risk. Risk discourses can be found at different junctures in New Zealand’s history, but contemporary discourses surrounding the self and childhood have shifted risk discourses in new ways. This has led to new regimes of rationality and practices of childhood and an increased governance of children and their families. This research documents the contexts and the interrelationships which influenced the new regimes of rationality and governance of childhoods in New Zealand. It also discusses the way a range of contradictory and conflictual cultural repertoires are negotiated and reproduced in the middle classes. In the last decades Pakeha and Dutch middle-class families in New Zealand have faced the prospect of declining fortunes. They have therefore adopted a cultural logic of childrearing which stresses the concerted cultivation of children. These regimes of concerted cultivation include risk discourses which affect everyday relationships and practices. This more global middle-class regime coexists with a local regime based on the New Zealand narrative of the time of the ‘Golden Weather’. Within this local repertoire a ‘typical’ New Zealand childhood is seen as safe and quite relaxed. This perceived childhood space is filled with beaches and other activities associated with nature which give children the opportunity and freedom to explore and develop a distinct Kiwi self. This local figuration is in contradiction with the often hectic pace of concerted cultivation and the anxieties surrounding risk discourses. Dutch middle-class parents in New Zealand also use concerted cultivation and they have adopted some of their host country’s figurations surrounding childhood and the outdoors. However, there is a difference in emphasis as Dutch parental narratives of self are more focussed on relationships with people rather than nature. / The Ministry of Social Development, Building Research Capacity in the Social Sciences Doctoral Research Award, The New Zealand-Netherlands Foundation, The Anthropology Department,University of Auckland.

In contemporary New Zealand discourses the 1950s, 1960s and the early 1970s are seen as the era of the ‘Golden Weather’. This time came to an end when social change on an unprecedented scale took place from the end of the 1960s onwards. During the 1980s and 1990s the changes became very rapid due to transformations as part of the neoliberal reforms. Neoliberalism established new ways of governing the self through discourses of personal reflection, flexibility and choice as well notions of uncertainty, instability and risk. Risk discourses can be found at different junctures in New Zealand’s history, but contemporary discourses surrounding the self and childhood have shifted risk discourses in new ways. This has led to new regimes of rationality and practices of childhood and an increased governance of children and their families. This research documents the contexts and the interrelationships which influenced the new regimes of rationality and governance of childhoods in New Zealand. It also discusses the way a range of contradictory and conflictual cultural repertoires are negotiated and reproduced in the middle classes. In the last decades Pakeha and Dutch middle-class families in New Zealand have faced the prospect of declining fortunes. They have therefore adopted a cultural logic of childrearing which stresses the concerted cultivation of children. These regimes of concerted cultivation include risk discourses which affect everyday relationships and practices. This more global middle-class regime coexists with a local regime based on the New Zealand narrative of the time of the ‘Golden Weather’. Within this local repertoire a ‘typical’ New Zealand childhood is seen as safe and quite relaxed. This perceived childhood space is filled with beaches and other activities associated with nature which give children the opportunity and freedom to explore and develop a distinct Kiwi self. This local figuration is in contradiction with the often hectic pace of concerted cultivation and the anxieties surrounding risk discourses. Dutch middle-class parents in New Zealand also use concerted cultivation and they have adopted some of their host country’s figurations surrounding childhood and the outdoors. However, there is a difference in emphasis as Dutch parental narratives of self are more focussed on relationships with people rather than nature. / The Ministry of Social Development, Building Research Capacity in the Social Sciences Doctoral Research Award, The New Zealand-Netherlands Foundation, The Anthropology Department,University of Auckland.

In contemporary New Zealand discourses the 1950s, 1960s and the early 1970s are seen as the era of the ‘Golden Weather’. This time came to an end when social change on an unprecedented scale took place from the end of the 1960s onwards. During the 1980s and 1990s the changes became very rapid due to transformations as part of the neoliberal reforms. Neoliberalism established new ways of governing the self through discourses of personal reflection, flexibility and choice as well notions of uncertainty, instability and risk. Risk discourses can be found at different junctures in New Zealand’s history, but contemporary discourses surrounding the self and childhood have shifted risk discourses in new ways. This has led to new regimes of rationality and practices of childhood and an increased governance of children and their families. This research documents the contexts and the interrelationships which influenced the new regimes of rationality and governance of childhoods in New Zealand. It also discusses the way a range of contradictory and conflictual cultural repertoires are negotiated and reproduced in the middle classes. In the last decades Pakeha and Dutch middle-class families in New Zealand have faced the prospect of declining fortunes. They have therefore adopted a cultural logic of childrearing which stresses the concerted cultivation of children. These regimes of concerted cultivation include risk discourses which affect everyday relationships and practices. This more global middle-class regime coexists with a local regime based on the New Zealand narrative of the time of the ‘Golden Weather’. Within this local repertoire a ‘typical’ New Zealand childhood is seen as safe and quite relaxed. This perceived childhood space is filled with beaches and other activities associated with nature which give children the opportunity and freedom to explore and develop a distinct Kiwi self. This local figuration is in contradiction with the often hectic pace of concerted cultivation and the anxieties surrounding risk discourses. Dutch middle-class parents in New Zealand also use concerted cultivation and they have adopted some of their host country’s figurations surrounding childhood and the outdoors. However, there is a difference in emphasis as Dutch parental narratives of self are more focussed on relationships with people rather than nature. / The Ministry of Social Development, Building Research Capacity in the Social Sciences Doctoral Research Award, The New Zealand-Netherlands Foundation, The Anthropology Department,University of Auckland.