The topic of the thesis is to monitor differences in communication between men and women. The theoretical part summarizes the information about communication in general and outlines the differences in communication between men and women. The empirical part is based on interview. We examine possible differences of verbal communication between men and women with university education. Following characteristics were examined: formality, expressions, vulgar, addressing, topics, and the role in communication and interruptions. The results provide information about relatively specific differences in verbal communication between men and women. It was found that men use significantly more technical terms, use more vulgar words, while women choose such expressions exeptionally. Men do not interrupt the other speaker, women interrupt in more than 50% cases.. The results confirm previously published findings on this topic.

The purpose of this essay is to investigate the subject field of male vegans and masculinities through empirical method interviews and narrative analysis. The starting-point for this essay is animal ethics, feminist ethic vegetarianism and theories that suggest that eating meat is one part of the social construction of masculinities. The problem formulation is such as follows: How do male vegans construct masculinity? In an attempt to answer such a question there are three problem formulations: What do male vegans think about the connection between manhood and eating meat? How do male vegans relate to the norms in society? What do male vegans think of stereotype conceptions about vegans? I will come to the conclusion that male vegans think that eating meat, as well as drinking beer, is one part of the social construction of masculinities. Male vegans are aware of norms in the surroundings and the strong attachment of meat normativity in the western culture. They are also conscious about the stereotype conceptions about vegans, which affect how they talk about and perform their own veganism.

The purpose of this study is to understand the attitudes of pre-service teachers, who are studying at the departments of early childhood education in universities in Turkey, towards the profession of early childhood education. Specifically, this study investigated the effect of sex and gender role on the attitudes of pre-service early childhood teachers. The sample of this study includes 1528 participants from 11 different state universities of Turkey. 278 of them are male pre-service teachers and 1250 of them are female pre-service teachers. The data were collected through two different scales, Turkish version of Bem Sex Role Inventory (Kavuncu, 1987) and Attitude Scale Related to Teaching Profession (Erkus et al., 2000). Additionally, a demographic information form was also sent to the participants. The data were analyzed through PASW. Results of the study indicated that there was no interaction effect between sex and gender role, however main effects of sex and gender role was significant. Two-way between-groups ANOVA results indicated that there is a significant difference among female and male pre-service teachers in the total attitude score. However, the difference was small according to Cohen&rsquo / s (1988) criterion. Furthermore, statistical analysis also indicated that there is a mean difference between masculine pre-service teachers and the other three groups of gender roles which were feminine, androgynous and undifferentiated. Results of the current study suggest that the following implications. First, the findings indicated that gender role is more influencing than sex in developing attitudes towards the profession of ECE. Additionally, there is no interaction effect between sex and gender role on attitudes towards the profession of ECE.

The purpose of this study is to examine discourses about norms and norm criticism regarding sex/gender and sexuality in preschool teachers’ and nursery nurses’ speech using a post-structuralist perspective. My two research questions are: How do the educators describe norms in general and norms about sex/gender and sexuality in relation to their work? How do the educators describe their work with norm criticism in relation to norms about sex/gender and sexuality? The theoretical base of this thesis is feminist post-structuralism and queer theory. Qualitative interviews were used as method to gather material and then a form of discourse analysis was made based on the transcribed interviews. Five preschool teachers and one nursery nurse participated in this study. Four of these educators work in two different open preschools, which are lgbtq-certified by RFSL, The Swedish Federation for Lesbian, Gay, Bisexual and Transgender Rights, and two educators work in a preschool that explicitly say that they work with a norm criticism perspective.   In this study I found that the main discourses about norms were that they can be both positive and negative, but controlling and often invisible. Norms concerning sex/gender and sexuality were mainly described as limiting and narrow. The main discourses found about norm criticism were that it is a work without specific methods but that there are still norms concerning it. That norm criticism is about broadening the meanings of different norms and also, that how teachers talk and respond to children and parents affects them and how they understand and create themselves and others. The conclusions are that many discourses contradict each other in ways that are necessary. That the discourses mainly focused on educator’s and adult’s impact on children, and that norms which are perceived by the educators as dominant in society affect the educators discourses.

Thesis (M.A.)--Bowling Green State University, 2009. / Document formatted into pages; contains vi, 72 p. Includes bibliographical references.

This is a theoretical study of intersexuality and of its medical and social implications. My interest of inquiry includes both exploring, describing and explaining. One could say that this study is a form of qualitative analysis of contents. The aim of the study is to fill a gap and to raise awareness of the notion intersex. The conclusions show that social models of explanation to today’s paradigm of intervention are valid.

This dissertation is an ethnography of communication, situated in the context of a feminist utopian community, that examines members' use of communication and communicative embodiment to counter what they consider to be oppressive United States gender practices. By integrating speech codes theory and cultural discourse analysis with theories of the body and gender, I develop analyses of spoken and written language, normative language- and body-based communicative practices, and sensual experiences of the body. I argue that there are three key ways communication and communicative practices are used to counter gender oppression: the use of gender-neutral words, the "desensationalization" of the body, and egalitarian nudity practices. Additionally, I argue that "calm" communication, as a normative style of communicating on the farm, underprivileges both male and female members of color and of the working class. From the perspective of members, gender was understood to be a category distinct from sex and analyses demonstrated that sex as an identity was a factor in interpretations of gender performances. Sex identities were also necessary for community feminist practice. Communication practices in the community articulated with feminist, health, environmental, and egalitarian discourses to normalize forms of embodiment such as female shirtlessness and public urination to counter dominant U.S. forms. It was found that making sense of normative communication practices required a cultural understanding of how both spaces and bodies were constituted as public and private. Community spaces were understood by members to be either relatively public or private with the public spaces being the more regulated spaces. Members contested the meanings of bodies as public (and therefore able to be regulated) or private (and therefore not able to be regulated). Normative communication practices in the community indicated that members work to preserve boundaries between private bodies in public spaces by developing rules for privacy, confidentiality, and non-communication. Community feminist communicative practices were understood to be liberatory because (1) the small size of the community allowed members to co-create feminist discourses that resignified body parts and gendered identites and (2) the community provided a space in which women could embody feminist discourses as everyday, sensual performances. This study has implications for the theorizing of embodied verbal and nonverbal gender-based cultural communication practices and for understanding community-based counter discourses as well as sex and gender as cultural identities.

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This dissertation examined the extent to which medical educational institutions adapt their curriculum to meet the needs of a marginalized patient population, lesbian, gay, bisexual, transgender, and queer (LGBTQ) communities. Because LGBTQ populations experience significant health and health care disparities in comparison to heterosexual and cisgender populations, medical education and medical curriculum about LGBTQ health has been described as a key area of intervention for improving doctor-patient interactions and health system structures to better accommodate these populations. Through a 10-month long ethnography of a medical school, I examined the formal, informal, and hidden curricula surrounding LGBTQ health to explore how medical schools train and thus adequately prepare medical students to provide care to these patients. To investigate these issues, I conducted over 100 hours of participant observation of medical classes and clinical rotations, with particular attention to clinical case studies and online learning modules that are relevant to LGBTQ health, and LGBTQ health initiatives on the academic medical center campus. I also conducted 46 semi-structured interviews with faculty, students, administrators, LGBTQ Health Center employees, and LGBTQ patients about LGBTQ health care at the medical school and about how these groups define and implement LGBTQ health at the institution. Findings suggest that the content, placement, and delivery of LGBTQ health in the curriculum influence how medical students learn to see themselves as capable of providing care to these patients. In particular, the nebulous nature of LGBTQ health makes it difficult for students to learn to enact it in practice. This research asserts that to create medical curriculum about LGBTQ health that will help alleviate health care disparities, medical schools cannot simply add LGBTQ health into their curriculum without fundamentally changing how they teach sex/gender and sexuality to their students as well as centering intersecting inequalities in their teaching. As such, this dissertation calls for a shift to queer health to decentralize sex/gender and sexuality binaries and focus on the practice of learning about LGBTQ health rather than fulfilling a competency. Ultimately, this research theorizes medical education as a space for the enactment of LGBTQ health whereby the complexity of sex, gender, sexuality, and identity gets negotiated by medical faculty, students, administrators, and LGBTQ community members. / Doctor of Philosophy / This research examined how medical schools change their curriculum to incorporate health topics related to lesbian, gay, bisexual, transgender, and queer (LGBTQ) communities. Because LGBTQ populations experience worse health and in comparison, to heterosexual and cisgender populations, medical education about LGBTQ health has been described as a key area for medical educators to adapt the curriculum to meet the needs of these patients. Medical educators hope to improve doctor-patient interactions and health system structures to provide better care to these populations. Through a 10-month long ethnography of a medical school, I examined the teachings surrounding LGBTQ health to explore how medical schools train and thus adequately prepare medical students to provide care to these patients. To investigate these issues, I observed over 100 hours of medical classes and clinical rotations, with particular attention to clinical case studies and online learning modules that are relevant to LGBTQ health, and LGBTQ health initiatives on the academic medical center campus. I also interviewed 46 people, including faculty, students, administrators, LGBTQ Health Center employees, and LGBTQ patients, about LGBTQ health care at the medical school and about how these groups define LGBTQ health. Findings suggest that where LGBTQ health is located in the curriculum as well as who teaches the subject influences how medical students learn to see themselves as able to provide care to these patients. In particular, the broadly defined nature of LGBTQ health makes it difficult for students to learn how to provide this care to patients. This research asserts that to create medical curriculum about LGBTQ health that will help alleviate health care disparities, medical schools cannot simply add LGBTQ health into their curriculum without fundamentally changing how they teach sex/gender and sexuality to their students as well as centering intersecting inequalities in their teaching. As such, this dissertation calls for a shift to queer health to focus less on sex/gender and sexuality binaries and to focus more on the practice of learning about LGBTQ health rather than fulfilling a competency. Ultimately, this research states that medical education is a space for the enactment of LGBTQ health whereby the complexity of sex, gender, sexuality, and identity gets negotiated by medical faculty, students, administrators, and LGBTQ community members

<p>A mapping process is ongoing in Sweden concerning a phenomenon known as ”honour related violence”. The explanations of “honour related violence” often focus on culture and ethnicity, thus establishing differences between the majority society and offenders and victims. Given that some scholars critique mapping for focusing on predetermined objects, my aim is to study discursive conditions for abused girls, who are constructed as being from within ethnic minorities, in relation to their contact with the Swedish welfare system. The data consists of documents from the Swedish police authority and social services; as well as interviews with abused girls who have been in contact with the Swedish welfare system. I found that public authorities distance themselves from accusations of racism and partiality by using an individualistic repertoire where not only and not all “immigrants” are said to be involved in the problem. Despite this, causes of the problem are only discussed in terms of culture-clashes and lack of integration. Subjectivity is attributed to both offender and victim and the victim is constructed as someone without ability to speak for herself. The girls talk of victimhood as lack of agency but they also give accounts of themselves through emphasis on their subjective experiences. Thereby they question the public authorities’ ability to understand their situation. Through subjectivity it is possible for the girls to both talk as victims and claim a voice of their own.</p>