In this revised second edition, Deirdre McCloskey demonstrates how economic discourse employs metaphor, authority, symmetry and other rhetorical means of persuasion. ""The Rhetoric of Economics"" shows economists to be human persuaders and poets of the marketplace, even in their most technical and mathematical moods. It is further enhanced by three new chapters and two new bibliographies.

The Rhetoric of Economics

Two very powerful stories structure the history of the changing roles of English women. The tale of the nineteenth-century separation of the spheres of public power and private domesticity relates principally to the experience of middle-class women. The other story, emerging from early modern scholarship, recounts the social and economic marginalization of propertied women and the degradation of working women as a consequence of capitalism. Both narratives echo each other in important ways, although strangely the capacity of women's history to repeat itself is rarely openly discussed. This paper critically reviews the two historiographies in order to open debate on the basic categories and chronologies we employ in discussing the experience, power and identity of women in past time.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0018246X93000019

Golden age to separate spheres? A review of the categories and chronology of English women's history*

The animal estate: The English and other creatures in the Victorian age

Every interacting social group develops, over time, a joking culture: a set of humorous references that are known to members of the group to which members can refer and that serve as the basis of further interaction. Joking, thus, has a historical, retrospective, and reflexive character. We argue that group joking is embedded, interactive, and referential, and these features give it power within the group context. Elements of the joking culture serve to smooth group interaction, share a‰liation, separate the group from outsiders, and secure the compliance of group members through social control. To demonstrate these processes we rely upon two detailed ethnographic examples of continuing joking: one from mushroom collectors and the second from professional meteorologists.

Joking cultures: Humor themes as social regulation in group life

This sequel to Middletown returns to the same community in 1935, to examine the changes brought about by the prosperity of the late 1920s and the subsequent Depression. Preface by Robert S. Lynd; Index.

Middletown in Transition: A Study in Cultural Conflicts

Advice to Historians on Advice to Mothers

A key element in the government's attempt to get Americans to accept nuclear deterrence strategy in the 1950s and 1960s was the campaign for civil defense, especially the building of private fallout shelters, as a form of civic duty. A critical approach to the campaign “in the pragmatic attitude” reveals that the campaign really was the site of several competing texts, including mass‐media narratives and pacifist social movement discourse resisting civil defense. The public debate over civil defense programs reveals cultural contradictions between some of these texts and the practices of everyday life, especially the tension between competitive individualism and cooperative community.

The campaign for civil defense and the struggle to naturalize the bomb

Since its founding in 1910, the Boy Scouts of America has socialized tens of millions of boys in what it means to be masculine, but a paradoxical aspect of this gender socialization has been the instruction of boys (ages 11 through 17) in cooking and serving meals to others and cleaning up the mess. This article examines Boy Scout handbooks, pamphlets, commercial publications, the material culture of campout cookery, photographic evidence, and ethnographic fieldwork with a troop of Boy Scouts in California, to discover how the Boy Scout experience manages to teach boys an ethic of caring for others while, at the same time, still constructing that caring as masculine and not feminine.

Boy scouts and the manly art of cooking

This essay explores the notion that entire American belief systems are played and displayed in communication about sugar. Drawing on the work of symbolic anthropologists and Kenneth Burke, it probes the deep structure of meanings beneath surface communication about sugar in “popular science” writings.

Sweet Talk: The Moral Rhetoric against Sugar.

Despite a nearly two decades' long war on high school and college hazing, the traditional practice of paddling male pledges on the buttocks persists as a physical and psychological test of worthiness for membership in certain all-male organizations. In its elements of nudity, homoeroticim, and stylized sadomasochism, this ritual condenses a great many of the psychological processes essential to male bonding in groups. An application of Freud's insights in his 1919 essay, "A Child Is Being Beaten," to the puzzle of posterior paddling reveals a complex psychological process by which the pledge is feminized by the paddling, represses the feminine part of his self, and is initiated into the status of a brother among other heterosexual males. Keywords: initiation, hazing, homoerotic, psychoanalytic Some time ago, in the midst of my ethnographic research on the Boy Scouts of America (Mechling, 2001), I corresponded with a sociologist who had written an essay recounting the hazing and initiation ritual he and his fellow Scouts had invented as a means of bringing boys into that male friendship group. Not at all surprising to me, the hazing involved brief nudity, a common feature of male adolescent hazing in American fraternities, athletic teams, and similar male friendship groups. Male friendship in the United States very often has a homorerotic element, and the nudity found so often in male play simultaneously draws on the energy of that homoreroticism and affirms the players' heterosexuality. The male friends can be nude in each other's presence precisely because they are not real sexual objects to one another. My correspondent's essay reminded me of a similar invented hazing ritual in my own Boy Scout troop as a youth, a test of courage and trust that also involved brief nudity. In both cases (occurring in the late 1950s and 1960s) these informal folk inventions took place quite apart from the surveillance of adult leaders on the campout. These customs must have been common in other troops and at other camps because the Youth Protection Program, created by the Boy Scouts of America in the 1990s in response to worries about sexual exploitation and abuse in the organization, specifically prohibits nudity (for example, "skinny dipping"), hazing, and "secret organizations" of any kind (http://www.scouting.org/nav/enter jsp?s=xx&c=yp). Adults may prohibit, but youths initiate their peers nonetheless. Nature provides the male with a body, sex organs, and hormones, though we know that these vary more than the simple male/female binary would suggest. Bodies are not fixed, so the changing male body is real enough, though even biological development has great variation and, in any case, it is up to the group to define the meaning of the changes. So whatever their biological substrate, male initiation rituals are deeply cultural in their shapes and meanings. Janssen (2007) shows how complicated are generalizations about these practices since they seem to vary considerably. Moreover, as Janssen warns, scholarly reports and analyses of these rituals carry many unstated assumptions by the scholars about the key categories involved (for example, "man," "boy," "mature"), about the functions of these rituals (for example, the "psychocultural necessity" of the rites and cultural notions of progressive development), and about their symbolic meanings. In what follows, I aim to keep my own assumptions and claims as transparent as any scholar can. My focus here is on the United States and on a particularly interesting and puzzling male initiation practice: paddling the often-bare buttocks of the initiate. Paddling is seen by insiders and outsiders alike as a form of hazing, and while it is most common in fraternities-the formal, exclusive, and often secretive social organizations for men at universities and colleges-this hazing practice sometimes appears in other male friendship groups. The Fraternity Executives Association defines hazing as "any action taken or situation created intentionally, whether on or off fraternity premises, to produce mental or physical discomfort, embarrassment, harassment or ridicule" (Nuwer, 1999, p. …

Paddling and the Repression of the Feminine in Male Hazing

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