By Julia S. Jordan-Zachery
Black girls, Cultural pictures and Social coverage bargains a serious research of the policy-making strategy. Jordan-Zachery demonstrates how social meanings surrounding the discourses on crime, welfare and kinfolk guidelines produce and reproduce discursive practices that retain gender and racial hierarchies. utilizing serious discourse research (CDA), she analyzes the values and ideologies ensconced within the numerous pictures of black womanhood and their impression on coverage formation. This ebook offers unprecedented perception into the racing-gendering technique of coverage making to teach how kin of strength and types of inequality are discursively developed and impact the lives of African American girls.
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Extra resources for Black women, cultural images, and social policy
This process allows one to see and understand patterns of discourse via a multiple analysis (see Appendix A). Finally, whereas some centered in other methodological traditions and their methods focus on generalizability, the interpretive approach that I adopt eschews this particular aim, focusing instead on how phenomena can be seen or interpreted and not necessarily making broad claims about phenomena based on a specific case. This allows for a more historically grounded and theoretically nuanced assessment of social policy.
This social knowledge is also used by participants in Gilliam’s (1999) study in their interpretation and understanding of the Welfare Queen image. The images of black womanhood, described in Chapter 2, hold the social knowledge necessary to understand the often hidden race and gender power structures that are embedded in discourses. These images allow us to decipher the ideology and meanings conveyed through the policy frames and stories. The specific name given to the image, such as Sapphire, need not be employed in the frame.
As a result of the legacy of slavery, black women have been constructed in the archetypal images of Mammy, Matriarch, Sapphire, Jezebel, Welfare Queen and Urban Teen Mother. These various images position black women as antithetical to the “good” (read: white) woman. Social construction is a two-sided coin, particularly as it relates to slavery. While slavery necessitated the construction of black women as the polar opposite of the “good” woman, it required the construction of the embodiment of this “good” woman against which the constructions of black womanhood became meaningful.