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  1. Hybrid Femininities: Making Sense of Sorority Rankings and Reputation.Mariana Oliver & Simone Ispa-Landa - 2020 - Gender and Society 34 (6):893-921.
    Gender researchers have only recently begun to identify how women perceive and explain the costs and benefits associated with different femininities. Yet status hierarchies among historically white college sororities are explicit and cannot be ignored, forcing sorority women to grapple with constructions of feminine worth. Drawing on interviews with women in these sororities, we are able to capture college women’s attitudes toward status rankings that prioritize adherence to narrow models of gender complementarity. Sorority chapters were ranked according to women’s perceived (...)
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  • (Re)Fashioning Masculinity: Social Identity and Context in Men’s Hybrid Masculinities through Dress.Ben Barry - 2018 - Gender and Society 32 (5):638-662.
    Modern Western society has framed fashion in opposition to hegemonic masculinity. However, fashion functions as a principal means by which men’s visible gender identities are established as not only different from women but also from other men. This article draws on the concept of hybrid masculinities and on wardrobe interviews with Canadian men across social identities to explore how men enact masculinities through dress. I illustrate three ways men do hybrid masculinities by selecting, styling, and wearing clothing in their everyday (...)
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  • Redoing Gender, Redoing Religion.Helana Darwin - 2018 - Gender and Society 32 (3):348-370.
    This article advances a critical gender lens on the sociology of religion by arguing that “doing gender” and “doing religion” function as intertwined systems of accountability. To demonstrate the inextricability of these two systems, this study analyzes open-ended survey data from 576 Jewish women who wear kippot. These women’s responses reveal that this religious practice is fraught with social sanctions on the basis of the women’s simultaneous gender deviance and religious deviance. These women are not read as simply “doing Jewish” (...)
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