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Based on five years of fieldwork in Boston, CanÕt Catch a Break documents the day-to-day lives of forty women as they struggle to survive sexual abuse, violent communities, ineffective social and therapeutic programs, discriminatory local and federal policies, criminalization, incarceration, and a broad cultural consensus that views suffering as a consequence of personal flaws and bad choices. Combining hard-hitting policy analysis with an intimate account of how marginalized women navigate an unforgiving world, Susan Sered and Maureen Norton-Hawk shine new light on the deep and complex connections between suffering and social inequality.
For nineteen years, Olivia lived the shadowy life of stripper, streetwalker, and heroin addict on the fringes of society. Leaving a troubled home at age sixteen to land a seemingly glamorous job at a Chicago stripclub, she became trapped in a web of prostitution and drug addiction that eventually forced her onto the streets and into a world of hardship at the hands of abusive men. But Olivia, a resourceful, vibrant woman of color, ultimately escaped the prostitution lifestyle and is now director of addiction services at a community counseling program, working to support drug-dependent women. Listening to Olivia is the compelling account of her descent into poverty and abuse together with her...
A free ebook version of this title is available through Luminos, University of California Press's Open Access publishing program. Visit www.luminosoa.org to learn more. Recovering Identity examines a critical tension in criminalized women's identity work. Through in-depth qualitative and photo-elicitation interviews, Cesraéa Rumpf shows how formerly incarcerated women engaged recovery and faith-based discourses to craft rehabilitated identities, defined in opposition to past identities as "criminal-addicts." While these discourses made it possible for women to carve out spaces of personal protection, growth, and joy, they also promoted individualistic understandings of criminalization and the violence and dehumanization that followed. Honoring criminalized women's stories of personal transformation, Rumpf nevertheless strongly critiques institutions' promotion of narratives that impose lifelong moral judgment while detracting attention from the structural forces of racism, sexism, and poverty that contribute to women's vulnerability to violence.
Explores encounters between those who make their living by engaging in street-based prostitution and the criminal justice and social service workers who try to curtail it Working together every day, the lives of sex workers, police officers, public defenders, and social service providers are profoundly intertwined, yet their relationships are often adversarial and rooted in fundamentally false assumptions. The criminal justice-social services alliance operates on the general belief that the women they police and otherwise regulate choose sex work as a result of traumatization, rather than acknowledging the fact that socioeconomic realities often inform their choices. Drawing on extraordinari...
Drawing from interviews with 46 former addicts who overcame their addictions without treatment or the support of self-help groups, Granfield (sociology, U. of Denver) and Cloud (social work, U. of Denver) examine the process of "natural recovery," and consider its implications for social work, the treatment of addiction, and national drug policy. Annotation copyrighted by Book News, Inc., Portland, OR
A profound, compelling argument for abolition feminism—to protect criminalized survivors of gender-based violence, we must dismantle the carceral system. Since the 1970s, anti-violence advocates have worked to make the legal system more responsive to gender-based violence. But greater state intervention in cases of intimate partner violence, rape, sexual assault, and trafficking has led to the arrest, prosecution, conviction, and incarceration of victims, particularly women of color and trans and gender-nonconforming people. Imperfect Victims argues that only dismantling the system will bring that punishment to an end. Amplifying the voices of survivors, including her own clients, abolitionist law professor Leigh Goodmark deftly guides readers on a step-by-step journey through the criminalization of survival. Abolition feminism reveals the possibility of a just world beyond the carceral state, which is fundamentally unable to respond to, let alone remedy, harm. As Imperfect Victims shows, abolition feminism is the only politics and practice that can undo the indescribable damage inflicted on survivors by the very system purporting to protect them.
Holding On reveals the results of an unprecedented ten-year study of justice-involved families, rendering visible the lives of a group of American families whose experiences are too often lost in large-scale demographic research. Using new data from the Multi-site Family Study on Incarceration, Parenting, and Partnering—a groundbreaking study of almost two thousand families, incorporating a series of couples-based surveys and qualitative interviews over the course of three years—Holding On sheds rich new light on the parenting and intimate relationships of justice-involved men, challenging long-standing boundaries between research on incarceration and on the well-being of low-income families. Boldly proposing that the failure to recognize the centrality of incarcerated men’s roles as fathers and partners has helped to justify a system that removes them from their families and hides that system’s costs to parents, partners, and children, Holding On considers how research that breaks the false dichotomy between offender and parent, inmate and partner, and victim and perpetrator might help to inform a next generation of public policies that truly support vulnerable families.
In This Place Called Prison offers a vivid account of religious life within an institution designed to punish. Rachel Ellis conducted a year of ethnographic fieldwork inside a U.S. state women’s prison, talking with hundreds of incarcerated women, staff, and volunteers. Through their stories, Ellis shows how women draw on religion to navigate lived experiences of carceral control. A trenchant study of religion colliding and colluding with the state in an enduring tension between freedom and constraint, this book speaks to the quest for dignity and light against the backdrop of mass incarceration, state surveillance, and American inequality.
"Halfway House draws on three and a half years of intensive ethnographic fieldwork to open a window on the little-known web of organizations governing prisoner reentry at the frontier of mass incarceration. It tells the story of Joe Badillo, along with a small cast of connected characters, by following the ups and downs of his unfolding experience as he leaves jail and searches for a place in the world outside while confronting overwhelming obstacles. Joe's first stop after release is Bridge House, and the author moves into the program as a researcher around the same time he arrives, the beginnings of the long-term collaboration at the heart of the book. This deeply personal account is weaved into a larger analysis of the halfway house as an institution, a site of punishment and carceral control as well as housing and social support. With a national push underway for decarceration and alternatives to imprisonment, it provides an opportunity to rethink the pitfalls and possibilities of using the halfway house to challenge the worst excesses of mass incarceration"--
A journey into the experiences of incarcerated women in rural areas, revealing how location can reinforce gendered violence Incarceration is all too often depicted as an urban problem, a male problem, a problem that disproportionately affects people of color. This book, however, takes readers to the heart of the struggles of the outlaw women of the rural West, considering how poverty and gendered violence overlap to keep women literally and figuratively imprisoned. Outlaw Women examines the forces that shape women’s experiences of incarceration and release from prison in the remote, predominantly white communities that many Americans still think of as “the Western frontier.” Drawing on...