Generativity is typically studied as a normative adult inclination expressed through social roles (D.P. McAdams & E. de St. Aubin, 1992). We extend this research by examining generativity through the lenses of social marginality and ritual. Toward this end, we utilize in‐depth interview and observational data about family rituals from 49 downstate Illinois residents who participated in a larger survey of nonmetropolitan lesbian and gay life. We first examine their ritual intentions and the locations where they are enacted. Then we identify what makes the rituals generative and identify their facilitating and moderating conditions. The findings suggest a distinction between normative and queer generativity. Our final product is a substantive grounded theory of generativity among sexual minorities that extends current theory.

This article describes a Council on Social Work Education (CSWE) Gero-Ed Center BEL Project's activities and reports its final outcomes. An oral history interview in paired human behavior and practice skills courses addressed gerontological social work competencies focused on assessing and addressing values and biases regarding aging, and the ability to relate concepts and theories of aging to practice. Significant increases in perceived proficiency in these competencies occurred, as did significant decreases in negative attitudes toward older people and working with older adults. Qualitative data supported these results. Findings suggest social work educators utilize a combination of classroom-based and experiential learning to maximize student development.

Qualitative interview data are used to explore fathers’( N = 24) perceptions of their own fathers and others as influential parental role models and associations between fathers’ role model perceptions and their involvement with their own children. In fathers’ descriptions of their parental role models, three themes emerged: types of models that fathers identified as role models for them as parents, affective evaluations the fathers ascribed to the models, and content that the fathers perceived learning from the models. Highly involved fathers were more likely to cite peer parents than to specifically cite their own fathers as influential role models for them and infrequently cited their spouses as models. Low-involvement fathers more often attributed positive affective evaluations to their models than did highly involved fathers.

The AAP set out with a laudable goal-to address the class inequities in access to male circumcision. The 1999 statement led to the withdrawal of third-party funds for circumcision; this reduced circumcision rates, especially among economically disadvantaged groups. If, as the AAP seems to believe, male circumcision carries a number of health benefits for both individuals and communities, then this class disparity could lead to poorer health conditions among the underprivileged (especially when the possible benefits include reducing the risk of diseases that already disproportionately affect poor people). However, the AAP fails to engage with the broader ethical questions surrounding circumcision. Medical institutions must figure what it means to ''first, do no harm'' in a world where bodily and cultural politics seem to conflict. Note 1. Significantly, in the AAP policy statements regarding female genital alterations (specifically FGM), bodily integrity is the primary concern, and the main justification for condemning the practices.