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This article aims to show the value of conversation analysis for feminist theory and practice around refusal skills training and date rape prevention. Conversation analysis shows that refusals are complex conversational interactions, incorporating delays, prefaces, palliatives, and accounts. Refusal skills training often ignores and overrides these with its simplistic prescription to `just say no'. It should not in fact be necessary for a woman to say `no' in order for her to be understood as refusing sex. We draw on our own data to suggest that young women are able explicitly to articulate a sophisticated awareness of these culturally normative ways of indicating refusal, and we suggest that insistence upon `just say no' may be counterproductive insofar as it implies that other ways of doing refusals (e.g. with silences, compliments, or even weak acceptances) are open to reasonable doubt. Finally we discuss the implications of our use of conversation analysis for feminist psychology, both in relation to date rape and more generally.

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Heterosexism has become a recognized social problem since the rise of lesbian, gay, bisexual, and transgendered (LGBT) activism in the 1970s. One of its manifestations is heteronormativity: the mundane production of heterosexuality as the normal, natural, taken-for-granted sexuality. My research uses conversation analysis to explore heteronormativity as an ongoing, situated, practical accomplishment by people oriented to other actions entirely. I show that family reference terms-across a dataset of 59 after-hours calls to the doctor-are deployed so as to construct a normative version of the heterosexual nuclear family: a married couple, co-resident with their biological, dependent children. I examine the inferences normatively attached to family reference terms, consider how these inferences are used interactionally, and document how this everyday talk-in-interaction both reflects and reconstitutes the culturally normative definition of the family. This research advances our understanding of normativity by showing how a social problem can exist even when there is no orientation to "trouble" in interaction. Here, the persistent and untroubled reproduction of a taken-for-granted heteronormative world both reflects heterosexual privilege and (by extrapolation) perpetuates the oppression of non-heterosexual people, denied access to key social institutions such as marriage and unable to take for granted access to their culture's family reference terms. The article shows how the heteronormative social order is reproduced at the level of mundane social interaction, through the everyday conversational practices of ordinary folk.

Anonymising qualitative research data can be challenging, especially in highly sensitive contexts such as catastrophic brain injury and end-of-life decision-making. Using examples from in-depth interviews with family members of people in vegetative and minimally conscious states, this article discusses the issues we faced in trying to maximise participant anonymity alongside maintaining the integrity of our data. We discuss how we developed elaborate, context-sensitive strategies to try to preserve the richness of the interview material wherever possible while also protecting participants. This discussion of the practical and ethical details of anonymising is designed to add to the largely theoretical literature on this topic and to be of illustrative use to other researchers confronting similar dilemmas.