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This article considers how a social movement group in the Gay, Lesbian, Bisexual, and Transgender (GLBT) movement engages in discursive contention with the Religious Right over the meaning of traditional family values. By utilizing an understanding of framing as interpretive practice, we return to a more active conceptualization of framing and illustrate how the meaning making of PFLAG (Parents, Families, and Friends of Lesbians and Gays), though bound by the dominant discourse of traditional family values, appropriates this discourse by doing "real family values." We close by considering how PFLAG's interpretive practice subverts and reproduces hegemonic meaning and by noting how our understandings of movement framing are extended by analyses of interpretive practice.

Using autoethnographic scenes from her lived experiences, the author argues that butchness is a discursive and performative practice in a sexist, heterosexist culture that engages female-bodied people, in particular lesbians, in the expression of ableness. The author uses the notions of dresses and boats as metaphors for requisite femininity and ableness, respectively, and argues that butchness is used as a resource to respond—personally and theoretically—to a culture that sees the female body as less competent than the male body. This article suggests that theories of gender and sexuality must be more attentive to practices of constructing self in everyday life and that they must give greater consideration to how individuals present themselves to various audiences.

This article considers how a social movement group in the Gay, Lesbian, Bisexual, and Transgender (GLBT) movement engages in discursive contention with the Religious Right over the meaning of traditional family values. By utilizing an understanding of framing as interpretive practice, we return to a more active conceptualization of framing and illustrate how the meaning making of PFLAG (Parents, Families, and Friends of Lesbians and Gays), though bound by the dominant discourse of traditional family values, appropriates this discourse by doing "real family values." We close by considering how PFLAG's interpretive practice subverts and reproduces hegemonic meaning and by noting how our understandings of movement framing are extended by analyses of interpretive practice.In 1992 Dan Quayle, then vice president of the United States, made his now infamous statement against television's portrayal of single mom Murphy Brown, warning the United States about the crisis in traditional family values (Collins 2000,47). Since then, White House opinion about family in the United States has been continually and consistently revisited. Stacey (1996) notes how a neo-family values campaign arose during the Clinton administration and helped further claims of a crisis of core family values. In an interesting twist, recently, former vice president A1 Gore (with his wife Tipper Gore) published a book, Joined at the Heart (2002), detailing their view that American families have changed but that the real values to which all such families aspire (love, respect, honor, caring, nurturing, and providing for children) have not. The question, of course, is whether the Gores' work signals a shift in the dominant talk and politics Direct all correspondence to K. L. Broad,

Although the America's Cup, sailing's most prestigious international race, is nearly 150 years old, it was not until 1995 that the first women competed in it. Using feminist theory, it is suggested that female athletes have been barred from competition because sport has been constructed on the basis of men's rather than women's physical abilities. In particular, the unnecessary structuring of the crew position of grinder to emphasize upper-body strength has largely excluded women from a sport that does not inherently favor either men's or women's bodies. It is argued that sailing has been used as a site for demonstrating masculinity among sailing's upper- and middle-class, male participants. As such, the participation of women in sailing challenges perceptions of the `natural superiority' of male athletes and calls into question both the masculinity of male sailors and sailing itself.