The purpose of this research is to examine through sociological and psychological theories how women make sense of the desire and attainment of breast implants for graduation. The study used a qualitative approach and focused on women ages 18-35 in the state of Texas who have received breast implants for graduation. The sample size in this study included 10 high-school graduates receiving implants as a gift and their 10 mothers. Seven theoretical paradigms provided a better understanding for why the daughters asked for breast implants and why the parent(s) paid for them. Symbolic interaction theory explained why the daughters wished to replace their "fake" cotton padded self with their augmented self, to become the most authentic woman possible. Social construction of reality theory explained why both mothers and daughters wanted to conform to the social construction of gender, and to accomplish their gender well. Conspicuous consumption theory demonstrated how cosmetic surgery practices allow women to appear wealthy, gain status, and "flash" their assets. Feminist theory explained why some women were motivated to capture the attention of men and others altered the body out of empowerment. Reference group and social comparison theories explained how the women in this study were influenced …

The conduct of young adults has long been a concern in societies. The primary objective of this study was to gain greater understanding of what influences the deviant behavior of young adults in Turkey. Factors assessed in their background included family rituals, self-esteem, religiosity and deviant behavior. It was expected that levels of family rituals, religiosity, self-esteem and other risk factors would be significantly different between incarcerated youth and youth not incarcerated. Overall, these higher levels of family rituals, religiosity, and self-esteem plus lower levels of other risk factors were expected to negatively affect young people's engagement in deviant behavior in Turkey. Walter Reckless' containment theory provided a framework for this study. The non-probability sample of Turkish youths consisted of 205 incarcerated respondents and 200 college students. Each responded to four survey instruments, the Family Rituals Questionnaire, the Culture Free Self-Esteem Inventory, the Religious Background and Behavior Questionnaire, and a Family Information Inventory. Data were gathered cross-sectionally from January through March of 2007. The incarcerated respondents significantly practices less family rituals and had lower levels of religiosity than the college students but they did not differ significantly on self-esteem. Furthermore, overall participation in family rituals was associated with decreased likelihood …