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From Our Archives: Christmas

Lisa Wade, PhD — Sat, 20 Dec 2014 14:00:50 +0000

The History of Christmas

Christmas Across Cultures

Befana, the Christmas Witch
Christmas Cultures
Santa’s Evil Side Kick
Black Pete (NSFW; trigger warning for images of blackface)
Protestantizing Christmas Gift Giving: The ChristKind
Snegurochka: Santa’s Granddaughter
Global Christmas
Culture and Coordinating Human Action
Jewish Christmas — The Chinese Connection

The Economics of Christmas

Racializing Christmas

Racism and Xenophobia in “War on Christmas” Rhetoric
White Privilege and the Snow White Santa
New York Times Gift Guide for People of Color
Black Pete (NSFW; trigger warning for images of blackface)
Holiday in the Hood
The Hazards of Historical Amnesia

Christmas and Gender

Gift Guides and the Social Construction of Gender

Sexifiying Christmas

Christmas Marketing

On Discourse:

Lisa Wade is a professor of sociology at Occidental College and the co-author of Gender: Ideas, Interactions, Institutions. You can follow her on Twitter and Facebook.

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What Color are People? Black as Neutral in Russian Comics

Gwen Sharp, PhD — Fri, 14 Nov 2014 14:00:20 +0000

Flashback Friday.

In her article “Unpacking the Invisible Knapsack,” Peggy McIntosh talks about a number of types of white privilege, including using the phrases “flesh tone” or “nude” to describe light skin and featuring mostly white people in tv, movies, and advertising.

When I’ve had students read this article, they often argue that it just makes sense to do that, since the majority of people in the U.S. are white. They also question what other color could be used as a “neutral” or “normal” one. In fact, this is exactly what was argued in the comments to this post about the “white” Facebook avatar.

But English Russia points out that in Russia, it’s not uncommon for people in cartoons to be black; not Black racially, but literally black. Below are examples of these cartoons, introduced with English Russia‘s translations.

“My pussy could have Whiskas instead of whiskey.”

“Sir, don’t throw away the empty bottle, I would take it to the recycle point for spare money.”

“Tourist: ‘Is it true that the Earth is round?’ Men: ‘We don’t know son, we’re not locals.'”

Despite the fact that many people in Russia would be classified in the U.S. as white, these cartoons obviously use the color black as a neutral color — the people in the cartoons aren’t Black in any racial sense, it’s just the standard color the artist has used for everyone. You might contrast these with things in the U.S. that are labeled “flesh” or “nude” to counter the idea that there are no other options but a sort of light peach color to be the fallback color when you aren’t specifically representing a racial minority.

Thanks to Miguel at El Forastero for the link! Originally posted in 2009.

Gwen Sharp is an associate professor of sociology at Nevada State College. You can follow her on Twitter at @gwensharpnv.

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African-American Travel and Jim Crow Segregation

Lisa Wade, PhD — Thu, 26 Dec 2013 16:00:34 +0000

We’re celebrating the end of the year with our most popular posts from 2013, plus a few of our favorites tossed in. Enjoy!

I have driven across the United States several different times. I always enjoy the experience. It reminds me of just how vast and diverse this country really is, in terms of both its nature and culture. Catching up with a friend after such a trip, I discovered that he’d never driven across the country and I insisted that he absolutely must. “Lisa,” he said intensely, lowering his head, “not everyone is welcome in every small town in America.” My friend, you might guess, was Black.

It was a memorable lesson about my own white privilege.

This was in the 2000s, but I couldn’t help but think of it when I learned about the Green Book. A story on NPR about the book starts with the following summary:

In part, the Jim Crow era could be defined by the places African-Americans could go and the places they couldn’t. In the towns and cities where they lived, of course, blacks knew where they were welcome. On the road, though, who knew which restaurants and hotels, beauty shops and night clubs would slam doors in their faces?

The answer was “The Negro Motorist Green Book.” First published in 1936, and revised and re-published for almost 30 years, it helped Black people travel across a hostile America.

Green wasn’t just the color. It was named after the book’s author — Victor Green — who was a postal worker. Most African Americans were familiar with where they could and couldn’t go in their own cities. So Green used his connections through the post office to collect lists from all over America, and even some other countries. These lists were invaluable to Black travelers.

Even in the depth of Jim Crow, however, Green dreamed of a better time. In the introduction he wrote (source):

There will be a day sometime in the near future when this guide will not have to be published. That is when we as a race will have equal rights and privileges in the United States.

His dream, I suppose, sort of did and sort of didn’t come true. The Green Book is out-of-print. Yet men and women like my friend still have good reason to feel uncomfortable showing their face in unfamiliar places.

Book covers borrowed from Electronic Village, AutoLife, and Phoenix Magazine. You can see a complete pdf of the book here.

Lisa Wade is a professor of sociology at Occidental College and the co-author of Gender: Ideas, Interactions, Institutions. You can follow her on Twitter and Facebook.

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From Our Archives: Christmas

Lisa Wade, PhD — Fri, 20 Dec 2013 13:00:20 +0000

Highlights!

Christmas Across Cultures

Befana, the Christmas Witch
Christmas Cultures
Santa’s Evil Side Kick
Black Pete (NSFW; trigger warning for images of blackface)
Protestantizing Christmas Gift Giving: The ChristKind
Politics and the Rockefeller Center Christmas Tree
The Pagan Roots of Christianity
Snegurochka: Santa’s Granddaughter
Global Christmas
Culture and Coordinating Human Action

The Economics of Christmas

Racializing Christmas

White Privilege and the Snow White Santa
New York Times Gift Guide for People of Color
Black Pete (NSFW; trigger warning for images of blackface)
Holiday in the Hood
The Hazards of Historical Amnesia

Christmas and Gender

Gift Guides and the Social Construction of Gender

Sexifiying Christmas

Christmas Marketing

On Discourse:

Lisa Wade is a professor of sociology at Occidental College and the co-author of Gender: Ideas, Interactions, Institutions. You can follow her on Twitter and Facebook.

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Hannukah and Social Privilege

Lisa Wade, PhD — Thu, 28 Nov 2013 00:00:30 +0000

Privilege comes in many forms: class privilege, white privilege, male privilege, heterosexual privilege and so on. Being privileged means that you “fit” in the society in which you live and reap rewards by virtue of just being.

Recognizing privilege isn’t just a matter of being thoughtful or empathetic, it usually involves sacrificing something. Sometimes it’s something big (like the belief that your success is due entirely to your talents and hard work) and sometimes it’s something small.

The person who sent this confession to PostSecret is admitting to feeling frustrated by giving up one of those small benefits that come with privilege:

Originally posted in 2009.

Lisa Wade is a professor of sociology at Occidental College and the co-author of Gender: Ideas, Interactions, Institutions. You can follow her on Twitter and Facebook.

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Race and Gender in… Angry Birds?

Galen Ciscell PhD — Fri, 08 Nov 2013 17:00:28 +0000

I have enjoyed Star Wars Angry Birds since I first discovered it almost a year ago, at the suggestion of my brother (a fellow Star Wars fan). While I never warmed to the original Angry Birds, I was tickled that I could clearly identify the Star Wars characters the birds represented in the themed version of the game. When Star Wars Angry Birds II released last month, I anxiously dove into the sequel. On a whim, I decided to use the new store feature to look through the many characters that I might someday unlock.

When I finally scrolled through all of the characters in the game, I noticed something peculiar.

Han Solo (played by Harrison Ford, a white male, in the Star Wars films) is portrayed by a yellow bird. Luke Skywalker (played by Mark Hamill, a white male) is portrayed by a red bird. Qui-Gon Jinn (played by Liam Neeson, a white male) is portrayed by a tan bird. These birds all have costumes or props that identify them as the characters they are meant to represent, but their color is not related to the skin color of the characters/actors in the films.

This pattern held true for every (human) male character with two notable exceptions: Captain Panaka (played by Hugh Quarshie, a black male) and Mace Windu (played by Samuel Jackson, a black male) are both portrayed by brown birds.

So, what’s the message? Well, for white, male Star Wars characters, skin color is unimportant; white characters can be represented by a bird of any color. It is the costuming or props used by these birds that convey the essence of the character. But for black Star Wars characters, their skin color (brown) becomes the defining element conveying the essence of the character.

Likewise, gender is also a defining characteristic for the portrayal of female characters. Princess Leia (played by Carrie Fisher, a white female) and Padme (played by Natalie Portman, a white female) are both portrayed by pink birds. There are no other pink birds in the game. Again, the color of the bird is unimportant, unless the bird is female, in which case the character’s gender (denoted by its pinkness) becomes the essential element of that character.

This same pattern also appears in the original Star Wars Angry Birds, in which Princess Leia is the only pink bird and Lando Calrissian (played by Billy Dee Williams, a black male) is the only brown bird.

White privilege and male privilege persist, in part, by framing the white, male experience as normal. Even in a game like Star Wars Angry Birds II we see the invisibility of whiteness and maleness and the foregrounding of race and gender for people of color and women.

Galen Ciscell is a visiting assistant professor of sociology at Pacific Lutheran University. He is also the designer of the cooperative board game Atlantis Rising.

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Terrorism and Privilege: Understanding the Power of Whiteness

Tim Wise — Wed, 17 Apr 2013 17:00:42 +0000

Cross-posted at Tim Wise’s website and Pacific Standard.

As the nation weeps for the victims of the horrific bombing in Boston yesterday, one searches for lessons amid the carnage, and finds few. That violence is unacceptable stands out as one, sure. That hatred — for humanity, for life, or whatever else might have animated the bomber or bombers — is never the source of constructive human action seems like a reasonably close second.

But I dare say there is more; a much less obvious and far more uncomfortable lesson, which many are loathe to learn, but which an event such as this makes readily apparent, and which we must acknowledge, no matter how painful.

It is a lesson about race, about whiteness, and specifically, about white privilege.

I know you don’t want to hear it. But I don’t much care. So here goes.

White privilege is knowing that even if the Boston Marathon bomber turns out to be white, his or her identity will not result in persons like yourself being singled out for suspicion by law enforcement, or the TSA, or the FBI.

White privilege is knowing that even if the bomber turns out to be white, no one will call for your group to be profiled as terrorists as a result, subjected to special screening, or threatened with deportation.

White privilege is knowing that if the bomber turns out to be white, he or she will be viewed as an exception to an otherwise non-white rule, an aberration, an anomaly, and that he or she will be able to join the ranks of Tim McVeigh and Terry Nichols and Ted Kaczynski and Eric Rudolph and Joe Stack and George Metesky and Byron De La Beckwith and Bobby Frank Cherry and Thomas Blanton and Herman Frank Cash and Robert Chambliss and James von Brunn and Robert Mathews and David_Lane and Michael F. Griffin and Paul Hill and John Salvi and James Kopp and Luke Helder and James David Adkisson and Scott Roeder and Shelley Shannon and Wade Michael Page and Byron Williams and Kevin Harpham and William Krar and Judith Bruey and Edward Feltus and Raymond Kirk Dillard and Adam Lynn Cunningham and Bonnell Hughes and Randall Garrett Cole and James Ray McElroy and Michael Gorbey and Daniel Cowart and Paul Schlesselman and Frederick Thomas and Paul Ross Evans and Matt Goldsby and Jimmy Simmons and Kathy Simmons and Kaye Wiggins and Patricia Hughes and Jeremy Dunahoe and David McMenemy and Bobby Joe Rogers and Francis Grady and Demetrius Van Crocker and Floyd Raymond Looker, among the pantheon of white people who engage in politically motivated violence meant to terrorize and kill, but whose actions result in the assumption of absolutely nothing about white people generally, or white Christians in particular.

And white privilege is being able to know nothing about the crimes committed by most of the terrorists listed above — indeed, never to have so much as heard most of their names — let alone to make assumptions about the role that their racial or ethnic identity may have played in their crimes.

White privilege is knowing that if the Boston bomber turns out to be white, you will not be asked to denounce him or her, so as to prove your own loyalties to the common national good. It is knowing that the next time a cop sees you standing on the sidewalk cheering on runners in a marathon, that cop will say exactly nothing to you as a result.

White privilege is knowing that if you are a student from Nebraska — as opposed to, say, a student from Saudi Arabia — that no one, and I mean no one would think it important to detain and question you in the wake of a bombing such as the one at the Boston Marathon.

And white privilege is knowing that if this bomber turns out to be white, the United States government will not bomb whatever corn field or mountain town or stale suburb from which said bomber came, just to ensure that others like him or her don’t get any ideas. And if he turns out to be a member of the Irish Republican Army we won’t bomb Dublin. And if he’s an Italian American Catholic we won’t bomb the Vatican.

In short, white privilege is the thing that allows you — and me — to view tragic events like this as merely horrific, and from the perspective of pure and innocent victims, rather than having to wonder, and to look over one’s shoulder, and to ask even if only in hushed tones, whether those we pass on the street might think that somehow we were involved.

It is the source of our unearned innocence and the cause of others’ unjustified oppression.

That is all. And it matters.

Tim Wise is among the most prominent anti-racist writers and educators in the United States. The author of six books on race in America, he has spoken on over 800 college and high school campuses and to community groups across the nation. His new book, The Culture of Cruelty, will be released in the Fall of 2013.

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From Our Archives: Christmas

Lisa Wade, PhD — Tue, 25 Dec 2012 16:00:22 +0000

Christmas Across Cultures

Befana, the Christmas Witch
Christmas Cultures
Santa’s Evil Side Kick
Black Pete (NSFW; trigger warning for images of blackface)
Protestantizing Christmas Gift Giving: The ChristKind
Politics and the Rockefeller Center Christmas Tree
The Pagan Roots of Christianity
Snegurochka: Santa’s Granddaughter
Global Christmas

The Economics of Christmas

Racializing Christmas

White Privilege and the Snow White Santa (pictured)
New York Times Gift Guide for People of Color
Black Pete (NSFW; trigger warning for images of blackface)
Holiday in the Hood
The Hazards of Historical Amnesia

Christmas and Gender

Gift Guides and the Social Construction of Gender

Sexifiying Christmas

Christmas Marketing

On Discourse:

Lisa Wade is a professor of sociology at Occidental College and the co-author of Gender: Ideas, Interactions, Institutions. You can follow her on Twitter and Facebook.

(View original at http://thesocietypages.org/socimages)

White Privilege and the Snow-White Santa

Lisa Wade, PhD — Sat, 22 Dec 2012 18:00:08 +0000

This is one of our favorite Christmas-themed posts from the archive. We hope you don’t mind the re-post!

White privilege refers to the many, many benefits of being white in a society dominated, both culturally and materially, by other white people. The notion was popularized by Peggy McIntosh in a 1989 an essay titled White Privilege: Unpacking the Invisible Knapsack. One benefit is that most fictional characters, unless otherwise specified (and sometimes even so), are assumed to be white. Growing up non-white in a white-dominated world, then, means that most of the mythological figures of your childhood do not look like you in one important way.

Santa, of course, is a fictional figure whose appearance is invented. Theoretically anyone could be Santa. Yet, while we may see the occasional non-white Santa at the mall or in novelty holiday stories, he is unbearably and overwhelmingly white in our (google-able) imagination: The first three pages of a google image search for “Santa”:

For more examples, see all of our posts about white privilege. Thanks for Martha Pitts as Ms. for this post idea.

Lisa Wade is a professor of sociology at Occidental College and the co-author of Gender: Ideas, Interactions, Institutions. You can follow her on Twitter and Facebook.

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Lisa Wade, PhD — Thu, 06 Dec 2012 20:37:25 +0000

2013

2012

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Carlos Mencia on Whiteness

Jason Eastman — Tue, 07 Aug 2012 16:57:22 +0000

Often, the most socio-economically disadvantaged individuals of a group are used as a wide brush to paint a picture of an entire minority race or ethnicity. Common examples include stereotyping all Black men as members of the inner-city underclass or as uneducated, unemployed, urban criminals, or all African-American women as “welfare queens.” In the current cultural and political discourse, Hispanics are often prejudicially construed as murderous drug-smugglers or as destitute immigrants who illegally cross the border to “drop babies” and exploit U.S. social programs. As Eduardo Bonilla-Silva has argued, these prejudices then disadvantage minorities of all social classes who are stereotyped and experience discrimination regardless of their individual socio-economic status or accomplishments.

However, focusing on the marginal members during the social construction of an entire racial group does not usually occur with Whites. The existence of poor Whites is often ignored as Caucasians are stereotyped as upper-class—which usually entails assumptions that they are hardworking, highly-moral, successful exemplars of American individualism, as Kirby Moss explains in The Color of Class. “The Whitest People,” a skit from Carlos Mencia (a controversial comedian who built his career drawing upon his Hispanic background to explore race in America), illustrates the connections between whiteness and heightened class status (sorry about the ad):

Comedy Central

Mencia’s construction of whiteness critiques the excesses and frivolousness of the upper-middle class lifestyle often conflated with whiteness. While Mencia pokes fun at this lifestyle, outside comedy these same stereotypes mean Caucasians are usually viewed positively as many presume the upper class can only be reached through hard work and strong morals. Whereas minorities are often presumed poor and thus viewed with suspicion, whites are often prejudged favorably. For instance, Mencia himself mentions that because people are viewed through prejudicial lenses, when whites drink alcohol they are thought “sophisticated” but when Blacks drink they are accused of being “drunks.” These differential prejudgments based on race are the basis of white privilege that replicates and reinforces both class, and racial stratification.

The open expression of Latino stereotypes and slurs in this video also highlights why Mencia’s comedy is controversial. Detractors claim he engages in a process symbolic interactionists call trading power for patronage (see Schwalbe et al. 2000). This process occurs when an individual embodies a marginal identity in order to receive personal benefits that come at the expense of the larger group. For example, while Mencia’s comedy career benefits from the self-deprecating humor in this video about low wage employment, family violence, and food insecurity his jokes might also reinforce negative stereotypes about Hispanics.

However, Carlos Mencia’s supporters describe the open confrontation of race and racial disadvantage in his comedy as contesting stigma (Goffman) by celebrating a minority group’s ability to persevere despite their marginalization. To this group, Mencia’s frequent use of ethnic slurs to describe himself and other Latinos is an example of re-appropriation (Galinsky et al.), reclaiming a pejorative label in a way that redefines the meaning of racist slights and infuses the word with positive and empowering meanings.

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Jason Eastman is an Assistant Professor of Sociology at Coastal Carolina University who researches how culture and identity influence social inequalities.

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Model and…Prop? Racial Representation in a Fashion Catalogue

Guest Blogger Hayley Price — Fri, 03 Feb 2012 16:15:48 +0000

In a previous post, Lisa referred to Peggy McIntosh’s famous essay on White Privilege: Unpacking the Invisible Knapsack. One of the many privileges that McIntosh identifies is that, as she writes, “I can turn on the television or open to the front page of the paper and see people of my race widely represented.”

This statement resounded when I saw the images below from a 2011 Scottish Woolovers catalogue. Further, I was reminded that it’s not only a matter of whether we see people of our race widely represented, but also of how the media makes these portrayals.

The white woman in this ad is modelling a cardigan sweater. Meanwhile, the woman of colour in the photo is…well, that’s an interesting question. Nothing that she is wearing is for sale; she’s just there, wearing clothing that has no relevance to the advertisement.

Normally, you’d expect that a woman in a fashion catalogue would be there to model clothing, but in this case, the woman of colour doesn’t have such a role. She is a prop for the white model, there to frolic and help illustrate the benevolent and fun-loving nature of the fashionable white model, clad in an apron that marks her as potentially a servant of some kind. She’s not there to directly market clothes to a white target market.

SocImages has addressed other examples of privileged representations of white women in catalogues; a discussion of a Punjammies catalogue highlighted the exclusive reliance on white women as models, while portraying women of colour as labourers and beneficiaries of the good will of the white, female target market. In a similar vein, we also had a post illustrating a comparable trend in the representation (and lack thereof) of people of colour in films. It is a function of our unearned privilege that, when those of us in a privileged position come across racialized images and representations like these, it is all too easy to miss or ignore their problematic nature.

Thanks to Flickr user Wishiwerebaking for sending us these images.

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Hayley Price has a background in sociology, international development studies, and education. She recently completed her Masters degree in Sociology and Equity Studies in Education at the University of Toronto.

If you would like to write a post for Sociological Images, please see our Guidelines for Guest Bloggers.

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Thoughtful Response to “Asians in the Library” Rant

Gwen Sharp, PhD — Thu, 29 Dec 2011 17:40:31 +0000

For the last week of December, we’re re-posting some of our favorite posts from 2011.

————————

Last week Lisa posted about the racist “Asians in the Library” video from UCLA student Alexandra Wallace, and how the responses to it have often drawn on very sexist, demeaning language, as though the only way we know to combat one type of stereotyping or prejudice is to use another. Yuki T. send in a video response by slam poet Beau Sia that, as Yuki says, “stands out as a real examination of the white privilege and fear that underlies the racism that Alexandra Wallace displays,” rather than just trying to degrade or mock Alexandra in whatever way possible:

UPDATE: I found a transcript at dandelionchild, via Common Pitfalls of the Amateur Poet, though it appears the first place the transcript was posted was Madame Thursday. It’s after the jump. Thanks for reminding me, WellWheeled!

Transcript:

Didn’t you hear me say that I’m not politically correct? I said that, but you’ve all been misinterpreting me so let me be clear. There are hordes of Asians at my school and it’s starting to freak me out. They act in a manner I wasn’t taught growing up and I don’t want to question who I am and how I was raised so they are starting to be a real problem for me. I don’t understand their language, their culture, the way they hold family sacred and shared and instead of consider whether or not that is threatening to me, I’d rather the things they do, the people they are be wrong.

It’s so hard maintaining fitting in when these Asian people clearly aren’t. They’re so not the TV I’ve seen, so not the stories I’ve read, so not my experience where I’m from, and I’m letting their existence jeopardize my idea of the world and I don’t like it.

And I’m not afraid to personally address those who’s behavior is affecting me so. I’m just choosing to find solidarity in my beliefs on the internet to prevent the course of questioning my statements would cause me. If someone directed similar comments towards whom I’ve had to represent in my life.

I don’t want to have to consider why I’ve based my observations on a number of Asians smaller than some Asian families. Or what exceptions I’d have to consider if I didn’t use blanket assumptions. Or if there’s a conflict about the world changing that I don’t want to face, because of the face I was born with. There are so many more important things in my life. I don’t want to have to explore my relationship to everything around me.

And there are many who think the way that I do. And, you know, from what I know of America, these Asian people are not supposed to be this way. And I’m not talking about the laws of this country. Requirements for citizenship or taxes paid in full. Nnn-nn!

I am talking about what I’ve been programmed to think family is. How manners prove native, who should decide how identity must conform, for whom identity must conform, and why identity must conform. If only these Asians would learn English! If only they understood. That I’m here too. That I share this place with them. That I belong here. That the hordes and swarms invading the system I’ve learned remember who I am as the world changes. I’m so afraid I’ll have to fend for myself. Without what I’ve been told was mine.

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White Privilege: “Flesh-Colored”

Lisa Wade, PhD — Thu, 08 Dec 2011 17:45:57 +0000

Two new submissions inspired me to revive this post from 2008.

Part of the privilege of being white is having a society that considers you the norm and is, therefore, organized around you. A really nice example of this is “flesh” color. What is flesh color?

Ben O. sent us this 1952 ad for bandaids (from Vintage Ads)

The next set of images come from Nathan Gibbs’ flickr photostream:

A lot of companies have gotten a clue. Crayola doesn’t have flesh color anymore (or so I’ve heard, let me know if I’m wrong). And now they make “multicultural crayons.” Though, Nathan notes:

It’s interesting how “culture” here is a substitute for “race.”

Similarly, Meghan G. found this set of colored pencils (found at a homeschooling site) and contains a range of shades labeled as “people colors”:

Still, “white” skin is still taken-for-granted in many products. Here are a couple examples I’ve collected (found here and here):

Perhaps trying to walk the line, EcoPencil has a “light flesh” color, but no other flesh colors to choose from (sent in by kelebek in Australia):

Caroline observed that Breathe Right not only centers whiteness in their logo…

…but calls white skin “normal” (see second-to-bottom line):

For more examples, see our posts on (the irony of) Michelle Obama’s champagne-colored described as “flesh-colored”, the widespread use of such language to describe light tan in the fashion world, and lotion marketed as for “normal to darker skin.” See also our Contexts essay on race and “nude” as a color.

For contrast, see this post about how the generic human in Russian cartoons is colored black instead of white.

Lisa Wade is a professor of sociology at Occidental College and the co-author of Gender: Ideas, Interactions, Institutions. You can follow her on Twitter and Facebook.

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Course Guide for Sociology of Gender

Lisa Wade, PhD — Fri, 16 Sep 2011 21:36:12 +0000

Course Guide for
SOCIOLOGY OF GENDER
(last updated 09/2011)

Developed by Mary Nell Trautner, PhD
University at Buffalo, SUNY

Social Construction of Sex & Gender

Intersexuality

Patriarchy / Oppression

Patriarchy as Male Dominated

Patriarchy as Male Identified

Patriarchy as Male Centered

“Doing Gender,” Gender as Performance

Intersectionality

White privilege

Childhood Gender Socialization

Gender & Language

Gender & Mass Media

Gender & Work

The Wage Gap

Gender & Sports

Sexuality: Homophobia

Sexuality: Sexual Behavior

Gender & the Body

Physical appearance and beauty work

Obesity and overweight

Gender and Family

Hegemonic Masculinity

Intimate Partner Violence

Sexual Harassment

Forced Sex & Sexual Assault

Anti-Rape Campaigns

Visions for the Future

If you would like to write a Course Guide for Sociological Images, please email us at socimages@thesocietypages.org.

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