Sociological Images

What happens after we throw something in a garbage can? From the user’s perspective, it disappears once the trash collectors pick it up (if you live in an area with municipal trash collection, of course; I grew up in a rural area where everyone had to deal with their own trash). Where does it go? Sometimes items are taken to a dump not far from where it was thrown away and either buried, bulldozed into large heaps, or incinerated.

But Carlo Ratti, an architect who works with the SENSEable City Lab at MIT, directed a project to find out just how far garbage can travel, with the goal of helping us understand the “removal chain” that conveniently disappears our trash for us as well as we’ve come to understand the global supply chains that bring us items in the first place. His team asked 500 people in Seattle to tag items they would be throwing out anyway with small tracking chips. They tagged a total of 3,000 objects, everything from tin cans to cell phones to sneakers. And the results showed that some of the items we get rid of can go on a rather dramatic journey, traveling thousands of miles:

The Trash Track website contains information about the methodology and ideas behind the project.

Thanks to Dmitriy T.M. for the tip!

Carni K sent in an interesting story about Kellogg’s, the cereal company. Kellogg’s is suing the Maya Archaeology Institute (MAI), a non-profit Guatemalan organization aimed at protecting the local history, culture, and natural environment. Why? It uses a toucan in its logo.

For those of you who did not spend your youth eating highly sugared empty carbohydrates for breakfast, the toucan (specifically, Toucan Sam) is the mascot of Kellogg’s Froot Loops. The toucan is also a large-billed colorful bird indigenous to Central and South America, the Caribbean, and southern Florida.

While this sort of cultural cannibalism is certainly common in American culture, it is a bold move nonetheless for Kellogg’s to not only appropriate the toucan, but to claim that no one else has a right to represent the toucan.  Dr. Francisco Estrada-Belli puts it this way: “This is a bit like the Washington Redskins claiming trademark infringement against the National Congress of American Indians.”

And therein lies the problem: who is allowed to claim the symbolic use of this bird—an indigenous Guatemalan organization or a company that makes cereal and other convenience foods marketed to children and families?

To me, this brings up another question: what gives any of us the right to use the toucan at all? While cultural representations of animals may not directly harm animals, and have been central in human cultures for tens of thousands of years, they can contribute to a particular perception of those same animals. And animal advocates know that perception then shapes treatment. If we perceive an animal to be dumb or trivial, for example, then that animal may not seem worthy of our concern.

Many types of toucans, for example, are endangered. Of the more than 40 species making up their family, 35 are included on the International Union for Conservation of Nature red list, meaning that they are either endangered, threatened, or otherwise subject to concern.  Their troubled status comes not from people hunting or eating them, but from the increasing levels of habitat destruction in the tropical regions in which they live… which brings us back to the Maya Archaeology Institute.

The organization’s mission includes protecting Guatemala’s rainforests, including the animals and plants that live there. Kellogg’s, on the other hand, has made the toucan into a funny bird whose large nose lets him sniff out Froot Loops wherever they are hiding.

Who should have the right to represent the toucan?  Anyone?

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Margo DeMello has a PhD in cultural anthropology and teaches anthropology, cultural studies, and sociology at Central New Mexico Community College. Her research areas include body modification and adornment and human-animal studies.

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

This is an excerpt from a much longer account of the Hurricane Katrina disaster, published at Caroline Heldman’s blog.

The political and engineering failures that caused the devastation in New Orleans were multiple and decades in the making. First, the storm surge was amplified by years of oil and natural gas companies degrading the integrity of the wetlands with pipelines, causing the land to sink at an alarming rate (source). The Mississippi river levee system was created in response to the sinking wetlands, but this system actually compounds the problem by preventing much of the river’s silt from being deposited in the ocean where it creates a natural buffer (source). Combined, these factors have eroded one million square acres of Bayou since 1930, bringing the coastline 30 miles closer to New Orleans and leaving only a 20 mile buffer from hurricanes (source). Every 2.7 miles of wetlands reduces storm surge by 1 foot, so Katrina surges of 10 – 20 feet in New Orleans would have been 0 – 9 feet with better oversight of corporations carving up the wetlands – not big enough to breach the levees (source).

Secondly, in 1968, The Army Corps of Engineers built the 76-mile Mississippi River Gulf Canal Outlet (MRGO), a canal that brings ships straight from the Gulf of Mexico to the New Orleans Industrial Canal (source). The MRGO was built right through the Ninth Ward, physically separating the Lower Ninth Ward from the city. The canal salinated and decimated Bayou Bienville, a freshwater swamp and natural storm buffer along the north end of the Ninth Ward.

A healthy Cypress swamp:

(source)

The Bayou Bienville Cypress swamp today:

The third preventable human aspect of Katrina was a network of levees suffering from poor design and disrepair from bureaucratic bickering; an 80% cut to levee repair funds under the Bush Administration and misspent money (source). After Katrina, the Corps admitted that “the hurricane protection system in New Orleans and southeast Louisiana was a system in name only,” “an inconsistent patchwork of protection, containing flaws in design and construction, and not built to handle a hurricane anywhere near the size of Katrina” (source). With a weak storm buffer, the storm surge pipeline of the MRGO, and a fatally flawed levee system, it’s no surprise that the greatest number of fatalities occurred in the Lower Ninth Ward and St. Bernard Parish (source).

Cross-posted at Scientopia. A polished version of this post was published in Contexts.  You can download it here.

Mustangs are powerful symbols of the American West. The modern mustang is the descendant of various breeds of horses taken by everyone from Spanish conquistadors to pioneers in wagon trains into the Western U.S., where some inevitably escaped over time and formed herds of feral horses (wild herds in the eastern part of the U.S. were generally either driven west or recaptured over time as the frontier moved ever westward, the wild ponies of Assateague Island off the coast of Virginia being a famous exception). Over time, they became inextricably entwined with perceptions of the West as still wild and free, not yet fully domesticated. The image of a herd of beautiful horses against a gorgeous but austere Western landscape is a striking one, perhaps something like this (via):

So how do we get from that to this next image of mustangs running…after a feed truck in Oklahoma?

(Via).

It’s a complicated story involving conflicts surrounding federal land management, public attitudes toward mustangs, and unintended consequences of public policies.

Wild horses fall under the purview of the federal Bureau of Land Management, since most live on public range (particularly in Nevada, California, and Idaho, as well as Washington, Wyoming, and other Western states). Mustangs have no natural predators in the West; mountain lions, bears, wolves, and so on certainly kill some horses each year, but their numbers simply aren’t large enough to be a systematic form of population control for wild horse herds, especially given that horses aren’t necessarily their first choice for a meal. So wild horse herds can grow fairly rapidly, despite die-offs due to disease, droughts, and so on. Currently the BLM estimates there are about 33,000 wild horses and 5,500 wild burros on BLM land in the West.

Of course, managing wild horses is one small part of the BLM’s mission. The agency is tasked with balancing various uses of federal lands, including everything from resource extraction (such as mining and logging), recreational uses for the public, grazing range for cattle ranchers, wildlife habitat conservation, preservation of archeological and historical sites, providing water for irrigation as well as residential use, and many, many more. And many of these uses conflict to some degree. Setting priorities among various potential uses of BLM land has, over time, become a very contentious process, as different groups battle, often through the courts, to have their preferred use of BLM land prioritized over others.

I’m not going to go into a history of these conflicts or arguments for or against different uses of public lands. The important point here is that managing wild horse numbers is part, but only a small part, of the BLM’s job. They decide on the carrying capacity of rangeland — that is, how many wild horses it can sustainably handle — by taking into account competing uses, like how many cattle will be allowed on the same land, its use as wildlife habitat, possible logging or mining activities, and so on. And much of the time, the BLM concludes that given their balance of intended uses, there are too many horses.

So what does the BLM do when they’ve decided there are too many horses? For many years, the BLM had simply allowed them to be killed; private citizens had a more or less free pass to kill them. There wasn’t a lot of oversight regarding how many could be killed or the treatment of the horses during the process. Starting in the late 1950s, the BLM began to get negative press, and a movement to protect wild horses emerged. It culminated in the Wild Free-Roaming Horses and Burros Act, passed in 1971. The law didn’t ban killing wild horses, but it provided some protection for them and required the BLM to ensure humane treatment, guarantee the presence of wild horses on public lands, and encourage other methods of disposing of excess horses.

One such method is making such horses (and burros) available to the general public for adoption. The BLM holds periodic adoption events. However, currently the demand for these animals isn’t nearly large enough to absorb the supply. For instance, in 2010, 9,715 wild horses were removed from public lands, while 2,742 were adopted.

So the BLM is removing more horses than the public adopts individually. Killing them has become increasingly unpopular. Controlling herd populations through some form of birth control hasn’t been widely implemented and has led to lawsuits.

This is how thousands of wild horses ended up on private land in Oklahoma and other states. The BLM began paying private citizens to care for mustangs removed from public lands. Here’s a news segment about one of these operations near where I grew up:

The ranch in that video is owned by the Drummond family…a name that might ring a bell if you’re familiar with the incredibly popular website The Pioneer Woman, by Ree Drummond. They are just one of several ranching families in the area that have received contracts to care for wild horses.

But this brings a whole new set of controversies, as well as unintended consequences for the region. Federal payments for the wild horse and burro maintenance program are public information. A quick look at the federal contracts database shows that in just the first three financial quarters of 2009, the Drummonds (a large, multi-generational ranching family) received over $1.6 million. Overall, 57% of the BLM budget for managing wild horses goes to paying for holding animals that have been removed from public lands, either in short-term situations before adoptions or in long-term contracts like the ones in Oklahoma. There are increasing complaints about the amount of federal money being spent to care for horses on private land.

At the local level, these contracts have impacted surrounding communities in often unanticipated ways. This is an enormous source of income, one that hasn’t been subject to the same risks as raising cattle. The price is guaranteed in advance. While there are certainly start-up costs involved, this area of Oklahoma is used for cattle ranching and so pastures are already fenced, corrals exist (though perhaps not to the specifications of the BLM), and the contracting families generally continue to run cattle while setting some acreage aside for the wild horses.

But this income-generating opportunity isn’t available to everyone; generally only the very largest landowners get a chance. From the BLM’s perspective, it’s much easier and more efficient to contract with one operation to take 2,000 horses than to contract with 20 separate people to take 100 each. So almost all small and mid-size operations are shut out of the contracts. This has led to an inflow of federal money to operations that were already quite prosperous by local standards. These landowners then have a significant advantage when it comes to trying to buy or lease pastures that become available in the area; other ranchers have almost no chance of competing with the price they can pay. The result is more concentration of land ownership as small and medium-sized ranchers, or those hoping to start up a ranch from scratch, are priced out of the market.

The future of this program isn’t certain. It is coming under increasing criticism because of the costs. There are ongoing criticisms of the process of rounding up horses to have them shipped to Oklahoma and other states. Billionaire Madeleine Pickens wants her Nevada ranch to become a mustang sanctuary, but it could hold only a tiny proportion of animals removed from BLM land. And so the conflicts about how to manage the wild horse population in the Western states, and what to do with those that are removed, continue, with no resolution in sight.

Dmitriy T.M. sent in a video put together by the Center for Investigative Reporting about some of the hidden costs of gasoline use in the U.S.:

Also check out our earlier posts on Lisa Margonelli’s TED talk about the political economy of oil in the U.S. as well as the inconsistent relationship between gas prices and how much we drive.

Megan H. and Ami R. sent in contrasting examples of using gender to market fuel-efficient cars. Megan saw this ad (one in a series that plays on the “I’m a Mac/I’m a PC” Apple ads) advocating electric cars over gasoline-powered ones. In this ad, femininity is associated with environmental responsibility. The most stereotypically masculine man in the ad — the blue-collar worker in a hard hat and filthy clothes — represents the harmful oil industry. Beneficial, good wind energy, on the other hand, is personified by a pretty woman in a filmy dress. Her beauty renders the bad guys speechless:

Dodge, on the other hand, wants to distance its claims to fuel efficiency from any association with femininity. Ami found this ad for the new Dodge Charger in the magazine for Go! Chapel Hill, an organization that advocates less car use:

So here, fuel efficiency with is also associated with femininity, but in the negative sense of emasculation. The Charger is the one exception to the other fuel efficient cars out there. You can get better gas mileage and still protect your manly reputation.

For other examples of gender representations of the environment or environmental movement, see our previous posts on femininity and benign nature, using PETA tactics to oppose the BP oil spill, nature in vintage men’s magazines, and even girls can drive electric cars!

Cross-posted at Love Isn’t Enough.

The West has a long history in which Black and African people were stereotyped as more in touch with nature and more like animals than White and European people.  This elision still haunts us, and Sasha H. sent in a link to an example. To be fair, I went through several pages of Google search results and found only two instances of this particular mistake, but I thought it was worth pointing out as a cautionary tale.

Sasha’s link was to an amusement-focused website called Silly Village.  They posted a series of photographs of a little girl, named Tippi Degré, who was born to wildlife photographers in Namibia, where she grew up. The photos are of her with lots of animals and the set of photos is titled “Young Girl Life with Wild Animals.”  The thing is, though, two of the photos do not include animals, but include only her and local Africans, no animals at all:

I found this same mistake at a more serious source, one that should have editors who are more careful than this, The Telegraph.  The story, titled “The Real-Life Mowgli who Grew Up with Africa’s Wild Animals,” includes a slideshow introduced with this language:

A remarkable range of pictures in a new book show Tippi Degre — a French girl labelled the ‘real-life Mowgli’ — growing up with wild animals.

But the slideshow includes the following three images, again conflating African animals with African people:

If this happened rarely, it could be chocked up to a random mistake, but this conflation is actually rather ubiquitous.  We’ve posted on this many times. Here are three choice posts: animalizing women of color, Africa is wild and you can be too, and choosing girls of color for animal costumes.

Also, OMG riding an ostrich.