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This is, by far, the best response to inquiries about male -bodied cross-dressing that I have ever heard. If you don’t already love Eddie Izzard, you might now. Asked why he wears “women’s dresses,” this non-cisgendered man responds, in a nutshell: “I’m not wearing women’s dresses. I’m wearing my dresses. I bought them. They are mine and I’m a man. They are very clearly a man’s dresses.”
Johnny Depp does a similarly good job of refusing to take the bait in this clip from the Late Show with David Letterman. Letterman queries his rationale for wearing a women’s engagement ring. Depp just plays dumb and ultimately says that it didn’t fit his fiancée, but it did fit him. So… shrug.
The phenomenon of being questioned about one’s performance of gender is called “gender policing.” Generally there are three ways to respond to gender policing: (1) apologize and follow the gender rules, (2) make an excuse for why you’re breaking the rules (which allows you to break them, but still affirms the rules), or (3) do something that suggests that the rules are stupid or wrong. Only the last one is effective in changing or eradicating norms delimiting how men and women are expected to behave.
In these examples, both Izzard and Depp made the choice to disregard the rules, even when being policed. It seems like a simple thing, but it’s very significant. It’s the best strategy for getting rid of these rules altogether.
Thanks to Dmitriy T.C. for the links!Lisa Wade is a professor of sociology at Occidental College and the author of Gender: Ideas, Interactions, Institutions, with Myra Marx Ferree. You can follow her on Twitter and Facebook.
Advertisements echo with many reverberations and overtones. Different people hear different things, and with all the multiple meanings, it’s not always clear which is most important.
This week Lisa Wade posted this Snickers ad from Australia. Its intended message of course is “Buy Snickers.” But its other message is more controversial, and Lisa and many of the commenters (more than 100 at last count) were understandably upset.
The construction workers (played by actors) shout at the women in the street (not actors). “Hey,” yells a builder, and the woman looks up defensively. But then instead of the usual sexist catcalls, the men shout things like,
I appreciate your appearance is just one aspect of who you are.
You know what I’d like to see? A society in which the objectification of women makes way for gender neutral interaction free from assumptions and expectations.
The women’s defensiveness softens. They look back at the men. One woman, the surprise and delight evident in her smile, mouths, “Thank you.”
But, as the ad warned us at the very beginning, these men are “not themselves.”
Hunger has transformed them. The ad repeats the same idea at the end.
Here’s Lisa’s conclusion:
The twist ending is a genuine “fuck you” to the actual women who happened to walk by and become a part of the commercial… I bet seeing the commercial would feel like a betrayal. These women were (likely) given the impression that it was about respecting women, but instead it was about making fun of the idea that women deserve respect.
I suspect that Lisa too feels betrayed. She has bought her last Snickers bar.
My take is more optimistic.
In an earlier generation, this ad would have been impossible. The catcalls of construction workers were something taken for granted and not questioned, almost as though they were an unchangeable part of nature.* They might be unpleasant, but so is what a bear does in the woods.
This ad recognizes that those attitudes and behaviors are a conscious choice and that all men, including builders, can choose a more evolved way of thinking and acting. The ad further shows, that when they do make that choice, women are genuinely appreciative. “C’mon mates,” the ad is saying, “do you want a woman to turn away and quickly walk on, telling you in effect to fuck off? Or would you rather say something that makes her smile back at you?” The choice is yours.
The surface meaning of the ad’s ending is , “April Fools. We’re just kidding about not being sexists.” But that’s a small matter. Not so far beneath that surface progressive ideas are having the last laugh, for more important than what the end of the ad says is what the rest of the ad shows – that ignorant and offensive sexism is a choice, and that real women respond positively to men who choose its opposite.
* Several of the comments at Sociological Images complained that the ad was “classist” for its reliance on this old working-class stereotype.
Cross-posted at Montclair SocioBlog.Jay Livingston is the chair of the Sociology Department at Montclair State University. You can follow him at Montclair SocioBlog or on Twitter.
This is one of the most demoralizing ads I’ve seen in a long time. It’s an Australian ad for Snickers in which construction workers on a busy city street yell pro-feminist comments at women, like “I’d like to show you the respect you deserve” and ”You want to hear a filthy word? Gender bias” and “You know what I’d like to see? A society in which the objectification of women makes way for gender neutral interaction free from assumptions and expectations.”
The construction workers are actors, but the women on the street are (or appear to be) real and their reactions authentic. The first thing women do is get uncomfortable, revealing how a lifetime of experience makes them cringe at the prospect of a man yelling at them. But, as women realize what’s going on, they’re obviously delighted. They love the idea of getting support and respect instead of harassment from strange men.
This last woman actually places her hand on her heart and mouths “thank you” to the guys.
And then the commercial ends and it’s all yanked back in the most disgusting way. It ends by claiming that pro-feminist men are clearly unnatural. Men don’t respect women — at least, not this kind of man — they’re just so hungry they can’t think straight.
The twist ending is a genuine “fuck you” to the actual women who happened to walk by and become a part of the commercial. I wonder, when the producers approached them to get their permission to be used on film, did they tell them how the commercial would end? I suspect not. And, if not, I bet seeing the commercial would feel like a betrayal. These women were (likely) given the impression that it was about respecting women, but instead it was about making fun of the idea that women deserve respect.
What a dick move, Snickers. I hope you’re happy with your misogynist consumer base, because I don’t think I can ever buy a Snickers bar again. What else does your parent company sell? I’ll make a note.Lisa Wade is a professor of sociology at Occidental College and the author of Gender: Ideas, Interactions, Institutions, with Myra Marx Ferree. You can follow her on Twitter and Facebook.
Amelia Earhart, aviator. Wilma Rudolph, athlete. Sally Ride, astronaut. Elizabeth Cady Stanton, activist. Josephine Baker, performer. Virginia Woolf, novelist. Rosie the Riveter, archetype. Alice Paul, suffragist. Frida Kahlo, artist. Hillary Clinton, Secretary of State.
What do these women have in common? They are the 10 iconic women featured this year by womenshistorymonth.gov, the official website of Women’s History Month in the United States. A rotating banner across the top of the page shows a photo of each woman, her name, and a one word description, presumably the reason she is worthy of celebration.
Unfortunately, the women singled out for recognition at the site appear to be considered notable mainly because they excelled at what are generally thought to be “masculine” pursuits. This is androcentric, meaning that it values masculinity over femininity. Traits that have been traditionally conceptualized as masculine (such as being a leader and good at sports and math) are now seen as valuable for girls to develop, while boys are often still discouraged from do things traditionally conceptualized as feminine (such as nurturing, cooking, and cleaning).
I am all for questioning the idea that certain jobs are “men’s jobs,” but we also need to challenge the idea that only women can do “women’s jobs.” If we do not, the belief that women should do “women’s work” and, more importantly, that women’s work is not worth celebrating, is left unquestioned.
Women’s History Month tends to follow this trend. None of the women we typically recognize at this time of year, for example, are noted for being good cooks, care givers, or educators of children, nor are they lauded for their nurturing of others, emotional openness, kindness, or compassion — all traditionally “feminine” traits. Caring for others and teaching youth are wonderful things that everyone should be encouraged to do. Our history books should be filled with people of all genders who were exceptional in these areas. But, these traditionally feminine pursuits are not what earns one accolades during Women’s History Month, or any other time. As a consequence, people are not taught to value such jobs or the people who do them. This one-sided celebration is unlikely to solve the very problem that Women’s History Month is ostensibly designed to combat: gender inequality.
“To all the women who quietly made history” (source):
Laurel Westbrook is an Assistant Professor of Sociology at Grand Valley State University. Her research focuses on gendered violence, social movements, and the inner workings of the sex/gender/sexuality system.
A touching BBC story describes a new documentary, Menstrual Man, that chronicles the trials and tribulations of a humble man in India who sought to offer his wife a sanitary napkin. After marrying, he discovered that his wife kept from him a secret: the rags she used and re-used to collect menstrual blood.
Only 12% of women in India used pads; they were simply too expensive for most to buy. Nearly three-quarters of all reproductive diseases were caused by poor menstrual hygiene. A combination of high cost and embarrassment kept women from developing a safe method of managing menstruation. Nearly a quarter of girls dropped out of school when they started their periods.
Arunachalam Muruganantham was driven to offer women a solution. He was going to design a machine that would produce low cost menstrual pads. He asked his wife to serve as an experimental subject, but one woman menstruating once a month wasn’t enough of a sample. He asked medical students to participate, but the responses were slim. He fashioned a fake uterus and collected goat blood, trying to experiment himself.
“Everyone thought he’d gone mad.”
His wife left, his mother left, his friends avoided him; it was suspected he was some kind of diseased or possessed sexual pervert, collecting menstrual blood to do god-knows-what.
Figuring out how to make highly absorptive cotton was a significant challenge. He finally tricked a multinational company into sending him samples of the raw material: cellulose from the bark of the tree. Now he just had to design a cheap machine that would turn the raw material into pads.
Four-and-a-half years later, he was producing affordable menstrual pads for Indian women on a cheaply made machine. He won an award. His wife came back.
He built 250 machines, which he then took to the poorest areas of Northern India. He gave them to women, at no profit, who could then produce the pads and sell them to local women. Each woman now runs her own business. ”Over time the machines spread to 1,300 villages in 23 states.”
He is now looking to expand to 106 more countries.
About his success, Muruganantham said:
Anyone with an MBA would immediately accumulate the maximum money. But I did not want to. Why? Because from childhood I know no human being died because of poverty — everything happens because of ignorance…. I have accumulated no money but I accumulate a lot of happiness.
Watch the trailer here.
Cross-posted at Pacific Standard.Lisa Wade is a professor of sociology at Occidental College and the author of Gender: Ideas, Interactions, Institutions, with Myra Marx Ferree. You can follow her on Twitter and Facebook.
I’ve written extensively — not here, but professionally — on the ways in which Americans talk about the female genital cutting practices (FGCs) that are common in parts of Africa. I’ve focused on the frames for the practice (common ones include women’s oppression, child abuse, a violation of bodily integrity, and cultural depravity), who has had the most power to shape American perceptions (e.g., journalists, activists, or scientists), and the implications of this discourse for thinking about and building gender egalitarian, multicultural democracies.
Ultimately, whatever opinion one wants to hold about the wide range of practices we typically refer to as “female genital mutilation,” it is very clear that the negative opinions of most Westerners are heavily based on misinformation and have been strongly shaped by racism, ethnocentrism, and a disgust or pity for an imagined Africa. That doesn’t mean that Americans or Europeans aren’t allowed to oppose (some of) the practices (some of the time), but it does mean that we need to think carefully about how and why we do so.
One of the most powerful voices challenging Western thinking about FGCs is Fuambai Sia Ahmadu, a Sierra Leonan-American anthropologist who chose, at 21 years old, to undergo the genital cutting practice typical for girls in her ethnic group, Kono.
She has written about this experience and how it relates to the academic literature on genital cutting. She has also joined other scholars — both African and Western — in arguing against the zero tolerance position on FGCs and in favor of a more fair and nuanced understanding of why people choose these procedures for themselves or their children and the positive and negative consequences of doing so. To that end, she is the co-founder of African Women are Free to Choose and SiA Magazine, dedicated to “empowering circumcised women and girls in Africa and worldwide.”
You can hear Ahmadu discuss her perspective in this program:
Many people reading this may object to the idea of re-thinking zero tolerance approaches to FGCs. I understand this reaction, but I urge such readers to do so anyway. If we care enough about African women to be concerned about the state of their genitals, we must also be willing to pay attention to their hearts and their minds. Even, or especially, if they say things we don’t like.Lisa Wade is a professor of sociology at Occidental College and the author of Gender: Ideas, Interactions, Institutions, with Myra Marx Ferree. You can follow her on Twitter and Facebook.
Thank you Rachel Bloom for this cringe-worthy, plague-ridden parody of the Disney princess franchise!
And thanks to @AJP_lighthouse for sending it in!Lisa Wade is a professor of sociology at Occidental College and the author of Gender: Ideas, Interactions, Institutions, with Myra Marx Ferree. You can follow her on Twitter and Facebook.