Tag Archives: gender: marriage/family

More Similarities than Differences in Study of Race and Fatherhood

The Centers for Disease Control have released new data comparing the involvement of black, white, and Latino fathers.  The study found more similarities than differences.  Men of all races were more likely to be living with their children than not.  Defying stereotypes, black fathers were, on average, more involved in their children’s daily care than white and Latino fathers.

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Image via the Los Angeles Times.

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.

2013, An Extraordinary Year for Marriage Equality

More than exponential growth in the percent of the population with access to same sex marriage in their state:

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Graph by Philip Cohen.

And here’s the global data, thanks to @filipspagnoli.

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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.

Shifting Discourses of Motherhood: The Victorian Breastfeeding Photo Fad

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

Last year Lynne Grumet set the internet a-flutter when she appeared on the cover of TIME magazine breastfeeding her toddler. Reactions were largely negative, often reflecting unease at the open display of a sexualized body part being used to feed a child older than the age we generally find acceptable. Others objected to what they saw as the sensationalism of the photo. Grumet later posed on the cover of another magazine in a pose that focused on bonding and intimacy, commonly cited as benefits by breastfeeding advocates. The entire episode tapped into larger cultural anxieties about appropriate mothering.

And as Jill Lepore explains in The Mansion of Happiness, it’s just the latest round in the changing discourse about breastfeeding; in the mid-1800s, images of breastfeeding mothers became a fad in the U.S. The use of wet nurses had never been as common in the U.S. as in Europe, and it became even less popular by the early 1800s; breastfeeding your own child became a central measure of your worth as a mother.  Cultural constructions of femininity became highly centered on motherhood and the special bond between a mother and her children in the Victorian era.

As daguerreotypes became available, women began to pose breastfeeding their infants, capturing them in this most essential of maternal roles:

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Cosetra has created a Pinterest board of vintage photos and paintings of breastfeeding that has more examples.

Within decades, American women suddenly seemed to lose the ability to adequately feed their babies, just as infant formula hit the market. Doctors continued to push breastfeeding, but cultural perceptions changed, and with them the social construction of femininity. Rather than being a symbol of maternalism, breastfeeding seemed incompatible with femininity — or, specifically, with white upper-class femininity. Breastfeeding didn’t mesh well with ideas of delicate, refined white women; it was too animal-like, too uncivilized. As Lepore relates, by the early 1900s, a study in Boston found that 9 out of 10 poor mothers breastfed, but only 17% of wealthy mothers did.

By the 1950s, only 20% of mothers nursed their children. Then, ideas about motherhood changed once again; suddenly comparatively privileged, white women were drawn to movements that advocated breastfeeding. Formula came under increased scrutiny. And so continued the ongoing cultural debate over breastfeeding, motherhood, and proper femininity.

Cross-posted at The Huffington Post.  Sources: Schlesinger Library, Radcliffe Institute, Harvard University (direct link to daguerreotypes here); Marvelous Kiddoliveauctioneers.

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

Most Women Would Rather Divorce Than Be a Housewife

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

Here’s some great news.  The vast majority of young people – about 80% of women and 70% of men across all races, classes, and family backgrounds — desire an egalitarian marriage in which both partners share breadwinning, housekeeping, and child rearing.  The data come from Kathleen Gerson‘s fabulous 2010 book, The Unfinished Revolution.

In practice, however, egalitarian relationships are difficult to establish.  Both work and family are “greedy institutions,” ones that take up lots of time and energy.  Many couples find that, once children arrive, it’s impossible for both to do both with equal gusto.

With this in mind, Gerson asked her respondents what type of family they would like if, for whatever reason, they couldn’t sustain an equal partnership.  She discovered that, while men’s and women’s ideals are very similar, their fallback positions deviate dramatically.

Men’s most common fallback position is to establish a neotraditional division of labor: 70% hope to convince their wives to de-prioritize their careers and focus on homemaking and raising children.  Women?  Faced with a husband who wants them to be a housewife or work part-time, almost three-quarters of women say they would choose divorce and raise their kids alone.  In fact, despite men’s insistence on being breadwinners, women are more likely than men to say they value success in a high-paying career.

Look at this absolutely stunning data (matching ideals on the left; clashing fallback positions on the right):

One of Gerson’s interviewees, Matthew, exemplifies the egalitarian willing to fallback on a neotraditional family form:

If I could have the ideal world, I’d like to have a partner who’s making as much as I am—someone who’s ambitious and likes to achieve.  [But] if it can’t be equal, I would be the breadwinner and be there for helping with homework at night.

And this is what women think of that:

My mother’s such a leftover from the fifties and did everything for my father. I’m not planning to fall into that trap. I’m really not willing to take that from any guy at all.

Alas, what appears to be a happy convergence between men’s and women’s ideals — both are egalitarians — can turn into an intractable situation: a man who won’t give up his role as the breadwinner and a woman who would rather do anything than be a housewife.

Cross-posted at Ms.PolicyMic, Footnote, and The Huffington Post.

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.

Men Feel Bad Around Smart, Successful Women

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

 You know all those badass ladies out there that are inexplicably single? Well, maybe it’s not so inexplicable.

In a study contending for most-depressing-research-of-the-year, psychologists Kate Ratliff and Shigehiro Oishi tested how a romantic partner’s success or failure affects the self-esteem of people in heterosexual relationships.  The short story: men feel bad about themselves when good things happen to their female partners.  Women’s self-esteem is unaffected.  Here’s some of the data.

The vertical axis represents self-esteem. In this experiment, respondents were told that their partner scored high on a test of intelligence (“positive feedback”) or low (“negative feedback”).  The leftmost bars show that men who were told that their partners were smart reported significantly lower self-esteem than those who heard that their partners weren’t so smart.

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In the second condition, respondents were asked to imagine a partner’s success or failure.  Doing so had no effect on women’s self-esteem (rightmost bars).  For men, however, imagining their partners’ success made them feel bad about themselves, whereas imagining their failure made them feel good.Screenshot_2

The various experiments were conducted with American and Dutch college students as well as a diverse Internet sample.  The findings were consistent across populations and were particularly surprising in the context of the Netherlands, which is generally believed to be more gender egalitarian.

We’ve got a long way to go.

Cross-posted at The Huffington Post and Pacific Standard.

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.

Gender-Swapping Christmas

Gendered nonsense wasn’t on the Pew Research Center survey about what people don’t like about Christmas, but it’s in my top five!

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.

Sunday Fun: Who Enjoys “Traditional” Marriage?

macleodThanks to Grace K. for sending in this provocative comic from Macleod Cartoons!

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.

Woman-as-Cat in Anti-Suffrage Propaganda

Cats and dogs are gendered in contemporary American culture, such that dogs are thought to be the proper pet for men and cats for women (especially lesbians).  This, it turns out, is an old stereotype.  In fact, cats were a common symbol in suffragette imagery.  Cats represented the domestic sphere, and anti-suffrage postcards often used them to reference female activists.  The intent was to portray suffragettes as silly, infantile, incompetent, and ill-suited to political engagement.

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Cats were also used in anti-suffrage cartoons and postcards that featured the bumbling, emasculated father cruelly left behind to cover his wife’s shirked duties as she so ungracefully abandons the home for the political sphere.  Oftentimes, unhappy cats were portrayed in these scenes as symbols of a threatened traditional home in need of woman’s care and attention.

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While opposition to the female vote was strong, public sentiment warmed to the suffragettes as police brutality began to push women into a more favorable, if victimized, light.

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As suffragettes increasingly found themselves jailed, many resisted unfair or inhumane imprisonment with hunger strikes.  In response, jailers would often force-feed female prisoners with steel devices to pry open their mouths and long hoses inserted into their noses and down their throats.  This caused severe damage to the women’s faces, mouths, lungs, and stomachs, sometimes causing illness and death.

Not wanting to create a group of martyrs for the suffragist cause, the British government responded by enacting the Prisoner’s Act of 1913 which temporarily freed prisoners to recuperate (or die) at home and then rearrested them when they were well.  The intention was to free the government from responsibility of injury and death from force feeding prisoners.

This act became popularly known as the “Cat and Mouse Act,” as the government was seen as toying with their female prey as a cat would a mouse.  Suddenly, the cat takes on a decidedly more masculine, “tom cat” persona.  The cat now represented the violent realities of women’s struggle for political rights in the male public sphere.

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The longevity of the stereotype of cats as feminine and domestic, along with the interesting way that the social constructions flipped, is a great example of how cultural associations are used to create meaning and facilitate or resist social change.

Cross-posted at Jezebel and Human-Animal Studies Images.

Ms. Wrenn is an instructor of Sociology with Colorado State University, where she is working on her PhD.  She is a council member of the American Sociological Association’s Animals & Society section and has published extensively on the non-human animal rights movement.