nation: Mexico

The Quesada Mexican Grill in Canada tries to claim authenticity (“real Mexican”) by, ironically, invoking Western stereotypes of Mexicans:

Hat tip to Copyranter.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

The American Anthropological Association website on race has a great collection of the racial and ethnic categories included on Censuses throughout the world, showing how different countries formalize different racial categories.  They illustrate just how diverse ideas about race are and challenge the notion that there is one “correct” question or set of questions.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

Ricardo G. sent in a link to a British campaign encouraging citizens to ride the train.  The campaign features a Mexican wrestler named Loco Toledo.

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The commercials basically feature him acting weird (“loco” means crazy), speaking broken English, and comparing the awesomeness of England’s train system with Mexico’s. An example:

How exactly is this different than the Frito Bandito and the Sleepy Sanka Mexican?

Other examples of contemporary advertising campaigns featuring demeaning racial and ethnic stereotypes: the U-Washee, KFC thinks Asians are ridiculous, Native American sports mascots, racism in identity theft ads, Indian, Chinese, and Italian stereotypes in superbowl ads, Asian kitchselling noodles with Asian enlightenment, and Mr. Wasabi.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

I spent a day in Salzburg this September with a man from Dubai.  We had a wonderful time comparing perspectives.

Dubai, he explained, was a wildly modern, multicultural city.  The default language in public was English due to the international population.  He was a stockbroker who had gone to college in London and gone part way through an MBA.

He interacted with veiled, Middle Eastern women and non-veiled Western European women daily.  He seemed to have no qualms with the two styles of presentation, considering them simple choices; they were unpoliticized and carried no deeper meaning.  To him, women who veiled were simply religious, like the men he knew who would not drink alcohol, and himself when he would not eat meat improperly slaughtered.

In any case, women in Dubai, he felt, were liberated.  As an example, he explained how there was now a woman’s taxi service.

“A woman’s taxi service?”

“Yes, with women drivers.”

You see, it is not proper for women to be alone with a non-relative male and, so long as all taxis were driven by men, women (who also do not drive) could not run errands or visit friends.  They were largely neighborhood-bound.  To my friend, a woman’s taxi service was liberation.  And, indeed, from the perspective of their rules, it must have seemed like freedom indeed.

I was reminded of this chat when Happy A. sent in a link to a story about a new women’s taxi service in Mexico.  The taxis, painted pink, are driven by women and only women can hire them. The taxi service isn’t designed to allow women to travel, but to allow them to travel without the threat of harassment and assault.

Women’s groups, however, have called the taxis insulting.  They suggest that the girly pink, the protectionism, and the make-up mirrors in the back seats seem to encourage the very objectification that makes women targets in the first place.

Pink Ladies, in the U.K., rationalizes its service with the same protectionism:

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And, in Moscow, they have Ladies Red Taxi:

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I think these examples, considered together, do a really good job of undermining any absolutist ideas about what is good for women.

The situations in the different countries are dramatically different.  Women’s taxis improve the quality of life for women in Dubai (who can afford them) much more significantly than the taxis in, say, the U.K.

A radical feminist bent on destroying the system altogether may say that such taxis reinforce a gender binary and are easily co-opted by patriarchy (I wonder whose errands women are doing in those pink taxis?), a reformist feminist may say that the move is a good option for women both there and elsewhere, if not actually an end to male domination.

I think both are good points.

Does the fact that the Mexico service is run by the city and the U.K. service by a private company make a difference?  In the first case it is driven by concern for women’s safety, in the second case it is driven, at least partially, by profit.  Should people be profiting from women’s vulnerability?

Is a woman’s taxi service inherently feminist and liberating?  Or is it always sexist and demeaning?

I’m  not sure what I think about women’s taxis, but I like how cross-cultural comparisons like these remind us that context matters.

Click here for another sociologist’s take on the extent to which the pink taxis should be seen as liberating for women.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

On the heels of our Frito Bandito post, comes this (I think) 1975 ad for Tequila Gavilan.  Slogan: “One taste…and you’re not a Gringo anymore.”

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If I’m reading this ad correctly, both the woman and the man in this ad are supposed to be Mexican. What’s interesting, then, is the different social construction of Mexican men and women. While the male is the familiar “Frito Bandito,” sombrero-wearing fool, the female is a hot, spicy Latina.  Today the Mexican fool is a risky stereotype to pull out, but the hot spicy Latina is still a very common trope.

From another angle, this reminds me a bit of the history of colonization and war. All too frequently, male ethnic others in war are considered enemies, while female ethnic others are considered the spoils of war. So the idea that the racially-othered men are disposable, while “their” women are desirable has a very long history in Western thought (see, for example, Joane Nagel’s great book, Race, Ethnicity, and Sexuality).

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Lisa Wade is a professor of sociology at Occidental College. You can follow her on Twitter and Facebook.

Laura Agustin, author of Sex at the Margins: Migration, Labour Markets, and the Rescue Industry, asks us to be critical consumers of stories about sex trafficking, the moving of girls and women across national borders in order to force them into prostitution.  Without denying that sex trafficking occurs or suggesting that it is unproblematic, Agustin wants us to avoid completely erasing the possibility of women’s autonomy and self-determination.

About one news story on sex trafficking, she writes:

…[the] ‘undercover investigation’, one with live images, fails to prove its point about sex trafficking… reporters filmed men and women in a field, sometimes running, sometimes walking, sometimes talking together.

…I’m willing to believe that we’re looking at prostitution, maybe in an informal outdoor brothel. But what we’re shown cannot be called sex trafficking unless we hear from the women themselves whether they opted into this situation on any level at all. They aren’t in chains and no guns are pointed at them, although they might be coerced, frightened, loaded with debt or wishing they were anywhere else. But we don’t hear from them. I’m not blaming the reporters or police involved for not rushing up to ask them, but the fact is that their voices are absent.

There are lots of things we might find out about the fields near San Diego… [but] we don’t see evidence for the sex-trafficking story. Feeling titillated or disgusted ourselves does not prove anything about what we are looking at or about how the people actually involved felt.

Regarding a news clip, Agustin writes:

…a reporter dressed like a tourist strolls past women lined up on Singapore streets, commenting on their many nationalities and that ‘they seem to be doing it willingly’. But since he sees pimps everywhere he asks how we know whether they are victims of trafficking or not? His investigation consists of interviewing a single woman who… articulates clearly how her debt to travel turned out to be too big to pay off without selling sex. Then an embassy official says numbers of trafficked victims have gone up, without explaining what he means by ‘trafficked’ or how the embassy keeps track…

So here again, there could be bad stories, but we are shown no evidence of them. The women themselves, with the exception of one, are left in the background and treated like objects.

To recap, what Agustin is urging us to do is to refrain from excluding the possibility of women’s agency by definition. Why might a woman choose a dangerous, stigmatized, and likely unpleasant job? Well, many women enter prostitution “voluntarily” because of social structural conditions (e.g., they need to feed their children and prostitution is the most economically-rewarding work they can get). Assuming all women are forced by mean people, however, makes the social structural forces invisible. We don’t need mean pimps to force women into prostitution, our own social institutions do a pretty good job of it.

And, of course, we must also acknowledge the possibility that some women choose prostitution because they like the work. You might say, “Okay, fine, there may be some high-end prostitutions who like the work, but who could possibly like having sex with random guys for $20 in dirty bushes?” Well, if we decide that the fact that their job is shitty means that they are “coerced” in some way, we need to also ask about those people that “choose” other potentially shitty jobs like migrant farmwork, being a cashier, filing, working behind the counter at an airline (seriously, that must suck), factory work, and being a maid or janitor. There are lots of shitty jobs in the U.S. and world economy. Agustin simply wants us to give women involved in prostitution the same subject status as women and men doing other work.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

I have seen lots of graphs showing rates of immigration to the U.S. over time, but I just found this graph showing the rates of emigration from Mexico from 2006 to early summer of 2008 (from the Migration Information Source website; this is all emigrants, regardless of destination, though of course the vast majority will be to the U.S.):

A quick note on the data: Since it required someone from a family to be left in Mexico to be asked about family emigration patters, it doesn’t include those situations where an entire family left all at once; however, my understanding of immigration patterns is that this type of immigration is a minority of all movements, since most families prefer to send one or two family members to get a foothold in the host country.

As we see, there’s a general overall downward trend during that time period, which isn’t surprising given the downturn in the U.S. economy, especially the construction industry. The Mexican government reports that remittances sent back to Mexico are down this year as well.

 There is also a seasonal pattern, with the period from August to February of each year being the lowpoint and then picking up again in the spring. My first thought, since I study agriculture, was that this might have something to do with the growing season and when agricultural workers are needed in the U.S., but of course it’s a stereotype that most Mexican immigrants are field workers, so that’s probably not it.

Any thoughts on what might explain that pattern?

Daniel F. (who has a blog here) sent us this Temptation cookie ad from Mexico, which plays on the idea that men fear independent, strong women:

Daniel’s translation:

Host: Gentlemen, what we feared has happened. You have the new Mexican woman; she is more independent and gives more importance to what she wants.
First man: But, does she cool our beers?
Host: No, never again. And that’s not all. She also wants us to take our children to the pediatrician.
Second man: What’s that?
Host: Pediatrician is the doctor for kids.
Second man: No, the other thing, “children.”
Host: Children are the little people who call us dad.
Third man: And what is that she has in her hand?
Host: This, my friends, is the new Temptation cookie, because the new Mexican woman has her pleasures without guilt and, what’s worse, she doesn’t share.
Woman: Gentlemen, I’m leaving. I have things to do.
Narrator: There’s a new woman and she has new cookies.

The ad also connects sex and food and, in fact, replaces sexual pleasure (and men) with food, a theme Jean Kilbourne mentions in “Killing Us Softly 3”–that women are encouraged to use food to replace sex or console themselves when they have romantic troubles.

It’s also interesting that the ad plays on the idea of old-fashioned Mexican men who expect women to serve them.

Thanks, Daniel!