nation: United States

Sociologist Amy Schalet has done wonderful research comparing American and Dutch approaches to teen sexuality.  Among other fascinating findings, she has shown that, American parents approach their children’s sexual initiation with fear and loathing; while Dutch parents treat sexuality like any other realm of life that a child must learn to manage.  Accordingly, most American teenagers hide their virginity loss from their parents, furtively popping the cherry in risky situations, often without protection against pregnancy or sexually transmitted infections (STIs).  In contrast, most Dutch teenagers lose their virginity in their own bedrooms with their parents approval… and condoms.

This different approach to teen sexuality helps explain the dramatic differences between the U.S. and the Netherlands in rates of contraceptive use, teen pregnancy, abortion, and STI transmission.  Check it this data from Advocates for Youth:

You can read the full report here (thanks to Du Hoang for the specific link!).

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.

During the 19th the United States received many new residents from China.  Sometimes they came voluntarily; sometimes they were imported forcibly.  The term “Shanghaied” originally described the forced stealing of Chinese men to come work in America.  Many of them worked on the transcontinental railroad, built between 1863 and 1869.  Ninety percent of the workers on the central Pacific track, for example, were Chinese.

After the railroad was completed, however, many Chinese went to work in industries in which they competed with white American workers, especially mining, and they became scapegoats for white unemployment.  For some examples of anti-Asian propaganda, see our collection of “yellow peril” posters and cartoons.

Animosity towards the Chinese culminated in the Chinese Exclusion Act of 1882.  The Act meant that Chinese in America, most of whom were adult men, had little hope of reuniting with their families if they stayed in the U.S.; it also allowed the U.S. to deny re-entry if a Chinese person already in the U.S. left the country; and it excluded the Chinese in America from getting U.S. citizenship.

The Chinese Exclusion Act is an ugly moment in U.S. history that was supported by many Americans.  But this support wasn’t universal.  The political cartoon below attacks the Act.  “No admittance to Chinamen,” it reads.  But “communist nihilist-socialist fenian & hoodlum [are] welcome.”  The punchline reads, sarcastically, “We must draw the line somewhere, you know.”

(Image from Time.)

The Fenian, by the way, were Irish political groups, suggesting that the embrace of one minority group did not necessarily translate into the embrace of others.   Or maybe the cartoon was meant to go the other way: “If we’re going to exclude the Chinese, let’s exclude others as well.”

UPDATE: Loki offered the following helpful correction to my description of the word “Shanghaid”:

A bit of disagreement: The verb to Shanghai someone was more often used with respect to the practice of crimps or other people to use force, intimidation or outright kidnapping to man merchant ships during the 18th century.

I’m not about to claim that there weren’t cases of people from Shanghai being forcibly relocated to the US to work on the railroad – but the term refers to one of the abuses of common sailors that was considered usual practice in the age of sail.

Wikipedia article here, for some background of the maritime history of the term: http://en.wikipedia.org/wiki/Shanghaiing

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.

Martin Hart-Landsberg, at Reports from the Economic Front, offers a provocative hypothesis.  He observes that job loss in the U.S. has been tremendous. One in 20 jobs has disappeared.  Still, Congress drug its feet approving an extension of unemployment benefits.  The extension has been approved, but benefits are hardly generous (on average, $309 a month week).  Further, millions of unemployed people are not collecting unemployment because they’re not eligible under current policy.

Hart-Landsberg asks why there is a lack of “meaningful national efforts” to address the suffering of workers and their families?

His hypothesis:  Economic policy is not responsive to workers’ needs.  Instead, it is heavily driven by what is best for corporations.  And, it turns, out, corporations are doing swimmingly during the recession.  They took a beating at first, but their profits are up.  Downsizing appears to have benefited them.  Consider this chart from the Economic Policy Institute (EPI):

The EPI concurs with Hart-Landsberg.  Looking at this data, Lawrence Mishel concludes:

When employers are able to recover their profits many years before their employees can even hope to attain the income and employment levels they had  prior to recession’s devastation, economic policy is clearly skewed in favor of corporations and not workers.

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.

NPR recently featured a story on Kevin Michael Connolly. Connolly is an athlete, adventurer, author, and photographer who was born without legs.

In his memoir, Double Take, he talks about travel. People around the world, he explains, tend to stare.  And, with his camera, he stared back.

Curiosity, it appears, is very human. But people in different places tend to speculate differently as to the source of his lost legs and that, he discovered, is quite culturally specific.

In Sarajevo, people tended to think that he’d lost his legs in mines during the Balkan conflicts.  In New Zealand he overheard a child asking his mother if he’d been attacked by a shark.  In Montana, he was asked if he still wore his dog tags from Iraq.

I broke my leg five weeks ago and, for what it’s worth (not much really), my experience, also, is that people speculate based on their own experiences and their relationship to you.  An avid lindy hopper (12 years now… well, not now exactly, but again real soon), many of my dance friends immediately inquire as to whether I broke my leg dancing.  My raunchy friend, Fancy, asked if I broke it “doin’ it.”  The second most common guess is that I broke it stepping off a curb.  It turns out lots of people do that.  Who knew!

For more, see Connolly’s website or listen to the NPR Radio Story.

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.

Data from the Pew Research Center shows us the extent to which the recession has hurt the economic health of American households, especially the middle and working classes:

More than half of all Americans report some sort of work-related disruption:

Nearly half state that they are worse off than they were before the recession:

An additional four percent (since 2008) identify themselves as lower class:

Pew specifies:

Blacks, as a group, are an exception to this overall pattern. The share of blacks who now identify with the upper class has gone up during this recession, to 20% now from 15% two years ago.

Forty-eight percent have lost equity in their homes:

Sixty percent of Americans fear that they may have to delay retirement:

A larger percentage lack the confidence that they have enough income and assets for retirement, even compared to last year:

“Is America still a land of prosperity?”

The question in some historical perspective:

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.

Claude Fischer at Made in America offered some data speaking to the idea that Americans are especially patriotic. That they, in other words, are more likely than citizens of other nations to think that “We’re Number One!”

Fischer provides some evidence by Tom Smith at the International Social Science Programme (ISSP; Tom’s book).  The ISSP, Fischer explains…

…involves survey research institutions in dozens of countries asking representative samples of their populations the same questions. A couple of times the ISSP has had its members ask questions designed to tap respondents’ pride in their countries… One set of questions asked respondents how much they agreed or disagreed with five statements such as “I would rather be a citizen of [my country] than of any other country in the world” and “Generally, speaking [my country] is a better country than most other countries.”

Smith put responses on a scale from 5 to 25, with 25 being the most patriotic.  Here are the results from some of the affluent, western democracies (on a shortened scale of 5 to 20):

As Fischer says, “Americans were #1 in claiming to be #1.”  Well, sort of.  Americans were the most patriotic among this group.  They turned out to be the second most patriotic of all countries.  Venezuela beat us.

(In any case, what struck me wasn’t the fact that the U.S. is so patriotic, but that many other of these countries were very patriotic as well!   The U.S. is certainly no outlier among this group.  In fact, it looks like all of these countries fall between 14 and 18 on this 20-point scale.  Statistically significant, perhaps, but how meaningful of a difference is it?)

Fischer goes on to ask what’s good and bad about pride and closes with the following concern for U.S. Americans:

We believe that we are #1 almost across the board, when in fact we are far below number one in many arenas – in health, K-12 education, working conditions, to mention just a few. Does our #1 pride then blind us to the possibility that we could learn a thing or two from other countries?

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.

Dimitriy T.M. and Keith Marszalek sent in a video by Isao Hashimoto, posted at Wired. The video, titled 1945-1998, shows the location of all known nuclear tests during that period, as well as the nation conducting the tests. It starts off slowly (with the U.S. test during World War II and the two bombs dropped on Japan), and the U.S. has a monopoly on nuclear weapons for several years. By the early 1950s the number of tests starts to increase and the U.K. and Soviet Union start testing. By the late 1’50s and through the ’80s, the flashes indicating tests (with different sound effects to indicate different nation) are pretty much constant, and then drop off quite a lot by the ’90s.

The Wired article points out that there have been two more nuclear tests since 1998 (when the video ends), both by North Korea.

I found this graph over at the Comprehensive Nuclear Test-Ban Treaty Organization website:

Broken down by type of test; since 1963 almost all testing has been underground:

They also have an interactive map that includes information such as who has signed the test-ban treaty, where tests have occurred, and locations of facilities under the international monitoring system. Here’s a map showing the status of the test-ban treaty; green nations have ratified it, light blue ones have signed but not ratified it, and red ones haven’t signed it (sorry I couldn’t quite fit the whole map on my screen at once, so the screenshot cuts off some areas):

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

Dmitriy T.M. sent us a link to a story at Slate about (mostly European) “national personifications” — that is, human figures used to represent particular countries, their citizens, or ideas of the national character.  Personification is contentious in that it aims to represent a diverse society with a single person, often representing a simple idea.  Accordingly, we sometimes see divergent, or even conflicting, personifications.

Many personifications in Europe and areas once colonized by them connect the nation to noble ideas and values through the use of Latin-derived names and the use of robes, poses, and other elements of classic statues and paintings to adorn a female figure. For instance, the United Kingdom’s Britannia (an emblem that first emerged when Britain was still ruled by Rome) is a goddess-like figure wearing a Roman-style helmet who has, over time, come to represent the nation and the idea of liberty:

The U.S. has a similar figure, Columbia:

More popular characterizations also emerge, often representing the national character not through goddess-like imagery but as an Average Citizen.  For instance, much more familiar in the U.S. than Columbia is Uncle Sam. He differs from many other national personifications in that he doesn’t represent the U.S. citizenry or the idea of the nation in general; he specifically represents the U.S. government and is best known for wanting “you” to join the military, buy war bonds, and such:

And in addition to Brittania, the U.K. is also personified by John Bull:

According to the Slate article, John Bull presents the British people as middle-class, smart in a common-sense way, and also somewhat suspicious of authority — that is, John Bull is a personification that separates the citizenry from government (the source of authority) to some extent, and thus has been used in many political cartoons to question government policies (whereas Uncle Sam has often been used to advocate them, since he represents the government itself).

Going a step further, Portugal’s Zé Povinho, a working-class personification, actively mocks the powerful, including political elites:

Competing personifications may be used by different political factions. For instance, those in favor of and opposed to Irish independence used female emblems of Ireland. Opponents of Irish nationalism used the figure of Hibernia, represented as the younger sister of Brittania and in need of her sister’s protection from the brutish (male) nationalist forces:

Nationalists responded with Kathleen Ni Houlihan, “generally depicted as an old woman who needs the help of young Irish men willing to fight and die to free Ireland from colonial rule, usually resulting in the young men becoming martyrs for this cause”:

The gender element in these competing personifications is interesting: in both cases Ireland is a woman in need of protection, but who see needs protected by (a stronger sister or men) and from (men in both cases) differs.

So here we have just a small handful of national personifications that may coexist fairly harmoniously while serving different purposes (say, Brittania and John Bull) or actively conflict (representations of Ireland). Various groups in a nation (political elites, different social classes, rebels, etc.) are unlikely to identify equally with a single personification; thus, the figures used to represent a country or its citizens can become sites of political or cultural contention, defining who has the most legitimate claim to being the backbone of the nation (the middle-class John Bull, the working-class Zé Povinho) or framing independence or other political movements.