Sociological Images

Scholars suggest that studying abroad in a previously-colonized country may increase people’s cultural sensitivity and awareness of global inequality.  I investigated this hypothesis by interviewing college students: one group had studied abroad for a semester or more, the other had only traveled out of the country for vacation.

I asked both groups to view and analyze fashion photography that contrasted models with more humble images of residents of less developed countries.  I hoped people would point to how, by contrasting glamorous, thin, conventionally-attractive White models with “average” people from less-privileged countries served to heighten the high status of the West and their representatives.  I saw this as a form of Western “slumming”: a practice of spending time in places or with people who are “below” you, out of curiosity or for fun or personal development.

Here are three examples of the kinds of photography I showed students:

My findings revealed that study abroad students think they’re more culturally competent but, in fact, they were no more likely than people who had never studied abroad to express concern about the exploitation of previously colonized people in ads like these.

The majority of students from both groups – those who’d studied abroad and those who hadn’t — demonstrated a distinct lack of concern.  They unreflexively “Othered” the people in these images; that is, they affirmed the locals’ marginalized group status and labeled them as being Other, belonging outside of our normative Western structure.

The majority also expressed approval of the aesthetics of the ads without irony. For example, one student said: “I think it works because it’s this edgy, culturally stimulating, and aesthetically pleasing ad.” When asked the art director’s intentions, another student commented: “I don’t know. Just like ordinary people next to someone who’s on top of their fashion game.”

Only select few students successfully observed the use of Othering in the images. When asked the art director’s intentions of one image, a student replied: “I think it’s to contrast the model with the everyday life of these people…  (it) feels more like an image of people of color being an accessory.” Noticing this theme, interestingly, did not correlate with having studied abroad, in contrast to my hypothesis.

My findings suggest, then, that living abroad for a semester or more in a previously colonized country does not necessarily contribute to the detection of global inequality in fashion photography.

Erica Ales is a senior Sociology major at Occidental College in Los Angeles, California.

Cross-posted at BlogHer and PacificStandard.

Today at 10:30am I did a live chat at The Huffington Post about why politicians, and the rest of America, suddenly seem to be “evolving” on same-sex marriage.  It’s true that we’ve seen a real shift in support for the issue and acceptance of homosexuality in general; since 2011, the majority of Americans are in favor of extending marriage to same-sex couples and the trend has continued.

What is behind that change?  The Pew Research Center asked 1,501 respondents whether they’d changed their minds about same-sex marriage and why.  Here’s what they found.

The overall trend towards increasing support is clear in the data.  Fourteen percent of Americans say that they used to oppose same-sex marriage, but they now support it.  Only 2% changed their mind in the other direction.

People offered a range of reasons for why they changed their minds.  The most common response involved coming into contact with someone that they learned was homosexual.  A third of respondents said that knowing a gay, lesbian, or bisexual person was influential in making them rethink their position on gay marriage.  This is consistent with the Contact Hypothesis, the idea that (positive) experiences with someone we fear or dislike will result in changes of opinion.

As you can see, lots of other reasons were common too.  A quarter of people said that they, well, “evolved”:  they grew up, thought about it more, or more clearly.  Nearly as many said that they were simply changing with the times or that a belief that everyone should be free to do what they want was more important than restricting the right to marry.

I thought that the 5% that said they’d changed their minds for religious reasons were especially interesting.  Support for same-sex marriage is rising in every demographic, even among the religious.  Following up on this, Pew offers an additional peek into the minds of believers.  The table below shows that 37% of the religious  both believe that same-sex marriage is compatible with their belief and support it, but an additional 28% who think marriage rights would violate their religious belief are in favor of extending those rights nonetheless.

While we’ve been following the trend lines for several years, it’s really interesting to learn what’s behind the change in opinion about same-sex marriage.  Contact with actual gay people — and probably lovable gay and lesbian celebrities like Ellen and Neil Patrick Harris — appears to be changing minds. But the overall trend reflects real shifts in American values about being “open,” valuing “freedom” and “choice,” extending “rights,” and accepting that this is the way it is, even if one personally doesn’t like it.

New data about the science aptitude of boys and girls around the world inspires me to re-post this discussion from 2010.
Math ability, in some societies, is gendered.  That is, many people believe that boys and men are better at math than girls and women and, further, that this difference is biological (hormonal, neurological, or somehow encoded on the Y chromosome).

But actual data about gender differences in math ability tell a very different story.  Natalie Angier and Kenneth Chang reviewed these differences in the New York Times.  They report the following (based on the US unless otherwise noted):

•  There is no difference in math aptitude before age 7.  Starting in adolescence, some differences appear (boys score approximately 30-35 points higher than girls on the math portion of the SAT).  But, scores on different subcategories of math vary tremendously (often with girls outperforming boys consistently).

•  When boys do better, they are usually also doing worse.   Boys are also more likely than girls to get nearly all the answers wrong.  So they overpopulate both tails of the bell curve; boys are both better, and worse, than girls at math.

•  That means that how we test for math ability is a political choice.  If you report who is best at math, the answer is boys.  If you report average math ability, it’s about the same.

•  How you decide to test math ability is also political.  Even though boys outperform girls on the SAT, it turns out those scores do not predict math performance in classes.  Girls frequently outperform boys in the classroom.

•  And, since girls often outperform boys in a practical setting, math aptitude (even measured at the levels of outstanding instead of average performance) doesn’t explain sex disparities in science careers (most of which, incidentally, only require you to be pretty good at math, as opposed to wildly genius at it).   In any case, scoring high in math is only loosely related to who opts for a scientific career, especially for girls. Many high scoring girls don’t go into science, and many poor scoring boys do.

Now, let’s look at some international comparisons:

•  Boys do better in only about ½ of the OECD nations. For nearly all the other countries, there were no significant sex differences. In Iceland, girls outshine boys significantly.

•  In Japan, though girls perform less well than the boys, they generally outperform U.S. boys considerably.  So finding that boys outperform girls within a country does not mean that boys outperform girls across all countries.

•  Still, even in Iceland, girls overwhelmingly express more negative attitudes towards math.

So what’s the real story here?  Well, one study found that the gender gap in math ability and the level of gender inequality in a society were highly correlated. That is, “…the gender gap in math, although it historically favors boys, disappears in more gender-equal societies.”

Part of the problem, then, is simply that  girls and boys internalize the idea that they will be bad and good at math respectively because of crap like the “Math class is tough!” Barbie (sold and then retracted in 1992):

However, girls’ insecurity regarding their own math ability isn’t just because they internalize cultural norm, their elementary school teachers, who are over 90% female, sometimes do to and they teach math anxiety by example.  A recent study has shown that, when they do, girl students do worse at math.  From the abstract (this is pretty amazing):

There was no relation between a teacher’s [level of] math anxiety and her students’ math achievement at the beginning of the school year.  By the school year’s end, however, the more anxious teachers were about math, the more likely girls (but not boys) were to endorse the commonly held stereotype that “boys are good at math, and girls are good at reading” and the lower these girls’ math achievement.  Indeed, by the end of the school year, girls who endorsed this stereotype had significantly worse math achievement than girls who did not and than boys overall.

So, with only the possible exception of genius-level math talent, men and women likely have equal potential to be good (or bad) at math.  But, in societies in which women are told that they shouldn’t or can’t do math, they don’t.  And, as Fatistician said, “math is a skill.”  People who think practicing it is pointless won’t practice it.  And those who don’t practice, won’t be any good at it… Y chromosome or no.

Naama Nagar tweeted us an interesting video commentary about hipsters.  In it, Mike Rugnetta uses Pierre Bourdieu’s idea of cultural capital to describe the difference between nerds and hipsters.

This is a topic I’ve enjoyed thinking about myself (on CNN and here at SocImages).  I think Rugnetta makes an interesting argument that resonates with the observations of sociologists: being a hipster is about borrowing other people’s authentic cultural signifiers as their main or only consistent cultural practice.  Check it out:

In honor of yesterday’s game, we’re re-posting two of our favorite football-related posts. This one and one about how much of a three-hour televised NFL games actually involves the game itself.
MontClair SocioBlog’s Jay Livingston posted the wickedly creative football play embedded below.  The play, pulled off by Driscoll Middle School’s football team (Corpus Christi, TX), is a wonderful example of the importance of a shared understanding of context.  Watch the clip:

Understanding the context of interaction heavily influences what you say and do and how you interpret others’ speech and actions. The behavior that you exhibit on a first date, for example, is very different than the behavior you exhibit in your professor’s office hours, or at Thanksgiving, or at a sports bar with your buddies. The situation shapes whether or not you can get away with bragging, farting, or being withdrawn, drunk, or loquacious.  And it shapes what we expect from others too.  In other words, we often think we know who we are, but who we are actually changes quite dramatically from situation to situation.

In this case, the offense did something entirely unexpected given the understanding of the context.  He isn’t supposed to just get up and walk through the defensive line.  And, so, when he did, the defense took several seconds to figure out what to do.  It’d be like your Grandma getting drunk at Thanksgiving (maybe) or your partner farting on the first date; such behaviors are confounding because it involves deviating from the script determined by the situation.  In Livingston’s words:

In this middle-school football play, the quarterback and center do something unusual for someone in those roles. They don’t violate the official rulebook, but their behavior is outside the norms of the game everyone knows. What’s going on? The defense looks around to the others for their cue as to what to do. They see the offensive line motionless in their stances, and they see their own teammates too looking uncertain rather than trying to make a tackle. So nobody defines the play as having started. But it has. Only when the quarterback, having walked past eight definitionless players, starts running do they arrive at an accurate definition, and by then, it’s too late. Touchdown.

See also our post about virtuoso violinist Joshua Bell in the subway.

For the last week of December, we’re re-posting some of our favorite posts from 2012. Cross-posted at Global Policy TV and Pacific Standard.

Publicizing the release of the 1940 U.S. Census data, LIFE magazine released photographs of Census enumerators collecting data from household members.  Yep, Census enumerators. For almost 200 years, the U.S. counted people and recorded information about them in person, by sending out a representative of the U.S. government to evaluate them directly.

By 1970, the government was collecting Census data by mail-in survey. The shift to a survey had dramatic effects on at least one Census category: race.

Before the shift, Census enumerators categorized people into racial groups based on their appearance.  They did not ask respondents how they characterized themselves.  Instead, they made a judgment call, drawing on explicit instructions given to the Census takers.

On a mail-in survey, however, the individual self-identified.  They got to tell the government what race they were instead of letting the government decide.  There were at least two striking shifts as a result of this change:

• First, it resulted in a dramatic increase in the Native American population.  Between 1980 and 2000, the U.S. Native American population magically grew 110%.  People who had identified as American Indian had apparently been somewhat invisible to the government.
• Second, to the chagrin of the Census Bureau, 80% of Puerto Ricans choose white (only 40% of them had been identified as white in the previous Census).  The government wanted to categorize Puerto Ricans as predominantly black, but the Puerto Rican population saw things differently.

I like this story.  Switching from enumerators to surveys meant literally shifting our definition of what race is from a matter of appearance to a matter of identity.  And it wasn’t a strategic or philosophical decision. Instead, the very demographics of the population underwent a fundamental unsettling because of the logistical difficulties in collecting information from a large number of people.  Nevertheless, this change would have a profound impact on who we think Americans are, what research about race finds, and how we think about race today.

See also the U.S. Census and the Social Construction of Race and Race and Censuses from Around the World. To look at the questionnaires and their instructions for any decade, visit the Minnesota Population Center.  Thanks to Philip Cohen for sending the link.

For the last week of December, we’re re-posting some of our favorite posts from 2012. Originally cross-posted at Family Inequality.

The other day the New York Times had a Gray Matter science piece by the authors of a study in PLoS One that showed some people could identify gays and lesbians based only on quick flashes of their unadorned faces. They wrote:

We conducted experiments in which participants viewed facial photographs of men and women and then categorized each face as gay or straight. The photographs were seen very briefly, for 50 milliseconds, which was long enough for participants to know they’d seen a face, but probably not long enough to feel they knew much more. In addition, the photos were mostly devoid of cultural cues: hairstyles were digitally removed, and no faces had makeup, piercings, eyeglasses or tattoos.

…participants demonstrated an ability to identify sexual orientation: overall, gaydar judgments were about 60 percent accurate.

Since chance guessing would yield 50 percent accuracy, 60 percent might not seem impressive. But the effect is statistically significant — several times above the margin of error. Furthermore, the effect has been highly replicable: we ourselves have consistently discovered such effects in more than a dozen experiments.

This may be seen as confirmation of the inborn nature of sexual orientation, if it can be detected by a quick glance at facial features.

Sample images flashed during the “gaydar” experiment:

There is a statistical issue here that I leave to others to consider: the sample of Facebook pictures the researchers used was 48% gay/lesbian (111/233 men, 87/180 women). So if, as they say, it is 64% accurate at detecting lesbians, and 57% accurate at detecting gay men, how useful is gaydar in real life (when about 3.5% of people are gay or lesbian, when people aren’t reduced to just their naked, hairless facial features, and you know a lot of people’s sexual orientations from other sources)? I don’t know, but I’m guessing not much.

Anyway, I have a serious basic reservation about studies like this — like those that look for finger-length, hair-whorl, twin patterns, and other biological signs of sexual orientation. To do it, the researchers have to decide who has what sexual orientation in the first place — and that’s half the puzzle. This is unremarked on in the gaydar study or the op-ed, and appears to cause no angst among the researchers. They got their pictures from Facebook profiles of people who self-identified as gay/lesbian or straight (I don’t know if that was from the “interested in” Facebook option, or something else on their profiles).

Sexual orientation is multidimensional and determined by many different things — some combination of (presumably many) genes, hormonal exposures, lived experiences. And for some people at least, it changes over the course of their lives. That’s why it’s hard to measure.

Consider, for example, a scenario in which someone who felt gay at a young age married heterogamously anyway — not too uncommon. Would such a person self-identify as gay on Facebook? Probably not. But if someone in that same situation got divorced and then came out of the closet they probably would self-identify as gay then.

Consider another new study, in the Archives of Sexual Behavior, which used a large sample of people interviewed 10 years apart. They found changes in sexual orientation were not that rare. Here is my table based on their results:Overall, 2% of people changed their response to the sexual orientation identity question. That’s not that many — but then only 2.5% reported homosexual or bisexual identities in the first place.

In short, self identification may be the best standard we have for sexual orientation identity (which isn’t the same as sexual behavior), but it’s not a good fit for studies trying to get at deep-down gay/straight-ness, like the gaydar study or the biological studies.

And we need to keep in mind that this is all complicated by social stigma around sexual orientation. So who identifies as what, and to whom, is never free from political or power issues.