Photo Source: Sociology Lens Media Library
Photo Source: Sociology Lens Media Library

When we here at Sociology Lens decided to dedicate July to posts about teaching, I had so much excitement. After all, graduate student advice month had gone over so well, why wouldn’t another themed month that is also relevant. I mean, is teaching not a significant part of what we do as sociologists? But there was one problem… I’ve never taught before. What could I offer in my posts?

Really. I had a very difficult time thinking of something, of anything, to offer. I’ve never even been a teaching assistant! Being in the classroom, beyond one or two guest lectures, is something that baffles me. On top of that, being so young (no more than 2 years older than some college seniors) and fresh out of college myself, how I could I really be considered an authority on being the teacher?

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(Source: https://commons.wikimedia.org/wiki/Category:Sexual_harassment#/media/File:Army_stock_photograph,_reenactment_shot_by_Pfc._Elizabeth_Fournier_140403-A-IY594-001.jpg)

In patriarchal societies, men tend to take advantage of their power, and privilege. This privilege comes so easily because it is invisible to them, which makes men blind to their control over society. Besides, the concept of privilege is based on its omnipresent invisibility. The affordances of privilege cost many people, more so women, relegation to the outliers of society, and nearly incapable of controlling power. At times, certain men have an inclination to enforce, and monopolize, on their power in the workplace; i.e. make sexual propositions, or sexual innuendos, at their female-identified coworkers. The majority of sexual harassment cases stem from the workplace, so what happens when these situations happen in the general public? Furthermore, what happens when sexual harassment, whether physical, or verbal, occur between those of the same gender?

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This is a guest post by Jenny Dick-Moser. Jenny is a doctoral candidate at Virginia Tech studying Sociology, Health, and Women’s and Gender Studies. Jenny just recently accepted a position as a disability rights advocate at the Disability Law Center of Virginia. 

Sociology Lens News Editor Megan Nanney (mnanney) saw Jenny present on this topic at a departmental symposium and felt that this important information should be shared with those looking to teach courses and for general knowledge in daily life. Thank you, Jenny, for sharing!

Source: Sociology Lens Media Library
Source: Sociology Lens Media Library

Being a self-identified disabled feminist in academia means a lot of people come to me for advice in how to make their disability accommodation statements on their syllabi. For many, the accommodation statement can be as awkward and perplexing for the non-disabled as it can be to interact with disabled people in real life. I’ve had countless interactions with non- disabled people who perform linguistic gymnastics to avoid the word disability and seem to be unclear about how or if to address the crippled elephant in the room.

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(Source: https://upload.wikimedia.org/wikipedia/commons/4/4b/Coming_out_of_the_closet.jpg)

The concept of the “closet,” linguistically, served as the foundation, and means, to identify as a homosexual, or LGBTQ. Within her text, The Epistemology of the Closet, Kosofsky Sedgwick offers numerous ways to define the “closet.” However, there are two definitions pertinent to our understanding of the “closet.” The first definition of the “closet” is described as, “a room for privacy or retirement” (Kosofsky Sedgwick, 2008d: 65) and the second, more appealing, definition of the “closet” has an added word before it: “skeleton in the closet (or cupboard): a private or concealed trouble in one’s house or circumstances, ever present, and ever liable to come into view” (Kosofsky Sedgwick, 2008e: 65). To have something, or to be, in the “closet” points out something that is hidden or kept private from others, never to be discerned. It, also, points to a power relation, or antagonism, between sexualities, and sexuality known as knowledge. Currently, it is common for individuals of the LGBTQ community to ask one another if they are “out of the closet.” Yet, to ask someone if they are “out of the closet” is to pry into their secret: they are asked to elucidate, or bring to life, the sexual identity one feels they must hide and fear. more...

Photo owned by Megan Nanney
Photo owned by Megan Nanney

I will never forget my first Pride. I was living in New York City for the summer working as an intern at the Human Rights Watch. The office, last minute, decided to join the parade with people from the office and their families marching with signs regarding LGBT human rights issues. I got to carry the HRW banner (pictured above, I’m on the right) that read clearly “Tyranny has a Witness.” How many people can actually say their first Pride was one that you got to be in the parade, let alone in New York City? The whole parade we walked the behind a float with drag queens that had “It’s Raining Men” on repeat. I’ll never forget watching the people on the sides, decked out in rainbow flags from head to toe, and a few protesters with signs. When we got to Christopher Street, the home of Stonewall Inn, the crowd thickened with hoards of people waiting to party the night away. Being in that parade was electrifying. Being part of an event that celebrated diversity and human rights and my (not then out) self is something I will never forget.

But what is forgotten throughout Pride month is the history of the LGBT rights movement and why we celebrate. (Hint: it’s not about marriage equality). What is lost amongst the corporate sponsorship is the message of visible difference in the street, marching to take back our space and to celebrate ourselves and to celebrate being different. What is erased is the diversity within the LGBT community, along with the white-washing, patriarchal, and homonormative reduction of a group of individuals to a singular community. While my post today is not meant to retell the entire history of the LGBT rights movement, it is important to know that it doesn’t begin with Stonewall. So then, why do we always attribute that last Sunday in June to the riots that served as a “shot heard around the world?” Is the original tradition of Pride dead?

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(Source: http://commons.wikimedia.org/wiki/Category:Marxism#/media/File:Flickr_-_NewsPhoto!_-_Marxisme_festival_Amsterdam.jpg)

The economist Karl Marx believed for society to change, there was a need for an uprising, and an overthrowing of the ruling class; the bourgeoisie. To Marx, no person would truly be free unless this rebellion would occur. Marx is known for his theories about the economy, workers, and social life. One concept, of his, that appeals to my attention is the division of society into two classes. However, what Marx failed to realize, was by this division, he, essentially, enabled a space to create gendered spaces; or, what I will label a sexual differentiation of space. more...

(Photo from Flickr user thisisbossi)
(Photo from Flickr user thisisbossi)

I recently came across an article on my Facebook feed about high school senior Ronald Nelson, who was accepted into all 8 ivy league colleges (among other highly competitive schools). The article discussed how, despite this amazing opportunity for Nelson to attend arguably one of the better colleges in the nation, he ultimately chose to attend University of Alabama (which is still a decent school). According to Business Insider, “After some thought and consideration of all the schools’ offers, Nelson decided it wouldn’t be worth the financial strain to use this money on his undergraduate education.”

Talk about the rising costs and burden of affording college is everywhere. The Wall Street Journal just announced that the graduating class of 2014 has the highest student debt in history, with the average student owing $33,000 after college. So for Nelson, attending a less competitive school that offered him a full ride scholarship was a strategy, as he plans on attending graduate school (where that debt only accumulates…). Seems like a smart choice, right?

Not according to Sociologists of Education who study and believe in undermatching theory.

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(Source: http://commons.wikimedia.org/wiki/Category:LGBT_history_in_France#/media/File:Miklos_Vadasz_-_L%27Assiettte_au_Beurre_-_Les_p%27tits_jeun%27_hommes_02.jpg)

 

Before the conquest of the colonies many non-Western, indigenous, societies did not believe in a heterosexual/homosexual binary. In lieu of this binary, many indigenous societies had some notion of a third category for a person’s sex: a man, or woman, who would dress as the opposite sex but sustained same-sex relationships. The indigenous populations viewed these same-sex relationships as something natural, not perverse. Conversely in Europe, the production of the homosexual was well underway with the coinage of the term in 1891. Many of the men in the imperial army were aware of their colleagues who had “those” tendencies: certain men that enjoyed having sex with other men. Yet once in the colonies, the soldiers met with indigenous men whom were willing to have relations with them. The soldiers believed it was a “situational” homosexuality, as coined by Aldrich. But how was the knowledge of a “situational” homosexuality produced? In the words of Bernard Cohn, this “situational” homosexuality came to be through investigative modalities. more...

Source: http://pixabay.com/en/law-justice-justizia-blind-scale-311363/
Source: http://pixabay.com/en/law-justice-justizia-blind-scale-311363/

I know that I’ve written about my thesis a few times, but at last I have completed my research, written the formal document, and defended its status, certifying me as an official “master.” But if there is one thing that I have learned in my past two years of graduate school, that would be that there is always more work to  be done. There are always new ways of rethinking concepts, new ways to empirically test hypotheses, and new research questions that come out of research.

One of these new ways of thinking arose when I had the difficulty of “proving” homonationalism’s presence in study abroad. Granted, while I believe that qualitative, or even “social” more generally, research cannot actually prove anything, evidence paired with theory suggests particular outcomes or behavioral patterns. Consistently throughout my interviews, participant observation, and analyses of online sources I found that rather than a blatant exclusion of non-heterosexuality or heteronormative stance, that sexuality in general, both heterosexual and non-heterosexual alike, were excluded from the study abroad preparatory process. In fact, in interviews, students said that their sexuality “didn’t matter,” “wasn’t a big deal,” or “never caused a problem.” This lack of sexuality, however, did not prove that non-heterosexuality was accepted, let alone tolerated. So how can this exclusion, or erasure, of sexuality be explained? Is it homonormativity? more...

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(Source:http://commons.wikimedia.org/wiki/Category:Handcuffs_in_BDSM#/media/File:Love_Hurts.jpg)

For the past few months, I heard much criticism, and trepidation, about the Fifty Shades of Grey series, and its first movie. The novel’s graphic scenes, the descriptive language, and the overtness of sexuality, or a specific sexuality, laden in the text have appalled many people. Why is that? I know the majority of my academic friends, as well as personal friends, will give me much flak about my attempts to theorize, and parse out the intricacies of “such” a novel; but I feel there many cultural undertones the novel deploys that people can learn, from the series. more...