Archive: Aug 2011

This month thousands of sociologists met in Las Vegas for our annual meeting.  There were lots of opinions about the city and our accommodations at Caesar’s Palace.  In the two-minute clip below, a sociologist who studies cities, Sharon Zukin, offers her thoughts on Las Vegas:

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.

Nicole G., Malia T.K., Zeynep A., Veronica P., Kristina K., Anthony W., Dolores R., and Velanie Williams all let us know about the Nivea for Men ad that received a lot of criticism when it appeared recently. The ad shows an African American man with close-cropped hair and shaved face ready to fling away a version of his own head, this one with beard and Afro, with the tagline “Re-civilize yourself”:

Not surprisingly, many who saw the ad saw it as playing into the old stereotype of African American men as uncivilized and savage, and presenting Afros as inherently wild and unattractive.

The ad is part of Nivea’s “Give a Damn” ad campaign. There is one that features a White man holding a head (via Ad Age):

Ad Age argues that if Nivea had simply switched the copy on the two ads, there probably wouldn’t have been an outcry. That’s quite possible. But they didn’t; they put these particular ads out into the public. We saw something similar with the Dove ad that came out back in the spring. Then I wrote,

I continue to be puzzled that multinational corporations with resources for large-scale marketing campaigns so often stumble in awkward ways when trying to include a range of racial/ethnic groups in their materials. This seems to occur by not sufficiently taking into account existing or historical cultural representations that may provide a background for the interpretation of images or phrases in the advertising.

The same can be said here: yes, Nivea (which has pulled the first ad) has a whole ad campaign about “giving a damn” about your looks. Yes, they also had an ad showing a White man, presenting long hair on Whites as unacceptable or unattractive too. But only one of the men is labeled as “uncivilized” when he has “natural” or ungroomed hair. And the cultural context for these two ads isn’t the same. Given the symbolic power of the Afro in the U.S. — because of historical prejudices against African Americans who didn’t have “good hair” or didn’t straighten it (including using the word “nappy” as an insult) and the Afro’s position as a symbol of Black pride and resistance to beauty standards that privilege Whites — presenting an African American man with long, curly hair as “uncivilized” resonates in a way that the White ad simply doesn’t, even if Nivea had used the same language in both ads.

Tiffani W. at Peppermint Kiss sent in a great example of the social construction of gender and the devaluation of all things feminine, a comic on why men insist on peeing standing up was posted at The Oatmeal. The uptake:

Women sit down to pee.  Women are sissy bitches.  Therefore, sitting down to pee makes you a “sissy bitch.”  If that second sentence weren’t there, the joke wouldn’t make any sense.

Not only do people think that it is girly (yuck!) to sit down and pee, they also think that it is natural that men stand. However, this is learned behavior. While peeing is biological, where and how we pee are cultural and imbued with meaning.

Whether you sit or stand depends on where you are in the world. I have personally witnessed women standing to pee in Ghana, and they did not make the mess that I, without any practice, would make. Enough Ghanaian women stand to pee for this sign to make sense (link):

Ignoring the fact that some women in other areas of the world stand to pee, many westerners claim–because they assume we are more civilized–that men evolved to stand while women evolved to sit. They think it is natural.

However, it may really be natural to squat. There is speculation that many of the ancient toilets that we assume people sat on were actually squat toilets. We may have actually squatted throughout much of history. If you have ever spent time around small children, you know they instinctually squat before we teach them to sit or stand. Furthermore, the American Academy of Pediatrics recommends teaching a young boy to sit first. When you really, really, really want a young boy to just use the toilet instead of a diaper, the last thing you want to do is make it confusing by trying to teach him that sometimes you sit and sometimes you stand.

But many parents will go to a lot of trouble to teach gender even though it might cause them more trouble and a messy bathroom, hence the existence of tinkle targets and potty-training urinals like the one shown here, which promises to give your son a “real ‘stand up’ experience”:

On the other hand, in line with our greater comfort with women adopting masculine behaviors than men adopting feminine ones, a quick Google search yields a plethora of sites teaching women how to stand while peeing. And if you just can’t master it, well then there is a product for that.

So even something as seemingly “natural” as peeing varies culturally and illustrates our insistence in the U.S. on emphasizing gender difference and placing gender-segregated practices in a hierarchy that values masculine traits over feminine ones — even ones that are as mundane as how we pee.

Christina Barmon is a doctoral student at Georgia State University studying sociology and gerontology.

Cross-posted, in Portuguese, at Petiscos de Sociologia.

Noam sent in a link to a website with a post featuring “beautiful” Chinese women who have been executed.  These women are apparently important not because of their sacrifice, or because of what they say about Chinese politics, but because they’re beautiful.  Non-beautiful women who have been executed apparently draw no interest.

Noam’s submission gave me a fantastic excuse to post a video of our very own Gwen Sharp giving a 4-1/2 minute lecture about a similar phenomenon, the Missing White Woman Syndrome (originally posted at the NSC School of Liberal Arts and Sciences; transcript after the jump).

She covers quite a bit of ground.  After introducing the concept, she discusses data on the disproportionate coverage of crimes against white women, and how this shapes perceptions of risk.  In fact, white women are among the least likely type of person to be victimized.  This graph, coincidentally sent in by Grace S., doesn’t break down the data by gender, but it shows a clear pattern by race.

The constant attention to white women’s vulnerability, even though it’s disproportionate, makes it seem as if they are especially likely to be a victim of violent crime.  The risk that women of color will be victimized, then, is underestimated and not taken as seriously as it should be.  Meanwhile, white women may confine themselves to safer-seeming leisure activities and occupational pursuits.

These patterns affirm the role of racism in news making — with violence against women of color apparently less newsworthy — and also shows that white women, though valorized, may self-curtail their lives out of fear that they are, accordingly, the most likely target of violence.

Follow Gwen on Twitter!

References:

Chiricos, T., S. Eschholz, & M. Gertz. (1997). Crime, news and fear of crime: toward an identification of audience effects. Social Problems 44(3), 342-357.

Lundman, R.J. (2003). The newsworthiness and selection bias in news about murder: comparative and relative effects of novelty and race and gender typifications on newspaper coverage of homicide. Sociological Forum, 18(3), 357-386.

Transcript after the jump:

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Lisa G. sent in a photo she took of side-by-side stories in Metro, a free newspaper in Toronto, that ran back in May. The headlines alone reinforce common expectations about gender, housework, and leisure time, and I submit them to you without further comment:

I love a newborn elephant as much as the next person, probably quite significantly more, but must we get all stupid and say that she likes pink? Must we, Zooborns? Really? Sigh.

Sent in by Chloe Angyal at Feministing. Thanks Chloe!

Pink, by the way, has only been associated with female humans for the last 60 years or so, and only in parts of the world.  See, for example, our posts on a vintage Father’s Birthday card and advice for mothers. (And, while we’re at it, this art project is pretty stunning.)  I’m pretty sure elephants, even girl ones, are indifferent.

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.

Attention upper-middle class white women: help save poor Indian women from a life of forced prostitution, all from the comfort of your hammock! Simply purchase some comfy, trendy pants.

(Image from International Princess Project, the organization behind Punjammies)

Aliyah C. wrote to us about a series of photos on a website for a product called Punjammies. The images offer a stark illustration of the racial, classed, and gendered nature of many “development” initiatives.

According to their website, Punjammies claims to offer Indian women who have escaped forced prostitution a chance to rebuild their lives by providing them with the marketable skill of manufacturing clothing.

Images in the Punjammies catalogue make it clear who the target market is: They feature exclusively white women, luxuriously lounging about in Punjammies attire.

Meanwhile, images on the “About” page depict the women purportedly empowered by this operation, conducting manual labour to produce Punjammies products.

Consumerism-driven development initiatives like Punjammies fail to challenge the inherent inequalities at play in a situation where wealthy, white women in the developed world are seen as benevolent and charitable for making a purchase, while women in developing countries manufacturing the products are portrayed as beneficiaries. Furthermore, as Barbara Heron might argue, Punjammies is a prime example of how development initiatives often play into notions of white female subjectivity as compassionate and caring, dependent upon the Othering of women of colour in the south.  In fact, since colonialism, the advantages that accrue to those of us in developed countries have been linked to the disadvantages faced by the rest of the world. Our economies are not separate entities, they are intimately linked.

Reflecting upon images like these should remind us to remain critical of the ways in which “development” is marketed to us, and how it can perpetuate rather than challenge inequalities.

Reference: Heron, B. (2007). Desire for Development: Whiteness, Gender and the Helping Imperative. Waterloo: Wilfred Laurier University Press.

Hayley Price has a background in sociology, international development studies, and education. She recently completed her Masters degree in Sociology and Equity Studies in Education at the University of Toronto.

In honor of the American Sociological Association’s annual conference kicking off at Caesar’s Palace today — and because of my tweet about a Baudrillard-inspired drinking game — I am reposting this hilarious mistake on the part of the U.S. Postal Service.

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A few years ago, my friend Brady introduced me to postmodernist theorist Jean Baudrillard’s arguments about hyperreality. Without getting into the details of semiotics or postmodernism, hyperreality refers to a situation where the signs (particularly media images) used to represent reality become more real to us than the original reality they were supposed to represent.

Soon after that, I was waiting to cross the street on the Strip here in Vegas and overheard a young woman remark to a friend that after visiting the New York-New York casino, she felt just like she’d actually been to New York. Her friend enthused, “I know! I don’t know why we’d ever even need to go there now! I feel like we’ve already seen it.”

I don’t know if Baudrillard discussed Las Vegas — Disneyland and L.A. were his favorite examples, from what I can tell — but you could certainly teach an entire class on hyperreality using Vegas as your case study.

Baudrillard came to mind when we read a BoingBoing article about a mistake from the U.S. Postal Service. The USPS recently released this stamp:

So, a stamp feature the Statue of Liberty. Nothing shocking there. Except…it turns out the image on the stamp isn’t based on the actual Statue of Liberty. A perceptive stamp collector realized that the image is actually of the replica of the Statue of Liberty that stands outside the New York-New York casino:

Close-ups reveal distinct differences between the original and the replica: the facial features are more defined on the replica, and the hair, the proportions of the arm, and folds of the clothing are different.

The U.S. Postal Service produced the stamp and released it along with information about the history of the actual Statue of Liberty. And thus we have a representation (the stamp) of a representation (the photo that served as the model for the stamp) of a representation (the replica statue in Las Vegas) of the original thing the Postal Service intended to portray…and no one there caught the slippage between the intended reality and the representation at any point in the production process.

I think Baudrillard would get a kick out of this.

For more on hyperreality, see Baudrillard’s book Simulacra and Simulation. Also, for more on Vegas and simulation, you might check out Norman Denzin’s article “Rain Man in Las Vegas,” in Symbolic Interaction v. 16, p. 65-78 (1993).

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