Archive: 2011

Mexico filmmaker Pablo Fulgueira happened to be traveling in New York shortly after the attack of 9/11. He took the opportunity to interview people on the streets and turned that footage into this short documentary, “SiNYster,” showing the very first social consequences of the 9/11 attack in New York City.

Part I:

Part II:

Pablo Fulgueira studied filmmaking at the Centro de Capacitación Cinematográfica in Mexico City and graduated in 2006.

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.

Cross-posted at Family Inequality.

The grandparent spike spikes on.

Last fall I learned that the number of children who live with at least one grandparent had spiked upward over the last half decade or so. The one-year update of that trend was dramatic enough to justify a yikes-edition update.

Again, the non-poor and near-poor lead the upward trend, while the highest rates are among near-poor. Although there were upward movements in the years before 2008, for the present I think we should file this under recession studies.

(For more on grandparents providing care for children, see this Pew report from last fall.)

In 1922 the American Social Hygiene Association, funded by the American Public Health Service, created a social marketing campaign aimed at American teenagers. While it was predominantly about sexually transmitted infections, it also taught about good health and hygiene in general. And maintaining health, then as now, is not only about health but also about conforming to social norms–especially gender norms.

The posters aimed at boys were titled “Keeping Fit”:

And the girls’ posters were titled “Youth and Life”:

Comparing the boys and girls’ posters, you can see that fitness is not just about physical health; it is also about particular character traits. For boys, those traits are will power, courage, and self-control–traits that are based on a puritan work ethic that we value in a competitive capitalist society.

While courage and endurance were important for both boys and girls, fitness for girls was less about power and self-control, and more about grace, beauty, and friendship.

TEXT:

Paint your cheeks from the inside out. Outdoor exercise, baths, regular meals, and plenty of sleep will help. Most girls could be prettier than they are because most girls could be healthier.

TEXT:

Copy the pose but not the shoes. Correct posture gives attractive figure, straight back, freedom of action for heart and lungs, good muscle tone. Stand tall — chest up, not out — toes straight forward when walking or standing. A well-poised body develops self-respect, and wins the regard of others.

Men were taught how to grow up to be honorable husbands and fathers, while women were taught how to grow up to be good wives and mothers.

For boys:

TEXT:

The youth who achieves self-control can go joyfully and clean into marriage with the one girl he is willing to wait for, and become a husband and father without the danger of causing suffering to wife and child.

For girls:

TEXT:

A woman physician who is also a mother. The girl of today will be the woman of tomorrow. She will need brains, vitality, and sound training, if she is to take her place in the world as a mother and a useful citizen.

It may be tempting to think that we know more now than we did back then and that with progress we make fewer mistakes today than they did in the past. However, controversy surrounding many health topics such as obesity, circumcision, and the way we screen, treat, and fundraise for breast cancer should tell you that we still have many assumptions behind our health recommendations that are based on ideology.

The posters are held at the Social Welfare History Archives at the University of Minnesota Libraries

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

If you would like to write a post for Sociological Images, please see our Guidelines for Guest Bloggers.

According to the flyer in yesterday’s mail, “Life’s too short to clean your own home.”

Naturally, for the people who work for The Cleaning Authority, life is not to short to clean someone else’s home — and love it, as this woman on the inside flap apparently does:

Maybe she’s happy because she has a job she likes — even though she would be miserable cleaning her own home.

The sociological truth is that it is different to clean someone else’s home. Today’s corporate cleaners are different from an informal cleaning relationship.  Corporatizing housework changes its social nature.  That doesn’t mean it’s not unpleasant work. But cleaning the toilet of an anonymous person may be less degrading than cleaning the toilet of someone you have a personal (subordinate) relationship with. On the other hand, maybe people love cleaning toilets for people they really love.

The rationality of market dynamics ideally also makes gender irrelevant.  In that ideal, not real, marketized world, then, maybe there is no such thing as housework — just work and workers. Would that be better?

The World Health Organization (WHO) defines neurological disorders as physical diseases of the nervous system and psychiatric illnesses as disorders that manifest as abnormalities of thought, feeling, or behaviour. In fact, however, there are longstanding unresolved debates on the exact relationship between neurology and psychiatry, including whether there can be any clear division between the two fields.

Related to this, Brandy B. sent us a figure from the blog Neuroskeptic graphing the proportion of journal articles on various disorders included in The American Journal of Psychiatry versus the journal Neurology over the past 20 years. The image is interesting from a sociological standpoint in that, as Brandy writes, “it says far more about the sociology of these fields than about which disorders can be considered neurological or psychiatric.”

While debates regarding the neurological roots of psychiatric illnesses such as depression and schizophrenia are far from settled, the graph shows that the two disciplines have maintained varying levels of intellectual authority over different disorders. Some fall clearly into one domain or the other, while others are covered in both. Depression, for example, receives more attention than mania in Neurology, despite the fact that mania often occurs alongside depression as a symptom of bipolar disorder.

The information in this graph serves as a reminder that what gets published in academic journals, and the topics over which disciplines exercise authority, are the results of social processes. Disciplines are artificial categories of knowledge, solidified through the creation of institutional structures like university departments, degree programs, and academic journals. Psychiatry, for example, didn’t emerge as a discipline until the 19^th century; this emergence was rooted in a social context in Western Europe where rising numbers of people were being institutionalized and attitudes regarding the treatment of mental illness were changing. By claiming membership in disciplines based on common academic backgrounds, research methodologies, and topics of study, scholars contribute to the reproduction of these disciplinary boundaries.

The peer-review process is one facet of this social reproduction of disciplinary boundaries that is particularly relevant to the image above. Research and papers that are submitted, accepted, and funded must appeal to reviewers and conform to the criteria set out by the journal or discipline within which researchers wish to publish. In the case of neurology and psychiatry, it appears based on this graph that the peer-review process may uphold disciplinary boundaries, as reviewers for each discipline’s journal appear to favour articles on certain disorders.

The divisions between neurology and psychiatry suggested in the image above stir up lots of interesting questions not only about what we consider to be “neurological” or “psychiatric”, but more generally about the social production of knowledge.

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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.

If you would like to write a post for Sociological Images, please see our Guidelines for Guest Bloggers.

Nicola R. sent in an image of the ad that is on the back cover of the September 2011 issue of Desktop, an Australian magazine aimed at graphic designers. The ad, for Olympus cameras and their art filters, presents four identical images of a woman with different effects applied. The tagline, in small print under the photos, is “Never get bored of how your girlfriend looks again”:

As Nicola says, the message here is that woman are eternally on display to an objectifying male gaze, “not just in public but often also in our personal lives,” and can never stop manipulating their physical appearance lest they risk losing their male partner’s interest.

Cross-posted at Jezebel.

A year ago, I posted about street harassment — specifically, that form of harassment women often experience in which random men “compliment” us and then feel entitled to our gratitude and attention in return, and often lash out with a barrage of misogynistic comments if they don’t get it.

Caitlin Boston recently posted a video at Sweet.Sour.Satire that she made to highlight the specific kinds of comments Asian American women often face from strangers and even acquaintances. These experiences, both on the street and on dates, represent the intersection of generic sexism and the stereotype of the submissive, hyper-feminized Asian woman, plus an added dash of conflating all Asians (and conflating Asians with Asian Americans) and assuming every Asian American woman’s heart will melt at hearing her date can eat with chopsticks.

When I was an undergrad, I remember being assigned the classic article “Body Ritual among the Nacirema,” by Horace Miner. The piece, published in 1956 in American Anthropologist, applies an anthropological lens to an odd culture singularly devoted to intense ritualistic “improvement” of the human body, which its members seemed to find disgusting in its natural state.

I thought of that article when Matt Cornell, of My Own Private Guantanamo, tweeted a link to the 1994 film Dunkles, Rätselhaftes Österreich, or Dark, Mysterious Austria (I’m not. The film, produced for Austria’s SBS-TV, pokes fun at the tone unfortunately common to many documentaries that attempt to explain the oh-so-bizarre customs and beliefs of non-Western societies. According to IMDb, “A team of the All African Television network wanders into the darkest regions of the Eastern Alps. They observe the habits and rituals of the natives and make not one, but two ethnological major break-through discoveries.”

At 5:40, we learn that the team has disproved the theory that Europeans are monogamous; starting at about 7:50, they describe the elaborate costumes and militaristic symbolism of clans of the Tyrol region of Austria; and at 15:00, there’s a great discussion of the curious obsession with “patently useless activities,” such as biking for no other purpose than biking itself:

Aside from the humorous commentary, it’s a great way of illustrating the sociological imagination,  which requires us to step out of our own culture and try to look at it through the eyes of an outsider — and, as C. Wright Mills put it, to recapture the ability to be astonished by what we normally take for granted.