Kristie C. sent in a Hardee’s commercial for their turkey burger that is an example of something we’ve talked about before: the conflation of women with food products to be consumed and the sexualization of both women and food in ads. But watch closely! It’s very subtle, so you might miss it the first time.
Archive: 2011
In the wake of two rounds of racially-charged anti-abortion campaigns: “Black Children are an Endangered Species” and “The Most Dangerous Place for an African-American is in the Womb.” These campaigns are built around the fact that pregnant black women are more likely to have abortions than pregnant white women. The one getting attention at the moment, sent in by Laura E., is a set of billboards from That’s Abortion in the South Side of Chicago:
I’ve said this before, and it’s being said elsewhere, but I think it deserves to be said again, and strongly.
Many women have abortions because they cannot afford to raise a(nother) child. They would bring the fetus to term if only they weren’t all-but-crushed under the burdens of under-served neighborhoods, shitty public education, a dearth of jobs that pay a living wage, a criminal justice system that strips inner cities of husbands and fathers, a lack of health care, and stingy, penalizing, and humiliating social services (when they can get them). So telling black women that they are bad; telling them that they are killing their race alongside their babies, is twisting a knife that already penetrates deep in the black community.
Not to mention the fact that as soon as those poor women have children, they’re demonized for irresponsibly bringing babies into the world that they cannot support. It’s called a double bind; damned if you do, damned if you don’t. And no they cannot “wait until they’re in a better place financially” or “not have sex until they can afford to raise a child” because many, many women will never be in such a place in their entire lives. And they can’t just “practice responsible contraception” because half of all pregnancies are unintended, at least a third among even the most well-educated and resource-rich women. So pregnancies will and do happen, even to people who don’t want or can’t have a child.
If pro-life groups want to stop abortion, they need to stop accusing black women of moral bankruptcy and start putting those billboards up across from the Capital Building. What black women need isn’t an ethics lesson, they need resources. They need those very same people who tsk tsk them to stand up for them, to fight for a living wage, investments in their schools and communities, protection instead of criminalization, more available and better subsidized child care, and guaranteed parental leave benefits for all (it’s not a fantasy). If black women had those things, then they might feel like that had a choice to keep their baby, just as they have a choice to abort their fetus.
It’s not the parents who fail to care-about-the-children in America, it’s a government and it’s citizens that allow 1 in 5 to languish in poverty.
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.
Mark Twain, Plato, Charles Dickens, John Stuart Mill, Voltaire, Ralph Waldo Emerson. For years, these names were thought necessary components of higher education. Without understanding these authors and their “great books,” so the story went, our students would lack in critical thinking skills and intelligence. Yet, in the wake of the 1960s and challenges to white male dominance, students and educators begin to demand a more well-rounded and inclusive canon. University curriculums constituted almost entirely by dead, white, male, European writers, were slowly accompanied by a few token “others.”
In the 1980s and ‘90s, the debate over what constituted a proper and effective “canon” reached a fevered pitch. The supposed decline of American knowledge and intelligence was blamed on the multiculturalism’s rise in the Ivory Tower. For example, University of Chicago philosophy professor Allan Bloom’s book The Closing of the American Mind (1987) vigorously argued for a return to the traditional canon. In addressing this tension, sociologist Bethany Bryson wrote:
Two decades of heated battle would ensue between members of what would become known as the Cultural Left and the Cultural Right—academics and public intellectuals who engaged the debate in the national media. Despite the appearance of an epic battle between opposing forces, however, the two “sides” shared an extraordinary premise: that every time an English teacher put together a reading list, the future of a nation hung in the balance.*
Years later, most agree that the “Cultural Left” won the canon wars. It is generally assumed that today’s university curriculums and bookstores are repositories of diverse writers and viewpoints.
So, what does this cornucopia of diversity look like? We don’t have to look far to answer the question. A trip down the aisles of today’s college bookstores serve as off-hand metrics for what is “legitimate knowledge.” Moreover, these bookstores decorate their store walls with uniform and corporate–approved book covers and authors’ likenesses. By way of example, I headed over to the bookstore at Mississippi State University.
Throughout this bookstore, 3’ x 5’ posters of notable books are displayed above the shelves and sitting areas. In total, thirty-three different book covers grace the walls, however, John Steinbeck’s Cup of Gold is displayed twice to bring the total to thirty-four. Nine of these thirty-four (26%) titles were produced by nonwhite, female, and/or gay/lesbian writers: Rosario Castellanos’ The Book of Lamentations, Pablo Neruda’s Fully Empowered, James Baldwin’s Go Tell It On The Mountain, Maria Edgeworth’s The Absentee, Harper Lee’s To Kill a Mockingbird, Ayn Rand’s Atlas Shrugged, Sylvia Plath’s The Bell Jar, Louisa May Alcott’s Little Women, and Ralph Ellison’s Invisible Man.
In addition to the posters, on a wrap-around,mural above the café, 23 authors sit in a restaurant, smoking, drinking, eating, and enjoying one another’s conversation and company. As shown below, the authors displayed are: Shelley, Whitman, Melville, Trollope [spelled as “Troilope” here], Kipling, [George] Eliot, James, Wilde, Twain, Shaw, Hardy, Dickenson, Orwell, Nabakov, Joyce, Parker, Faulkner, Steinbeck, [T. S.] Eliot, Singer, Kafka, Neruda, and Hughes.
Out of the twenty-three authors displayed, four (17%) are women, two (9%) are people of color ( literally marginalized to the far right of the mural as it curls behind a support beam), and two (9%) are considered to have been gay. Withstanding the overlap of Hughes in two categories (gay and nonwhite), we are left with only six out of twenty-three (26%) authors that do not conform to the white, male, straight demographic thought characteristic of traditional canon authors.
The twenty-six percent of book covers and paintings are the height of LGBT, female, and nonwhite author representation in this store. While the shelves certainly carry more than nine books and six authors of this ilk, I’d wager that the total percentage does not come close to a quarter of their total inventory. If these numbers and framing together epitomize the great victory of the Canon Wars by the Cultural Left, then it is certainly an unfinished battle.
* Bryson, Bethany. 2005. Making Multiculturalism: Boundaries and Meaning in U.S. English Departments. Palo Alto, CA: Stanford University Press, p 2.
Matthew W. Hughey is a recent graduate of the University of Virginia (2009) and is currently an assistant professor of Sociology at Mississippi State University. He is co-editor (with Dr. Gregory Parks) of The Obamas as a (Post) Racial America?, 12 Angry Men: True Stories of Being a Black Man in America Today, and Black Greek-Letter Organizations, 2.0: New Directions in the Study of African American Fraternities and Sororities. He is also author of the forthcoming White Bound: White Nationalists, White Antiracists, and the Shared Meanings of Race. Please feel free to visit his website or contact him at MHughey@soc.msstate.edu.
Going on 500 of you “liked” our recent post summarizing the statistical case against Walmart for gender discrimination. A new Catalyst report, sent along by Washburn University Professor Sangyoub Park, reveals that Walmart isn’t alone in failing to promote women. The study of Fortune 500 companies found that the percent of board seats and corporate officer positions held by women have been increasing, but not particularly quickly (source):
As of 2010, 18% of senior officers and 6% of their top earners were women (source):
136 of the 500 companies had exactly zero female executives.
The data, however, actually varies quite tremendously by type of company (in a way that dovetails with general job segregation by sex):
Data from the Deloitte Global Center for Corporate Governance, covered by NPR, reveal how the United States compares to other similar countries. It shows that Europe is also struggling to achieve parity in the boardroom:
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.
Jeff H. sent in a link to a graphic at Civil Eats that lets you see the rise in U.S. daily caloric availability between 1970 and 2008, and where the additional calories are coming from. They are based on USDA data on food available for human consumption, minus what is wasted through being thrown out, spoiling before making it to the store, etc., to approximate average daily calorie consumption. It’s a rough measure, and clearly actual consumption will vary widely, but the overall changes provide some insights into the changing U.S. diet.
Note: I sometimes used the word “consumption,” “consumed,” etc., in the post since availability is an approximation of it, but as a reader pointed out, I should have been more careful, so I’ve fixed it throughout the post.
In 1970, we consumed had available an average of 2,168 calories per day, and the single largest source was meat/eggs/nuts:
By 2008, we had 2,673 calories available on average. The big jumps were in added fat — there are 231 more calories a day available per person, and it’s now the single largest source of calories — and grains. I was surprised to see how small the increase in added sugars was…and calories available from vegetables and dairy actually went down:
Overall, that’s an increase in available calories of 23.3% during this 38-year time frame.
You can go to the Economic Research Service website and create charts or tables of caloric availability for specific food groups. For instance, the chart on changes in sweeteners shows the jump in use of high-fructose corn syrup, and an accompanying decrease in dextrose:
There’s a lot less whole milk than there used to be:
But we’ve grown to love mozzarella and make a lot more of it:
Or instead of looking at trends over time, you can get the breakdown for one particular year. Here are the sources of our added fats for 2008:
Non-alcoholic drinks (excluding milk):
I warn you, this is one of those things where it seems like you’ll just look for a second, and the next thing you know you’ve spent 45 minutes making customized charts of every possible category of food.
Also, we do not like lima beans:
UPDATE: Reader Chorda provides some context that I think is helpful:
The added fat looks impressive, but because fat has 9 calories per gram that increase ends up only being 25.6 grams of fat over the 1970 amount, or 0.903013 ounce. Yes, less than an ounce of fat can add 231 calories. On the other hand, the additional grains and sugar combined would be 62.51 grams of carbohydrates, or 2.20497 ounces dry weight and 250 new calories from carbohydrate sources.
Just over three ounces of food can make a difference of 481 calories. Eating that extra 3.1 ounces every day for a week is 3,367 calories. One pound of fat is equal to 3,500 calories.
Take two tablespoons of oil. Combine with three tablespoons flour and one tablespoon sugar. That is the largest difference between 1970 and 2008. Could you even get a single pancake out of that?
Sometimes public service announcements miss the mark. Like really, really miss the mark. In 2009 I described an anti-teen pregnancy PSA as gut-wrenchingly horrible and the feeling has not waned with time. It suggests that teenagers who have gotten (someone) pregnant are dirty, cheap pricks, nobodies, and rejects. We’ve also highlighted PSAs against statutory rape featuring children with giant breasts and an anti-domestic violence campaign in which you “hit the bitch.”
The campaign I’d like to discuss in this post is along these lines. Brought to my attention by Debbie at Body Impolitic, it is the Georgia Children’s Health Alliance’s anti-childhood obesity campaign. And it shames fat children and encourages viewers to retain negative stereotypes about them. First, I wonder how it must feel to be chosen to be the posterchild for this campaign?
Second, some of the short videos available on the website confirm nasty stereotypes about fat people. Like, all they do is eat:
Ironically, some of the videos acknowledge that fat children are subject to discrimination (at least from other kids), but that doesn’t appear to have stopped them from feeding that prejudice with their message.
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.
Forbes magazine recently ranked Stockton California as the most miserable city in the US, a dubious award that comes as little surprise to the city’s struggling residents. Home prices have declined 67% since 2005, unemployment averaged a whopping 17.2% in 2010, and Stockton has the second highest crime rate in California.
In response, Gregory Basso, a retired Stockton businessman, created a video disputing Forbes’ findings. This clip went viral, at least locally, and was discussed by many Stockton residents. In his video, Basso highlights the attributes of Stockton he believes contribute to his high quality of life. These include “debating whether to wear my sun glasses or not in February,” and the many nearby opportunities for golfing, biking and hiking. He speaks of the seven professional sports teams found within a 2-hour radius, and the ability to sail from the yacht-lined downtown marina, along the Sacramento Delta, all the way to the San Francisco Bay. He ends by describing how Stockton has a great first time homebuyers market, and is a cheap central location for large businesses to come and set up shop.
But Basso’s lifestyle represents only a small minority of Stockton’s residents. The color of Mr. Basso’s skin, wealth, and class standing afford him privileges that most residents do not have access to. In a city with a median per capita income of $19,000, few residents have the opportunity to spend their days playing golf and yachting. Neither can they afford to live in the exclusive gated community where the beginning of the video was filmed. And Basso’s excitement about Stockton’s “first time home buyers market” might seem less compelling to the 58% of Stockton homeowners who owe more on their mortgages than their houses are worth.
It’s also worth noting that nearly all of the people depicted in Basso’s video (with the exception of University of the Pacific students) appear to be white. This is striking in a city where 32% of residents identify as Hispanic or Latino/a, 11% as African American and 20% as Asian (source). Because people of color tend to be less well off economically than whites, it stands to reason that many of these people are experiencing the misery that Basso claims that Forbes magazine “got all wrong” are people of color. And although Basso highlights many positive things about Stockton, he mentions neither its rich diversity nor its wide variety of ethnic cuisine.
Sociologist Ruth Frankenberg writes that “privilege is the (non) experience of not being slapped in the face.”* What she means by this is not only that that white and middle class individuals have advantages over working class people and people of color, but that those of us with privilege often don’t see just how much these differences matter. She argues that race and class disparities are reproduced when those with more privileges do not look, and therefore do not see, just how different our circumstances can be.
Clearly, the goal of this video’s creator is not to erase the experiences of other Stockton residents. To the contrary, it seems he wants to diminish the stigma attached to being named the most miserable city in the US, and to cast it as a place that businesses might want to locate. This could even help generate opportunities for the very people experiencing hardships. However, in this video, Basso chooses not to see the real problems that affect many Stockton citizens. Without an understanding of these problems, Stockton residents are less prepared to address them.
* Frankenberg, Ruth. 1996. “When we are capable of stoppoing we begin to see” in Thompson and Tyagi (eds), Names We Call Home. NY: Routledge. p. 4
——————————
Brianna Gall is a senior sociology major at the University of the Pacific and was born and raised in Stockton, CA. Dr. Alison Hope Alko is Assistant Professor of Sociology at University of the Pacific, where she teaches a seminar in public sociology. Her research interests include inequality, environment, food and the social construction of place.
If you would like to write a post for Sociological Images, please see our Guidelines for Guest Bloggers.
Well, I’m very late posting today, obviously. It was a long day. Anyway, Elliott J. sent in an AP news story that ran on Yahoo news. The article about the University of Connecticut women’s basketball team — which was in the Final Four of the women’s tournament — focuses not on their physical prowess, skill, or competitive spirit, but rather on the fact that they’re super excited to cheer on the UConn men’s team: 
Of course, there’s nothing shocking about the fact that one team from a school might want other teams from the same school to win. But there’s a tendency to feminize female athletes and to highlight their relationships with and appreciation for men, to reassure audiences that they’re still appropriately feminine despite their interest in sports and amazing athletic abilities. In this case, we learn that these female athletes still support and cheer for their male colleagues…and though the women in the article say the teams support each other, only examples of the women rooting for the men are included, and despite my googling, I couldn’t find any stories about how much the UConn men’s team was pulling for the women’s team.
UPDATE: Reader twostatesystem was able to find an article about the men of UConn cheering on the women that I didn’t find in my quick googling (I tried variations on “UConn men cheer/support/pull for women” and couldn’t find anything at the time).
In the wake of two rounds of racially-charged anti-abortion campaigns: “Black Children are an Endangered Species” and “The Most Dangerous Place for an African-American is in the Womb.” These campaigns are built around the fact that pregnant black women are more likely to have abortions than pregnant white women. The one getting attention at the moment, sent in by Laura E., is a set of billboards from That’s Abortion in the South Side of Chicago:
I’ve said this before, and it’s being said elsewhere, but I think it deserves to be said again, and strongly.
Many women have abortions because they cannot afford to raise a(nother) child. They would bring the fetus to term if only they weren’t all-but-crushed under the burdens of under-served neighborhoods, shitty public education, a dearth of jobs that pay a living wage, a criminal justice system that strips inner cities of husbands and fathers, a lack of health care, and stingy, penalizing, and humiliating social services (when they can get them). So telling black women that they are bad; telling them that they are killing their race alongside their babies, is twisting a knife that already penetrates deep in the black community.
Not to mention the fact that as soon as those poor women have children, they’re demonized for irresponsibly bringing babies into the world that they cannot support. It’s called a double bind; damned if you do, damned if you don’t. And no they cannot “wait until they’re in a better place financially” or “not have sex until they can afford to raise a child” because many, many women will never be in such a place in their entire lives. And they can’t just “practice responsible contraception” because half of all pregnancies are unintended, at least a third among even the most well-educated and resource-rich women. So pregnancies will and do happen, even to people who don’t want or can’t have a child.
If pro-life groups want to stop abortion, they need to stop accusing black women of moral bankruptcy and start putting those billboards up across from the Capital Building. What black women need isn’t an ethics lesson, they need resources. They need those very same people who tsk tsk them to stand up for them, to fight for a living wage, investments in their schools and communities, protection instead of criminalization, more available and better subsidized child care, and guaranteed parental leave benefits for all (it’s not a fantasy). If black women had those things, then they might feel like that had a choice to keep their baby, just as they have a choice to abort their fetus.
It’s not the parents who fail to care-about-the-children in America, it’s a government and it’s citizens that allow 1 in 5 to languish in poverty.
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.
Mark Twain, Plato, Charles Dickens, John Stuart Mill, Voltaire, Ralph Waldo Emerson. For years, these names were thought necessary components of higher education. Without understanding these authors and their “great books,” so the story went, our students would lack in critical thinking skills and intelligence. Yet, in the wake of the 1960s and challenges to white male dominance, students and educators begin to demand a more well-rounded and inclusive canon. University curriculums constituted almost entirely by dead, white, male, European writers, were slowly accompanied by a few token “others.”
In the 1980s and ‘90s, the debate over what constituted a proper and effective “canon” reached a fevered pitch. The supposed decline of American knowledge and intelligence was blamed on the multiculturalism’s rise in the Ivory Tower. For example, University of Chicago philosophy professor Allan Bloom’s book The Closing of the American Mind (1987) vigorously argued for a return to the traditional canon. In addressing this tension, sociologist Bethany Bryson wrote:
Two decades of heated battle would ensue between members of what would become known as the Cultural Left and the Cultural Right—academics and public intellectuals who engaged the debate in the national media. Despite the appearance of an epic battle between opposing forces, however, the two “sides” shared an extraordinary premise: that every time an English teacher put together a reading list, the future of a nation hung in the balance.*
Years later, most agree that the “Cultural Left” won the canon wars. It is generally assumed that today’s university curriculums and bookstores are repositories of diverse writers and viewpoints.
So, what does this cornucopia of diversity look like? We don’t have to look far to answer the question. A trip down the aisles of today’s college bookstores serve as off-hand metrics for what is “legitimate knowledge.” Moreover, these bookstores decorate their store walls with uniform and corporate–approved book covers and authors’ likenesses. By way of example, I headed over to the bookstore at Mississippi State University.
Throughout this bookstore, 3’ x 5’ posters of notable books are displayed above the shelves and sitting areas. In total, thirty-three different book covers grace the walls, however, John Steinbeck’s Cup of Gold is displayed twice to bring the total to thirty-four. Nine of these thirty-four (26%) titles were produced by nonwhite, female, and/or gay/lesbian writers: Rosario Castellanos’ The Book of Lamentations, Pablo Neruda’s Fully Empowered, James Baldwin’s Go Tell It On The Mountain, Maria Edgeworth’s The Absentee, Harper Lee’s To Kill a Mockingbird, Ayn Rand’s Atlas Shrugged, Sylvia Plath’s The Bell Jar, Louisa May Alcott’s Little Women, and Ralph Ellison’s Invisible Man.
In addition to the posters, on a wrap-around,mural above the café, 23 authors sit in a restaurant, smoking, drinking, eating, and enjoying one another’s conversation and company. As shown below, the authors displayed are: Shelley, Whitman, Melville, Trollope [spelled as “Troilope” here], Kipling, [George] Eliot, James, Wilde, Twain, Shaw, Hardy, Dickenson, Orwell, Nabakov, Joyce, Parker, Faulkner, Steinbeck, [T. S.] Eliot, Singer, Kafka, Neruda, and Hughes.
Out of the twenty-three authors displayed, four (17%) are women, two (9%) are people of color ( literally marginalized to the far right of the mural as it curls behind a support beam), and two (9%) are considered to have been gay. Withstanding the overlap of Hughes in two categories (gay and nonwhite), we are left with only six out of twenty-three (26%) authors that do not conform to the white, male, straight demographic thought characteristic of traditional canon authors.
The twenty-six percent of book covers and paintings are the height of LGBT, female, and nonwhite author representation in this store. While the shelves certainly carry more than nine books and six authors of this ilk, I’d wager that the total percentage does not come close to a quarter of their total inventory. If these numbers and framing together epitomize the great victory of the Canon Wars by the Cultural Left, then it is certainly an unfinished battle.
* Bryson, Bethany. 2005. Making Multiculturalism: Boundaries and Meaning in U.S. English Departments. Palo Alto, CA: Stanford University Press, p 2.
Matthew W. Hughey is a recent graduate of the University of Virginia (2009) and is currently an assistant professor of Sociology at Mississippi State University. He is co-editor (with Dr. Gregory Parks) of The Obamas as a (Post) Racial America?, 12 Angry Men: True Stories of Being a Black Man in America Today, and Black Greek-Letter Organizations, 2.0: New Directions in the Study of African American Fraternities and Sororities. He is also author of the forthcoming White Bound: White Nationalists, White Antiracists, and the Shared Meanings of Race. Please feel free to visit his website or contact him at MHughey@soc.msstate.edu.
Going on 500 of you “liked” our recent post summarizing the statistical case against Walmart for gender discrimination. A new Catalyst report, sent along by Washburn University Professor Sangyoub Park, reveals that Walmart isn’t alone in failing to promote women. The study of Fortune 500 companies found that the percent of board seats and corporate officer positions held by women have been increasing, but not particularly quickly (source):
As of 2010, 18% of senior officers and 6% of their top earners were women (source):
136 of the 500 companies had exactly zero female executives.
The data, however, actually varies quite tremendously by type of company (in a way that dovetails with general job segregation by sex):
Data from the Deloitte Global Center for Corporate Governance, covered by NPR, reveal how the United States compares to other similar countries. It shows that Europe is also struggling to achieve parity in the boardroom:
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.
Jeff H. sent in a link to a graphic at Civil Eats that lets you see the rise in U.S. daily caloric availability between 1970 and 2008, and where the additional calories are coming from. They are based on USDA data on food available for human consumption, minus what is wasted through being thrown out, spoiling before making it to the store, etc., to approximate average daily calorie consumption. It’s a rough measure, and clearly actual consumption will vary widely, but the overall changes provide some insights into the changing U.S. diet.
Note: I sometimes used the word “consumption,” “consumed,” etc., in the post since availability is an approximation of it, but as a reader pointed out, I should have been more careful, so I’ve fixed it throughout the post.
In 1970, we consumed had available an average of 2,168 calories per day, and the single largest source was meat/eggs/nuts:
By 2008, we had 2,673 calories available on average. The big jumps were in added fat — there are 231 more calories a day available per person, and it’s now the single largest source of calories — and grains. I was surprised to see how small the increase in added sugars was…and calories available from vegetables and dairy actually went down:
Overall, that’s an increase in available calories of 23.3% during this 38-year time frame.
You can go to the Economic Research Service website and create charts or tables of caloric availability for specific food groups. For instance, the chart on changes in sweeteners shows the jump in use of high-fructose corn syrup, and an accompanying decrease in dextrose:
There’s a lot less whole milk than there used to be:
But we’ve grown to love mozzarella and make a lot more of it:
Or instead of looking at trends over time, you can get the breakdown for one particular year. Here are the sources of our added fats for 2008:
Non-alcoholic drinks (excluding milk):
I warn you, this is one of those things where it seems like you’ll just look for a second, and the next thing you know you’ve spent 45 minutes making customized charts of every possible category of food.
Also, we do not like lima beans:
UPDATE: Reader Chorda provides some context that I think is helpful:
The added fat looks impressive, but because fat has 9 calories per gram that increase ends up only being 25.6 grams of fat over the 1970 amount, or 0.903013 ounce. Yes, less than an ounce of fat can add 231 calories. On the other hand, the additional grains and sugar combined would be 62.51 grams of carbohydrates, or 2.20497 ounces dry weight and 250 new calories from carbohydrate sources.
Just over three ounces of food can make a difference of 481 calories. Eating that extra 3.1 ounces every day for a week is 3,367 calories. One pound of fat is equal to 3,500 calories.
Take two tablespoons of oil. Combine with three tablespoons flour and one tablespoon sugar. That is the largest difference between 1970 and 2008. Could you even get a single pancake out of that?
Sometimes public service announcements miss the mark. Like really, really miss the mark. In 2009 I described an anti-teen pregnancy PSA as gut-wrenchingly horrible and the feeling has not waned with time. It suggests that teenagers who have gotten (someone) pregnant are dirty, cheap pricks, nobodies, and rejects. We’ve also highlighted PSAs against statutory rape featuring children with giant breasts and an anti-domestic violence campaign in which you “hit the bitch.”
The campaign I’d like to discuss in this post is along these lines. Brought to my attention by Debbie at Body Impolitic, it is the Georgia Children’s Health Alliance’s anti-childhood obesity campaign. And it shames fat children and encourages viewers to retain negative stereotypes about them. First, I wonder how it must feel to be chosen to be the posterchild for this campaign?
Second, some of the short videos available on the website confirm nasty stereotypes about fat people. Like, all they do is eat:
Ironically, some of the videos acknowledge that fat children are subject to discrimination (at least from other kids), but that doesn’t appear to have stopped them from feeding that prejudice with their message.
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.
Forbes magazine recently ranked Stockton California as the most miserable city in the US, a dubious award that comes as little surprise to the city’s struggling residents. Home prices have declined 67% since 2005, unemployment averaged a whopping 17.2% in 2010, and Stockton has the second highest crime rate in California.
In response, Gregory Basso, a retired Stockton businessman, created a video disputing Forbes’ findings. This clip went viral, at least locally, and was discussed by many Stockton residents. In his video, Basso highlights the attributes of Stockton he believes contribute to his high quality of life. These include “debating whether to wear my sun glasses or not in February,” and the many nearby opportunities for golfing, biking and hiking. He speaks of the seven professional sports teams found within a 2-hour radius, and the ability to sail from the yacht-lined downtown marina, along the Sacramento Delta, all the way to the San Francisco Bay. He ends by describing how Stockton has a great first time homebuyers market, and is a cheap central location for large businesses to come and set up shop.
But Basso’s lifestyle represents only a small minority of Stockton’s residents. The color of Mr. Basso’s skin, wealth, and class standing afford him privileges that most residents do not have access to. In a city with a median per capita income of $19,000, few residents have the opportunity to spend their days playing golf and yachting. Neither can they afford to live in the exclusive gated community where the beginning of the video was filmed. And Basso’s excitement about Stockton’s “first time home buyers market” might seem less compelling to the 58% of Stockton homeowners who owe more on their mortgages than their houses are worth.
It’s also worth noting that nearly all of the people depicted in Basso’s video (with the exception of University of the Pacific students) appear to be white. This is striking in a city where 32% of residents identify as Hispanic or Latino/a, 11% as African American and 20% as Asian (source). Because people of color tend to be less well off economically than whites, it stands to reason that many of these people are experiencing the misery that Basso claims that Forbes magazine “got all wrong” are people of color. And although Basso highlights many positive things about Stockton, he mentions neither its rich diversity nor its wide variety of ethnic cuisine.
Sociologist Ruth Frankenberg writes that “privilege is the (non) experience of not being slapped in the face.”* What she means by this is not only that that white and middle class individuals have advantages over working class people and people of color, but that those of us with privilege often don’t see just how much these differences matter. She argues that race and class disparities are reproduced when those with more privileges do not look, and therefore do not see, just how different our circumstances can be.
Clearly, the goal of this video’s creator is not to erase the experiences of other Stockton residents. To the contrary, it seems he wants to diminish the stigma attached to being named the most miserable city in the US, and to cast it as a place that businesses might want to locate. This could even help generate opportunities for the very people experiencing hardships. However, in this video, Basso chooses not to see the real problems that affect many Stockton citizens. Without an understanding of these problems, Stockton residents are less prepared to address them.
* Frankenberg, Ruth. 1996. “When we are capable of stoppoing we begin to see” in Thompson and Tyagi (eds), Names We Call Home. NY: Routledge. p. 4
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Brianna Gall is a senior sociology major at the University of the Pacific and was born and raised in Stockton, CA. Dr. Alison Hope Alko is Assistant Professor of Sociology at University of the Pacific, where she teaches a seminar in public sociology. Her research interests include inequality, environment, food and the social construction of place.
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Well, I’m very late posting today, obviously. It was a long day. Anyway, Elliott J. sent in an AP news story that ran on Yahoo news. The article about the University of Connecticut women’s basketball team — which was in the Final Four of the women’s tournament — focuses not on their physical prowess, skill, or competitive spirit, but rather on the fact that they’re super excited to cheer on the UConn men’s team: 
Of course, there’s nothing shocking about the fact that one team from a school might want other teams from the same school to win. But there’s a tendency to feminize female athletes and to highlight their relationships with and appreciation for men, to reassure audiences that they’re still appropriately feminine despite their interest in sports and amazing athletic abilities. In this case, we learn that these female athletes still support and cheer for their male colleagues…and though the women in the article say the teams support each other, only examples of the women rooting for the men are included, and despite my googling, I couldn’t find any stories about how much the UConn men’s team was pulling for the women’s team.
UPDATE: Reader twostatesystem was able to find an article about the men of UConn cheering on the women that I didn’t find in my quick googling (I tried variations on “UConn men cheer/support/pull for women” and couldn’t find anything at the time).