Archive: Jan 2012

Cross-posted at Ms.

Andrew S. let us know that The Lancet has just released a study on global trends in abortion, focusing on overall rates, access to safe vs. unsafe abortions, and how the legal status of abortion impacts abortion rates. The results shed some interesting light on the effects of efforts to reduce abortion by outlawing or restricting access to it. Looking at data from 1995 to 2008, the authors found that abortion rates were actually lower in areas of the world with less restrictive abortion laws:

[Via ThinkProgress.]

The Guttmacher Institute provides a full summary of the article. Not surprisingly, the more restrictive abortion laws are, the higher the proportion of unsafe abortions (with Eastern Europe being a significant outlier, with the highest global abortion rates). About half of all abortions are unsafe, leading to the deaths of roughly 47,000 women each year, or 13% of all global maternal deaths — almost entirely in developing nations, where restrictive abortion laws are more common and  access to contraception and medical care are generally lower.

UPDATE: A couple of commenters pointed out that I was sloppy with my wording, and it seems like I’m making a direct causal argument (i.e., fewer restrictions leads to fewer abortions). The situation is more complicated than that; the very fact that some nations have more restrictions than others likely reflects a variety of issues that themselves influence the abortion rate, so that while there might be *some* causation, it’s also probable that laws on abortion and abortion rates are both influenced by other variables. I don’t think that getting rid of all restrictive laws in, say, Southeastern Asia, without making any other change at all, would necessarily lead to a dramatic shift in abortion rates. That said, what I find more interesting is the opposite proposition: the idea that imposing restrictions on abortion will automatically reduce abortion rates, which doesn’t seem true, at least on a global level.

Since outright hatred and discrimination of people because of their race is no longer socially acceptable in our post Civil-Rights era, many argue racism no longer exists.  But sociologists suggest that racism simply changed, becoming more implicit and indirect.

Eduardo Bonilla-Silva argues that the new racism entails individuals saying and doing things that perpetuate racial stereotypes and inequalities, but they do so in such a way that the offender is able to deny being explicitly racist.  One of the many types of new racist strategies Bonilla-Silva highlights is the use of racially charged code speak, or using indirect racial rhetoric and semantic moves to express an ideology that serves to reinforce white dominance over minorities.

The Daily Show’s Larry Wilmore illustrates the code speak implicit in presidential candidate Newt Gingrich’s suggestion that we combat poverty by hiring poor children to clean the restrooms at their schools.  In the clip below, Wilmore notes that “it’s 2011, and you can’t just call Black people lazy,” and then points out Gingrich’s racial code speak.  He notes Gingrich’s statement about “neighborhoods where they may not have that experience [of working]” is “code for inner-city, which is code for urban, which is code for Black.”   Gingrich’s statement about poor children having “no habit of showing up [to work] on Monday” is “code for shiftless, which is code for lazy, which is code for black.” Wilmore then plays more of Gingrich’s speech where the presidential candidate cites statistics about Black unemployment, thereby making his implicit racial assumptions explicit:

.
The clip also points out how racial ideology engages very different explanations for the causes of poverty depending on the race of those affected.  Wilmore notes, “when Black people are poor it’s their fault because they are lazy and on welfare, but down in poor Appalachia it’s not your fault; it’s China’s fault, or India’s fault, or all the money we’re spending on Black people on welfare.”

When John Stewart asks why this is important, Wilmore points out how the causes of poverty “matter to the solutions,” thereby pointing out Gingrich’s implicit prejudices of nonwhite inferiority with his proposal that Black poverty could be eliminated by hiring children to clean toilets (and Gingrich reaffirmed his support for this idea at a GOP primary debate last week, to wild crowd applause). Similarly, Rick Santorum is now defending himself after saying, “I don’t want to make black people’s lives better by giving them somebody else’s money,” ignoring the fact that most recipients of government aid are White and the vast majority of Blacks are employed and do pay taxes to support the social safety net citizens of all races use. In both cases, the message is clear: African Americans are deficient, with no work ethic, and the solution to poverty is entirely at the individual level, with no need for larger structural changes.

—————————-

Jason Eastman is an Assistant Professor of Sociology at Coastal Carolina University who researches how culture and identity influence social inequalities.

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

On January 18th, 2012 many sites on the internet went “black” to protest the Stop Online Piracy Act (SOPA) and the Protect Intellectual Property Act (PIPA), including Wikipedia, Boing Boing, Reddit, Cheezburger, Craig’s List, WordPress, Wired, and Sociological Images too, to name a few (in solidarity, Google blacked out it’s logo).  While written ostensibly to make it easier to stop pirating of music, movies, and other media, opponents argue that the Acts are so penalizing and over-reaching that they would essentially criminalize sharing and creativity.  There’s a great slideshow of the blacked out sites at the Los Angeles Times.

The next day proved that this online action made a large difference, at least in the short run. Seventy Congress members switched their positions or newly decided to stand against the Acts (Boing Boing). Congress has postponed actions on the Act, which was slotted for today.

From the point of view of Sociological Images, this is a much needed victory. From a sociological point of view, it is another illustration of how the internet creates both new legal issues and facilitates new social movement tactics.

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.

Sociologists and others use the term “agenda setting” to describe the way that the media focuses our attention on some things and not others.  In this way, media actors may not control how we think about things, but they may very well control what we think about.

This instance of agenda setting involves SOPA, the Stop Online Piracy Act.  Media Matters put together this figure illustrating the relative number of television segments given to SOPA and other issues — the British Royal Family, the football player Tim Tebow, Casey Anthony and her missing daughter, Alec Baldwin’s behavior on a plane, and the Kardashian divorce — between October 26th, 2011 and January 12th of this year.

Data like this is often used to explain why Americans tend to be quite uninformed about important issues.  For more examples, see this post comparing the covers of TIME and Newsweek in the U.S. and elsewhere.  See also: Setting the Agenda on Trump and Setting the Agenda on Janet Jackson’s “Wardrobe Failure.”

Thanks to Dolores R. for the tip!  Via Socialist Texan.

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.

Amber W. sent in this ad for laser eye surgery:
See our post on the surprising history of the Rosie the Riveter icon.

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.

“Hey look! Fox News, American Idol, and Monday Night Football had a threesome and it made a baby named the Southern Republican Presidential Debate!”

That was my first thought, anyway, as I watched my first Republican Primary debate of the season two nights ago. I was really surprised at the opening dramatization of the event on CNN.  If you don’t know what I’m talking about, you absolutely must watch the first few minutes of the video below (especially :40 to 2:30):

So, what do you think?  Does this smack of sensationalism to you?  Is this just what TV looks like these days?  Without being overly nostalgic, how does this compare to the mood of previous debates?  How might this framing of the debates affect how people think of the presidency, our government, the process?

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.

In an interesting example of cultural borrowing/appropriation sent in by Catherine H., the Korean all-girl pop band T-ara imitates stereotypes of American Indians in their music video for their (strangely catchy) song, YaYaYa.

It’s difficult (for me) to know how these stereotypes of native North Americans “work” in Korea. It appears to mean something to Koreans, otherwise why use the imagery and narratives, but what? And how should Americans who oppose the stereotyping (and erasing of modern) Native Americans talk about this “borrowing”?

To get some perspective, I turned to James Turnbull.  Turnbull is behind the blog, The Grand Narrative, where he writes about Korean Sociology through the prism of pop culture.  This is what he had to say:

First, please note that T-Ara’s Yayaya is actually just one of several recent Korean music videos that have used Native-American imagery, and by no means the most offensive at that. For a list, see here, which points out that Indian Boy by MC Mong is much more problematic.

Second, so many Korean groups are being formed these days – over 30 new girl-groups in 2011 alone – that their management companies (most well-known Korean groups are completely “manufactured”) are in a constant battle to gain media attention for them. One way to do so is to regularly come up with new “concepts” for the group, of which a “cute” one incorporating Native-American imagery is just one possibility of many.

But thirdly and most importantly, it is no exaggeration to say that Korea is one of the least politically-correct societies out there, particularly in the ways in which non-Koreans are represented in popular-culture.

Often, this is completely innocent, most Koreans being ignorant of the connotations of Blackface for instance, or the passions Nazi imagery arouses in Western countries, to the extent that both are regularly found in popular culture and advertising. Indeed, I was especially struck once by reading of university students performing in Blackface at a festival because they thought Black audiences would like it, and would appreciate the interest in “their culture”. As the person who saw this wrote, this was not “offensive” per se, but it was certainly shocking.

Alternatively however, the ignorance can be willing. For example, last year the the Korean Overseas Information Service (KOIS) part of the Ministry of Culture, Sports and Tourism, produced an expensive “Visit Korea” ad which played on the likes of CNN and BBC World and so on, but which relied so heavily on patronizing stereotypes of non-Koreans that it would likely have put off more potential tourists than attracted them. Non-Koreans in the KOIS were consulted in the making however, and did warn the producers of this, but unfortunately their advice was rejected, either because a) Korean advertisers are notorious for producing things that would appeal primarily to Koreans, despite the actual target audience, and/or b) it didn’t jibe with the advertisers’ perceptions of non-Koreans and their wants or needs. (Both are persistent problems with Korean tourism advertisements.)

Finally, for the source of those perceptions, consider Korea’s extremely exclusionary “bloodline”-based nationalism andextremely homogenous population (less than 3% of Korea’s population are “foreign residents”, a third of which are ethnic Koreans from China). Consequently, Korean society is really only just beginning to grapple with the concept of multiculturalism, albeit with much urgency because of the sudden huge influx of brides from Southeast Asia in the last decade or so, with the populations of many rural communities close to becoming a third or even half non-ethnic Korean. Certainly, a great deal of progress has been made in integrating them and acknowledging what their cultures have to offer, but when Korean school textbooks extolled the virtues of being an ethnically homogenous society until as recently as 2006 (and see here for how Blacks and native-Americans were portrayed in school picture dictionaries at that time), then I’m sure you can appreciate that much still remains to be done to prevent prejudice against them, especially in how non-Koreans and cultures are portrayed in the media.

Which to be fair, nobody outside of Korea was at all concerned with until K-pop became popular!

Thank you, James!

We’re happy to hear your thoughts in the comment threads. The video:

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.

Duane Reade (a drugstore chain) is welcoming weary New York City travelers on their subway ride with an advertisement playing into one of the most tired stereotypes – the emotional female eater. Take a look:

Don’t worry, the picture proclaims – by the fourth spoonful of our ice cream, you’ll begin to forget him! The gendered notions of this ad are clear, as it makes sure to emphasize that these issues of emotional eating are befalling women. ‘Him,’ we are supposed to assume, is the man who left/dumped/broke the heart of ‘you,’ the woman. And ‘you’ are coping with this tragedy, of course, by eating copious amounts of delicious ice cream – that’s how women deal with stress and disappointment, right?

Nothing here mentions taste or ingredients. This is an ad for a sugary stand-in to negate whatever distress a woman may be feeling, drawing on the idea that women use high-fat and/or sugary foods to fill an emotional void.

Emotional eating is a learned behavior. Like all learned behaviors, it is reinforced with supportive messages that can be both direct and subliminal. This ad isn’t trying anything new – media critics, most notably Jean Kilbourne, have for years been pointing out the tactic of equating a food item to an object of affection or even love, one that can stand in for a partner that a woman sees as falling short or who has deserted her. Movies and TV shows so often portray  women nursing broken hearts being offered a pint of ice cream or other food by their friends (see: the entire Bridget Jones franchise) that The Big Bang Theory mocked the trope.

The association in the Duane Reade ad implies that a woman’s desire for intimacy isn’t something dynamic and fulfilling, based on a real connection with a human being, but rather a desire that can be filled with anything that won’t desert her, or that can be easily replenished, drawing on larger cultural message and stereotype of men being unable to emotionally connect and of women being too needy.

—————

Larkin Callaghan is a doctoral student at Columbia University studying health behavior and education, with a focus on female adolescent health. She is currently working on her dissertation which explores the relationship between sub-clinical disordered eating behaviors and high-risk sex behavior, substance use, violence, and suicide. You can follow her on Twitter, Tumblr, and at her blog.

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