Bewildered by Nazi soldiers’ willingness to perpetuate the horrors of World War II, Stanley Milgram set out to test the extent to which average people would do harm if instructed by an authority figure. In what would end up being one of the most famous studies in the history of social psychology, the experimenter would instruct study subjects to submit a heard, but unseen stranger (who was reputed to have a heart condition) to a series of increasingly strong electric shocks. The unseen stranger (actually a tape recording) would yelp and cry and scream and beg… and eventually be silent. If the study subject expressed a desire to quit administering the shocks, the experimenter would prod four times:
1. Please continue.
2. The experiment requires that you continue.
3. It is absolutely essential that you continue.
4. You have no other choice, you must go on.
If, after four prods, the subject still refused to administer the shock, the experiment was over.
In his initial study, though all participants at some point required prodding, 65 percent of people (26 out of 40) continued to submit the stranger to electric shocks all the way up to (a fake) 450-volts, a dose that was identified as fatal and was administered after the screaming turned to silence. You can watch a BBC replication of the studies.
I love gender and sexual demography. It’s incredibly important work. Understanding the size and movements of gender and sexual minority populations can help assess what kinds of resources different groups might require and where those resources would be best spent, among others things. Gary J. Gates and Frank Newport initially published results from a then-new Gallup question on gender/sexual identity in 2012-2013 (here). At the time, 3.4% of Americans identified as either lesbian, gay, bisexual, or transgender. It’s a big deal – particularly as “identity” is likely a conservative measure when it comes to assessing the size of the population of LGBT persons. After I read the report, I was critical of one element of the reporting: Gates and Newport reported proportions of LGBT persons by state. As data visualizations go, I felt the decision concealed more than it revealed.
From 2015-2016, Gallup collected a second round of data. These new data allowed Gates to make some really amazing observations about shifts in the proportion of the U.S. population identifying themselves as LGBT. It’s a population that is, quite literally on the move. I posted on this latter report here. The shifts are astonishing – particularly given the short period of time between waves of data collection. But, again, data on where LGBT people are living was reported by state. I suspect that much of this has to do with sample size or perhaps an inability to tie respondents to counties or anything beyond state and time zone. But, I still think displaying the information in this way is misleading. Here’s the map Gallup produced associated with the most recent report:
During the 2012-2013 data collection, Hawaii led U.S. states with the highest proportions of LGBT identifying persons (with 5.1% identifying as LGBT)–if we exclude Washington D.C. (with 10% identifying as LGBT). By 2016, Vermont led U.S. states with 5.3%; Hawaii dropped to 3.8%. Regardless of state rank, however, in both reports, the states are all neatly arranged with small incremental increases in the proportions of LGBT identifying persons, with one anomaly–Washington D.C. Of course, D.C. is not an anomaly; it’s just not a state. And comparing Washington D.C. with other states is about as meaningful as examining crime rate by European nation and including Vatican City. In both examples, one of these things is not like the others in a meaningful sense.
In my initial post, I suggested that the data would be much more meaningfully displayed in a different way. The reason D.C. is an outlier is that a good deal of research suggests that gender and sexual minorities are more populous in cities; they’re more likely to live in urban areas. Look at the 2015-2016 state-level data on proportion of LGBT people by the percentage of the state population living in urban areas (using 2010 Census data). The color coding reflects Census regions (click to enlarge).
Vermont is still a state worth mentioning in the report as it bucks the trend in an impressive way (as do Maine and New Hampshire). But I’d bet you a pint of Cherry Garcia and a Magic Hat #9 that this has more to do with Burlington than with thriving communities of LGBT folks in the towns like Middlesex, Maidstone, or Sutton.
I recognize that the survey might not have a sufficient sample to enable them to say anything more specific (the 2015-2016 sample is just shy of 500,000). But, sometimes data visualizations obscure more than they reveal. And this feels like a case of that to me. In my initial post, I compared using state-level data here with maps of the U.S. after a presidential election. While the maps clearly delineate which candidate walked away with the electoral votes, they tell us nothing of the how close it was in each state, nor do they provide information about whether all parts of the state voted for the same candidates or were regionally divided. In most recent elections traditional electoral maps might leave you wondering how a Democrat ever gets elected with the sea of red blanketing much of the nation’s interior. But, if you’ve ever seen a map showing you data by county, you realize there’s a lot of blue in that red as well–those are the cities, the urban areas of the nation. Look at the results of the 2016 election by county (produced by physicist Mark Newman – here). On the left, you see county level voting data, rather that simply seeing whether a state “went red” or “went blue.” On the right, Newman uses a cartogram to alter the size of each county relative to its population density. It paints a bit of a different picture, and to some, it probably makes that state-level data seem a whole lot less meaningful.
Maps from Mark Newman’s website: http://www-personal.umich.edu/~mejn/election/2016/
The more recent report also uses that state-level data to examine shifts in LGBT identification within Census regions as well. Perhaps not surprisingly, there are more people identifying as LGBT everywhere in the U.S. today than there were 5 years ago (at least when we ask them on surveys). But rates of identification are growing faster in some regions (like the Pacific, Middle Atlantic, and West Central) than others (like New England). Gates suggests that while this might cause some to suggest that LGBT people are migrating to different regions, data don’t suggest that LGBT people are necessarily doing that at higher rates than other groups.
The recent shifts are largely produced by young people, Millennials in the Gallup sample. And those shifts are more pronounced in those same states most likely to go blue in elections. As Gates put it, “State-level rankings by the portion of adults identifying as LGBT clearly relate to the regional differences in LGBT social acceptance, which tend to be higher in the East and West and lower in the South and Midwest. Nevada is the only state in the top 10 that doesn’t have a coastal border. States ranked in the bottom 10 are dominated by those in the Midwest and South” (here).
When we compare waves of data collection, we can see lots of shifts in the LGBT-identifying population by state (see below; click to enlarge). While the general trend was for states to have increasing proportions of people claiming LGBT identities in 2015-2016, a collection of states do not follow that trend. And this struck me as an issue that ought to provoke some level of concern. Look at Hawaii, Rhode Island, and South Dakota, for example. These are among the biggest shifts among any of the states and they are all against the liberalizing trend Gates describes.
Presentation of data is important. And while the report might help you realize, if you’re LGBT, that you might enjoy living in Vermont or Hawaii more than Idaho or Alabama if living around others who share your gender or sexual identity is important to you, that’s a fact that probably wouldn’t surprise many. I’d rather see maps illustrating proportions of LGBT persons by population density rather than by state. I don’t think we’d be shocked by those results either. But it seems like it would be provide a much better picture of the shifts documented by the report than state-level data allow.
A different version of this post was originally published at Timeline.
To get some perspective on the long term trend in divorce, we need to check some common assumptions. Most importantly, we have to shake the idea that the trend is just moving in one direction, tracking a predictable course from “olden days” to “nowadays.”
It’s so common to think of society developing in on direction over time that people rarely realize they are doing it. Regardless of political persuasion, people tend to collapse history into then versus now whether they’re using specific dates and facts or just imagining the sweep of history.
In reality, sometimes it’s true and sometimes it’s not true that society has a direction of change over a long time period. Some social trends are pretty clear, such as population growth, longevity, wealth, or the expansion of education. But when you look more closely, and narrow the focus to the last century or so, it turns out that even the trends that are following some path of progress aren’t moving linearly, and the fluctuations can be the big story.
Demography provides many such examples. For example, although it’s certainly true that Americans have fewer children now than they did a century ago, the Baby Boom – that huge spike in birth rates from 1946 to 1964 – was such a massive disruption that in some ways it is the big story of the century. Divorce is another.
The most popular false assumption about divorce – sort of like crime or child abuse – is that it’s always getting worse (which isn’t true of crime or child abuse, either). In the broadest sense, yes, there is more divorce nowadays than there was in the olden days, but the trend is complicated and has probably reversed.
It turns out, however, that the story of divorce rates is ridiculously complicated. For one thing, there is no central data source that simply counts all divorces. The National Center for Health Statistics used to divorces from states, but now six states don’t feel like cooperating anymore, including, unbelievably, California. Even where divorces are counted, key information may not be available, such as the people’s age or how long they were married (or, now that there is gay divorce, their genders). Fortunately, the Census Bureau (for now) does a giant sample survey, the American Community Survey, which gives us great data on divorce patterns, but they only started collecting that information in 2008.
The way demographers ask the question is also different from what the public wants to know. The typical concerned citizen (or honeymooner) wants to know: what are the odds that I (or someone else getting married today) will end up divorced? Science can guess, but it’s impossible to give a definitive answer, because we can’t actually predict human behavior. Still, we can help.
The short answer is that divorce is more common than it was a 75 years ago, but less common than it was at the peak in 1979. Here’s the trend in what we call the “refined” divorce rate – the number of divorces each year for every thousand married women in the country:
The figure uses the federal tally from states from 1940 to 1997, leaves out the period when there was no national collection, and then picks up again when the American Community Survey started asking about divorce.
So the long term upward trend is complicated by a huge spike from soldiers returning home at the end of World War II (a divorce boom, to go with the Baby Boom), a steep increase in the sixties and seventies, and then a downward glide to the present.
How is it possible that divorce has been declining for more than three decades? Part of it is a function of the aging population. As demographers Sheela Kennedy and Steven Ruggles have argued, old people divorce less, and the married population is older now than it was in 1979, because the giant Baby Boom is now mostly in its sixties and people are getting married at older ages. This is tricky, though, because although older people still divorce less, the divorce rates for older people (50+) have doubled in the last two decades. Baby Boomers especially like to get divorced and remarried once their kids are out of the house.
But there is a real divorce decline, too, and this is promising about the future, because it’s concentrated among young people – their chances of divorcing have fallen over the last decade. So, although in my own research I’ve estimated that estimated that 53% of couples marrying today will get divorced, that is probably skewed by all the older people still pulling up the rates. Typical Americans getting married in their late 20s today probably have a less than even chance of getting divorced. The divorce will probably keep falling.
Rather than a conservative turn toward family values, I think this represents an improving quality of marriages. When marriage is voluntary – when people really choose to get married instead of simply marching into it under pressure to conform – one hopes they would be making better choices, and the data support that. Further, as marriage has become more rare, it has also become more select. Despite more than a decade of futile marriage promotion efforts by the federal government, marriage is still moving up the income scale. The people getting married today are more privileged than they used to be: more highly educated (both partners), and more stably situated. All that bodes well for the survival of their marriages, but doesn’t help the people left out of the institution. If less divorce just means only perfect couples are getting married, that’s merely another indicator of rising inequality.
Putting this trend back in that long term context, we should also ask whether falling divorce rates – which run counter to the common assumption that everything modern in family life is about the destruction of the nuclear family – are always a good thing. Most people getting married would like to think they’ll stay together for the long haul. But what is the right amount of divorce for a society to have? It seems like an odd question, but divorce really isn’t like crime or child abuse. You want some divorces, because otherwise it means people are stuck in bad marriages. If you have no divorce that means even abusive marriages can’t break up. If you have a moderate amount, it means pretty bad marriages can break up but people don’t treat it lightly. And if you have tons of divorce it means people are just dropping each other willy-nilly. When you put it that way, moderate sounds best. No one has been able to put numbers to those levels, but it’s still good to ask. Even as we shouldn’t assume families are always falling apart more than they used to, we should consider the pros and cons of divorce, rather than insisting more is always worse.
Monica C. sent along images of a pamphlet, from 1920, warning soldiers of the dangers of sexually transmitted infections (STIs). In the lower right hand corner (close up below), the text warns that “most” “prostitutes (whores) and easy women” “are diseased.” In contrast, in the upper left corner, we see imagery of the pure woman that a man’s good behavior is designed to protect (also below). “For the sake of your family,” it reads, “learn the truth about venereal diseases.”
The contrast, between those women who give men STIs (prostitutes and easy women) and those who receive them from men (wives) is a reproduction of the virgin/whore dichotomy (women come in only two kinds: good, pure, and worthy of respect and bad, dirty, and deserving of abuse). It also does a great job of making invisible the fact that women with an STI likely got it from a man and women who have an STI, regardless of how they got one, can give it away. The men’s role in all this, that is, is erased in favor of demonizing “bad” girls.
Zakiya Luna MSW PhD, Alex Kulick MA, and Anna Chatillon-Reed on February 15, 2017
Why did people march on January 21, 2017? As a team of sociologists interested in social movements, we know there are many possible answers to this seemingly simple question.
As a team of sociologists we have developed a multi-method, multi-site research project, Mobilizing Millions: Engendering Protest Across the Globe.* We want to understand why people participate in a march of this scale, at a critical historical juncture in our political landscape. Within weeks of discussion of the first march, there were already “sister” march pages national and internationally. While it is beyond the scope of this post to discuss all of the project findings thus far, the predictability of the racial tensions visible in social media or the role of men, local opportunities and challenges we do offer some early findings.
In the project’s first phase, we had team members on the ground in Washington D.C.; Austin, TX; Boston, MA; Los Angeles, CA; New York, NY; Philadelphia, PA; Portland, OR; Santa Barbara, CA and St. Louis, MO. We are currently conducting a survey about the motivations and experiences that brought millions of people to the marches worldwide. We recruited respondents from marches in the aforementioned cities, and online. This has resulted in responses from around the world. Our preliminary findings from the observations and survey highlight that 1) there were a range of reasons people attended marches and 2) across and within sites, there were varying experiences of “the” march in any location.
One striking similarity we observed across sites was the limited visible presence of social movement organizations (SMOs). For sure, SMOs became visible in social media leading up to the event (particularly for the DC march). Unlike at social movement gatherings such as the US Social Forum or conservative equivalents, the sheer number of unaffiliated people dwarfed any delegations or representatives from SMOs. Of our almost 60-member nation-wide team across sites only a handful had encountered anyone handing out organizational material, as we would see at other protest. This is perhaps what brought many people to the march—an opportunity to be an individual connecting with other individuals. However, this is an empirical question as is what this means for the future of social movement organizing. We hope others join us in answering.
Second, while the energy was palpable at all of the marches so was the confusion. As various media sources reported, attendance at all sites far exceeded projections, sometimes by 10 times. Consequently, the physical presence of the expanded beyond organizers’ expectations, which in many places required a schedule shifted. At all marches there were points where participants in central areas could not move and most people could not hear scheduled speakers even if they were physically close to a stage. Across the sites, we also observed how this challenge stimulated different responses. In multiple locations, people gathering spontaneously created their own sub-marches out of excitement as happened in DC when a band started playing on Madison street and people followed. Or, while waiting, waiting participants chanted “march, march.” Still, in many locations, once the official march started, people created sub-marches out of necessity because the pre-planned march route was impassable. When faced with standing for an hour to wait their “turn” to walk or create an alternative, they chose the latter.
Creativity was visible in artistic forms as well. While there were professionally printed signs (and T-shirts), there was a wealth of handmade signs at the marches. As expected, a slew that referenced phrases the president-elect had said noting, for example, “this pussy grabs back.” Yet there was also a range of other signs ranging from simple text to complicated storyboards (see below).
Across sites, we also saw many differences: including which types of organizations sponsored (or “supported” or “ were affiliated with”) that march.
At the Austin, Texas march, marchers’ signs and chants reflected a wide variety of concerns, including women’s reproductive health care, Black Lives Matter, and environmental justice. The emotional tenor was frequently celebratory, though it varied from one point in the march to another across a crowd reported to be more than 40,000. Many speeches at the rally immediately following the march connected the actions of the Texas state legislature–on whose front steps the march began and ended–to the broader national context.
Photo of Austin, TX by Anna Chatillon-Reed.
The Los Angeles March numbers suggest it exceeded DC participation. There was a noticeable presence of signs about immigration and in Spanish, which is not surprising considering the local and state demographics.
Photo of Los Angeles by Fátima Suarez.Photo of Los Angeles by Fátima Suarez
The Philadelphia, PA march was close to bigger cities of in New York and DC. Some participants noted that due to the location it was “competing” for marchers.
Philadelphia photo by Alex Kulick.Philadelphia photo by Alex Kulick.
The Portland, OR protest also exceeded attendance expectations as marchers withstood hours of pouring rain. Holding the “sister” marches on the same day worldwide emphasized the magnitude and assists in building collective identity. Yet it also meant organizers in different locations faced vastly different challenges. Factors such as weather that might not have existed if organizers had been scheduling based solely on local norms and contexts.
Portland photo by Kelsy Kretschmer.Portland photo by Kelsy Kretschmer.
To help provide a preliminary sense of the motivations and continued engagement of marchers, we examined a sample of the ~40,000 tweets posted over two months. The analysis continues.
In the coming month, we are launching a separate survey to better understand a group social movement scholars are sometimes less inclined to study: people who do not participate in marches on January 21 (there are exceptions to this of course). As social movement scholars know, mobilization is actually a rare occurrence when we consider the range of grievances present in any society at any given moment. For a second phase of the project, we will conduct interviews with select survey participants.
Understanding the range of responses to grievances is critical as we move into this new era. If the first month of Trump’s presidency is any indication of the years to come, scholars and activists across the political spectrum will have many opportunities to engage these questions.
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*The team Faculty collaborators are Zakiya Luna, PhD (Principal Investigator, California, DC, LA,PH and TX coordinator); Kristen Barber, PhD (St. Louis Lead); Selina Gallo-Cruz, PhD (Boston Lead); Kelsy Kretschmer, PhD (Portland Lead). The site leadership was provided by Anna Chatillon (Austin, TX); Fátima Suarez (Los Angeles, CA); Alex Kulick (Philadelphia, PA & social media); Chandra Russo, PhD (DC co-lead). We are also grateful to many volunteer research assistants.
Dr. Zakiya Luna is an Assistant Professor of Sociology at University of California, Santa Barbara. Her research focused on social movements, human rights and reproduction with an emphasis on the effects of intersecting inequalities within and across these sites. She has published multiple articles on activism, feminism and reproductive justice. For more information on her research and teaching, see http://www.zakiyaluna.com.
Alex Kulick, MA, is a doctoral student in sociology at the University of California, Santa Barbara and trainee in the National Science Foundation network science IGERT program. Their research investigates social processes of inequality and resistance with an emphasis on sexuality, gender, and race.
Anna Chatillon-Reed is a doctoral student in sociology at the University of California, Santa Barbara. She is currently completing her MA, which investigates the relationship between the Black Lives Matter movement and feminist organizations.
The 2017 Super Bowl was an intense competition full of unexpected winners and high entertainment value. Alright, I didn’t actually watch the game, nor do I even know what teams were playing. I’m referring to the Super Bowl’s secondary contest, that of advertising. The Super Bowl is when many companies will roll out their most expensive and innovative advertisements. And this year there was a noticeable trend of socially aware advertising. Companies like Budweiser and 84 Lumber made statements on immigration. Airbnb and Coca-Cola celebrated American diversity. This socially conscious advertising is following the current political climate and riding the wave of increasing social movements. However, it also follows the industry’s movement towards social responsibility and activism.
One social activism Super Bowl commercial that created a significant buzz on social media this year was Audi:
The advertisement shows a young girl soapbox racing and a voiceover of her father wondering how to tell her about the difficulties she is bound to face just for being female. This commercial belongs to a form of socially responsible advertising often referred to as femvertising. Femvertising is a term used to describe mainstream commercial advertising that attempts to promote female empowerment or challenge gender stereotypes.
Despite the Internet’s response to this advertisement with a sexist pushback against feminism, this commercial is not exactly feminist. While at its core this advertisement is sending a fundamentally feminist argument of gender equality and fair wages, it feels disempowering to have a man explain sexism. It feels a little like “mansplaining” with moments reminiscent of the male “savior” trope. There is also a very timid relationship between the fight for gender equality and the product being sold. The advertisement is attempting to associate Audi with feminist ideals, but the reality is that with no female board members Audi is not exactly practicing what they preach. There are many reasons why ‘femverstising’ in general is problematic (not including contested relationship between feminism and capitalism). Here I will point out three problems with this new trend of socially ‘responsible’ femvertising.
1. The industry
The advertising industry is not known for its diversity nor is it known for its accurate representation women. So right away the industry doesn’t instill confidence in those hoping for more socially aware and diverse advertising. The way advertising works is to promote a brand identity by drawing on social symbols that make products like Channel perfume a signifier of French sophistication and Marlboro cigarettes an icon of American rugged masculinity. Therefore companies are selling an identity just as much as the product itself, while corporations that employ feminist advertising are instead appropriating feminist ideologies.
They are appropriating not social signifiers of an idealized lifestyle, but rather the whole historical baggage and gendered experiences women. This appropriation at its core is not for social progress and empowerment, but to sell a product. The whole industry functions by using these identities for material gain. As feminism becomes more popular with young women, it then becomes a profitable and desirable identity to implement. The whole concept is against feminist ideology because feminism is not for sale. Using feminist arguments to sell products may be better than perpetuating gender stereotypes but it is still using these ideologies like trying on a new style of dress that can be taken off at night rather than embodying the messages of feminism that they are borrowing. This brings us to the next point.
2. Sometimes it’s the Wrong Solution
Lets consider Dove, the toiletries company that has gained a fair amount of notoriety for their social advertising and small-scale outreach programs for women and girls. Their advertisements are famous for endorsing the body positive movement. But in general the connection between female empowerment and what they actually sell is weak. Which makes it feel insincere and a lot like pandering. Why doesn’t Dove just make products that are more aligned with feminist ideologies in the first place? If feminist consumers are what they want, then make feminist products. Don’t try to just apply feminist concepts as an afterthought in hopes of increasing consumer sales.
Dove is a beauty company that is benefiting from products that are aimed at promoting a very gendered ideal of beauty. The company itself is part of the problem so its femvertising makes me feel like Dove (and their parent company Unileaver) is trying to deny that they are playing a huge role in the creation of these stereotypes that they are claiming to be challenging. If you want to really empower women then don’t just do it in your branding start with the products you are making, examine your business model, and challenge the industry as whole. Feminist concepts should run through the entire core of your business before you try to sell it to your consumers. We don’t need feminist advertising, we need a system that is not actively continuing to increase a gender divide where women are meant to be beautiful and expected to purchase the beauty products that Dove sells. Using feminist inspired advertising doesn’t solve this underlying core problem it just masks it. Femvertising therefore is often the wrong solution, or really not even a solution at all.
3. Femvertising shouldn’t have to be a term
We really shouldn’t be in a situation where all advertising is so un-feminist and so degrading towards women that there is a term for advertising that simply depicts women as powerful. When the bar is set so low we shouldn’t praise companies for doing the minimum required to represent women both accurately and positively. We should be holding our advertising, media, and all other forms of visual representation to much higher standards. Femvertising shouldn’t be a thing because we shouldn’t have to give a term to what responsible advertising agencies should be aiming for when they represent women.
So as to not leave you on a depressing and negative note, here are three advertisements that should be acknowledged for actively challenge the norms:
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Nichole Fernández is a PhD candidate in sociology at the University of Edinburgh specializing in visual sociology. Her PhD research explores the representation of the nation in tourism advertisements and can be found at www.visualizingcroatia.com. Follow Nichole on twitter here.
A Google image search for the phrase “evolution” returns many versions of the iconic image of human development over time. The whiteness of these images — the fact that, unless they are silhouettes or sketches, the individuals pictured have light skin associated with white people — often goes unnoticed. For our purposes, I would like us to notice:
The whiteness in these images is just one example of a long history of discourse relating whiteness and humanity, an association that has its roots in racial science and ethical justifications of colonialism, slavery, and genocide. It matters in this context, above and beyond the the general vast overrepresentation of whites in the media and as allegedly race-neutral “humans,” because the context here is one explicitly about defining what is human, what separates humans from animals, and about evolution as a civilizing process.
By presenting whites as the quintessential humans who possess the bodies and behaviors taken to be deeply meaningful human traits, whites justified, and continue to justify, white supremacy. This is what white privilege looks lik: being constantly told by experts that you and people like you represent the height of evolution and everything that it means to be that incredible piece of work that is man (irony fully intended).
Originally posted in 2010.
Benjamin Eleanor Adam is a graduate student at the CUNY Graduate Center, where he studies the American history of gender and sexuality.
“Manspreading” is a relatively new term. According to Google Trends (below), the concept wasn’t really used before the end of 2014. But the idea it’s describing is not new at all. The notion that men occupy more space than women is one small piece of what Raewyn Connell refers to as the patriarchal dividend–the collection of accumulated advantages men collectively receive in androcentric patriarchal societies (e.g., wages, respect, authority, safety). Our bodies are differently disciplined to the systems of inequality in our societies depending upon our status within social hierarchies. And one seemingly small form of privilege from which many men benefit is the idea that men require (and are allowed) more space.
It’s not uncommon to see advertisements on all manner of public transportation today condemning the practice of occupying “too much” space while other around you “keep to themselves.” PSA’s like these are aimed at a very specific offender: some guy who’s sitting in a seat with his legs spread wide enough in a kind of V-shaped slump such that he is effectively occupying the seats around him as well.
I recently discovered what has got to be one of the most exhaustive treatments of the practice ever produced. It’s not the work of a sociologist; it’s the work of a German feminist photographer, Marianne Wex. In Wex’s treatment of the topic, Let’s Take Back Our Space: Female and Male Body Language as a Result of Patriarchal Structures (1984, translated from the German edition, published in 1979), she examines just shy of 5,000 photographs of men and women exhibiting body language that results from and plays a role in reproducing unequal gender relations.
The collection is organized by an laudable number of features of the various bodily positions. Interestingly, it was published in precisely the same year that Erving Goffman undertook a similar sociological study of what he referred to as “gender display” in his book, Gender Advertisements–though Goffman’s analysis utilized advertisements as the data under consideration.
Like Goffman, Wex examined the various details that made up bodily postures that seem to exude gender, addressing the ways our bodies are disciplined by society. Wex paired images according to the position of feet and legs, whether the body was situated to put weight on one or two legs, hand and arm positions, and much much more. And through this project, Wex also developed an astonishing vocabulary for body positions that she situates as the embodied manifestations of patriarchal social structures. The whole book organizes this incredible collection of (primarily) photographs she took between 1972 and 1977 by theme. On every page, men are depicted above women (as the above image illustrates)–a fact Wex saw as symbolizing the patriarchal structure of the society she sought to catalog so scrupulously. She even went so far as to examine bodily depiction throughout history as depicted in art to address the ways the patterns she discovered can be understood over time.
If you’re interested, you can watch the Youtube video of the entire book.
Sociological Images encourages people to exercise and develop their sociological imaginations with discussions of compelling visuals that span the breadth of sociological inquiry. Read more…
