In a wonderful example of the social construction of time, there was no Friday, December 30th, 2011 in Samoa (NPR).

The country decided to move from one side of the International Dateline to the other.  The move, accomplished by skipping forward 24 hours, will allow it to align its week with its largest trading partners: Australia, New Zealand, China and Tonga.  Many business leaders were thrilled at the switch.

Thanks to sociologist Dan Hirschman for the tip!  Also in the social construction of time: Social Construction, Deviance, and Daylight Savings.

Earlier this year we uncritically posted a spoken word poetry performance about prejudice against short men.  Geoffrey Arnold, who uses his blog, The Social Complex, to highlight heightism, had this to say about our tacit approval…

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I’ve gotten some e-mails and criticism lately for an entry on this blog which was recently featured on the Sociological Images website.  In this entry, I posted a video of a Def Poetry Slam entitled “Death From Below” and asked the rhetorical question whether the video depicted “Short guys making fools of themselves?  Or poetry with a message, delivered through humor?”  I should have elaborated further, but I neglected to at the time.

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The problem with Dan Sully & Tim Staffor’s poetry slam about being short is that it does not clearly convey the message that heightism is wrong.  In fact, as one commenter put it, the pair seem only to perpetuate numerous false stereotypes about short men.  Quite simply, the commentary which may underline their performance is too subtle for a general audience.  Instead of standing up for those who are the targets of height bigotry, it seems to me that these two are basically playing the role of the short male buffoon.  They are humiliating themselves and their bodies for the entertainment of others.  Any point which they are trying to make (and I’m not so sure that there is a point here) is lost in their performance.  Additionally, beyond their performance itself, some of their comments actually have the effect of supporting heightism instead of undermining it (“little man complex” as motivation for being healthy and “can’t date girls in heels people”).

Just the fact that they attempted to deliver their message through comedy is troubling when one considers that other groups rarely engage in this sort of behavior.  There is already a stigma against short men as people who are not to be taken seriously and so it doesn’t help when a short man publicly presents his body as a target for ridicule.

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Geoffrey Arnold is an associate with a mid-sized corporate law firm’s Business Litigation Practice Group.  When Geoffrey isn’t chasing Billable Hours in the defense of white-collar criminals, he is most likely writing about social justice with a special emphasis on height discrimination at his blog: The Social Complex.  See also Geoffrey’s guest post introducing the concept of heightism as a gendered prejudice.

Dominant groups have the power to control representations of less-powerful groups.  They exert an out-of-proportion influence on their cultural portrayals.

We’ve previously featured objections to simplistic portrayals of the enormous continent of Africa, especially as a place that is primitive and hopelessly burdened by death, disease, poverty, corruption, and other problems.  Chimamanda Adichie, for example, objects to the “single story of Africa” and Binyavanga Wainaina tell us how not to write about Africa.  Elsewhere, we’ve illustrated how the bustling city of Nairobi is portrayed as a savanna with giraffes and elephants.

An organization called Mama Hope, sent in by Jennifer C., seeks to challenge this perception.  They want the world to think of Africa as a place of hope and possibility.  To this end, Mama Hope is producing videos that “…feature the shared traits that make us all human— the dancing, the singing, the laughter…”  They look like this:

The effort reminds me of the “Smiling Indians” and “More Than That” videos, sent in by Katrin and Anna W.  The first addressed the stereotype of the “stoic Indian,” while the second is designed to counterbalance the common portrayal of reservations as miserable places full of one-dimensional hopeless people (something we are certainly sometimes guilty of).

Smiling Indians:

More Than That…:

These videos are examples of the way that the democratizing power of new technologies (both the internet in general and the relatively easy ability to take video and edit) are offering marginalized peoples an opportunity to contest representations by dominant groups.

Cross-posted at Compassionate Societies.

This week the Organization for Economic Co-operation and Development (OECD) released a series of new gender indicators, covering the presence of women in top corporate jobs and parliaments, the gender wage gap, and entrepreneurship.

Despite efforts in many countries to promote their participation on boards, women are still under-represented in top corporate jobs.  On average, women make up 10% of board members. The United States is only 2% higher at 12%. Quite a few countries do better. The highest is highest is Norway, at close to 40%, due to a mandatory quota introduced in 2006. In Sweden, France, Slovak Republic and Finland the proportion of women on boards is between 15% and 20%, while in Germany, Japan and the Netherlands, it is less than 5%.

The percent of women in the U.S. congress and senate is 17%, which is about 10% lower than the average of OCED countries parliaments.  In the past ten years, the average proportions have increased slightly, but significantly.

The overall wage gap in the U.S. has been declining, but at 19%, it is three times greater than it is in Hungary. And it is about twice as large as most European countries.  Overall, the gap has been declining:

Entrepreneurship is still highly gendered.  The percent of women has been rising, but this is largely due to an overall decline in male entrepreneurs during the past 11 years.

If one considers lack of participation in power positions of business as well as government to be indicators of injustice due to social processes like glass ceilings that prohibit advancement, then the U.S., as well as the rest of the OECD countries analyzed here, have a long way to go to reach gender justice, both informal and formal.

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Ron Anderson, PhD, emeritus professor of sociology at the University of Minnesota, has written many books and hundreds of articles, mostly on technology. In his retirement, he is doing research and writing on compassion and suffering and maintains the website CompassionateSocieties.org.

The blog Blue Abaya is an account of the experiences of a women who moved to Saudi Arabia from Finland.  One of her posts centers around the difference in the color palette.  “Pinkness,” she writes, “seems to be everywhere.”  The  prevalence of pink in Saudi Arabia is a great example of how the meaning of colors is different from culture to culture.  Pink simply does not have the same feminine association there that it does in the U.S.

In addition, she tells this story:

[M]y american friend… was in a shopping mall with her [one-and-a-half-year] old son. His hair is a little longer which is unusual in Saudi but many parents in the U.S. find cute.

A Saudi woman with a baby stroller stopped to talk to her asking, is this your daughter?  My friend said no it’s a boy.  So this Saudi lady dramatically threw her hands in the air looking toward the sky and began praying:  “Oh Allah guide this woman to the straight path!” “Guide her to cut the sons hair!”  “He looks like a girl, guide this poor woman!”

She told my friend she MUST cut his hair because he looked like a girl.

My friend was appalled at the woman’s behavior. Nevertheless she tried to be polite and said pointing to the woman’s baby dressed up in an all-pink outfit “What a beautiful girl you have mashallah.”

The woman replied:  “It’s a boy.”

My friend asked why is he dressed up in PINK?

She replied: “Oh, I don’t believe in colors being gender specific.”

Ah, culture.

I recently had the pleasure of reading Peter Stearns’ Fat History: Bodies and Beauty in the Modern West.  The book chronicles the shift in American history from a plump to a thin ideal.  The beauty of Stearns’ book is his resistance to reducing the shift in norms to a simple cause. Instead, he traces the changes to conflicts between capitalism and religion, the backlash against women’s equality, industrialization and the devaluation of maternal roles, fashion trends, the professionalization of medicine, our cultural relationship to food, and more.

Stearns is quite specific in timing the change, however, pointing to the years between 1890 and 1910.  In these 20 years, he writes:

…middle-class America began its ongoing battle aginst body fat.  Never previously an item of systemic public concern, dieting or guilt about not dieting became an increasing staple of private life, along with a surprisingly strong current of disgust directed against people labeled obese.

I thought of Stearns’ book when I came across a delightful collection of photographs of exotic dancers taken in 1890, the year he pinpoints as the beginning of the shift to thinness.  From a contemporary perspective, they would likely be judged as “too fat,” but their plumpness was exactly what made these dancers so desirable at the time.

More at Retronaut.

Originally posted at In Transit and Racialicious.

I’m still trying to work my way through my discomfort and analyze exactly where my discomfort of this Sociological Images post is coming from, so if this critique seems a bit scattered, it’s because my thoughts about it, at the moment, are that way.

First: I agree with where the post is coming from, in that the disenfranchised rarely ever have a voice of their own in mainstream Western culture, are always portrayed as the Other, which is defined as everything that said mainstream Western culture isn’t (at best as something that props it up and provides an aesthetically pleasing contrast, at worst as something that must be exterminated). And this leads to remarkably similar cycles of dehumanization and disenfranchisement. As so many minority thinkers/activists have noted, manufactured binaries between the privileged West and everyone else, even seemingly positive ones, ultimately end up reinforcing destructive hierarchies.

Where I disagree with the poster is the framing, which I feel makes the post, in some ways, as reductive as what it’s critiquing. Because there are different contexts in which the above cycle/process of exotification occurs, and those contexts matter and shouldn’t be handwaved, even (and I would say especially) if you’re taking the pov of the white outsider and attempting to deconstruct it. Social justice discourse loses its meaning when it becomes divorced from one of power relations.

In this specific example, while making its comparison of India as a magical negro, the post fails to both note and appreciate the following bits of context:

That both the main white actress and the main desi actor in the film are British, with Dev Patel adopting an Indian accent and playing the part of a “native”. That all the featured Indian characters are coded as middle/upper class (the dress, able to speak fluent English, etc) and light skinned. That in many ways this is how India is actively marketed by its tourism sector (and also its government. Did a project once which involved collecting promo material from the Indian consul — I think in Chicago? — and it was quite hilariously illuminating), because they’ve judged that this type of pandering will bring in the tourist dollars.

And this exotification of India in the West has been happening since before the time of Columbus, and reducing said things to a “phenomenon in which a white character in a tv show or movie finds enlightenment…” seems rather glib. (Just because it appears in tvtropes does not mean TV created it!) And that’s not even getting into how most isms seem to inevitably become just like the racism that blacks (had) face(d) in the US.

I also thought it was telling how none of the links elaborating on the “magical negro” trope went to one of the many black writers who’ve done the major work of deconstructing and dissecting it, much less linking to desi writers talking about colonialism and othering.

So what my disagreement boils down to, I think, is this: that this is a discussion about the Othering/exotification of India in mainstream Western culture that succeeds in further marginalizing/disenfranchising desis and other minorities. It doesn’t consider that we might be among the audience for this post (much less making room in the conversation for us, much less acknowledging all the times we’ve already discussed this), and in the way it takes something that rose out of certain contexts, misidentifies said contexts while applying it to different ones with no mention of the consequences of the differences, makes it, again, similar to what it’s aiming to critique.

And it brings home the point that, for all its social justice aims, this is a blog for a specific group of white people, by a specific group of white people, with all the marginalizations that entails.

Another note: it is interesting to read the comments, to see all the places East/West binaries crop up. For example, this comment (which thankfully was critiqued):

So, this is probably why you’ll never find a movie about a Westerner in Latvia trying to find himself- “finding oneself” usually requires immersing oneself in a setting completely different from the everyday humdrum norm.

I do find India humdrum normy, actually. And infrastructure specifically designed to ape the west is increasingly common in cities, and you can always find people in the touristy parts who speak English and cater to Western tastes in a thousand and one ways. (Actually, you won’t need to find them, if you are white they will find you and you will not be able to escape them!) Latvia, I am assuming not so much?

I feel as if the manufactured differences that so many Westerners create for India, while completely missing the deeper and more significant ones, are part of the same binary that Fanon was talking about when he said: “The settler is all that is good and of value. The native is the negation of the settler’s value”. And a lot of the appeal of India, the reason for it not being “everyday humdrum normy”, is that it still gives middle class white Westerners who go there chances to personally experience the colonial British sahib lifestyle.

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Colorblue blogs at In Transit.

Jiang Tao, a child of farmers, graduated from law school only to discover that law firms discriminate against short employees.  After confronting minimum height requirements, he sued.

See also guest posts from The Social Complex introducing the concept of heightism as a gendered prejudice and discussing heightism (and other icky stuff) at Hooters.