Lauren S. sent us a fun illustration of the social construction of chocolate. She writes:

Dove Promises, as it happens, contain a printed message beneath their individual foil wrappings—a message which, according to the cloying copy on the back of the package, “is filled with thoughts of joy and strength, along with positive reflections that will inspire you each day”. Fair enough. Mine was some tripe about rainbows. My boyfriend’s, on the other hand, was an amusing bit of gender assumption:

So in case the name “Dove Promises,” the cursive writing, and the heart shapes didn’t give it away, Dove brand chocolate is FOR GIRLS ONLY. Notice also that Dove is commandeering pseudo-feminist notions of girl power.

Lauren also observes the interesting marketing effort in the second phrase, “You deserve this!”

I immediately thought of Jean Kilbourne’s Can’t Buy My Love… and its emphasis upon the seductive marketing of indulgent food specifically to women… the “inspiring” message was a tired re-tread of that same old idea in which food advertisers so often seem to engage: these are “women’s” foods, and the “joy and strength” you’re missing in your life can be found right here in this bit of dark, rich chocolate, so go ahead, girl, indulge. You can always throw your money at the diet industry afterward.

Thanks Lauren!

For more on the social construction of chocolate: a gender-reversed vintage ad, a contemporary gender-“reversal” in Japan, cupcakes for men, and chocolates in the tampon aisle.

History isn’t fact, but a narrative.  Nations narrate their own histories, telling the stories about themselves that they prefer.  Holidays are one way in which these stories are told and re-told.

At www.america.gov, the U.S. government describes Columbus Day as a”commemoration” of Columbus’ “landing in the New World” (they astutely avoid the term “discovery”) and initiating a “lasting encounter” between the mis-named “Indians” and Europeans (no mention of genocide or the stealing of land).

Contesting this particular version of history, an organization calling itself Reconsider Columbus Day is asking Americans to adopt an alternative national narrative, one that both acknowledges and emphasizes the oppressive and unjust outcomes of the ongoing “lasting encounter” between American “Indians” and Europeans-now-Americans.

The narrative and counter-narrative is an interesting example of how nation-founding memories are not set, but always potentially changing as the national ethos and distribution of power shifts underneath them.

For more on national memories, see our post comparing the German approach to the Holocaust and the America approach to slavery.

In this video, suggested by Dmitriy T.M., photographer Aaron Huey powerfully illustrates the history of the relationship between the U.S. and the Lakota of the Sioux Nation.   It includes the making and breaking of treaties, the use of the idea of private property to strip the Lakota of their land, the Battle of Wounded Knee, the stealing of the Black Hills, and the socio-economic (and related) disadvantages faced by the Lakota today.

On this day in 1911, suffragettes in California squeaked out a victory, making the state the sixth to give women the vote and doubling the number of female voters in the U.S.  See David Dismore’s great summary at Ms.

Campaign poster reproduction (c. 1896-1910, from David Dismore’s collection):

The New York Times reports:

El sent in a really interesting example of the re-fashioning of a real body into one believed to be more appealing to consumers. In the video below, real footage of gymnast Shawn Johnson is shown alongside the video game designed to allow Wii players to “play” her. El notes:

…the video Shawn is significantly thinner and long-limbed whereas the real Shawn has a short muscular body. The real Shawn’s leotards are red and blue, while the video image is wearing a pink leotard. In addition, the hair of the video version is blonder.

There has been a clear effort here to feminize the image of Shawn and to make her body conform to less athletic ideals… While Shawn’s name and fame is used to sell the video (presumably primarily to little girls), the video sends the message that Shawn herself must be altered, even though I would guess most people buying the game are fans of Shawn, know what she look like, and admire her as she is.

Angi S. alerted us to a cartoon that ran this month in Eastern Michigan University’s student newspaper, The Echo. It featured two people in white supremacist hoods in front of a noose hanging from a tree. One says to the other: “Honey, this is the tree where we met.”

The ensuing conversation is a good example of how claims that materials are racist are dismissed by their producers.  After receiving criticism, The Echo made the following “response” (here):

We understand the “You Are Here” cartoon may have offended some readers. We apologize for the lack of sensitivity some felt we showed for publishing the piece.  The cartoon points out the hypocrisy of hate-filled people. Its intent was to ask how can someone show affection for one person while at the same time hating someone else enough to commit such a heinous act as hanging. We wish to remind readers that they are free to express their opinion on our discussion boards and we hope to continue to foster free thought and open discussion on campus and in the community.

– The Eastern Echo

First, notice that it is a typical “we are sorry that you were offended” non-apology.  The first sentence acknowledges that some readers “may have [been] offended” and then says that “some felt” that there was an insensitivity.  It does not say that the cartoon was offensive or insensitive.

Second, it also explains that the intention was to point out the “hypocrisy of hate-filled people,” not make light of lynching, without interrogating the relative importance of intent and reception.  One could argue that cultural producers are at least somewhat responsible for the  myriad of ways that an item could be reasonably interpreted.

Third, it backs into the free speech corner by claiming to be open to all opinions (using the word “free” twice in one sentence).

The Detroit News covered The Echo’s response and also added that while one African American student objected to the cartoon, another thought it was funny.  So…

Fourth, the coverage relied on the idea that if just one member of the relevant group is not offended, then maybe the rest are over-reacting.

Kate L. sent us a link to a post by Esquire’s Abram Sauer, who took a measuring tape to the “36 inch waist” men’s pants at seven chain stores to see if the purported 36-inches was accurate (story).  He discovered, indeed, that all of the companies were engaging in at least some “vanity sizing,” the labeling of larger clothes with smaller sizes (the fashion equivalent of grade inflation).  Flowing Data made an easy-to-read figure (all pant sizes are marked “36 inches):

For more psychology of marketing, see our posts on the meaningless discount, the location of outlet malls, and Pabst Blue Ribbon.

Lake Mead (1958):

Lake Mead (2010):

Via the Earth Observatory.

These two starkly different and somewhat frightening images don’t represent a linear diminishment of Lake Mead. Instead, they are two extremes on a naturally fluctuating water level:

This fluctuating water level isn’t, further, a natural problem. It has, however, become an increasingly social problem. It provides water for the Southwest, a portion of the country that has become thirstier and thirstier. From Maggie Koerth-Baker at BoingBoing:

Take, for instance, Las Vegas, which gets 90 percent of its water from Lake Mead. Back in the 1940s, fewer than 9,000 people lived there. In 2006, the population was estimated at more than 550,000, and growing. Rapidly.

This makes large numbers of people vulnerable to these natural fluctuations in ways that they never were before and potentially creates human disasters out of our own poor planning and resource management. If climate change exacerbates this problem, and it very well might, then the reliability of our water supply is even more fragile.