Christine sent us a link to some fabulous photos coming out of Toronto. In January a member of the Toronto Police force, Const. Michael Sanguinetti, suggested to students at York University that “women should avoid dressing like sluts in order not to be victimized” (source). In response, SlutWalk was born. The SlutWalk, which strode just yesterday, was a march designed to draw attention to the way in which the term “slut” is used to stigmatize and invalidate women.
As Leora Tanenbaum argues in Slut! Growing Up Female with a Bad Reputation, the term is used to control all women, not just women who want to have sex, because it can be applied to girls and women regardless of their sexual activity (as any virgin with a slut reputation can tell you). Young girls grow up using, and fearing, the slut label. And that label continues to be used against them as adults, even when it comes to sexual assault, as the police officer’s comment makes clear.
In an effort to bring attention to word and its use as a mechanism of control girls, women and men of all sexual activity levels came together on Sunday, re-claiming and diffusing the “slut” label.
When Alexandra Wallace’s video – the epiphanus interruptus* complaint about Asians at UCLA using their cell phones in the library – went viral, most of the reactions were accusations of racism. I’m not sure where the line between racism and ethnocentrism lies, but I was struck more by the underlying ethnocentric assumptions about family, assumptions that are widely shared here and by people who would never be accused of racism.
We Americans all agree that we value family. When I begin the unit on culture, I ask students to jot down three American values. The one that appears most frequently is family. If I asked students what things they themselves value, I’m sure many of them would say family. So, I suspect, would Ms. Wallace.
But here’s how she begins her rant, after a brief disclaimer:
It used to really bug me but it doesn’t bother me anymore the fact that all the Asian people that live in all the apartments around me – their moms and their brothers and their sisters and their grandmas and their grandpas and their cousins and everybody that they know that they’ve brought along from Asia with them – comes here on the weekends to do their laundry, buy their groceries, and cook their food for the week. It’s seriously, without fail. You will always see old Asian people running around this apartment complex every weekend. That’s what they do.
These Asian families, in Ms. Wallace’s view, include too many peripheral members (grandparents, cousins). And family members spend too much time together and do entirely too much for one another.
The trouble apparently is that Asians really do value family.
The too-much-family motif runs through her objections about cell phones as well. She obviously doesn’t know what the callers are saying or who they’re talking to, but she suspects that it’s family back in Asia:
I swear they’re going through their whole families, just checking on everybody from the tsunami thing.**
Many international students in the US have noted this same contradiction between Americans’ proclaimed value on family in the abstract and what to the international students seems like a fairly thin and compartmentalized connection to family in the real world. As Rebekah Nathan says in My Freshman Year,
Americans, they felt, sharply distinguished their family from their friends and schoolmates; more than one international student remarked about the dearth of family photos on student doors,*** as if family didn’t exist at school. . . .Peter [a student from Germany] told me . . . “No one here says, “come on and meet my family.”
Do, do Americans value family? Yes, but. . . . The ‘but’ is a competing value that pervades American culture, including the family – Independence.**** As Ms. Wallace says in the conclusion to her complaint about Asian families, “They don’t teach their kids to fend for themselves.”
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* “I’ll be in like deep into my studying . . . getting it all down, like typing away furiously, blah blah, blah, and then all of a sudden when I’m about to like reach an epiphany… Over here from somewhere, ‘Ooooh Ching Chong Ling Long Ting Tong, Ooohhhhh.’”
** Adding “thing” to “the tsunami” makes Wallace seem especially callous. Linguists must have looked into this, but for some reason, “thing” here implies, “I don’t know or care much about this because it’s not very important.” I vividly recall a scene in the 1993 film “Searching for Bobby Fischer,” where Joe Mantegna, as the competitive chess father, is at a parent-teacher conference. The teacher is concerned that Mantegna’s chess-prodigy son (age 8 or so) is falling behind academically and socially. She adds, “I’m sure he’s very good at this chess thing, but that isn’t really the issue.” Mantegna loses it. “My son has a gift. He has a gift, and once you acknowledge that, then maybe we’ll have something to talk about. Chess is what it’s called. Not the ‘chess thing.'”
*** If you watch the Wallace video, look at the board of photos behind her and try to find parents.
**** See my earlier post on the family-vs-independence conflict as it appears on American television, especially in sitcoms that have pretensions of seriousness.
To great acclaim, we previously featured the work of Adriel Luis after Occidental student Samantha Figueroa illustrated his poem “Slip of the Tongue” with clips from Pocahontas. Luis is back with a touching spoken word performance inspired by the Watts riots in Los Angeles.
Men and women are told, in a myriad of daily ways, that being masculine is good and feminine bad. It sneaks into our daily language in ways that are so common that we fail to even see it anymore. For example, a recent New York Times article about Google’s effort to determine what makes managers successful featured a list, written by Google, of what makes a good boss.
I noticed that they added The New York Times added the phrase “Don’t be a sissy” to “Good Behavior” #4. It reads “Don’t be a sissy: Be productive and results-oriented.” It’s the only Good Behavior that includes a derisive slur. And while I’m accustomed to seeing terms like “sissy” thrown around as insults, it occurred to me that the very next rule #5, “Be a good communicator and listen to your team,” could easily have been prefaced with “Don’t be a man.”
But being a “sissy” (that is, feminine) is something that we can all agree is bad, while being a man is good. So, even when the rules suggest that men take on feminized traits, they’re unlikely to adorn the suggestion with a denigration of masculinity.
My great-grandma was born in 1914 and lived until 2005, so she witnessed an enormous amount of technological and cultural change during her life. I asked her once what single thing she found most impressive or was most grateful had been invented. She answered, without hesitation, “the electric washing machine.” As the mother of 7 children with a husband who did not do housework, laundry had been the bane of her existence. Getting a washing machine that had a hand-powered wringer helped, but it was still exhausting. The way she saw it, getting an electric washing machine changed her life. Her fear of ever again having to do laundry by hand with a washboard was so great that she kept the hand-crank-powered washer next to her electric one until the early 1990s, just in case.
In this TED clip, “Hans Rosling and the Magic Washing Machine,” sent in by Dmitriy T.M., Rosling discusses the ethical problems involved in efforts to combat climate change that rest primarily on telling individuals in developing nations that because we need to use less energy globally, they just can’t have the same appliances and conveniences, like electric washing machines, that those of us living in (post-) industrialized nations do:
Feminist Frequency‘s Anita Sarkeesian has released the first of her series of short videos examining the roles women are often assigned in movies and television. In this one she goes after the “manic pixie dream girl,” or the female side character who helps the male main character find himself, love life again, or overcome some obstacle. This character, Sarkeeisan argues, is problematic because she “perpetuates the myth of women as caregivers at our very core”; her main role is to “‘fix’ these lonely sad men, so that they can go ‘fix the world.'” The women themselves? They’re too busy being adorable.
First, please join us in thanking Jon Smajda for re-designing our website! In addition to the aesthetic changes (always keeping us looking fresh, he is), he’s given us power over TABS. We have lots of plans for these tabs, so keep an eye out and please be patient with our experimenting.
Finally, this is your monthly reminder that we’re on Twitter and Facebook.
Oh, and we’d be remiss if we didn’t tell you that Sociological Images has been purchased by AOL! The editors of The Society Pages have agreed to turn over editorial control to the mega-corporation in exchange for a principle-collapsing $315 million dollars. Gwen and I must admit that we’re a bit confused by the whole thing. Somehow we thought our 3,419 free posts were for something bigger than Chris and Doug’s pocketbook. But, looking back, we have to admit that we were, um, tragically and enormously naive. Hind-sight is 20/20 I guess; c’est la vie.
Today marks what would have been César Chávez’s 84th birthday. Chávez was born in 1927 to Mexican American farmers in Arizona. Here he is, right, at age six with his sister:
When he was about 11, his family lost their farm in the Great Depression and they turned to migrant farm work. In 1962 he and Dolores Huerta founded the National Farm Workers Association (later the United Farm Workers). His success in organizing farm workers, raising awareness of the conditions of their work, and raising support for their cause is one of the most inspiring stories of collective action in American history. Read more about Chávez here.
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…
