Teen pregnancy, like obesity, is often framed as an “epidemic.”  As such, both the “epidemic” of teen pregnancy and the “epidemic” of obesity can be understood through the lens of what sociologist Stanley Cohen popularized as a “moral panic.” In Cohen’s words, moral panics are “condensed political struggles to control the means of cultural reproduction”; additionally “successful moral panics owe their appeal to their ability to find points of resonance with wider anxieties.”

“The Real Cost of Teen Pregnancy” — a public health information campaign launched by the Mayor and Human Resources Administration of New York City in March 2013 — features babies and toddlers, primarily children of color, chastising their teenage mothers. Launched at a time when teen pregnancies have actually declined, primarily due to the availability of safe and affordable reproductive health care, the accusatory “shame and blame” narrative of these images is not only out of proportion to the “problem” it seeks to address, but is weighed down by its obvious cultural narratives about teens of color, poverty, gender and sexuality.

Having a pensive toddler of color next to the slogan “Honestly Mom… chances are he won’t stay with you. What happens to me?” and a weeping boy of color next to the words “I’m twice as likely not to graduate high school because you had me as a teen,” serves to re-stigmatize single teen mothers, encouraging wider social senses of moral outrage, hostility and volatility toward young, predominantly impoverished girls of color. Not unlike cultural narratives about “welfare queens,” the campaign plays into racist and classist fears about sexually active girls of color and teenage mothers who use social services. The message just under the surface here is about the need for social control of “unruly bodies.”

These 4,000 posters, put up in buses and subways, cost a reported $10,000 per year for the city, and have already drawn harsh critique from many. Haydee Morales, vice president for education and training at Planned Parenthood of New York City, for instance, has reportedly suggested the campaign has got it backward. In her words, “It’s not teen pregnancies that cause poverty, but poverty that causes teen pregnancy.”

According to Samantha Levine, a spokesperson for New York’s Mayor Bloomberg, “it’s well past the time when anyone can afford to be value neutral when it comes to teen pregnancy.” Public health campaigns are never value neutral. They communicate social beliefs about normalcy, productivity, desirability, and cultural worth.

An additional cost of the unexamined acceptance of this new teen pregnancy campaign is accepting yet another narrative about individual choice over systemic change. Placing responsibility on the shoulders of the individual, such campaigns silence more complex conversations about accessible and affordable reproductive health care, anti-poverty campaigns, and gender and social justice work. Instead of buying into the “moral panic” of teen pregnancy, perhaps the mayor’s office might look into more long lasting and less stigmatizing possibilities of structural change to improve the lives of young women in New York City.

“Shame and blame” has rarely gotten public health anywhere. In the words of researcher and speaker Brené Brown, “Shame diminishes our capacity for empathy. Shame corrodes the very part of us that believes we are capable of change.”

Sayantani DasGupta is a faculty member in Narrative Medicine at Columbia University. She is the editor of Stories of Illness and Healing: Women Write their Bodies,  co-authored The Demon Slayers and Other Stories: Bengali Folktales, and authored Her Own Medicine: A Woman’s Journey from Student to Doctor.

Earlier on SocImages, Lisa Wade drew attention to the tourism industry’s commodification of Polynesian women and their dancing. She mentioned, briefly, how the hula was made more tourist-friendly (what most tourists see when they attend one of the many hotel-based luaus throughout the islands is not traditional hula).  In this post, I want to offer more details on the history and the differences between the tourist and the traditional hula.

First, Wade states that, while female dancers take center stage for tourists, the traditional hula was “mostly” a men’s dance.  While it has not been determined for certain if women were ever proscribed from performing the hula during the time of the Ali’i (chiefs), it seems unlikely that women would have been prevented from performing the hula when the deity associated with the hula is Pele, a goddess. Furthermore, there is evidence that women were performing the dance at the time of Captain James Cook’s arrival in Hawai’i.

Second, while the traditional dances were not necessarily sexualized, they were very sensual.  The movement of hips and legs that are seen as sexual by some visitors, and showcased as such by the tourism industry, certainly existed in early practices.

In fact, the supposedly lascivious and blasphemous nature of the hula prompted missionaries to censure the public practice of hula, and in 1830 Queen Ka’ahumanu enacted a law prohibiting the public performance of the hula. This law was highly ineffective, however, and when King Kalakaua ascended the throne he actively encouraged public hula performances and other expressions of Native Hawaiian culture, earning him the moniker “Merrie Monarch.”

Eventually, a modernized dance emerged that did not incorporate much religiosity and employed modern music rather than chants. This is closer to what you would find at a hotel luau, but differs drastically in costuming and lacks the uncomfortable cloud of objectification associated with hotel-style hula (that is, the focus is on the dance rather than the dancers).  Below are some examples of the evolution.

Hula (men’s dance, traditional):

Hula (contemporary):

These examples of hula, and other Polynesian dances, are vastly different from what one finds in a hotel’s “Polynesian Revue” luau.

Hula (hotel):

In conclusion, it is true that the hula dances, and other dances of Polynesia, have been usurped by the tourism industry and commodified.  The culturally authentic forms, however, still thrive. Native dances are impressive enough without the ridiculous costuming and disrespectful bending of the islands’ histories seen at hotel luaus; unfortunately, it is difficult to find any culturally sensitive displays of Polynesian culture due to the huge influence of tourism over these locations.

*The information in this post was gleaned from various courses I’ve taken at the University of Hawai’i at Manoa. For more information on hula and the commodification of the Hawaiian culture, see Haunani-Kay Trask’s From A Native Daughter.

Sarah Neal is currently working on obtaining her M.A. in English at North Carolina State University.

Cross-posted at Montclair Socioblog.

We got another reminder last week that despite complaints about federal government programs that give money to the poor, when it comes to taxes, the government is much more generous to the wealthy.  The news came from a report from the Congressional Budget Office on tax expenditures.

These are the ways that the government uses the tax system to give money to people. Some expenditures are tax credits, which can take the form of cash payments.  Others are tax breaks — taxing people less than the going rate. For example, if I am in the 35% tax bracket, but the government charges me only 15% on the $100,000 I made playing the stock market, the government is giving me $20,000 it could otherwise have had me pay in taxes. That’s an expense. The preferential rate for my luck in the market costs the government $20,000.

The justification for these expenditures is that they are a way the government can encourage people to do something that it wants them to do.  With tax breaks, the government is basically paying people by not charging them full tax fare — encouraging them to buy a house or give to charity or get health insurance at their work.  Similarly with the tax credits that go mostly to the poor. We want people to hold a job and to care for their kids.  The child tax credit gives people more money to care for their children.  The Earned Income Tax Credit pays them for working, even at jobs that pay very little.  By the same logic, the government is paying me to invest my money in companies — or put another way, to play the stock market.

This government largesse, however, benefits some people more than others:

About half of all tax expenditures go to the top quintile (top 20% of income earners).  The bottom 80% of earners divide the other half.  And within that richest quintile, the top 1% receive 15% of all tax expenditures (this distribution of tax breaks roughly parallels the distribution of income). Were you really expecting Sherwood Forest?

Here is a breakdown of the costs of these different tax expenditures:

The Earned Income Tax Credit, which benefits mostly the poor, costs less than $40B.  The tab for the low tax on investment income (capital gains and dividends) is more than twice that, and nearly all of that goes to the top quintile.  More than two-thirds goes to the richest 1%.

Dylan Matthews at the Washington Post WonkBlog regraphed the numbers to show the total amounts overall plus the amounts in each category for each income group:

The point? People complain about government payments to the poor, but tax breaks are also payments, though less obviously so, to the rich.  And those tax breaks cost the government a lot more money.

Jay Livingston is the chair of the Sociology Department at Montclair State University. You can follow him at Montclair SocioBlog or on Twitter.

This post originally appeared in 2010.

Most of us familiar with Down‘s Syndrome know that it brings characteristic facial features and delayed or impaired cognitive development. People with Down, however, are also more vulnerable than the general population to diabetes, leukemia, and infectious and autoimmune disease, and about 40% are born with heart defects.

For most of history, then, the life expectancy of people with Down was very low.  But, with advances in knowledge and access to health care, life expectancy has risen dramatically… especially for white people:

The Centers for Disease Control explain that severity of Down does not vary by race, so most likely the cause of the gap in life expectancy is differences in the quantity and quality of health care.

Possibilities include differences in factors that may be associated with improved health in the general population such as socioeconomic status, education, community support, medical or surgical treatment of serious complications, or access to, use of, or quality of preventative health care.

This is just one striking example of the wide racial gap in health outcomes and access to care.  We see data with similar patterns most everywhere we look.  As examples, pre-term births, cancer diagnosis and treatment, and likelihood of living near a toxic release facility.

Morbidity and Mortality Weekly Report, via Family Inequality.

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.

The phrase “rape culture” refers to a way of thinking that systematically trivializes, normalizes, or endorses sexual assault.  We’ve collected over 60 concrete examples at our new Pinterest board and we thought we’d share some additional examples that readers have sent in recently.

(1) Topping the list, Clair let us know that University of Maryland students successfully organized to oppose a hand stamp used at a local bar.  The stamp reads “Shut Up and Take It”:

Jesse Rabinowitz set up a change.org petition opposing the stamp to get the bar’s attention. In response, management has agreed that the stamp is inappropriate and has pledged to run a public apology and do some sexual assault awareness education, perhaps including the introduction of a “consent is sexy” stamp.

(2) Dolores R. pointed us to a RiotMag screenshot of a Fox News broadcast.  The main story features a headless Hooters “girl” while the news scroll at the bottom pointed to the very serious issue of sexual assault in the military.  So sexual assault is subordinated to sexual objectification (it reminds me of this titillating coverage of a video game allowing players to simulate rape).

(3) Sent in by V, a Rohypnol gag coffee mug (the substance is famously used to drug targets of sexual assault into unconsciousness):

(4) Dominos Pizza joshes about sexual assault with their play on the reminder that “no means no” (thanks to Dolores R. and YetAnotherGirl for the tip):

(5) Katrin sent in a British anti-rape poster that blames the victim, holding her responsible for preventing “regrettable sex or even rape.”   “Don’t leave yourself more vulnerable,” it explains:

(6) In 2011, the Exeter University’s Safer Sex Ball ironically included this piece of humor in it’s leaflet (thanks to hp for the image):

For more examples of rape culture, visit our rape culture Pinterest board.

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.

The phrase “social construction” refers to the fact that things, symbols, places, sounds — basically everything — is devoid of meaning until we, collectively, agree as to what something means.  Once that happens, it has been “socially constructed” and we can refer to it as a “social construct.”

The fact that gestures have any meaning at all, and that they can have different meanings in different places, is a simple example of this basic sociological concept.  Enjoy this one minute compilation of examples!

Via Blame It On The Voices.

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.

Originally posted in 2012; re-posted because tomorrow is the 145th Belmont Stakes, the 3rd and final leg of the Triple Crown in thoroughbred horse racing. This is the dark side of the sport.

In humans you never see someone snap their leg off running in the Olympics. But you see it in horse racing.

These words, spoken by the equine medical director for the California Racing Board, summarize the truly terrifying absurdity that is horse racing today.  A team of investigative reporters at the New York Times has found that over 1,200 horses die at race tracks every year in the U.S.  Many of them die immediately after a race, euthanized after their bodies literally crumble underneath them.  Their legs break, unable to withstand the forces that the horses exert upon their bodies.  People in the industry call it, euphemistically, a “break down.” It occurs 1 out of every 200 times a horse starts a race.

All of these horses are being ridden by a jockey who is pitched off when the horse falls.  Moving at upwards of 50 miles an hour, and in the midst of many other horses running at top speed, jockeys are often seriously injured and sometimes killed. Currently there are over 50 permanently disabled jockeys receiving financial assistance from their professional trade association. Jacky Johnson, for example, was paralyzed from the neck down after his horse, Phire Power, broke its leg during a race. He will need a respirator for the rest of his life; Phire Power was euthanized on the track.

Why is this happening? Because we are making it so.

First, race horses are bred in order to run as fast as possible.  Short legs and thick bones slow a horse down, while longer, more delicate legs give them longer strides.  Breeders, then, have an incentive to build horses who are both faster and more fragile.

Second, owners may be putting these horses on the track too young.  Horses typically start getting raced at 2 to 3 years old, very young for an animal with a lifespan of 30 years.  Some argue that the bodies of young horses are not ready to handle the physical demands of racing.  For instance, the 2-year-old horse Teller All Gone broke its leg during a race; it had to be euthanized.

The owners dumped his body at a junkyard.

Third, there is the drug problem.  Many trainers illegally give their horses performance-enhancing drugs.  Many of them are experimental and are not yet or cannot be tested for.  These include “chemicals that bulk up pigs and cattle before slaughter, cobra venom, Viagra, blood doping agents, stimulants and cancer drugs.”

Built for speed and not safety, on the track too young, and amped up on steroids and other performance-enhancers, these horses are pushed to their limits.  Just this week Doug O’Neill, the trainer of I’ll Have Another, the horse set to win this year’s Triple Crown, was fined after his horse tested positive for performance enhancing drugs.

Even more problematic than the doping is the legal practice of giving horses pain-relieving drugs, including cocaine.  These mask the pain signals that would otherwise tell a horse to slow down or be careful on the track and also increase that chances that the track veterinarian will miss an injury when clearing the horse to race. The NYT reports that “[a]s many as 90 percent of horses that break down had pre-existing injuries” and they argue pain-masking drugs “pose the greatest risk to horse and rider.” The Louisiana Racing Commission call it “a recipe for disaster.”

The drugs detailed below are what were given to Coronado Heights in the week before he collapsed and was euthanized on the track:

Horse racing is subject to regulation, but these vary by state and are typically very poorly enforced, bringing us to the fourth reason why we see so much tragedy on race tracks. The punishment for violations is insignificant, sometimes only a warning:

Trainers in New Mexico who overmedicate horses with Flunixin get a free pass on their first violation, a $200 fine on the second and a $400 fine on the third, records show… [the state also] wipes away Flunixin violations every 12 months… To varying degrees, the picture is similar nationwide. Trainers often face little punishment for drug violations, and on the rare occasions when they are suspended, they are allowed to turn their stables over to an assistant.

When it comes down to it, many owners and trainers are willing to risk a horse’s life for the chance at the prize money and the less likely a horse is to win, the less they’re worth to the owner, so the harder they’re willing to push it.

The economic incentive to run horses till they die may seem to apply to the highest stakes racing but, in fact, it’s at the lowest end that we see the most disregard for the safety of horses and their jockeys. In the backyards of those casinos where racetracks are now part of the attraction (often referred to as “racinos”), horses and jockeys are a dime a dozen, and the money gives people a reason to break the rules. Meanwhile, the casino tracks are low profile, so they receive even less regulatory attention.

The use of the phrase “break down” to describe a horse who has snapped its own bones in the process of entertaining and enriching human beings is an indication of how nonchalantly industry figures approach this problem.  It suggests that these animals, and perhaps their jockeys as well, have been thoroughly objectified: cars break down, air conditioners break down, we break down boxes.  The language entirely fails to capture what is happening to these horses.  It may very well, however, describe what has happened to the industry and to the basic humanity of its most culpable beneficiaries.

Death at the Track:

Visit the New York Times to watch “The Rise of the Racinos” and “A Jockey’s Story.”

Lisa Wade and Gwen Sharp are professors of sociology. You can follow Gwen on Twitter and Lisa on Twitter and Facebook.  They have also written about the abuse of Tennessee Walking Horses.

Cross-posted at The Atlantic and Family Inequality.

In 1996 the Hoover Institution published a symposium titled “Can Government Save the Family?”  A who’s-who list of culture warriors — including Dan Quayle, James Dobson, John Engler, John Ashcroft, and David Blankenhorn — were asked, “What can government do, if anything, to make sure that the overwhelming majority of American children grow up with a mother and father?”

There wasn’t much disagreement on the panel.  Their suggestions were (1) end welfare payments for single mothers, (2) stop no-fault divorce, (3) remove tax penalties for marriage, and (4) fix “the culture.” From this list their only victory was ending welfare as we knew it, which increased the suffering of single mothers and their children but didn’t affect the trajectory of marriage and single motherhood.

So the collapse of marriage continues apace. Since 1980, for every state in every decade, the percentage of women who are married has fallen (except Utah in the 1990s):

Red states (last four presidential elections Republican) to blue (last four Democrat), and in between (light blue, purple, light red), makes no difference:

But the “marriage movement” lives on. In fact, their message has changed remarkably little. In that 1996 symposium, Dan Quayle wrote:

We also desperately need help from nongovernment institutions like the media and the entertainment community. They have a tremendous influence on our culture and they should join in when it comes to strengthening families.

Sixteen years later, in the 2012 “State of Our Unions” report, the National Marriage Project included a 10-point list of familiar demands, including this point #8:

Our nation’s leaders, including the president, must engage Hollywood in a conversation about popular culture ideas about marriage and family formation, including constructive critiques and positive ideas for changes in media depictions of marriage and fatherhood.

So little reflection on such a bad track record — it’s enough to make you think that increasing marriage isn’t the main goal of the movement.

Plan for the Future

So what is the future of marriage? Advocates like to talk about turning it around, bringing back a “marriage culture.” But is there a precedent for this, or a reason to expect it to happen? Not that I can see. In fact, the decline of marriage is nearly universal. A check of United Nations statistics on marriage trends shows that 87 percent of the world’s population lives in countries with marriage rates that have fallen since the 1980s.

Here is the trend in the marriage rate since 1940, with some possible scenarios to 2040 (source: 1940-1960; 1970-2011):

Notice the decline has actually accelerated since 1990. Something has to give. The marriage movement folks say they want a rebound. With even the most optimistic twist imaginable (and a Kanye wedding), could it get back to 2000 levels by 2040? That would make headlines, but the institution would still be less popular than it was during that dire 1996 symposium.

If we just keep going on the same path (the red line), marriage will hit zero at around 2042. Some trends are easy to predict by extrapolation (like next year’s decline in the name Mary), but major demographic trends usually don’t just smash into 0 or 100 percent, so I don’t expect that.

The more realistic future is some kind of taper. We know, for example, that decline of marriage has slowed considerably for college graduates, so they’re helping keep it alive — but that’s still only 35 percent of women in their 30s, not enough to turn the whole ship around.

So Live With It

So rather than try to redirect the ship of marriage, we have to do what we already know we have to do: reduce the disadvantages accruing to those who aren’t married — or whose parents aren’t married. If we take the longer view we know this is the right approach: In the past two centuries we’ve largely replaced such family functions as food production, healthcare, education, and elder care with a combination of state and market interventions. As a result — even though the results are, to put it mildly, uneven — our collective well-being has improved rather than diminished, even though families have lost much of their hold on modern life.

If the new book by sociologist Kathryn Edin and Timothy Nelson is to be believed, there is good news for the floundering marriage movement in this approach: Policies to improve the security of poor people and their children also tend to improve the stability of their relationships.  In other words, supporting single people supports marriage.

To any clear-eyed observer it’s obvious that we can’t count on marriage anymore — we can’t build our social welfare system around the assumption that everyone does or should get married if they or their children want to be cared for. That’s what it means when pensions are based on spouse’s earnings, employers don’t provide sick leave or family leave, and when high-quality preschool is unaffordable for most people. So let marriage be truly voluntary, and maybe more people will even end up married. Not that there’s anything wrong with that.

Philip N. Cohen is a professor of sociology at the University of Maryland, College Park, and writes the blog Family Inequality. You can follow him on Twitter or Facebook.