bodies

Latisha J. let us know about this Special K ad that sexualized dieting (which she read about at Lip-Sticking). The woman (who looks perfectly thin to me), figures out she needs to diet when a button pops off her dress. After she eats the Special K, which we learn can help women lose weight, we see another button pop off, but this time it’s because she’s intentionally revealing more cleavage:

So…popping button because she “needs” to diet = bad, but same woman popping button because she’s trying to look sexy = awesome.

Thanks, Latisha!

Susanne T. sent in this photo she took at a gym in Bremen, Germany, of two ads for “Multipower Sportsfood,” a sports supplement of some sort:

Susanne writes:

It’s the same product for women and men, but the ad for women says what roughly translates to: ‘This way you look great.’ ‘Eine gute Figur machen’ in German means literally ‘making a good figure’. The ad for men says ‘Strong/powerful tips for your workout.’ Krafttraining means specifically working with weights. And then, of course, the woman looks sexy and flirty and the guy is made to look powerful and in charge. So the same product is supposed to make women look sexy but make men be strong.

Thanks, Suse!

CORRECTION/CLARIFICATION: I am reposting this because I want to make clear that a couple of things that people picked up on in the comments are MY mistakes/confusing wording, not Jackson Katz’s. First, in regards to the Rambo movies, I was confusing Rambo:First Blood Par I, which came out in 1982, with Rambo:First Blood Part II, which came out in 1985, which is what Katz is quoting in the movie. I just googled the movie to find the year it came out and didn’t notice it was for Part I, not Part II. I have corrected that below.

As for the Terminator image, that is entirely my fault. I could not find the exact image Katz used in the documentary, though I searched for quite a while. I just put up an image I meant to be representative of both Terminator movies, and the one I used, as the commenters point ou, was not a good example of what I was saying. Since I can’t find the image Katz used, I have taken the Terminator image out of the post.

I just wanted to a) correct those two things and b) make it clear that they were my mistakes, not Katz’s.

*****

In the documentary Tough Guise: Violence, Media & the Crisis in Masculinity, Jackson Katz discusses how images of masculinity in pop culture have changed over time, and particularly how in the 1980s and 1990s images of male heroes got larger and more menacing, as well as hyper-violent. He uses Humphrey Bogart, Clint Eastwood, Sylvester Stallone, and Arnold Schwarzenegger as examples. I’m basing my discussion of the images from movies on Katz’s analysis.

In this image of Humphrey Bogart (found here) in The Maltese Falcon (1941), his gun is very small compared to his body. His body language is not particularly imposing or threatening. Keep in mind this was during World War II (though the U.S. had not joined yet) and that machine guns had been invented during the Civil War. So Humphrey Bogart conceivably could have been shown holding some sort of automatic weapon instead of a small handgun.

Then we have Clint Eastwood in Dirty Harry, from 1971 (found here). The gun has gotten much bigger and the body posture a bit more threatening.

And in 1985 we get Rambo:First Blood Part II (found here), a military revenge fantasy in which a Vietnam vet gets to finish the war the U.S. military wasn’t “allowed” to win, presumably because of weak, feminized elements that controlled the government. Stallone’s body is huge and muscular, and the gun has gotten larger and more deadly.

Katz attributes these changes in images of masculinity to a growing concern in U.S. culture that we are somehow being “feminized” and becoming weak. He argues that the loss in Vietnam (or lack of an outright win, if you prefer) as well as political and economic gains by women and non-whites caused a cultural panic about the status of white men. As these men were supposedly losing power and status in everyday life, cultural images of them emphasized strength, power, and aggression as a version of ideal masculinity.

Here is a clip from Tough Guise:

And here’s a clip that takes the Tough Guise intro but adds some other images:

I was thinking about this because when I was in Oklahoma, I was around a lot of trucks, and specifically, a lot of old farm trucks. And one day when I was standing next to an old Dodge Ram, it hit me how much less…I don’t know…imposing it was than newer trucks. It seemed like a cute little toy truck. Here’s a picture of a 1985 Dodge Ram (found here):

The 2005 version of the Dodge Ram (found here):

Looking at my family’s old farm trucks (and we’ve got a collection of rotting, rusting trucks dating from the 1950s on; I did not post pictures of our trucks because my grandma would kill me for exposing our farm junkiness to the world), I kept thinking, “We used to haul cattle with that?” or “That was considered sufficiently masculine at one point?” And the answer is, yes. Yes, they were.

Now, I’m certain that a lot of the redesigns had to do with advances in safety and efforts to improve fuel efficiency (by making the truck body more rounded, for instance). But there also seems to be a pattern in trucks today to design their headlights and grills to look sort of “mean,” if you will–like they’re snarling or growling.

I’m not necessarily saying there’s a connection between Katz’s work and the way trucks have been redesigned to look meaner and more aggressive…but it just got me thinking.

Of course, as a farm kid, what strikes me about trucks is the way the newer designs make them less functional for the types of things you see people doing in truck ads. While the cabs have gotten larger, making room for more passengers (that is, more like a car), the beds have gotten smaller, so you can’t carry as much (or as long of) stuff in them–and carrying stuff in the back is what you supposedly need a truck for. Yes, you can still stick more stuff in the back of, say, a new Dodge Ram than in a lot of cars, but I’m just sayin’. (Also, you’d be shocked at how much stuff I can get in the back of a Honda Civic if I lay the seat down and am really motivated. And my mom once brought a 130-pound calf home in the backseat of a car–I had the fun job of trying to keep him from attempting to crawl into the front. And we had a woman in my hometown who used to haul pigs around in the backseat of her Caddy.) A lot of things we used to haul around in the back of our trucks wouldn’t fit in the beds of new trucks, or you couldn’t fit nearly as much of them. And of course the majority of people who buy trucks for their big motors aren’t doing the types of things (driving through extremely rocky or muddy country, hauling trailers full of cattle, etc.) that require such a huge motor in the first place. So why not just buy a car?

Just some thoughts that struck me while hanging out on the farm.

Laura K. brought our attention to these ads with not-so-subliminal sexual content (via haha.nu). Some of them are so-not-so-subliminal that they may not be safe for work.

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Emily sent me pictures of Hip Parade toys. They are figurines shaped like women’s bodies from the waist to just above the knees. There are various types and colors. They’re only $8!

This one is called “Active Girls” and for some reason says “cat” and has a picture of a cat on the butt. I don’t know what the connection between a cat and being active is.

Found here.

Found here.

This one is the “trading torso.” You can trade with others to collect all four!

Found here.

Thanks, Em! Sort of.

Yesterday, one of my favorite blogs, Sociological Images, picked apart amputee alt model Viktoria’s appearance in Bizarre Magazine.

What makes Viktoria “bizarre”? Is it her amputated leg? Is it the fact that she has an amputated leg and is still incredibly sexy? Or is it that she has an amputated leg and still considers herself a sexual person? Is this empowering? And to who? Surely the disabled are desexualized in this country, so it’s nice to see that challenged even, I suppose, in a magazine about weirdos. And yet, I suspect her sexuality is acceptable, fetishizable, only because she conforms to expectations of feminine beauty. In the big scheme of things, does she reproduce the standard of beauty, unattainable for most women, that crushes women’s self-esteem and sense of self-worth? And will disabled women, most of whom (like most non-disabled women) could never dream of being so beautiful, actually look at her and be able to identify? Or will this just draw attention to another way in which they don’t match up?

Now really, I think that SocImages went a little overboard with Viktoria (especially when they dismissed her comments about sexuality as “standard porn star talk”). Maybe it’s because I know her little better than they do, but I think that they oversimplify the genuine place that she comes from in choosing to be a model. However, they do bring up an important discussion that’s been nagging me for some time. What is an alternative model, and what is an alt model’s role in visual culture? In my life, at various points, I came up with 3 different definitions. I believe in each of them, and I have a problem with each of them as well. Here they are below. Which one resonates with you? Do you think it’s a combination of the three below, or something completely different? Opinions, please.

1. The model who challenges society’s notions of beauty.

Examples:

Kenyan-born trans model Biko Beauttah, photographed by Bode Helm.
Velvet D’Amour, photography credit unavailable.

I love these models, but the issue here is that, while they appear to push the boundaries of beauty in some direction, they usually wind up brutally reinforcing another traditional notion in the process. For example, trans models make us rethink gender/beauty, but with their self-presentation they usually reinforce the ideal of a sleek, hairless feminine figure, thus fueling the hair-removal industry. In fact, epilator-manufacturer Philips Norelco has already found a way to to capitalize on this to great effect – just watch this ad. And large models like Velvet D’Amour and skinny-by-comparison but still-considered-plus-size recent ANTM winner Whitney Thompson help to redefine weight in modeling, but what makes them “legitimately beautiful” in the eyes of the mainstream world is their “correct” bone structure, their blond hair. Without some “redeeming quality” of this sort, the world doesn’t recognize them as models, and wouldn’t even give them a shot at making a difference. Mainstream media often presents them as beautiful “in spite of,” not “because of.” While their individual messages are empowering (I love Velvet’s interviews), I don’t find our culture’s use of these models empowering at all.

2. The hottie with strange hair/tattoos/piercings/latex.

Examples:

Mosh, photographed by Vance.
Scar13, photograhed by Nadya Lev.

Like it or not, it’s a valid definition – arguably the most widely-embraced one at that. This idea is epitomized by the Suicide Girls motto: “redefining beauty, one hot, naked chick at a time.” Underneath all the hair dye and black eyeliner, the ideal remains the same: symmetrical faces, clear skin and slim figures with a slightly above-average degree of variation as compared to mainstream modeling. Alterna-porn sites and alt modeling agencies such as Nocturnal Models helped cement this concept, but the biggest reinforcement came from self-proclaimed “alt photographers” and “alt models,” in whom they chose to include and exclude as they built up their online “spheres of influence.” This definition doesn’t make me happy now, though I had no problem with it at 21, when all I did was go clubbing and take pictures that reminded me of how I felt when I was dressed-up on the dance floor. When I realized that my own photography was reinforcing the same standards of beauty that make it difficult for women to have a healthy self-image, I took a step back.

3. The self-made persona.

Examples:

Feisty Diva wearing a hairpiece she created, photographed by Nadya Lev.
Anachronaut, photographed by Nadya Lev.

Another definition of alt model is someone who completely reinvents themselves from head to toe. This could be someone you’d never otherwise notice on the street, yet through inventive styling, self-applied makeup, self-styled clothing and hair, they create a whole new persona for themselves. The ultimate example of this is Mana, who goes from being a middle-aged man to a gothic Loli. These people make up their own beauty, owning their look from head to toe for the purpose of expressing an artistic ideal, proving a political point, etc. But are are they really “models,” or artists who allow you to take their portrait? It’s the most positive concept to me, but is it a valid definition of “model”?

So there you have it. Three definitions, some of which conflict with each other. And still, even after writing all of this out, I’m not sure if I’m even satisfied with my own personal definition, which draws on all three. Something’s bothering me. Something’s missing. Anyone have any idea?

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Nadya Lev, a photographer, blogs for the Coilhouse.

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 images below are from a slide show to accompany the cover of a British magazine, Bizarre. You can see the slide show and the article accompanying her cover here. Thanks to Jason S. for the link!

What makes Viktoria “bizarre”? Is it her amputated leg? Is it the fact that she has an amputated leg and is still incredibly sexy? Or is it that she has an amputated leg and still considers herself a sexual person?

Is this empowering? And to who? Surely the disabled are desexualized in this country, so it’s nice to see that challenged even, I suppose, in a magazine about weirdos. And yet, I suspect her sexuality is acceptable, fetishizable, only because she conforms to expectations of feminine beauty. In the big scheme of things, does she reproduce the standard of beauty, unattainable for most women, that crushes women’s self-esteem and sense of self-worth? And will disabled women, most of whom (like most non-disabled women) could never dream of being so beautiful, actually look at her and be able to identify? Or will this just draw attention to another way in which they don’t match up?

Also, are these images really about her sexual-ness, her desire? Or are they about how sexy she is, the extent to which she can inspire desire in others? That is, is she just an object like any other pin-up girl? How are her images any different than those in mainstream pornography and men’s magazines? She speaks in the article about her own sexual curiosity and openness, but this is standard porn star talk and it’s very difficult to know whether it is genuine or performance. Would it matter if we knew?

This photo shoot of Viktoria for Bizarre magazine actually seems incredibly ordinary to me.

UPDATE: Comments on this post have been closed.

Rap is fascinating in that, in the short history of the art form, it represents both the power of resistance by marginalized and disempowered groups and the power of appropriation by mainstream culture and capitalist commodification.  With this in mind, I bring your attention to the cover of Nas‘ new album cover (tentatively set to release on July 1st) (found here):

The image immediately brings to mind (I can only imagine deliberately) the famous photograph of the back of a whipped slave from 1863 (found here).  I’ll go ahead and put it after the jump, as it’s a very real and troubling historical photograph:

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