culture

The burqa and headscarf are often identified as symbols of women’s oppression in Muslim countries.  In fact, head covering is a form of religious garb in many sub-cultures.  Some of these subcultures require head covering all of the time, and others only during religious rituals, but all involve this tradition.  Yet, when it comes to Muslims, the discussion often goes forward as if it is a uniquely oppressive, and uniquely Islamic, practice.  Food for thought.

Thanks to Dolores R. for the link.  Found at Socialist Texan.

UPDATE: In the comments, Alastair Roberts suggests that it’s important to consider whether head covering is required for just women, or both women and men.  I agree.

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.

In 2010 we wrote about how gender ideology inflects even the most “objective” of spheres.  In this case, we featured four examples of anatomical illustration, portrayals of human beings used to educate viewers about biology.  In each case, while the man faced forward with his weight evenly distributed on his two feet, the woman placed her hand on her hip, cocked a knee, or even turned slightly sideways.  In other words, he was posed in a masculine way and she in a feminine way.

When we see this kind of gendered posing in drawings that are ostensibly neutral, we are being told that our particular historically- and culturally-contingent version of masculinity and femininity is natural.

In this vein, Courtney S. sent in a Design by Hümans Size Chart.  The chart is supposed to help buyers decide what size to purchase, but the accompanying images do more than just illustrate how measurements are made; by torquing the female torso, they send a message about gender too:

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.

How does a scientist measure your unconscious mind?  It turns out, it can be done.  With a technique called the Implicit Association Test, psychologists can measure your unconscious beliefs about anything: whether, deep down, you associate Black men with weapons, Asians with foreigners, fat people with laziness, men with science, and more.  You can test yourself on all manner of implicit beliefs here.

It works by putting a pair of words on each side of a computer screen. Sometimes the pair matches your unconscious mind; like (for most of us, unfortunately) young and good.  Sometimes the pair challenges your unconscious mind; like (for most of us, unfortunately) old and good.  You’re asked to do a timed test focusing on just one of the pair; we’re all quicker when the terms match than when they don’t.  For more, read up about it here.

In any case, it turns out the phenomenon has a name — the Stroop effect — and the best illustration of it I’ve ever seen was featured on BoingBoing.  It involves colors and color names. For a lifetime, we’ve been taught to associate certain colors with certain names. Accordingly, our brain fires faster and more confidently when we see the name in the color, compared to when we see the name in an opposing color.  See for yourself: can you read both lists of colors equally comfortably, un-self-consciously, and quickly?Probably not.  So, for better or worse, scientists see this same effect when they try to get our brains to process paired words like Asian/American and men/science.  The results of these experiments are depressing (both abstractly and often personally when we take the tests ourselves), but it’s pretty amazing that we’re able to delve that deeply into the mind with such a simple task.

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 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.

Symbolic interactionism, one of the most common theoretical perspectives adopted by sociologists, explains human behavior through the meanings we place on objects or symbols in our environment. These symbols can be material objects, but they can also be words, gestures, actions, events, as well as people and groups. The symbols’ meanings are not innate. They are created and applied through human relations and interactions. In other words, they are socially constructed. Consequently, our behaviors and relationships change as meanings are altered. Some social conflict is the result of different groups defining objects differently.

This extends to human cognition, as a previous post on cultural differences in susceptibility to optical illusions demonstrated.  Another example involves how we hear animal sounds, illustrated in this clip from the television show “Family Guy.” In this segment, we see Stewie playing with a European see and say, a toy designed to teach animal noises. He is frustrated because the animals are said to make sounds that do not ring true to his ear.

For a list of the various sounds animals make in different parts of the world, see this compilation by Derek Abbott at The University of Adelaide.

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Deeb Kitchen is an assistant visiting professor at Drake University specializing social movements, the sociology of knowledge and poplar culture. He has done research on higher education, graduate labor unions, and the culture industry.

I’m a particular fan of looking at ways that society and nature intersect and a new study is a fantastic example.  Analysis of 15 years of storm data revealed that twisters and hailstorms were significantly more likely to occur during the week as compared to weekends.

According to the authors, Daniel Rosenfeld and Thomas Bell, the cause is pollution caused by commuting.  Charles Choi, writing for National Geographic, explains:

…moisture gathers around specks of pollutants, which leads to more cloud droplets. Computer models suggest these droplets get lofted up to higher, colder air, leading to more plentiful and larger hail.

Understanding how pollution can generate more tornadoes is a bit trickier. First, the large icy particles of hail that pollutants help seed possess less surface area than an equal mass of smaller “hydrometeors”—that is, particles of condensed water or ice.

As such, these large hydrometeors evaporate more slowly, and thus are not as likely to suck heat from the air. This makes it easier for warm air to help form a “supercell,” the cloud type that usually produces tornadoes and large hail.

So, there you have it. No need to choose between nature and nurture. We interact with our environment and shape it, just as it shapes us.

(Via BoingBoing.)

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.

One thing I love about sociology is the way it recognizes human creativity.  It acknowledges our ability to create meaning and invent practices.  Seeing the footage below, I couldn’t help but be amazed at the human ability to constantly innovate.

Via BoingBoing.

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.

Cross-posted at Cyborgology.

My post today comes from a class on ableism and disabled bodies that I taught earlier this past semester in my Social Problems course. Its inception came from the point at which I wanted to introduce my students to Donna Haraway’s concept of cyborgs, because I saw some useful connections between one and the other.

My angle was to begin with the idea of able-bodied society’s instinctive, gut-level sense of discomfort and fear regarding disabled bodies, which is outlined in disability studies scholar Fiona Kumari Campbell’s book Contours of Ableism. Briefly, Campbell distinguishes between disableism, which are the set of discriminatory ideas and practices that construct the world in such a way that it favors the able-bodied and marginalizes the disabled, andableism, which is the set of constructed meanings that set disabled bodies themselves apart as objects of distaste and discomfort. In this sense, disabled bodies are imbued with a kind of queerness – they are Other in the most physical sense, outside and beyond accepted norms, unknown and unknowable, uncontrollable, disturbing in how difficult they are to pin down. Campbell identifies this quality of unknowability and uncontainability as especially, viscerally horrifying.

Campbell connects more directly to Haraway’s cyborgs when she opens a discussion of biotechnology and disabled bodies:

The fortunes of techno-science continue to disrupt the fixity of defining disability and normalcy especially within the arenas of law and bioethics. Whilst anomalous bodies are undecidable in being open to endless and differing interpretations, an essentialised disabled body is subjected to constant deferral – standing in reserve, awaiting and escaping able(edness) through morphing technologies and as such exists in an ontologically tentative or provisional state.

Anomalous and disabled bodies are both unsettling to the able-bodied, therefore, because they implicitly lay open to question our assumptions about essential definitions of embodied humanity. Throw technology into the mix and the questions become even more explicit. What is human? What does human mean? And where is the line between organic human and machine – if there even is one? Haraway’s position is, of course, that there is no meaningful line, and that we are all, in some sense, cyborgs — that the relationship between the organic and the machine is so complex that it is no longer sensible to attempt to untangle it. And thanks to advances in prostheses and other biotechnologies, the boundary between “disabled” and “augmented” is becoming increasingly problematic, despite the essentializing power that the label of “disabled” contains.

In order to introduce my students to the ideas behind the relationship of different kinds of organic bodies to different kinds of technology, and how we culturally process those embodied relationships, I invited them to consider the cases of two amputee athletes, Aimee Mullins and Oscar Pistorius.

Mullins and Pistorius present interesting examples. They are both known for being both accomplished athletes and for being physically attractive – Mullins has done modeling work. They present inspiring stories that have generated a fair amount of sports media coverage. And yet things have not been altogether smooth – there has been some controversy regarding the degree to which the carbon fiber prostheses they use for running confer any form of advantage on the runners who use them. Questions over the effect of the prostheses have threatened Pistorius’s bids to compete in the Olympics alongside able-bodied athletes.

I think the combination of positive and negative reactions is worth noting, in light of Campbell’s writing on culture and disability. Mullins and Pistorius are admired for “overcoming” a perceived disability, and this admiration feels especially safe for people embedded in able-bodied culture because they are conventionally attractive in every other respect. But this is a story with which we only feel comfortable provided that it doesn’t present any kind of threat to our conventional categories of abled and disabled bodies. It is unacceptable for a disabled body to be better at what it does than an abled body. It is even slightly uncomfortable when a disabled body manages to be “just as good”.

After the images of Mullins and Pistorius, I also showed my students this image of speed skater Apollo Ohno. Like the images of Mullins and Pistorius, Ohno’s body is explicitly being presented here as an attractive object. By most standards, Ohno is as able-bodied as one can get. But as I pointed out to my students, he manages this on the back of technology – on specially designed skates, in special aerodynamic suits, with the help of carefully balanced exercise and nutrition plans; almost no athlete is really “natural” anymore. But at least in part because of the closeness of his body to an able-bodied ideal, this presents no explicit threat to our categories. Ohno fits the accepted model of “human”. Who would look at him and doubt it? And if Mullins and Pistorius are perhaps not as close to that ideal, they at least fall into line with it, by virtue of the fact that they don’t explicitly question its legitimacy as an ideal – unless they seek to transcend it.

My point, in short, is this: we are uncomfortable with disabled bodies that question or trouble our accepted, hierarchical categories of abled and disabled, of human and non-human, of organic and machine. We are far more comfortable with them when they perform in such a way that they reinforce the supremacy of those categories. They become acceptable to us.

Sarah Wanenchak is a PhD student at the University of Maryland, College Park. Her research focuses on contentious politics and communications technology in a global context. She has also worked on the place of culture in combat and warfare, including the role of video games in modern war and meaning-making. She is an occasional blogger at Cyborgology.