emotion

Ricardo G. of Bifurcaciones sent in this ad from a catalog sent to homes in the U.K. by the company Hillier (via):

clothesline

“Coordinating accessories available.” How thrilling. It reminds me of this post about how housecleaning is depicted as a joyful activity for women.

After being inundated with complaints, the company apologized, claiming it was a joke but they recognize it was inappropriate and should not have gone out.

While this does illustrate the gendering of housework, I think there’s another angle worth thinking about here. A number of the complaints weren’t just about it implying housework is women’s responsibility, but also that it is unromantic and therefore offensive to pose as a potential gift. I’m really interested in the idea of what makes an appropriate gifts, and that gifts between spouses should always be “romantic.” Romantic gifts are often things that have little intrinsic value; their value comes from the emotional and social implications attached to them.

Jewelry, flowers, lingerie–none of these are really helpful items, and they don’t make the recipients’ daily lives easier. A clothesline might, in fact, be a gift that would improve the lives of people who have to hang their clothing to dry. In my family,  both men and women highly value gifts perceived as practical and useful, rather than simply sentimental or romantic. One year my mom and uncle got my grandma an air compressor because she would find it very useful on the ranch; she was thrilled. Once I paid to have my mom’s dog spayed and vaccinated because she’d been too busy to have it done. Men in my family regularly get leather work gloves and tools, and they never seem disappointed.

I think there may be a class element here. In Making Ends Meet, Kathryn Edin and Laura Lein discuss how low-income women often partially rely on the contributions of boyfriends to buy the things they need each month. The women complained, however, that boyfriends often bought unnecessary things they thought the women would like, but that did not really improve their lives, such as a stereo or purse. The women often referred to these gifts as a waste of money, something that was already in short supply. They much preferred to receive gifts that they found useful.

So not to defend a clothesline as a suggested present to women–even my mom got mad when my stepdad gave her a mop for either Mother’s Day or their anniversary–but the construction of “unromantic” gifts as inherently offensive is fascinating, and assumes that everyone believes money should be spent on non-essential items in order to display emotional attachment.

This one I put out there for debate.

I don’t get a chance to watch the many dance shows out there, but I’ve seen a bit and I have a question for those of you who’ve been watching them more carefully.

The video below is of Sébastien Soldevila and Mimi Bonnavaud dancing at the Cirque de Demain festival (thanks for the info, netrus).  In the dance, a woman is torn between rejecting a man and being powerfully drawn to him.  I’ve noticed that this theme crops up frequently in even just the little bit of dance programming I’ve watched. In this video, you get the idea in just the first few seconds, though you might want to watch the rest because it’s awesome. (Video title, btw, is not mine.)

I can see why choreographers return to this theme again and again. I think this is a common human experience (lord knows I’ve been there) and great fodder for art.

My question is: Is this theme gendered? That is, is it usually the woman who is desperately trying to escape the man and her attraction to him, and not vice versa?

I ask because, if it is, what we’re really seeing is not just a drama about a conflict between attraction and repulsion, we’re seeing a drama in which men are allowed to be deaf to women’s insistence that they want to be left alone, released. Really, deep down, this narrative tells us, she wants him. Therefore, it’s perfectly ok for him to ignore her “no.” If he just follows her for long enough, grabs her to make her look at him one more time, forces her up against his body enough, then she will relent.

From a different perspective, this is a man who is stalking and harassing her, but the narrative (which almost always ends in her giving in to him/her desire) suggests that this is perfectly reasonable, even passionate, loving, devoted behavior.

Do we sometimes (or ever) see women doing the stalking and harassing in these choreographies? Or is it usually the man?

Also in “no” doesn’t mean “no”: caveman courtship, it’s not “no” if she’s a zombie, you may say “no,” but your perfume says “yes,” and some pretty grotesque t-shirts.

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Lisa Wade is a professor of sociology at Occidental College. You can follow her on Twitter and Facebook.

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.

At least it is according to words referencing happy and unhappy states in our Facebook status updates:

happiness_facebook_4mkip08h4k8wscss8gscsk4wo_8td8r2s3w1cs4kksc4okksgg8_th

It’s probably just an artifact of people using the word “grateful” because they’re supposed to.  Then again, maybe being reminded to be grateful really does make people happy for a day.

Source: Facebook via Flowing Data.

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Lisa Wade is a professor of sociology at Occidental College. You can follow her on Twitter and Facebook.

Let’s say that you work in an office with several people, and everyone is expected to meet certain performance standards. You’re an outstanding performer, considered one of the best in the firm. A couple offices down from you is a guy named Wendel, and you feel sorry for Wendel because he’s not quite able to meet the performance standards and is always teetering on the edge of losing his job. Your sense of Wendel is that he’s a good guy who just never gets the right breaks, and if he were given more chances to succeed he could probably pull himself out of his slump.

One day, you’re working on a project team with Wendel and notice that he’s screwed up a major report bigtime—big enough that he’s sure to get fired if anyone else sees it—but so far only you have seen it and you have a brief opportunity to cover up Wendel’s mistakes. If you cover them up, in effect lying by passing off your work as Wendel’s, you’ll probably get away with it and Wendel will go on to work another day. If you don’t, he’s finished.

What will you do?

We normally associate acting dishonestly with causing harm to others, but it’s also quite possible that a dishonest act can help someone, like Wendel.  Under what conditions we’re prone to act dishonestly to hurt or help another is what a new study in the journal Psychological Science investigated.

Researchers created a mock scenario in which study participants were randomly assigned to one of two roles: solver or grader. Each solver was also randomly assigned to a grader. Participants in both roles became either ‘‘wealthy’’ or ‘‘poor’’ through a lottery in which they had a 50% probability of winning $20. This lottery, together with the random pairing of solvers and graders, created four pair types: wealthy grader and wealthy solver; poor grader and poor solver; wealthy grader and poor solver; and poor grader and wealthy solver. After the lottery, solvers solved multiple anagrams. Graders then graded solvers’ work. Graders had the opportunity to dishonestly help or hurt solvers by misreporting their performance. If a grader overstated a solver’s performance, then the solver earned undeserved money. If the grader understated the solver’s performance, then the solver did not earn deserved money.

The results: When a wealthy grader was assigned to a poor solver, the grader overwhelmingly misreported the score to help the solver (about 70% of the time). When a wealthy grader was assigned to a wealthy solver, the grader nearly always reported the score honestly (90%).  On the other side of the coin, when a poor grader was assigned to a poor solver, the grader nearly always misreported the score to help (95%). When a poor grader was assigned to a wealthy solver, however, the grader misreported the score negatively to hurt the solver about 30% of the time. A graph of the results is below.

Graph

The reasons for these results, the researchers surmise, are less about financial self interest and more about emotional responses to inequity.  Individuals increase their dishonest hurting behavior and reduce their helping behavior when they are worse off than the other person.  Conversely, they increase dishonest helping behavior when they are better off than the other person.

What we seem to be back to with this study is the realization that we’re not so rational after all.  Dishonesty, in either direction, appears to be motivated by emotional reaction more than rational evaluations of self interest – at least in the context of relatively small sums of money (it would be interesting to see what would happen if we jacked the amount up a few hundred bucks).

So, not to forget about Wendel – how’d he make out in your mind?

Source: Gino, F., & Pierce, L. (2009). Dishonesty in the Name of Equity Psychological Science DOI: 10.1111/j.1467-9280.2009.02421.x

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David DiSalvo is a science and technology writer who regularly blogs at Neuronarrative and Brainspin on the True/Slant network. He is also a freelance writer for Scientific American Mind magazine.

If you would like to write a post for Sociological Images, please see our Guidelines for Guest Bloggers.

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In the Bible (book of Genesis), God sends two angels to the cities of Sodom and Gomorrah. These angels were charged with the task of evaluating the rate of sin within the walls. If the people were completely overridden by sin, God would destroy them.

What if those angels were statisticians, with access to GIS and geomapping software? How would the story have been different?

Some geographers at Kansas State University recently did an analysis of the spacial distribution of EVIL in the United States. Which part of the country is most afflicted by sloth? Lust? Greed? Envy? Wrath? Gluttony? Pride?

That’s right, folks – these geographers have operationalized sin, quantified it, then measured and mapped it. Pride is the aggregate distribution of all other sins, since it is supposedly the root of all evil (though one could also make a good case for apathy). Here’s how the sins are measured (and here’s a good view of the maps):

  • Greed: Average incomes versus total inhabitants below the poverty line
  • Envy: Total number of thefts (robbery, burglary, larceny, and stolen cars)
  • Wrath: Total number of violent crimes (murder, assault and rape) per capita
  • Lust: Sexually transmitted diseases per capita
  • Gluttony: Number of fast-foot restaurants per capita
  • Sloth: Expenditures on arts, entertainment and recreation versus rate of employment
  • Pride: An aggregate of the six other sins

By looking at sin at the aggregate level, what they’re doing here is examining sin as a social fact, as opposed to an individual trait. This would be a good extension of a lesson on Durkheim and suicide as a social fact. This study really shows why we really can’t truly measure concepts such as this across space and time, since the meaning of these individual acts will vary. Are the same acts categorized and labeled as rape in Montana as they are in New York? How violent does a person need to be before they are arrested for assault, and does that differ by region? Are we really measuring rates of STDs, or rates at which people get treatment for them? If my measure of gluttony is different than yours, can I apply my measure to your actions and call you gluttonous? Or should I be using your measures to evaluate your actions? Is this aggregate data showing different rates of sin, or is it just an effect of different meanings attached to the concepts?

This would also be useful in showing how we can’t extrapolate individual characteristics from aggregate data. For example, I live in Indiana (but teach in Kentucky). This region is low in envy, lust, wrath, and pride; average in gluttony, sloth, and greed; and not particularly high in any of the sins. Apparently I live in one of the more virtuous parts of the country.

I guess I can cancel that fire and brimstone insurance.

But does this aggregate data also indicate that I, Anomie, have greater odds of being virtuous? NO. The fact that I am virtuous in every way is merely a coincidence. You see, their data is not measuring individual sinful behavior. Rather, it’s measuring social facts, and structural conditions, that they hypothesize to be correlated with individual sinful behavior (but I take issue with some of the measures). For example:

  • I don’t have any STDS. CLEARLY I am not lustful. CLEARLY.
  • If you have more fast food restaurants within a five mile radius of your house than I do, are you more gluttonous than me? No. But at the aggregate level, this may be a good quick and dirty device. At least they didn’t use obesity rates as their measure.
  • And if I make $100k (one can dream) in Indiana, then move elsewhere to a job with the same salary, does that mean my greediness has changed along with my place of residence?

Now, excuse me while I get back to my slothful appreciation of art.

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Angie Andriot, also known as Wicked Anomie, maintains the (mostly) sociology blog Wicked Anomie: Sociology Run Amok. On occasion, she likes to toss off her cape, hop offline, and play the role of Angie Andriot: Grad Student Extraordinaire – deftly juggling the writing of her dazzling dissertation at Purdue University with the imparting of wisdom to her lovely students at University of Louisville. She is particularly fond of symbolic interactionism. And cheese.

If you would like to write a post for Sociological Images, please see our Guidelines for Guest Bloggers.

From Vintage Ads, another great example of the propagation of the stereotype that women are jealous of and hateful towards one another:

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The ad reminded me of the Pantene commercials from the 1980s with the slogan “Don’t hate me because I’m beautiful…”  The real message not being “Don’t hate me because I’m beautiful…” but, “Don’t hate me because you could be beautiful too, and if you can’t, well then I suppose you’re going to have to hate me”:

More examples of this meme here, here, here, and here.

I discuss the phenomenon, and how sexism (NOT estrogen) produces this situation, in a post about Battle of the Bods.

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Lisa Wade is a professor of sociology at Occidental College. You can follow her on Twitter and Facebook.

With technological innovation and the introduction of me-centric online worlds (e.g., blogs, youtube channels, and social networking sites), more than ever before, we have the opportunity to carefully craft a public personality and hope for a measure of celebrity. Many have commented on how this might affect kids who grow up enveloped in these technologies and learn to value, or take-for-granted, the kind of life that they facilitate.

In addition to the fact that mistakes, easily chocked up to immaturity, are now often irrevocable, even viral… some are concerned with rising rates of narcissism, which is correlated with high rates of depression when an unrealistic sense of self comes face-to-face with reality.

Jay Smooth, reflecting on Michael Jackson’s life, beautifully articulates pretty damn profound concerns:

If you don’t follow Jay Smooth, I can’t recommend him enough.

More Jay on SocImages here, here, here, and here.

And here’s his website, Ill Doctrine.

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Lisa Wade is a professor of sociology at Occidental College. You can follow her on Twitter and Facebook.


Andrea G. sent us a link to this five-minute peek into Sut Jhally and Jackson Katz’s documentary Wrestling with Manhood, about masculinity and professional wrestling.

Jackson Katz has an earlier documentary, Tough Guise, about masculinity and violence. Here are seven-minutes of excerpts:

See also Gwen’s post on changing ideals of masculinity (measured in guns and cars) inspired by Tough Guise.

For more on masculinity and violence, see our posts about how men’s violence is naturalized or made invisible (here and here), our posts on finding humor in men’s violence (here, here, here and here), and some I’m not sure how to characterize (here, here, here, here, and here).

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Lisa Wade is a professor of sociology at Occidental College. You can follow her on Twitter and Facebook.