food/agriculture

Feminist scholars argue that patriarchy relies not just on a hierarchy that places men above women, but a hierarchy of men that punishes men who don’t obey rules of masculinity.

An advertising campaign for Oberto Beef Jerky, sent in by Kate S., nicely illustrates the threat to men if they don’t comply with patriarchy.

The threat is: If you’re not an “Alpha,” then you’re a “Sidekick.”

The Alpha is first; the Sidekick is second. The Alpha gets served; the Sidekick serves. The Alpha gets the hot chick; the Sidekick gets the “ugly friend.” The Alpha makes the decisions; the Sidekick takes them.

In one part of the website, it actually encourages you to “establish your dominance.”   It features taunting emails and cards that you can send to your friends to trick them into looking like idiots/being your sidekick.

UPDATE: In the comments thread, Toban B. (T B) had a really nice observation:

As Murray Bookchin has written, language about ‘alpha males’ naturalizes hierarchy.

Bookchin highlights how people have conflated animal and insect interactions (e.g. ‘queen’ bees) with societal structures created by humans — as opposed to the far more instinctual of relations of non-human creatures.  (For Bookchin, there is a continuum between humans and other life forms, so these distinctions aren’t binaries.)  Basically, the point here is that if human hierarchies are the same as instinctual hierarchies (e.g. interactions with a lion ‘king’), then the human hierarchies must be just as natural and inevitable — which just isn’t the case.

Joanne suggests, further, that humans, invested in patriarchy and hierarchy, actually project it onto the natural world:

Using the terms “alpha” and “dominance” just reinforces the belief that nature exists within a patriarchal, hierarchical model.  It actually doesn’t.  I do a lot of work with horses, researching and observing the horse-human relationship, and this whole idea of “dominance” is one that has started with and is kept alive by the patriarchal worldview of Western culture.  Many observers of animal behavior are brought up in and continue to live in that worldview, so they impose it on animals and the natural world.  If you step outside of that worldview, what you find in the natural world is something entirely different.

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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.

Toban B. sent us a link to these two images illustrating the global spread of Starbucks and McDonalds (put together by Princeton):

UPDATE: Toban offered these great insights in the comment thread:

When I sent this in, I was looking at the images as indicators of who is and isn’t part of certain aspects of ‘globalization.’

While there has been increased homogenization, some people also have exaggerated the extent to which we all are part of One world (which some people call a “global village” — a term that I find downright ridiculous, to be frank.) I think that people talk like the world is all One because they are ignoring most of the world — i.e. the spots on the above maps that don’t have many coloured dots on them. Obviously the ‘North’ ‘Western’ areas also are very different in some respects (e.g. linguistically), but there’s more consistency in those areas of the world in terms of McDonaldization, digitization, and other features of the ‘North’ ‘Western’ ends of ‘globalization’ — that is, the sides of ‘globalization’ that people tend to highlight (whereas people don’t pay much attention to international waste trade dumping grounds, for instance).

If the world is all One, it is One in a way that entails different positions (e.g. as producers vs. consumers), and a lot of inequality (e.g. in terms of where the money is). If (for instance) Columbia is part of some sort of globalization, the place of Latin America is a lot different from France (for instance).

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

Because meat is what men eat…

See also this BEEF! BEEF! BEEF! Campbell’s Soup ad.

From MultiCultClassics.

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

This new commercial for Kentucky Fried Chicken’s grilled option features an assortment of people and, then, two Asian guys in Asian-looking garb with fake Asian accents acting like fools (found at Racialicious):

I’m sort of speechless here. (1) I can’t imagine how KFC could have thought that this made any sense at all. (2) I don’t understand how they could fail to notice that this is racist.

Then again, as we argued about the recent Sotomayor cover, maybe the truth is that it’s simply fine to be racist these days as long as it’s shrouded in the thinnest film of “humor.”

In a post on Racialicious, Arturo Garcia made a point about Sasha Baron Cohen’s work that resonated with me deeply and, I think, captures how I feel about this new brand of satirical humor/hipster racism:

Maybe we’ve had it wrong all along – Borat and the upcoming [film] Bruno aren’t comedies at all – they’re horror movies, holding up the mirror to our new idea of funny.

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

Michaela N. alerted us to the Oreo Barbie. According to Monica Roberts at Transgriot, Mattel once marketed an Oreo-themed Barbie (image here):

The doll sold so well that Mattel decided to make a Black version (image here):

The Black version of the doll triggered protests.  Monica explains it nicely:

…Oreo has another connotation in the Black community beyond just being a slammin’ cookie.

Calling someone an ‘Oreo’ is fighting words. It means that you are calling them Black on the outside and white on the inside. Translation, you call a Black person an Oreo, you are accusing them of being a sellout or an Uncle Tom to the race.

The doll was eventually recalled. (This was all about four years ago.)

Did Mattel intentionally produce a doll that embodied a well-known insult in the Black community?  If they didn’t (and let’s just go with that theory), it means that no one at Mattel involved in the production of this doll had the cultural competence to notice the problem.  This points to both (1) white privilege and the ease with which white people can be ignorant of non-white cultures and (2) a lack of diversity on the Mattel team.  Less employee homogeneity might have saved Mattel both face and money in this instance.  Diversity, then, is often good business.

For more on Barbie and racial politics, see this post inspired by Ann DuCille.

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

Reminiscent of work by Anna Lappé and the Small Planet Institute‘s “Take a Bite out of Climate Change” initiative, I stumbled across  Food-Miles and the Relative Climate Impacts of Food Choices in the United States by Christopher L. Weber and H. Scott Matthews in Environmental Science and Technology. Looking past the fancy equations you see data presented like this snippet of Figure 1, documenting the green house gas emissions associated with household food consumption, allowing for a comparison of impacts between food groups.

The article presents data that systematically compares the life-cycle greenhouse gas emissions associated with food production against long-distance distribution, aka “food-miles,” finding that the production cycle accounts for the majority of emissions. In other words, changing the type of food you eat (e.g., less red meat) does more good for the environment than buying local.

Mary M., of the fantastic blog Cooking with the Junior League, mentioned in one of her blog posts that the Monterey Bay Aquarium has a handy seafood guide that provides information on how various types are raised/caught, whether it is overfished, and the environmental impact. This page lets you click on different species and get detailed information about it; here’s a screenshot of part of the listing for abalone:

Or you can go to their U.S. map and click on a region to download a pdf guide to buying seafood in your region.

Also see our post on the Consumer Reports eco-labeling website and the interactive map of factory farms.

Since I’m visiting my family in rural Oklahoma, I decided to post some pictures of dust storms during the 1930s. Almost everyone has seen some of the Dust Bowl-era photos of poor families, of houses covered in blown dirt, and so on, but fewer people have seen photos of actual storms blowing in. All of these are available from Kansas State University’s Wind Erosion Research Unit.

This one is from a storm that was widely considered the worst of all; April 14th, 1935 was referred to as “Black Sunday”:

Most people associate the Dust Bowl with Okies and The Grapes of Wrath. The Joads weren’t Dust Bowl refugees; most Okies were from eastern Oklahoma and lost their farms because they couldn’t pay the mortgages. Only a small part of the Dust Bowl was in Oklahoma, though my great-grandparents and their many children had the good luck to be living in it.

While a bad multi-year drought certainly set the stage for the Dust Bowl, it was really a social disaster, not a natural one. Semi-arid regions had been over-plowed, and no windbreaks were planted to help hold soil in place. And once the dust storms began, many farmers did about the worst thing they could have done: they went and plowed during it. My great-grandpa and his sons would go out with the horses and start plowing as a dust storm came in, hoping they could turn up moister soil from underneath that would be too heavy to blow away. But because of the drought there wasn’t any moist soil to turn up, so all they were doing was breaking up dry dirt, making it even more likely to blow away…and presumably so were thousands of other people. My great-grandma always told me the big joke was that if you had a bucket you could hold it up outside and catch yourself a farm.

Anyway, no huge sociological insight here, just some fascinating and creepy photos and a reminder that things we often refer to as “natural” disasters are either caused by human activity or greatly exacerbated by it.

And I have to drive 30 miles each way to get to the internet, so I’m not able to read comments or add commenter’s interesting links as much as I usually try to do, so be patient for the next couple of weeks.