gender: objectification

We recently posted about an ad for internet service that used the metaphor of a prostitute.  It/she was “fast” and “cheap” with “satisfaction guaranteed.”  We also recently posted about national personifications, fictional or semi-fictional people used to represent countries.  This ad campaign, submitted by Mary S., has both.

Victoria, a city in British Columbia, is personified as “Victoria,” the sex worker.  “Victoria’s cheap,” the ad reads, “but she’ll show you a great time.”  The larger message, of course, is that places are like women and women are like places.  They are experiences to purchase and consume, preferably cheaply.

UPDATE: Some in the comments have suggested that I cropped the ad to make my point.  So here is the whole front page of the website, victoriascheap.com:

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.

Tom Megginson alerted us to an interesting example of “astroturf” activism.  After complaints from religious groups, the New York City transit authority took down the following ads from buses running through largely Hasidic Jewish communities:

Georgi Vodka saw the move as a marketing opportunity and hired models to wear the bikini pictured in the ad and pretend to protest the censorship.  Playing on their nudity, their signs had slogans such as “MTA should butt out of bikini ads.”

To contrast this with genuine grassroots campaigns in which “regular” people come together to try to change something about their society, sociologists call this type of marketing “astroturf” activism, fake protests arranged and paid for by companies.

So first we have a religious community expressing its displeasure to the city regarding an advertising campaign they find offensive.  They organize, in true grassroots fashion, to have the ads removed from the buses that travel through their neighborhoods.  Then a company hires people to put on a counter-protest, in true astroturf fashion, turning what was a simple case of collective action into (an apparent) social conflict.  But, as is characteristic of astroturf movements, Georgi isn’t doing it in an effort to shape society into a form that it finds good and beneficial (as the Jews are, whether you agree with their opinion or not), they’re simply trying to make money.  And they’re willing to deride the Hasidic community if they need to.  In fact, Georgi spokesperson Todd Shapiro told Fox News that they have:

…no intention of resting until their controversial campaign is blasted across the backside of all buses that travel through Hasidic Jewish neighborhoods in Brooklyn… Georgi Vodka now plans to drive the billboard through these forbidden areas…

This is a good example of how even protest has been co-opted by marketers.  Our rights as citizens to mobilize can seem ineffectual and trivial when solid efforts, like that of the Hasidic community, are mocked by more powerful organizations.  Further, “non-profit” organizations funded by companies or industries make it difficult to know if any given protest is grassroots or astroturf, such that all activism is suspect.

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.

Kelly sent in a photo she took of a flyer she found on her car windshield recently. The flyer advertised an event at a local bar:

Notice that women ladies paid no cover all night, but men paid $5. In addition, men had to be 21 to get in, but women only had to be 18. And from 8-10 p.m. Sex on the Beach drinks, stereotyped as girly, were free.

It’s a particularly striking example of how bars use women as lures to get men in to buy lots of drinks. Ladies’ nights technically discriminate against men, who have to pay a cover while women don’t. But at the same time, women are being used by the bars letting them in for free.

Why let in women who can’t legally drink but not men of the same age? Because these establishments don’t see women as the real money-making customers. Letting some women in who might take up tables without buying expensive drinks is worth it if it gives the bar a reputation for having hot female patrons and, as a result, draws in men who will buy drinks, both for themselves and for women.

This works because of gendered norms in which men actively pursue and buy things for women they’re interested in, but not vice versa, and that men date younger women more than women date younger men. Given these assumptions, there’s no point in (intentionally) allowing underage men in or to let men in for free while charging women. The norms of dating make it unlikely that groups of women would show up and buy enough drinks for themselves and the men in the bar to make up for the free drinks the guys drank or the waived cover charges.

We see ladies’ nights much more frequently than guys’ nights or whatever the equivalent would be because patterns of dating and sexual interest make women passive players whose job is to attract male attention, largely by paying attention to how they look and dress. Men’s job is to see a woman they find attractive and then pursue her, partially by paying for drinks, dinner, movies, etc.

And bars such as this one capitalize on this by sacrificing some profits (through free drinks and no cover) to get more women to come in and as a result attract the male customers they count on to spend the majority of the money. Gendered norms of dating thus provide a pretty good marketing strategy for bars.

Talking Points Memo has an article about a new advertising campaign from Spirit Airlines (as of this morning the images are still available on their homepage, though I presume — hope — they’ll be taken down soon). In order to highlight their fares to coastal locations no affected by the oil spill, they created an ad campaign titled “Best Protection”:

Get it? BP? Oh, funny.

The ads show bikini-clad women sunning themselves on the beach and carry the tagline “check out the oil on our beaches.” Two examples:

Honestly, I’m just stunned. Seriously, how do these things get made? Who comes up with this, and how is it that nowhere along the line from the idea to actually putting the images up on the website does someone in authority say, “Um, I think this is a really bad idea.”

Classy, Spirit Air. Classy.

Neha M. sent us this fun little video that looks at women in beer commercials. Enjoy!

Today we’ve got two examples of the sexual objectification of Black men.

Margaret M. sent us this commercial she recently saw on TV in Budapest. It’s for an ice cream bar called Maxi King, and I think it’s not stretching to say that the ice cream bar is a stand-in for the guy’s penis:

The placement of the container she takes it out of, her sexy look, the shot of the ice cream with the white center and the caramel goo…yeah, that’s a penis. And the commercial is playing on the stereotype that Black men are particularly well-endowed. Massive satisfaction!

In both cases, Black men’s sexuality is fetishized for White audiences. They represent a fantasy of exotic, hypersexual, and sexually-gifted Black men. While the stereotype could appear positive — after all, they’re presented as desirable sexual partners — the flip side is that Black men are thus also often presented as more animalistic and sexually aggressive than White men, a stereotype that has been used against them time and time again.

And as we see in the second commercial, representing a fantasy means you are interesting because of that fantasy, not because of who you are. When the man failed to live up to the woman’s fantasy, not only did she no longer find him attractive, she and her friend found the situation laughable…because you certainly wouldn’t want to sleep with, or even date, a Black man from Shropshire. If he’s not an exotic sexual fantasy, what’s the point?

UPDATE: Reader Carlo says,

I took the joke in the second commercial to be on the woman. She allowed her race based assessment of the man as an exotic other to make a fool of her when the man proved to be just like her (from somewhere local). Even though this commercial is obviously playing on recognized stereotypes (women find exotic men attractive), it sort of points out the ridiculousness of those assumptions. In the end, her friend is laughing at her for being, essentially, that daft white audience that equates blackness with the exotic.

For another take on fetishizing Black men, see our post on male sex workers in the Caribbean.

Gwen Sharp is an associate professor of sociology at Nevada State College. You can follow her on Twitter at @gwensharpnv.

Cross-posted at Love Isn’t Enough.

Diego Costa sent in an image of Jaden Smith, star of the remake of The Karate Kid, at a recent promotional event in China. In it, 11-year-old Jaden has lifted his shirt to show off his abs, while co-star Jackie Chan and a man I presume is the event host marvel at them:

What struck Diego is how this image was received differently than a similar image of an 11-year-old girl pulling up her shirt to show off her abs might be seen. For instance, The Huffington Post showed the image without any comment about its content. We might compare that to the public outcry over the images of Miley Cyrus wrapped in a sheet that came out two years ago. I also suspect The Huffington Post article might say something about the adult men in the above photo if it were a girl rather than a boy they were touching/ogling.

Apparently when he went on The View, Jaden said he’s “already a great kisser” and the audience cheered, though I can’t find a video of it.

Diego says,

Why is the exposure of boy bodies deemed appropriate whilst the revealing of girls’ bodies must always accompany relentless probing, judging and outrage? If we agree that we shouldn’t sexualize children, then let’s not do it to any child. And, while we are at it, let’s also not assume infantile heterosexuality by asking if boys already have “a girlfriend.”

Excellent points. I suspect if an 11-year-old girl went on The View and said she was a good kisser already, she and her parents would be attacked in the press, people would express horror, and rumors would circulate about whether she’s been sexually abused, is already sexually active, etc. etc. But when an 11-year-old boy does it? That’s cute! He’s on his way to being a smooth-talking ladies’ man!

I can’t decide if, or to what degree, race might be at play here. There is certainly a tendency to adultify non-White children — that is, to treat them as mini-adults rather than children at much earlier ages than White kids are. This includes sexuality (for instance, teachers often assume Black girls are sexually active at younger ages than White girls). My recent post on the hypersexualization of a 13-year-old Latino boy discussed this topic.

But I’m not sure if that’s playing a major role here, or if gender assumptions and him being the son of a much-beloved celebrity couple are the more important factors. Thoughts?

For another example, see our post on the Rolling Stone cover with Taylor Lautner.

Tom Megginson of Change Marketing and Kandirra sent us a stunning example of the objectification of women in advertising. It’s a commercial for Rosgosstrakh, the largest insurance company in Russia, advertising their car insurance. How do they do so? By painting pictures of vehicles on (headless) women’s breasts and showing various hands fondling/smushing/jiggling them.

Reader lizardbreath pointed out that showing breasts on TV wouldn’t be as shocking in a lot of cultures as it would be in the U.S., which I think is a valid point. What makes it seem objectifying to both of us isn’t just the breasts themselves, but the headless women (so you have disembodied breasts). I also noticed that at one point a woman pushes the (also disembodied) male hands away, which implies she’s being groped when she doesn’t want to be.
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