gender

The rise of craft beer in the United States gives us more options than ever at happy hour. Choices in beer are closely tied to social class, and the market often veers into the world of pointlessly gendered products. Classic work in sociology has long studied how people use different cultural tastes to signal social status, but where once very particular tastes showed membership in the upper class—like a preference for fine wine and classical music—a world with more options offers status to people who consume a little bit of everything.

But who gets to be an omnivore in the beer world? New research published in Social Currents by Helana Darwin shows how the new culture of craft beer still leans on old assumptions about gender and social status. In 2014, Darwin collected posts using gendered language from fifty beer blogs. She then visited four craft beer bars around New York City, surveying 93 patrons about the kinds of beer they would expect men and women to consume. Together, the results confirmed that customers tend to define “feminine” beer as light and fruity and “masculine” beer as strong, heavy, and darker.

Two interesting findings about what people do with these assumptions stand out. First, patrons admired women who drank masculine beer, but looked down on those who stuck to the feminine choices. Men, however, could have it both ways. Patrons described their choice to drink feminine beer as open-mindedness—the mark of a beer geek who could enjoy everything. Gender determined who got “credit” for having a broad range of taste.

Second, just like other exclusive markers of social status, the India Pale Ale held a hallowed place in craft brew culture to signify a select group of drinkers. Just like fancy wine, Darwin writes,

IPA constitutes an elite preference precisely because it is an acquired taste…inaccessible to those who lack the time, money, and desire to cultivate an appreciation for the taste.

Sociology can get a bad rap for being a buzzkill, and, if you’re going to partake, you should drink whatever you like. But this research provides an important look at how we build big assumptions about people into judgments about the smallest choices.

Evan Stewart is an assistant professor of sociology at University of Massachusetts Boston. You can follow his work at his website, or on BlueSky.

2017 was a big year for conversations about representation in popular media—what it means to tell stories that speak to people across race, gender, sexuality, ability, and more. Between the hits and the misses, there is clearly much more work to do. Representation is not just about who shows up on screen, but also about what kinds of stories get told and who gets to make them happen.

For example, many people are now familiar with “The Bechdel Test” as a pithy shortcut to check for women’s representation in movies. Now, proposals for a new Bechdel Test cover everything from the gender composition of a film’s crew to specific plot points.

These conversations are especially important for the stories we make for kids, because children pick up many assumptions about gender and race at a very young age. Now, new research published in Sociological Forum helps us better understand what kinds of stories we are telling when we seek out a diverse range of children’s books.

Krista Maywalt Aronson, Brenna D. Callahan, and Anne Sibley O’Brien wanted to look at the most common themes in children’s stories with characters from underrepresented racial and cultural groups. Using a special collection of picture books for grades K-3 from the Ladd Library at Bates College, the authors gathered a data set of 1,037 books published between 2008 and 2015 (see their full database here). They coded themes from the books to see which story arcs occurred most often, and what groups of characters were most represented in each theme.

The most common theme, occurring in 38% of these books, was what they called “beautiful life”—positive depictions of the everyday lives of the characters. Next up was the “every child” theme in which main characters came from different racial or ethnic backgrounds, but those backgrounds were not central to the plot. Along with biographies and folklore, these themes occurred more often than stories of oppression or cross-cultural interaction.

These themes tackle a specific kind of representation: putting characters from different racial and ethnic groups at the center of the story. This is a great start, but it also means that these books are more likely to display diversity, rather than showing it in action. For example, the authors write:

Latinx characters were overwhelmingly found in culturally particular books. This sets Latinx people apart as defined by a language and a culture distinct from mainstream America, and sometimes by connection to home countries.

They also note that the majority of these books are still created by white authors and illustrators, showing that there’s even more work to do behind the scenes. Representation matters, and this research shows us how more inclusive popular media can start young!

Evan Stewart is an assistant professor of sociology at University of Massachusetts Boston. You can follow his work at his website, or on BlueSky.

Whether you’re taking a long flight, taking some time on the treadmill, or just taking a break over the holidays, ’tis the season to catch up on podcasts. Between long-running hits and some strong newcomers this year, there has never been a better time to dive into the world of social science podcasts. While we bring the sociological images, do your ears a favor and check these out.

Also, this list is far from comprehensive. If you have tips for podcasts I missed, drop a note in the comments!

New in 2017

If you’re new to sociology, or want a more “SOC 101” flavor, The Social Breakdown is perfect for you. Hosts Penn, Ellen, and Omar take a core sociological concept in each episode and break it down, offering great examples both old and new (and plenty of sass). Check out “Buddha Heads and Crosses” for a primer on cultural appropriation from Bourdieu to Notorious B.I.G.

Want to dive deeper? The Annex is at the cutting edge of sociology podcasting. Professors Joseph Cohen, Leslie Hinkson, and Gabriel Rossman banter about the news of the day and bring you interviews and commentary on big ideas in sociology. Check out the episode on Conspiracy Theories and Dover’s Greek Homosexuality for—I kid you not—a really entertaining look at research methods.

Favorite Shows Still Going Strong

In The Society Pages’ network, Office Hours brings you interviews with leading sociologists on new books and groundbreaking research. Check out their favorite episode of 2017: Lisa Wade on American Hookup!

Felling wonky? The Scholars Strategy Network’s No Jargon podcast is a must-listen for the latest public policy talk…without jargon. Check out recent episodes on the political rumor mill and who college affirmative action policies really serve.

I was a latecomer to The Measure of Everyday Life this year, finding it from a tip on No Jargon, but I’m looking forward to catching up on their wide range of fascinating topics. So far, conversations with Kieran Healy on what we should do with nuance and the resurrection of typewriters have been wonderful listens.

And, of course, we can’t forget NPR’s Hidden Brain. Tucked away in their latest episode on fame is a deep dive into inconspicuous consumption and the new, subtle ways of wealth in America.

Evan Stewart is an assistant professor of sociology at University of Massachusetts Boston. You can follow his work at his website, or on BlueSky.

All hell broke loose online in Pakistan this winter after their first Oscar winner, Sharmeen Obaid, tweeted a complaint against a doctor who sent an unsolicited friendship request on Facebook to her sister following an E.R. visit. Sharmeen’s tweet provoked a firestorm of debate amongst Pakistani social media users, who shared a picture of Sharmeen posing with American film producer Harvey Weinstein “as proof” of Sharmeen’s double standards on sexual harassment.

Sharmeen is not the first Pakistani to incite calls to violence by going public about abuse. Member of Parliament Ayesha Gulalai received severe and terrifying censure from social media trolls for her public accusations of sexual harassment against former-cricketer-turned-politician Imran Khan. Similar critiques have also been used against Malala Yusufzai, Pakistan’s only woman Nobel laureate, when social media users suggested that photographs of her at Oxford University wearing a bomber jacket and jeans, under a modest headscarf, looked just like porn actress Mia Khalifa.

These issues are not limited to Pakistan alone, of course. Digital harassment has been a prominent issue in the United States as well, and the tactics trolls use to challenge women who speak out about harassment are strikingly similar in both countries. Trolls in both contexts deploy words like “feminazi,” or “man-hater,” accusing women of “exaggerating,” “attention-seeking,” or of “trivializing” “real” cases of abuse to further their own taste for drama. They create fake Facebook or Twitter accounts in the name of a woman (or other abused person) going public, using these accounts to post humiliating status updates or embarrassing personal details about the survivor. Women in both cases are quickly accused of being traitors, airing their dirty laundry on a global stage with implications for the reputation of their social groups or organizations.

Comparing American and Pakistani harassment cases highlights how geographically distant and culturally different locations draw on similar vocabularies of silencing, giving rise to global patterns of sex-based subjection. They also show how assumptions about gender and power work to screen men perpetrating abuse against women and others.

In the Pakistani setting, social media backlash against women who speak out about abuse taps into longer-running anxieties around women, publicity and the West. Seeing women who go public about abuse as excessively westernized, these anxieties suggest such women are exaggerating local problems before foreign audiences in order to win accolades from an unspecified “west” willing to pay “traitorous” women in visas, prizes, and scholarships for help in defaming Pakistan and Islam. While a cultural logic of purdah, (literally “screen,” a logic of gendered segregation) technically separates men who abuse women; these same logics don’t protect women against men’s invasion of their privacy once women have entered public domains. Wearing jeans, studying at Oxford, going to a hospital, or having a Facebook account or a cell phone all become avenues for men to take non-intimate, public interactions into the private zone, seeking an unsolicited and unwelcome intimacy, or hiding behind the cloak of online anonymity to create humiliating memes about these women.

While gender arrangements in the US don’t operate according to purdah norms, the Harvey Weinstein case, including the doubt and shaming of women who participated in the #metoo campaign afterwards, highlights the repertoires men can use to screen their abuse of vulnerable colleagues. Bullying, browbeating, pay offs, and threats of job loss or legal action act as a kind of purdah to silence women. Similarly, American women complain about receiving unsolicited “dick pics” over various digital formats from men they barely know. Indeed, the prevalence of digital forms of harassment across both geographical settings renders online anger against people who come out about abuse inexplicable.

If there is any virtue at all to the recent firestorm, it is that Pakistanis and Americans have begun to ask: what constitutes abuse? How should people respond? Are micro-harassments, such as pictures and friendship requests still inconsequential if they are widespread and relentless? These cases invite us to dwell more deeply on connections between geographically distant cases of sex-based oppression. Mobile feminists, moving back and forth between different contexts, can reflect more deeply on the ways that various binaries, West/Islam, Public/Private, and offline/online complicate discussions about sexual identity, abuse and power in both locations. Highlighting how different geographic locations and cultural contexts share these problems in common can developing a common vocabulary for talking about sex-based subjection.

Fauzia Husain is an AAUW International Doctoral Fellow and a PhD candidate at the University of Virginia, Department of Sociology. Her current research examines how Pakistani women security workers experience their work, contend with the stigma of breaching purdah (gender segregation), and enact agency at the interstices of state, gender, work and globalization.

Originally Posted at Marx in Drag

I have been interested in and reading about the creators of the comic book super hero Wonder Woman for a few years now. My interest began in 2014.

I was half-heartedly listening to Fresh Air with Terry Gross, and Gross was interviewing historian Jill LePore, the author of The Secret History of Wonder Woman. At the time, I hadn’t read LePore’s book or the Wonder Woman comics, and so I was mildly but not wildly interested in their conversation. When Gross asked LePore to talk about William Marston’s family life, LePore began to describe the relationship between Marston, Elizabeth Holloway, Marston’s wife, and Olive Byrne, the woman who lived with them and was, in Terry Gross’s words, Marston’s “mistress.”

Holy shit!, I said to myself. These people were polyamorous! Of course, I knew that they couldn’t have seen themselves as “polyamorous” in the contemporary sense of the word, for the word would not be invented for another fifty years or so after Marston and Holloway invited Byrne into their relationship. However, it sounded to me like they were doing something akin to a poly relationship—as in they had chosen to forge an intimate relationship that included more than two people, and they had built a life together.

In a word, I was hailed. I felt a sense of connection to Holloway, Byrne, and Marston—dare I say queer kinship. I am poly and so were these people from almost a century ago. These are my people! And here were Terri Gross and Jill Lepore talking about it on the usually rather conventional National Public Radio. This doesn’t happen often, so I stopped what I was doing and turned up my radio.

After LePore described the relationship between Holloway, Byrne, and Marston, Terri Gross said, “That’s just so bizarre.” And LePore agreed, “Yeah. It’s so bizarre…hilariously bizarre.”

My bubble burst. Instead of being hailed, I felt slapped in the face. I don’t know what Gross’s or LePore’s relationship history looks like, but they certainly sounded like monogamists looking in at us poly freaks from the outside, and they were calling us bizarre and laughing at us. A much too common experience.

That is why Angela Robinson’s film, Professor Marston and The Wonder Woman, is the real breath of Fresh Air.

I’ll be honest, I went to this film with some trepidation. I wanted to believe I wouldn’t be mocked or depicted as a bizarre spectacle given Angela Robinson’s resume, but polyamory? Between a man and two women? With kink? It would be very easy for Robinson to spill this very tall order.

I was worried that it wouldn’t do justice to just how unconventional the Marstons were. I was concerned it would perpetuate stereotypes about polygamy–dominant, selfish, and exploitive yet lucky (wink wink) men have multiple and suffering wives. I read LePore’s book, and as I write in my forthcoming book, The Poly Gaze, she often interprets the Marston family through this lens. I also didn’t want to see yet another film about a man with a wife and mistress and the bitter, catty, and destructive rivalry between the women.

Though understandable given the lack of feminist and/or queer representations of threesomes or poly triads in mainstream media, my fears and worries turned out to be completely unfounded. Rather than make a spectacle out of the perverts or freaks, Robinson adeptly turns the tables and asks the viewer to question their own assumptions about what is normal. It renders polyamory possible and highlights the dire social sanctions that often come with not living within the boundaries of monogamy. The film also offers a truly rare representation of sexual threesomes as a loving and sexy way to forge intimate bonds, and presents BDSM as a component of healthy relationships rather than a result of psycho-pathology or sexual trauma (think Fifty Shades of Gray).

All of this is rather groundbreaking, and I was, quite literally, in tears as I watched. Tears of joy and relief for being hailed as polyamorous, an enthusiastic participant in threesomes, and a dabbler in kink and not getting slapped in the face with mocking laughter or the pointing fingers of shame.

But these things were not, for me personally, the most unique and striking aspect of this film—though, to be perfectly clear, I do not want to diminish just how significant this film is in its bravery and beauty around polyamory, bisexuality, and kink. The most astonishingly wonderful thing about Angela Robinson’s film version of this story, as seen from my theatre seat, was being hailed as a feminist. Gazing at Elizabeth and Olive admire, fall in love with, and express desire for each other as lovers, not rivals. And even more significant was to witness them consciously and deliberatively (not deliberately, though that works too) choose to forge an unconventional and poly life together with Marston.

Unlike narratives about polygamy where women are passive objects of men’s brutality or desire, this film shows Elizabeth and Olive actively creating a life together and with a man who is an equal partner. Refusing to reproduce tropes about women’s competition with each other for the attention of a man, Angela Robinson situates the women’s admiration and desire for each other at the center of the story. Both women are brilliant feminists. And both women are, as Olive says about Elizabeth, ‘magnificent” and desirous of an unconventional life.

In other words, Angela Robinson has succeeded in transforming a story about a man with a wife and a mistress (as told by Gross and LePore) into two women and a man who bravely forge an unconventional, poly and feminist life.

Whether or not it is an accurate portrayal of the lived experience of Holloway, Byrne, and Marston is impossible to know, and to be perfectly frank, completely uninteresting to me. I am interested in the stories we tell—as historians and as filmmakers and what those stories say about people who live unconventional lives.

I cherish the story told in this film by Angela Robinson because of what it says about those of us who live unconventional, poly lives. Yes, we are freaks, but only in the eyes of those who live conventional lives and want everyone else to follow the rules. Yes, we are sometimes ridiculed and shunned, and yet, because of it, we are brave, strong, and resilient. And some of us, like Elizabeth Holloway, Olive Byrne, and William Marston, and the character Wonder Woman, for that matter, are capable of changing the world. Thank you, Angela Robinson, for telling this part of the story.

Mimi Schippers is an Associate Professor of Sociology and Gender and Sexuality Studies at Tulane University. She is the author of Beyond Monogamy: Polamory and the Future of Polyqueer Sexualities  (New York University Press, 2016) and Rockin’ Out of the Box: Gender Maneuvering in Alternative Hard Rock (Rutgers University Press, 2002).  

Originally Posted at There’s Research On That! 

If you like Halloween, you know that witches are a popular costume choice and decoration this time of year. But the history of witches involves much more than bubbling cauldrons and flying broomsticks. Social science shows us that witchcraft has a long history of empowering marginalized groups, like women and sexual minorities, who question more traditional religious practices.

While popular images of witches often focus on magic spells, brooms, and pointed hats, witchcraft and other forms of neo-paganism have historically been used by women to push back against male-dominated religions. More traditional, hierarchical interpretations of religions like Christianity and Islam often place women in a subordinate role to men, and research finds that many women are drawn to witchcraft and other alternative spiritualities because they emphasize female empowerment, embodied rituals, and sexual freedom.

• T.M. Luhrmann. 1989. Persuasions of the Witch’s Craft: Ritual Magic in Contemporary England. Harvard University Press.
• Kristin Aune. 2015. “Feminist Spirituality as Lived Religion: How UK Feminists Forge Religio-spiritual Lives.” Gender & Society 29(1): 122-145.
• Cynthia Eller. 1993. Living in the Lap of the Goddess: The Feminist Spirituality Movement in America. New York: Crossroad.

People who practice witchcraft and neo-paganism typically see sexuality and gender as key sites for social transformation and personal healing, pushing back against the Christian idea that sex and bodies are sinful. Since neo-paganism values sexual freedom and sexual diversity, LGBTQ folks and people practicing polyamory often feel a sense of belonging that they don’t find in other religious spaces.

• Sarah M. Pike. 2006. New Age and Neo-Pagan Religions in America. Columbia University Press.
• Helen Berger, Evan Leach, and Leigh Shaffer. 2003. Voices from the Pagan Census: A National Survey of Witches and Neo-Pagans in the United States. University of South Carolina Press.
• Helen Berger, ed. 2005. Witchcraft and Magic: Contemporary North America. University of Pennsylvania Press.

This has also been true for young adults. In general, young adults practice religion and spirituality differently than do older generations. For example, millennials are the least likely to participate in traditional religious institutions or identify with one single religious belief system, but many still desire some combination of spirituality and community. The increase in portrayals of witchcraft and other neo-pagan religions in popular media has exposed younger generations to these communities, and research finds that teens are more often drawn to these alternative spiritual practices as a means of self-discovery and community, rather than the promise of magical powers.

• Helen Berger and Douglas Ezzy. 2007. Teenage Witches: Magical Youth and the Search for the Self. Rutgers University Press.
• Lisa Pearce and Melinda Lundquist Denton. 2011. A Faith of Their Own: Stability and Change in the Religiosity of America’s Adolescents. Oxford University Press.
• Richard Flory and Donald Miller. 2007. “The Embodied Spirituality of the Post-Boomer Generations,” in A Sociology of Spirituality, edited by Kieran Flanagan and Peter C. Jupp. Ashgate Publishing.

Allison Nobles is a PhD candidate in sociology at the University of Minnesota and a member of The Society Pages’ graduate editorial board. Her research primarily focuses on sexuality and gender, and their intersections with race, immigration, and law.

Jacqui Frost is a PhD candidate in sociology at the University of Minnesota and the managing editor at The Society Pages. Her research interests include non-religion and religion, culture, and civic engagement.

Mild Spoiler Alert for Season 3 of House of Cards

Where is Rachel Posner?

Representations of sex workers on popular shows such as Game of Thrones, The Good Wife, and, of course, any version of CSI, are often stereotypical, completely incorrect, and infuriatingly dehumanizing. Like so many of these shows, House of Cards offers more of the same, but it uses a somewhat different narrative for a former sex worker and central character, Rachel Posner. Rachel experiences many moments of sudden empowerment that are just as quickly taken away. She is not entirely disempowered, often physically and emotionally resisting other characters and situations, but her humanization only lasts so long.  

The show follows Rachel for three full seasons, offering some hope to the viewer that her story would not end in her death, dehumanization, or any other number of sensational and tumultuous storylines. So, when she is murdered in the final episode of Season 3, viewers sensitive to her character’s role as a sex worker and invested in a new narrative for current and former sex worker characters on popular TV shows probably felt deeply let down. Her death inspired us to go back and analyze how her role in the series was both intensely invisible and visible.  

Early in the show, we learn that Rachel has information that could reveal murder and corrupt political strategizing orchestrated by the protagonist Frank Underwood.  She is the thread that weaves the entire series together. Despite this, most characters on the show do not value Rachel beyond worrying about how she could harm them. Other characters talk about her when she’s not present at all, often referring to her as “the prostitute” or “some hooker,” rather than by her name or anything else that describes who she is.

The show, too, devalues her. At the beginning of an episode, we watch Rachel making coffee one morning in her small apartment.  Yet, instead of watching her, we watch her body parts; the camera pans over her torso, her breasts in a lace bra, and then her legs before we finally see her entire body and face.  There is not one single scene even remotely like this for any other character on the show. Even the promotional material for Season 1 (pictured above) fails to include a photo of Rachel while including images of a number of other characters who were less central to the storyline and appeared in fewer episodes. Yet, whoever arranged the photoshoot didn’t think she was important enough to include.

Another major way that Rachel is marginalized in the context of the show is that she is not given many scenes or storylines that are about her—her private life, time spent with friends, or what’s important to her. This is in contrast to other characters with a similar status. For instance, the audience is made to feel sympathy for Gavin, a hacker, when an FBI agent threatens the life of his beloved guinea pig. In contrast, it is Rachel’s ninth episode before the audience sees her interact with a friend, and we never really learn what motivates her beyond fear and survival. In this sense, Rachel is almost entirely invisible in her own storyline. She only exists when people want something from her.

Rachel is also made invisible by the way she is represented or discussed in many scenes.  For instance, although she’s present, she has zero lines in her first couple scenes. After appearing (without lines) in Episodes 1 and 2, Rachel reappears in Episode 7, although she’s not really present; she re-emerges in the form of a handwritten note to Doug Stamper (Underwood’s indispensable assistant).  She writes: “I need more money.  And not in my mouth.” These are Rachel’s first two lines in the entire series; however, she’s not actually saying them, she’s asking for something and one of the lines draws attention to a sexualized body part and sexual act that she engaged in with Doug. Without judging the fact that she engaged in a sexual act with a client, what’s notable here is the fact that she isn’t given a voice or her own resources. She is constantly positioned in relation to other characters and often without the resources and ability to survive on her own.

This can clearly be seen in the way Rachel is easily pushed around by other characters in the show, who are able to force their will upon her. When viewers do finally see her in a friendship, one that blossoms into a romance, the meaning that Rachel gives the relationship is overshadowed by the reaction Doug Stamper has to it. Doug has more contact with Rachel than any other character on the show; in the beginning of the series, he acts as a sort of “protector” to Rachel, by finding her a safe place to stay, ensuring that she can work free from sexual harassment in her new job, and getting her an apartment of her own. However, all these actions highlight the fact that she does not have her own resources or connections to be able to function on her own, and they are used to manipulate her. Over Rachel’s growing objections, Doug is able to impose his wishes upon her fairly easily. The moment she is able to overpower him and escape, she disappears from the show for almost a whole season, only to reappear in the episode where she dies. In this episode, we finally see Rachel standing on her own two feet. It seems like a hard life, working lots of double shifts and living in a rundown boardinghouse, but we also see her enjoying herself with friends and building something new for herself. And yet, it is also in this episode where she has leveraged her competence into a new life that she also meets her demise. Unfortunately, after seeing this vision of Rachel on the road to empowerment, more than half of her scenes relate to her death, and in most of them she is begging Doug for her life, once again reduced to powerlessness. 

Every time we begin to see a new narrative for Rachel, one that allows her to begin a life that isn’t entirely tethered to Doug Stamper and her past, she is almost immediately drawn back into his web.  Ultimately, in this final episode, she can no longer grasp her new narrative and immediately loses hold of it.  In her final scenes, after kidnapping her, Doug temporarily lets her go.  She begins to walk in the opposite direction of his van before, only moments later, he flips the van around and heads back in her direction.  The next scene cuts suddenly to her lifeless body in a shallow grave.  The sudden shock of this scene is jarring, yet oddly expected, given how the show has treated Rachel’s character throughout the series.  It’s almost as if the show does not have any use for a sex worker character who can competently manage their own affairs.  Perhaps that idea didn’t even occur to the writers because of the place in our society in which sex workers are currently situated, perhaps it disrupts the fallen woman narrative, or perhaps for some reason, a death seems more “interesting” than a storyline where a sex worker has agency and takes an active role in shaping her own life and affecting those around her.  Whatever the reason, House of Cards ultimately fails Rachel and sex workers, in general.

Paige Connell is an undergraduate sociology student at Chico State University. Her areas of interest include intimate relationships, gender, and pop culture. 

Dr. Danielle Antoinette Hidalgo is an Assistant Professor in Sociology at California State University, Chico, specializing in theory, gender and sexuality, and embodiment studies.