gender

Well, folks, we’ve gotten enough submissions of gendered products that I decided it’s time for another round-up. To start off, way back in February Annie J., a librarian from Vancouver, sent us this ad she saw in a mall in Surrey, British Columbia, for Movado watches. The ad labels the man’s and woman’s watches with the characteristics supposedly appropriate for their wearers:

The bolded text for the man’s watch: man of many interests, manages risks, is strong and dependable, remains flexible, always has your back. Bolded text for the woman’s watch: a contemporary woman, loves a bit if mystery, knows exactly what she wants, craves a touch of luxury, gets what really matters.

From Carrie Brennan, we get a pair of gendered klompen, which were seen at Zandse Zaanse Schans, in the Netherlands:

The pink ones are emblazoned with the word lief, which translates as sweet or lovable; stoer, written on the blue ones, means tough or sturdy.

For all the women out there who have struggled with big ole regular-sized pens, you may be happy to know (via Dmitriy T.M., Monica C., and Katrin) that BIC has introduced a pen just for us! The BIC Cristal for Her, which is “reserved for women,” is thinner than regular pens so we can handle them better:

If the website is correct regarding availability, since I do not live in Europe, I must sadly muddle along with my giant, over-sized pen. Alas!

But there’s more! Maybe you’ve been needing a wrist brace, but you worry that it’ll make your wrist look bulky. Fear not! Lauren K. came across women-specific wrist braces:

As she explains at her blog, Diary of a Messy Lady, it promises a “slim silhouette” and has a “contoured fit tailored to the natural curves of a woman’s wrist and arm.” Because the definite distinction here is between men’s and women’s arms; in no way would it make sense that the major distinction might be, say “small” and “large” or something.

Another reader sent in a link to a truly essential cookbook, Mad Hungry: Feeding Men and Boys: Recipes, Strategies, & Survival Techniques: Bringing Back the Family Meal, by Lucinda Scala Quinn:

According to the description on Amazon, the book includes “…winning strategies for how to sate the seemingly insatiable, trade food for talk, and get men to manage in the kitchen.” It is a relief to finally have a cookbook that specifically explains how to feed men and boys, since up until now men and boys  have largely gone hungry, with no one cooking them meals and regular cookbooks including recipes that only women and girls could digest. And how super awesome if, in return for being cooked just the right thing, a guy will “trade” some conversation with you!

David M. is a member of Historic Scotland, an organization that maintains a number of historic sites throughout Scotland. As a member, he receives a copy of their magazine. A while back, it came bundled with a catalog (posted at Flickr by Wish I Were Baking):

It’s for the website Presents for Men, a website dedicated to stocking a wide array of things it defines as male-specific, though there’s also a “gifts for girls” section. David was less than flattered by their perceptions of the preferences of men these days. Scrotum-shaped golf-ball holder, anyone?

Back in August, Helen L. went to the Coleman website to look at camping gear. She was greeted with a pop-up that made clear, in no uncertain terms, who they expect to be using, and inheriting, their lanterns:

Chelsea N. saw some laxatives just for women available at Rite Aid; other than being pink, it’s unclear what is gyno-specific about them:

In another case of truly pointless gendering, Grace W. was at Target shopping for body scrubbers; they may look to you like anyone could use them, but the tag under the bin said otherwise:

There were none at all available for men, sadly.

Finally, Jordan J. sent in an image of two onesies, previously available from Gymboree. Your options? You can be “smart like dad” or “pretty like mommy”:

They’re either sold out or they’ve been removed from the website.

This picture — a woman marked up for the plastic surgery she would require if she were to look like Barbie — captures in a moment what Dove’s Evolution video took over a minute to convey — the media images and fashion icons that we aspire to emulate are constructions.  Like billboard signs and magazine editorials, the pictures are manipulations that distort our sense of normal bodies.

We are trapped in a narcissistic world of images, where we must self-surveil our bodies with beauty as one of our primary goals.  We invest in and manipulate our bodies and engage in body regimes to cultivate our physiques, often towards unattainable goals of perfection.  We become subjects (in the Foucauldian sense) to our own projects of becoming, as we police ourselves and internalize a normalizing gaze.  The only way to achieve these kinds of bodies, like Barbie’s proportions in this image, is through dramatic, invasive cosmetic procedures.  Yet, we still labor over our bodies, continually trying to shape it in accords of dominant ideals.  We have forgotten (or simply ignored) that these kinds of bodies are fantastical images.

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.

Dolores R. sent us the newest message from associated with PETA (People for the Ethical Treatment of Animals).  Sponsored by both PETA and the Ministry of Waxing (a pubic-hair removal site), the ad features a fur-covered “wallet” (via Ms.):

I guess it’s just an ad for waxing your pubes, but the logic is so convoluted that I’m having a hard time getting my head around it.  The fur of slaughtered animals is gross/unethical, so you should shave off your public hair?  Pubic hair is gross and that’s how you know wearing animal fur is gross?  Shave your public hair as a token of your objection to wearing fur?  Skin yourself, not animals?

Or perhaps my problem is looking for a logic in the first place.

UPDATE 1: A reader sent in a clarification regarding the relationship between PETA and the Ministry of Waxing, one with its own sociological lessons about social movement organizations.  It appears that the Ministry has donated money to PETA for the privilege of using the “PETA Business Friend logo.”  While PETA has apparently made a deal with the Ministry of Waxing, they legally disclaim any responsibility for how their logo is used and it’s possible that they did not approve this ad.  Details on the program here.

UPDATE 2: Another reader, though, argues that the logo on the ad isn’t the “Business Friend” logo (see below), but the “real” PETA logo.  He links to a page on the PETA website where they endorse the program.  This reader writes:

…PETA isn’t somehow being used against their knowledge; they’re co-promoting it.  There’s no disclaimer, no weaseling out, no “we didn’t know about it”; this is 100% PETA-approved.

Also in PETA: women packaged like meat and imagined as meat, and in cages, women who love animals get naked (men wear clothes), the banned superbowl ad, and a collection of various PETA advertising using (mostly women’s) nudity.

See also our post on leftist balkanization, or the way that leftist social movements tend to undermine each other.

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 her August 13 column in the Washington Times Communities section, Rebekah Kuschmider declares proudly, “So here’s the thing: I am not embarrassed about my stretch marks.” It’s a great message. Women should love their aging skin and reject the impossible Photoshop beauty standards that make us hate ourselves. Kuschmider describers herself as, not a Barbie Doll, but a “Velveteen Rabbit, so worn and loved that I’ve become real.”

Two curious images, however, accompany this story about a (presumably) wealthy white woman’s stretch marks. The two women pictured with Kuschmider’s column are actually a Thai woman from a village near Burma and an Indian laborer from the city of Diu (according to the Flickr pages from which the photos were captured). The old Thai woman’s face is a shrunken apple;  tattoos cover the younger Indian woman’s neck, and the whites of her eyes are yellowed from exposure to the sun. Both women are beautiful.

But why don’t we see, not to get too invasive here, the stretch marks of which Ms. Kuschmider is justifiably proud? Why do we instead see haunting portraits that seem to come straight off the pages of National Geographic? The underlying message from whoever chose these photos (the author? an online editor?) is that wrinkles look exotic on poor women whom privileged Americans love to gawk at. We don’t expect them to be attractive by our standards – they’re so lovely in their way, so tragic. But wealthier white women?

The image below is an advertisement for Essure, a sterilization procedure for women. It vividly illustrates the heterosexual male gaze in the marketing of birth control: the female observes his leisure experience, while their children play in the background. She sits upright, supporting his head as he lays with his eyes closed. The male’s need to avoid “worrying about unplanned pregnancy”, so he can relax and enjoy a day in the park, takes priority, despite the fact that this procedure permanently modifies the female’s body.

The following video uploaded by Essure offers a more blatant effort to use male perspectives in their marketing:

Using male fears about having their scrotums operated on, the appeal of female sterilization over vasectomies is made clear. “Let’s face it: when it comes to their balls, guys just don’t have any… Essure: because you can only wait so long for him to man up.” While the narrator is addressing potential female consumers, the gaze is again fixed on the (unwanted) male experience of sterilization.  Her experience of the surgical and emotional process of sterilization is erased, meanwhile indulging men’s fears is used as justification for forcing women to take responsibility for birth control.

TLC’s new reality program, Big Sexy, features five self-identified plus-size women who work in the fashion industry as models, stylists, and makeup artists. Their mission is to challenge contemporary bodily aesthetics that privilege the thin body and demonstrate that fat can be sexy.

In an interview for the Huffington Post, one of the featured women, Heather, explains, “You can be whatever size you want to be and work in the fashion industry.” However, as we see in this clip of Tiffany’s meeting with her modeling agent, that is not entirely the case. In the exchange, the agent informs Tiffany that a client wants her to lose weight and that “it’s a waste of time and money if the numbers are not right.” At her present size, Tiffany was dangerously close to exceeding the boundaries of plus-size required of models.

In modeling, an inch here or there does matter. In my research of plus-size modeling, I have witnessed other plus-size models, like Tiffany, face pressures from their agents to alter their bodies. These women, in order to work in fashion, must utilize their bodies as capital and embark on a variety of body projects. If their measurements are not in perfect proportion, some stick padding onto their hips, “chicken cutlets” onto their breasts, and squeeze themselves into a pair of Spanx. If a model loses weight, clients tell her to do whatever it takes to gain the weight back, even if that means binging on fat-laden foods that can wreak havoc on any individual’s body. Failure to do so would mean the end of her career.

Beauty is a social construction, but these women are not the ones in charge of its construction. Plus-size models must conform to an image created by fashion’s tastemakers, i.e., agents and designers. Ultimately, they must mold their bodies to fit an image, instead of being empowered in a way that allows them mold the image to fit their bodies. In this sense, they face the same pressures as thin models to be within a fraction of an inch of a shape predetermined by others to be acceptable.

Amanda M. Czerniawski is an Assistant Professor of Sociology at Temple University. She specializes in bodies and culture, gender and sexuality, and medical sociology.  Her past research projects involved the development of height and weight tables and the role of plus-size models in constructions of beauty.  Her current research focuses on the contested role of the body in contemporary feminist discourse.

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

Cross-posted at Family Inequality.

In some societies it is expected that newly married couples will move into the husband’s family home.  This is called a “patrilocal system” or a “custom of marriage by which the married couple settles in the husband’s home or community” (OED).  Patrilocality is bad for women’s status: as outsiders in their new homes, they are alone and disconnected from their own families.

Patrilocal China

The patrilocal system in China is one of the foundations of its unique form of patriarchy, embedded in the religious tradition of family ancestor worship — and in the language.

This came up because I was learning the Chinese word for grandmother, which, like other family relationship words, differs according to the lineage in question (maternal grandmother, paternal grandmother, etc.). A common traditional term for maternal grandmother is wài pó, 外婆:

Those two characters separately mean outsider and woman. (If you put a space between them in Google translate, the English translation is “foreign woman.”) For comparison, the common term for paternal grandmother is nǎinai (奶奶), which is the word for “milk” twice.

Words as Gendered Images

I had been working on Chinese Characters for Beginners, and with my recent focus on language for union or marriage types (homogamy and heterogamy for same sex and other sex marriage, respectively), on the one hand, and sexual dimorphism / gender, on the other, I was sensitive to my first lesson, in which I learned that the word for good is woman+son (好):

And the word for man is field+strength (田+力=男):

Someone who knows more about languages can say whether or how Chinese reveals more about the cultural contexts of its word origins than English does.

In the one-child-policy era the patrilocal tradition has become especially harmful to women. That’s because the lack of an adequate state pension system has increased the need for poor families to produce a son — a son whose (patrilocal) marriage will bring a caretaking daughter-in-law into the family — and decreased the return on investment for raising a daughter, who probably will leave to care for her husband’s parents. One consequence, amply documented in Mara Hvistendahl’s book Unnatural Selection, has been tens of millions of sex-selective abortions.

So, the next time someone sees a common pattern of gendered behavior, and attributes it to genetics or evolution, I’m going to ask them to first demonstrate that the pattern holds among people who aren’t exposed to any language at all (and raised by parents who haven’t been exposed to language either). Otherwise, the influence of ancient cultures is impossible to scrub from the data.

Cross-posted at My Viennese Adventures.

There is something that I love about the Vienna metro system (besides the fact that it is supremely fast and reliable).

Take a look at this:

What do you notice?

OK, first, the graphic design is fantastic. But what else?

The ‘old’ and ‘injured’ people are represented by male figures. The pregnant individual is (unavoidably) a woman, and the person carrying a child is also female.

So far, so typical.

Most public signage on Earth seems to follow this pattern. The generic individual is by default male, except when they are connected with child-rearing, when they magically become female. Never mind that women also get old and break their legs, or that men are perfectly capable of toting around a three-year old on public transport.

The difference with the U-Bahn is that you will see just as many of these signs as of the one above:

The preggers woman is still there, but who are those folks with her? An old lady! An injured gal! And, most radically, a dude with a pesky kid!

It might seem insignificant, but the signs that surround us are constantly sending us messages about who we are, and our place in society.

These signs are a small gender-victory, and they put a smile on my face!

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Kate Shea Baird works at Women Without Borders in Vienna, specialising in the counter-radicalization of violent extremists. She has a BA in Politics, Philosophy, and Economics from the University of Oxford, and an MA in European thought from University College London.

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