Originally posted at Racism Review.

The photos capture a woman lying serenely on a pebble beach. She is unaware of the four men as they approach. They wear guns and bulletproof vests, and demand the woman remove her shirt. They watch as she complies. This scene was reported in recent weeks by news outlets across the globe. More than twenty coastal towns and cities in France imposed bans on the burkini, the full body swimsuit favored by religious Muslim women.

Flickr photo by Bruno Sanchez-Andrade Nuño
Flickr photo by Bruno Sanchez-Andrade Nuño

French politicians have falsely linked the burkini with religious fundamentalism. They have employed both blatant and subtly racist language to express indignation at the sight of a non-white, non-Western female body in a public space designated as “white.” Like many, I have been transfixed by the images of brazen discrimination and shaming. Although the woman in the photographs, identified only as Siam, was not wearing a burkini, her body was targeted by a racist institution, the State.

Olivier Majewicz, the Socialist mayor of Oye-Plage, a town on the northern coast of France, described a Muslim woman on the beach as appearing “a bit wild, close to nature.” Her attire, he said, was not “what one normally expects from a beachgoer… we are in a small town and the beach is a small, family friendly place.” France’s Socialist Prime Minister, Manuel Valls, utilized more direct language, stating that the burkini enslaved women and that the “nation must defend itself.” Similarly blunt, Thierry Migoule, an official with the municipal services in Cannes, said the burkini “conveys an allegiance to the terrorist movements that are waging war against us.”

These quotes reflect the pernicious limitations of the white gaze. When I look at the photos of Siam, I see a woman, a mother, being forced to undress before a crowd of strangers. I can hear her children, terrified, crying nearby. Siam’s encounter was a scene of trauma, and as Henri Rossi, the vice president of the League of Human Rights in Cannes, said “this trauma has not been cured; the convalescence has not yet begun.”

Some sixty years ago, Frantz Fanon in Black Skin, White Masks, explored the relationships between the white gaze and the black body, specifically in France and its colonies. In the age of the burkini ban, Fanon’s observations ring poignant and true. He writes: “…we were given the occasion to confront the white gaze. An unusual weight descended on us. The real world robbed us of our share. In the white world, the man of color encounters difficulties in elaborating his body schema. The image of one’s body is solely negating. It’s an image in the third person. All around the body reigns an atmosphere of certain uncertainty.” Fanon’s words could serve as the soundtrack to Siam’s encounter with the police. She was robbed of her share, her body negated and deemed a public threat by the white gaze.

In the wake of recent terrorist attacks in France, politicians have capitalized on the politics of fear in order to renegotiate the boundaries of institutional racism as expressed in the public sphere. In Living with Racism, Joe Feagin and Melvin Sikes quote Arthur Brittan and Mary Maynard (Sexism, Racism and Oppression) about the ever-changing “terms of oppression.” Brittan and Maynard write:

the terms of oppression are not only dictated by history, culture, and the sexual and social division of labor. They are also profoundly shaped at the site of the oppression, and by the way in which oppressors and oppressed continuously have to renegotiate, reconstruct, and re-establish their relative positions in respect to benefits and power.

As the burkini affords Muslim women the benefit to participate in different arenas of public space, the state recalibrates its boundaries to create new or revive previous sites of oppression. In the case of the burkini, the sites of oppression are both public beaches and women’s bodies – common sites of attempted domination, not only in France, but also the US.

Fanon, Feagin and Sikes all point to institutional racism as an engine that fuels white supremacy and its policies of discrimination. As Feagin and Sikes observe, these:

recurring encounters with white racism can be viewed as a series of “life crises,” often similar to other serious life crises, such as the death of a loved one, that disturb an individual’s life trajectory.

The photos of Siam capture the unfolding of life crisis and illustrate the power of institutional racism to inflict both individual and collective traumas.

Julia Lipkins is an archivist and MA candidate in American Studies at The Graduate Center, CUNY. 

You may be familiar with the fact that the coca in Coca-Cola was originally cocaine. But did you know that the reason we infused such a beverage with the drug in the first place was because of prohibition? Cocaine cola replaced cocaine wine. In fact, when it was debuted in 1886, it was described as “Coca-Cola: The Temperance Drink.”

The first mass marketed cocaine product was Vin Mariani, a cocaine-infused Bordeaux introduced in the 1860s. Legal and requiring no prescription, it was believed to “restore health and vitality” and I’m sure it felt like it did. Wikipedia reports that it included 7.2 mg of cocaine per ounce; comparatively, a line snorted is about 25 mg.

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Yes, Vin Mariani was good for men, women, and children. The “tonic of kings!” Even the Pope! He loved it so much he called it a “benefactor of humanity” and gave it a Vatican Gold Medal:


But he was just the most eminent of its fans. Mariani’s media blitz included endorsements from Sarah Bernhardt, H.G. Wells, Ulysses S. Grant, Queen Victoria, the Empress of Russia, Thomas Edison, and the then-President of the United States, William McKinley. Jules Verne reportedly joked: “Since a single bottle of Mariani’s extraordinary coca wine guarantees a lifetime of 100 years, I shall be obliged to live until the year 2700!”

Vin Mariani dominated the market, but there was an American chemist, John Smith Pemberton, who made a competing product: Pemberton’s French Wine Coca. He described it as an “intellectual beverage.” Pemberton was located in — you guessed it, Atlanta — and the state enacted temperance legislation in 1885. Hence, Coca-Cola was born.

Cross-posted at Pacific Standard.

Lisa Wade, PhD is a professor at Occidental College. She is the author of American Hookup, a book about college sexual culture, and a textbook about gender. You can follow her on Twitter, Facebook, and Instagram.

What should we make of changes in fashion? Are they the visible outward expression of new ways of thinking? Or do fashions themselves influence our sentiments and ideas? Or are fashions merely superficial and without any deeper meaning except that of being fashionable?

It’s summer, and once again magazines and newspapers are reporting on beachwear trends in France, proclaiming “the end of topless.” They said the same thing five years ago.

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As in 2009, no systematic observers were actually counting the covered and uncovered chests on the beach. Instead, we are again relying on surveys – what people say they do, or have done, or would do.  Elle cites an Ipsos survey: “In 2013, 93% of French women say that they wear a top, and 35% find it ‘unthinkable’ to uncover their chest in public.”

Let’s assume that people’s impressions and the media stories are accurate and that fewer French women are going topless. Some of stories mention health concerns, but most are hunting for grander meanings. The Elle cover suggests that the change encompasses issues like liberty, intimacy, and modesty.  Marie-Claire says,

Et en dehors de cette question sanitaire, comment expliquer le recul du monokini : nouvelle pudeur ou perte des convictions féministes du départ ?

But aside from the question of health, how to explain the retreat from the monokini: a new modesty or a loss of the original feminist convictions? [my translation, perhaps inaccurate]

The assumption here is that is that ideas influence swimwear choices.  Women these days have different attitudes, feelings, and ideologies, so they choose apparel more compatible with those ideas.  The notion certainly fits with the evidence on cultural differences, such as those between France and the U.S.

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Americans are much more likely to feel uncomfortable at a topless beach. But they are also much less likely to have been to one. (Northern Europeans – those from the Scandinavian countries and Germany – are even more likely than the French to have gone topless.) (Data are from a 2013 Harris survey done for Expedia.)

This second graph could also support the other way of thinking about the relation between fashion and ideas: exposing your body changes how you think about bodies.  If people take off their clothes, they’ll become more comfortable with nudity. That is, whatever a woman’s original motivation, once she did try going topless, she would develop ideas that made sense of the experiences, especially since the body already carries such a heavy symbolism. She would not have to invent these topless-is-OK ideas all by herself. They would be available in the conversations of others. So unless her experiences were negative, these new ideas would add to and reinforce the thoughts that led to the original behavior.

This process is much like the general scenario Howie Becker outlines for deviance.

Instead of deviant motives leading to deviant behavior, it is the other way around; the deviant behavior in time produces the deviant motivation.  Vague impulses and desires … probably most frequently a curiosity … are transformed into definite patterns of action through social interpretation of a physical experience. [Outsiders, p. 42]

With swimwear, another motive besides “vague impulses” comes into play:  fashion –  the pressure to wear something that’s within the range of what others on the beach are wearing.

Becker was writing about deviance.  But when the behavior is not illegal and not all that deviant, when you can see lots of people doing it in public, the supportive interpretations will be easy to come by.  In any case, it seems that the learned motivation stays learned.  The fin-du-topless stories,  both in 2009 and 2014, suggest that the change is one of generations rather than a change in attitudes.  Older women have largely kept their ideas about toplessness. And if it’s true that French women don’t get fat, maybe they’ve even kept their old monokinis.  It’s the younger French women who are keeping their tops on. But I would be reluctant to leap from that one fashion trend to a picture of an entire generation as more sexually conservative.

Jay Livingston is the chair of the Sociology Department at Montclair State University. You can follow him at Montclair SocioBlog or on Twitter.

This February, president Obama sat down for dinner with his visiting French colleague, François Hollande. In the company of the first lady, other government officials, and some celebrities, the men enjoyed an appetizer of Illinois caviar, Pennsylvania quail eggs, and 12 US varieties of potatoes. The main dish was a Colorado beef steak with mushrooms, Vermont cheese, and salad, followed by a dessert of Hawaiian chocolate cake, Florida tangerines, and Pennsylvania vanilla ice-cream. Three types of wine accompanied the meal. Not just any types of wine: they were American wines made by French-born winemakers.

Like the food, nothing in this meal was left to chance. But why was the encounter so carefully planned? Would it make a difference if, to celebrate the French-American friendship, the presidents raised a glass of Italian wine instead?

Food provides us with much more than physical sustenance: it is a symbol of relationships among individuals and groups. What was at stake at the February state dinner was not just pleasing the presidents’ palates, but nurturing ties within and between entire nations.

Imagine, first, that the diners were served tortillas or spaghetti as a main course instead of the dry-aged, family-owned-farm-raised rib eye beef steak they had. The former quickly evoke images of Mexico and Italy, while the latter tells a distinctly American story.

Serving dishes associated with particular countries is one way of fostering an imagined community – a nation state – which Benedict Anderson describes as being too great to be maintained by personal relationships, and one that must be continuously symbolized in order to persist. Especially on celebratory occasions, food takes part in producing and communicating national identities.

State dinners aren’t the only such example: another is the festive food used in New Year’s meals. The Vietnamese will eat a tet cake, the Belgians will have smoutebollen, and Slovenians will always have potica. In a melting pot nation, sending a message of a coherent community is even more important. France used banquets in it post-revolutionary times to bring together citizens in defiance of regionally specific gastronomies, writes Julia Csergo. Similarly, during the state dinner, a steak symbolizing quintessential America amidst its diversity was the star of the presidents’ meal.

And imagine, second, what would happen if president Hollande refused any part of the meal. If he skipped the cheese, we might think he is suspicious of the way the U.S. regulates its dairy industry. If he only finished half his potatoes, does that mean American produce does not taste good enough for the French? And if he rejected the dinner invitation to begin with, does this indicate the French dislike the US altogether?

Such presidential gestures would transcend his individual palate. Two political representatives sharing a meal are not only communicating their own food preferences, they are shaping a relationship between two communities. Using commensality as a political instrument is as old as the feasts of ancient Greeks and Romans, writes Richard Ascough: the banquets that took place on special occasions served to maintain connections with gods as much as to foster connections between citizens and forming a political identity. Those who partook in the meal were considered part of a tight group, while those who were not invited, or worse yet, refused the invitation, cast themselves as outsiders. The American and the French presidents enjoying a meal together, then, symbolizes the nations’ peaceful coexistence and firm diplomatic ties.

Offering a bottle of Italian wine instead of a French-American one during the state dinner would not be a disaster, but it would certainly convey a different message, one perhaps of a somewhat colder relationship. But if we are to believe Mary Douglas’ classical 1972 text, Deciphering a Meal, just the fact the presidents were sharing more than drinks is promising: we are almost never reluctant to share a drink with strangers, while sharing meals tends to be reserved for those to whom we wish to signal intimacy. The state dinner, conveniently held right before Valentine’s day, was a political sign of affection.

Teja Pristavec is a graduate student in the sociology department, and an IHHCPAR Excellence Fellow,  at Rutgers University. She blogs at A Serving of Sociology.

Cross-posted at A Serving of Sociology and Everyday Sociology

A new submission inspires me to re-post this great collection of public resistance to advertisements that objectify women.

Adding commentary to the ubiquitous images that surround us can help us to notice, even if just temporarily, that our environment is toxic to our ability to think of all people as full and complete humans.  Here are some inspiring examples.

1.  An unknown artist pastes the photoshop toolbar on H&M posters in Germany (thanks Dmitriy T.C. and Alison M.):

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2.  Toban B. (a prolific SocImages contributor, by the way) sent us a set of photographs.  These were snapped in Seattle, Washington by Jonathan McIntosh:


3.  Commentary on a Special K. ad in Dublin, sent in by Tara C. (Broadsheet):


Hey there Special-K Lady.

I know you think I should diet
So I can be slim just like you.
thing is, I think I look pretty fabulous
Just the way I am
Also, Special-K tastes like cardboard

so piss off

4.  This one was written on by a teenage girl in Rotterdam, the Netherlands.  It reads:  “I’m sick of sexually tinted images.”


5.  Tricia V. sent us an example of this kind of resistance in Haiti.  The billboard below is in for a brand of beer called Prestige.  Tricia writes:  “The writing [along the bottom of] the billboard says “Ko O+ pa machandiz”  which translates as ‘Women’s bodies are not merchandise.'”  She was impressed at the effort exerted to climb up and write across a full-sized billboard.


6.  Ang B. snapped this photo in Madison, Wisconsin:

7. Sasha Albert saw this comment written on a “please excuse our construction” sign at her gym. Someone else had already written: “WEIRD retouching. Give us a real, healthy, normal woman!” Read more at About Face.


See also: my mom has a phd in math.   For a classic example, see “If it were a lady, it’d get its bottom pinched.”  For an example of backlash to public anti-sexist messages, see this post on defending privilege (trigger warning).

Cross-posted at Ms.  Sources:  herehere, and here.

Lisa Wade, PhD is a professor at Occidental College. She is the author of American Hookup, a book about college sexual culture, and a textbook about gender. You can follow her on Twitter, Facebook, and Instagram.

We all know — because we are being constantly reminded — that we are, collectively, getting fat.  Americans are at the forefront of the trend, but it is a transnational one. Apparently, it is also transspecies: pets, wild animals, and laboratory animals are also gaining weight.  Here’s some country-level data from the New York Times:

Screenshot_1In an excellent review of the existing literature, David Berreby at Aeon skewers the idea that a simple, victim-blaming “calories in, calories out” model can explain this extraordinary transnational, transspecies rise in overweight and obese individuals.  I won’t summarize his argument here, except to simply list the casual contenders for which there is good evidence:

  • Sleeplessness
  • Stress
  • Viruses
  • Bacteria
  • Industrial chemicals
  • Heavy metals
  • Electric lights
  • Air conditioning
  • Famine in previous generations

If you ever want to have an opinion on fat again, read Berreby now.

Lisa Wade, PhD is a professor at Occidental College. She is the author of American Hookup, a book about college sexual culture, and a textbook about gender. You can follow her on Twitter, Facebook, and Instagram.

Our favorite economist, Martin Hart-Landsberg, has written a detailed account of what is causing the rise of income inequality around the world.  Here I’d like to highlight just one of his really interesting observations.

While we usually think that rising income inequality is caused by the rich getting richer and the poor getting poorer, a more complex picture is emerging.  The graph below plots the hourly wages of the 90th percentile (Americans who make more than 89% of the population) relative to the wages of the 50th percentile (the purple line) and the wages of the 50th compared to the 10th percentile (the dotted blue line).

In English: it asks how quickly the richest people (90th) are pulling away from the average person (50th) and how quickly the average person is pulling away from the poorest (10th).  The answer?  Income inequality has been increasing since the 70s but, since the late ’80s, rich people have continued pulling ahead of the average American, but the average American has not been gaining on the poor.


Another indicator that the middle class is shrinking is changes in the share of jobs that are low-, middle-, or high-paid.  The next graph shows that, across a wide range of countries, high- and low-paying jobs are on the rise, but middle-paying jobs are on the decline.  So, middle income jobs are disappearing, but there are more of both high- and low-income jobs.

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Hart-Landsberg suggests that the reason for this shift in the economy involves the globalization of production.  For more, visit Reports from the Economic Front.

Lisa Wade, PhD is a professor at Occidental College. She is the author of American Hookup, a book about college sexual culture, and a textbook about gender. You can follow her on Twitter, Facebook, and Instagram.

Paraphrasing Donald Rumsfeld, there are things we know and things we don’t know, and things we know we don’t know, and things we don’t know we don’t know.

One thing many working people in American don’t know that they don’t know is how poor our social benefits are compare with those enjoyed by workers in other countries.  No doubt one reason is the general media blackout about worker experiences in other countries.  A case in point: vacation benefits.

The Center for Economic and Policy Research recently completed a study of vacation benefits in advanced capitalist economies.  Here is what the authors found:

The United States is the only advanced economy in the world that does not guarantee its workers paid vacation. European countries establish legal rights to at least 20 days of paid vacation per year, with legal requirements of 25 and even 30 or more days in some countries. Australia and New Zealand both require employers to grant at least 20 vacation days per year; Canada and Japan mandate at least 10 paid days off. The gap between paid time off in the United States and the rest of the world is even larger if we include legally mandated paid holidays, where the United States offers none, but most of the rest of the world’s rich countries offer at least six paid holidays per year.


Even though paid vacations and holidays are not legally required in the United States, some employers do provide them to their workers. The table below shows the paid vacations and paid holidays offered in the U.S. private sector based on data from the 2012 National Compensation Survey.  The first two columns show the percentage of private sector workers that receive paid leave, vacation and holidays.  The next two columns show the average number of paid vacation and paid holidays provided to those employees that receive the relevant benefit.  The last two columns show the average number of paid vacation and paid holidays for all private sector workers, meaning those that receive and those that do not receive the relevant benefits.

US data

Thus, on average, private-sector workers in the United States receive ten days of paid vacation per year and six paid holidays.  This total still leaves U.S. workers last in the rankings even when compared with the legal minimums highlighted above.  And many employers in these other countries also offer more paid leave than legally required.

Moreover, several countries require additional paid leave for younger and older workers, additions that are also not included in the legal minimums highlighted above.  For example, “in Switzerland, workers under the age of 30 who do volunteer work with young people are entitled to an additional five days of annual leave. Norway offers an additional week of vacation to workers over the age of 60.”

And some countries provide additional leave for workers with difficult schedules.  For example, “Australia offers some shift workers an additional work week of leave. Austria offers workers with ‘heavy night work’ two to three extra days of leave, depending on how frequently they do this shift work, and an additional four days of leave after five years of shift work.”

Several countries offer additional paid leave for jury service, moving, getting married, or community or union work.  For example, “French law guarantees unpaid leave for community work, including nine work days for representing an association and six months for projects of ‘international solidarity’ abroad and leave with partial salary for ‘individual training’ that is less than one year. Sweden requires employers to provide paid leave for workers fulfilling union duties.”

Austria, Belgium, Denmark, Greece, and Sweden even require employers to pay workers at a premium rate while they are on vacation.

There is more to say, but the point should be clear.  Ignorance of experiences elsewhere has narrowed our own sense of possibilities.

Martin Hart-Landsberg is a professor of economics at Lewis and Clark College. You can follow him at Reports from the Economic Front.