race/ethnicity

Gay men and bisexual men still represent a disproportionate number of HIV cases in the United States (CDC).  In addition, African-American and Latino men are significantly more likely than white men to be diagnosed with HIV and die from AIDS-related illnesses.  Numerous HIV prevention campaigns are thus aimed at these populations.

It’s important to try to reduce the HIV among these populations, but we also need to think critically about how prevention strategies reinforce stigmatization.

For example, this ad from a western Massachusetts clinic uses the phrase “man up, get tested” — taking care of yourself by getting tested for HIV is linked to your masculinity.  What’s interesting is that by including only men of color in the photo, the ad suggests that black and Latino men are particularly obsessed with their masculinity, more so, perhaps, than white men.  It also potentially reinforces stereotypes about black men as hyper-sexualized and Latino men as machismo.

Second, a New York City campaign released in late 2010 uses fear to reach young gay men who are often thought to be complacent about the consequences of HIV disease now that life-saving medications are widely available in the U.S. and people can live with the virus for decades.  Gay and bisexual men are encouraged to use condoms through a commercial that reminds viewers “it’s never just HIV” by featuring a close-up photo of anal cancer among other (potential) HIV/AIDS related illnesses.  The video was applauded for its frank depiction of risk in the face of public apathy about the dangers of HIV/AIDS while simultaneously condemned for sensationalizing and stigmatizing gay sex:

In the face of stark HIV/AIDS inequalities among gay men and people of color, it’s clear that new prevention strategies are needed.  At the same, however, we also need to think about how we reinforce damaging and stigmatizing ideas about race, gender, and sexuality.

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Christie Barcelos is a doctoral student in Public Health/Community Health Education at the University of Massachusetts Amherst.

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

Andrew Francis D. sent in this 1970s commercial for Faygo soda that appropriates elements of Native American culture, presenting them as part of a ridiculous caricature (“Running Pudgy”?):

For other examples, see our posts on the stoic Indian in marketing, advertising with Eskimos, a parody of Native Americans in ads, confusing the Sioux with Robin Hood, Sambazon’s Warrior Up campaign, Levi’s brochure of “American Indian lore,” and appropriating Native cultures in fashion.

Cross-posted at The Oreo Experience.

With the summer over, it’s time for Hollywood to pull out a new season of films. Here’s some of what’s coming up this fall and winter. For each trailer, I note what white people get to do and what non-white people get to do.

Let us begin:

Bucky Larson: Born to Be a Star

Things White People Get to Do: Be part of a loving family, be content with simple things, be blissfully unaware, be sweet, be naive, be oddly cool, progressive parents, live in a small town, live in a big city, parody Almost Famous, be hot, be regular looking, be super hot with a regular looking boyfriend, be the hero.

Things Not-White People Get to Do: be threatening, drive a car.

Contagion

Things White People Get to Do in This Movie: Play craps, have a family, be an expert, cry convincingly, deliver bad news, be unable to accept bad news, probably be the focal point of a conspiracy, populate towns.

Things Not-White People Get to Do in This Movie: Play craps, provide and clarify exposition.

Main Street

Things White People Get to Do: Fake an American accent, come up with a plan, be taken advantage of by the boss, be savvy about the boss, believe a stranger, be troubled, look out for the troubled, work in an office.

Things Not-White People Get to Do: Believe a stranger.

Warrior

Things White People Get to Do: have tattoos, cage fight, announce fights, reconnect with parents, gamble, join the military, lose a home, offer help, make up for lost time, walk around the house in matched undies and undershirt, throw tires around, be an adorable father, kiss the girl, be a war hero, cheer supportability, go head to head.

Things Not-White People Get to Do: walk through frame, lose a fight

I Don’t Know How She Does It

Things White People Get to Do: Have a career AND a family and be totes supes adorbs about it.

Things Not-White People Get to Do: n/a

Straw Dogs

Things White People Get to Do: Watch old movies, be in old movies, be way too aggressive, terrorize innocents, be a cheerleader, have sex, have a nice date, disrespect their partners, sexually harass women, fight back against bullies, go to church, rise to the challenge, wield a tire iron, use boiling water effectively.

Things Not-White People Get to Do: n/a

Drive

Things White People Get to Do: be really good at driving, set up dirty deals, be mobsters, live in a big city, meet guys in elevators, be a stunt person, be a loving single mom, get their hands on more money than they were expecting, kiss the girl, bash someone’s head in, wear freaky masks, slit some throats, be the dad the dad couldn’t be.

Things Not-White People Get to Do: be a felon.

 

30 more movie trailers after the jump:

more...


Last month I posted a video from the PBS series on U.S. inequality, showing the misperceptions many Americans have about the level of economic stratification in the U.S. In a new segment in the series, PBS looks at the often hidden health impacts of this economic inequality:

Watch the full episode. See more PBS NewsHour.

Full transcript available here.

Affirmative action policies in higher education help mediate the real race-based disadvantages that some minorities face, above and beyond class-based disadvantages that are faced by people of color and whites alike.  They have a nefarious dark side, though; a dark side that causes even people who otherwise support affirmative action to question the approach to alleviating racial inequality.  They sometimes undermine the self-confidence of minorities admitted into college, as this PostSecret confession suggests:

College students often have a pretty poor understanding of admissions processes.  In the absence of any real information, it’s easy to let stereotypes and biases inform beliefs about how any individual student got into college.  A student of color, then, may be viewed as less-deserving of admission regardless of their grades, test scores, and extra-curricular activities.

More perniciously, they may question their own qualifications for admission, even when they have significantly out-performed their white peers.

A simple message to college students of color, for what it’s worth:

Your institution accepted you because they thought you could succeed.  Period.  You belong in college.

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.

Shamus K. posted this clip from the show QI, in which Stephen Fry provides a  3 1/2 minute primer on the truly stunning statistics about U.S. imprisonment rates:

Relatedly, Tara B. provided a link to data posted at Think Progress about the growth in lobbying by private prison operators, who receive contracts to house prisoners; their political contributions nearly tripled between 2002 and 2010:

Private prisons are still a minor, but growing, segment of the U.S. prison system. As of 2009, they housed 8% of all federal and state prisoners:

For more on private prisons and their lobbying efforts, see our earlier post on the role of Corrections Corporation of America in passage of the Arizona anti-immigration law.

The Atlantic posted several graphs from a recent Census Bureau report on income and poverty as of 2010. The racial differences in median household income are truly awful; half of African American families make less than $32,000 a year. Stop and just seriously think, for a second, about the dramatic difference in access to resources — decent housing, some savings for emergencies, retirement accounts, etc. — these numbers translate into:

Not surprisingly, the percentage of Americans falling below the poverty line rose:

For more on income, poverty, and health insurance coverage, check out the full Census Bureau report.

According to a 2008 market research study, 72% of yoga practitioners in the U.S. are women; 71% are college educated and 27% have postgraduate degrees; and 44% have annual incomes of $75,000 or more.  Yoga practitioners, then, do not reflect the general population.

So how inclusive is yoga?  A collection of covers from the magazine Yoga Journal, spanning the years 1975 to 2010, sent in by Janet T., gives us a clue.

As she points out, the historical progression of covers illustrates how the magazine started out with explicit connections to India and traditional yogis (below) and gradually moved towards featuring (and thus creating) western yoga superstars.

Of the 186 Yoga Journal covers that include a photograph (not an illustration) 78% show only white people. Though a 1997 issue with a story on “yoga in the inner-city” features a man of color:

66% of single-person photos are of a woman.  At least two covers include a story on yoga for people who aren’t necessarily young, thin, and able-bodied, but show a photograph women who are.


Although the feminization of yoga has been noted (and conversely, the need to masculinize yoga in order to appeal to men), it is rarely acknowledged that while women make up the majority of yoga practitioners, studio owners are more likely to be men.  Moreover, yoga superstars, such as Bikram Choudhury (the creator of the Bikram style of yoga practiced in a heated room), with incomes in the multi-millions, are overwhelmingly men.

In addition, while most yoga practitioners are female, the language of yoga is male, and assumes a gender-conforming (and often athletic and thin) body.  Some bloggers have called attention to raced, classed, gendered, sizist, and transphobic practices in American yoga culture that can be alienating and discouraging to current or would-be yogis, thus denying the potentially therapeutic elements of yoga to much of the U.S. population.  For example, the costs associated with yoga practice (classes, equipment, etc.) make it out of reach for most low-income people, while the gendered way that yoga philosophy understands the human body can make it uncomfortable for some transgender folks.

So, through the past 35 years of Yoga Journal covers, we can see how the representation of yoga in America both creates and reinforces a symbolic understanding of a practice intended for a very particular audience.

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Christie Barcelos is a doctoral student in Public Health at the University of Massachusetts who rarely sees anyone who looks like her in yoga class.

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