discourse/language

The Daily Show calls itself “a fake news show,” but it often does what the “real” news shows won’t. It documents how what people on news shows try to pass off as “spontaneous and unrehearsed” (as the opening of Meet the Press used to put it) is really planned and scripted at Talking Points Central. The Daily Show will give a quick montage of clips in which different people on different shows all use the same unusual word or phrase.

Last night it was “dithering.” A series of right-wingers, culminating in Dick Cheney, all accuse President Obama of “dithering” on Afghanistan.

Slide to 3:37:

It was just like the old days, when The Daily Show would string together clips from Bush Administration figures and right-wing commentators all using the same key words. But then, the statements all came on the same day, so the central direction was obvious. (I mean, it was obvious to Daily Show viewers, not to viewers of “real” news programs.)

The popularity of dithering may be more a case of contagion than planning. Note the dates of the O’Reilly and Cheney clips, more than two weeks apart.

Dithering is not a frequently used word. Lexis-Nexis shows only 27 instances in TV news transcripts for the first nine months of the year. The first use in connection with Afghanistan comes on September 24 – on Australian ABC, but the speaker was from the American Enterprise Institute, a conservative think tank in Washington. So it’s likely that dithering represented one idea of how to attack Obama. That idea took hold.

Over the course of the next month, dithering begins to reverberate. Republican senators use it in hearings in early October, TV news people bounce it back, and right-wing commentators start yodeling it loudly.

They are changing the rationale for why we are in Afghanistan. What’s really going on here is a dither, a big dither, indecisiveness. (William Bennett on CNN, Oct. 18)

And finally the Cheney quote on Oct. 21 that is echoed in every news story about that speech.

The White House must stop dithering while America’s forces are in danger.

Quite possibly, Cheney’s speech was written by someone at the American Enterprise Institute or someone else in that neo-con circle. Still, I don’t see the dithering as a matter of “talking points” distributed by the RNC. Instead, it’s an example of what I mentioned in another post – a word (dithering, issues) that spreads because it just sounds “right,” at least to certain people.

I expect that the dithering life cycle will be mayfly brief. Issues to mean problems was slower to catch on, and it may hang around for a good while.

In this 20 minute video, novelist Chimamanda Adichie describes, with insight and grace, the problem of the “single story.”  She says, “Show a people as one thing, and only one thing, over and over again, and that is what they become.”  Focusing on her experience as an “African” in the U.S. (she is from Nigeria), she also describes her own experiences with realizing that she has heard only a single story, whether of rural Nigerians or Mexicans.

Highly recommended (or read the transcript here):

Via Stuff White People Do.

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Lisa Wade is a professor of sociology at Occidental College. You can follow her on Twitter and Facebook.

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.

Amanda C. caught John McCain with some interesting presumptions! The contact part of his webpage has a drop down menu for the senders’ honorific(s) (see a close up below):

Close up:

So, the list is heteronormative (no “Mr. and Mr.” or “Ms. and Ms.”).

Further, because no write-ins are allowed, it also forces people who aren’t gender-typical to choose a gender if they want to send McCain a note.

And it bizarrely erases women doctors (no “Mr. and Dr.” or “Dr. and Mr.”).

Nice catch, Amanda!

UPDATE: After seeing this, Danielle F. sent in a screenshot of the honorifics choices that came up when she ordered tickets to “The Nutcracker” at the Detroit Opera House:

So you could theoretically be a single female Rev., Col., Capt., and so on, but the married versions of those all assume a female spouse. Notice they also have a listing for King, but not Queen.  I guess they get a lot of male royalty at the Detroit Opera House.

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Lisa Wade is a professor of sociology at Occidental College. You can follow her on Twitter and Facebook.

I saw this ad for permanent makeup last week in a Las Vegas regional magazine:

What struck me is the way that permanent makeup–that is, tattooing your face so you appear to have makeup on all the time–is being marketed as “natural.”

The phrase “permanent makeup” serves a lot like “cosmetic surgery” does–to obscure what’s really going on. “Cosmetic” surgery sounds harmless, superficial, not like “real” surgery. “Permanent makeup” probably sounds less frightening and invasive to many people than “face tattooing” or “makeup tattoos.” Permanent makeup procedures are now widely available, and in a lot of states there’s not much training required to start doing them (I knew one cosmetologist who had no tattooing experience but took a weekend-long seminar and then was certified to do permanent makeup; I presume in some areas it requires more than that to be certified.). Anyway, I’m just generally fascinated by the way we use language to try to make the often extreme things we do to our bodies seem non-invasive, simple, and harmless.

For another interesting example of how language is used to marketing cosmetic procedures, see our post on Botox as “freedom of expression.”

While I was doing my post-grad work in Economics (capitalizing that word feels like such a joke), and even well before then, the academics in the know never tired of mentioning that We, as a collective of thinkers and activists, had ceased to use the expression Third World. Instead, we talked about developing nations, or less/least developed countries, a move to which I wholly subscribed, because although I feel quite alone in this, I detest the phrase Third World.

But all of a sudden, everywhere I look, I see it springing up again. And I’m starting to wonder whether I only dreamt the popular rejection of the term years ago, or whether it’s enjoying some kind of rebirth. It certainly hasn’t been redefined: it’s a handy little moniker that encapsulates any brand of nastiness or degradation you might imagine, and it’s quite the punchline. Hate the state in which your office bathrooms are kept? Liken it to a Third World country. Annoyed that your hotel only offers three varieties of cream cheese at breakfast? Call it a Third World diet. It’s an exaggeration, see? So it’s funny! Lawl and stuff!

Implicit in these comparisons is the realization that the speakers not only have no idea about the reality of life in the so-called Third World, but further, don’t give a crap. They’re able to so flippantly refer to the poverty and lack of opportunity in some of these nations because they’re comfortable – not with the actual state of things, of which they have only a vague knowledge, or none – but with the fabled state of things. Starvation, disease and war existing on such a scale for such a length of time need not be treated with any reverence or respect, one, because it is completely removed from their lives and doesn’t affect them, and two, because some of the countries of the global South have, in the estimation of these speakers, become horror stories in themselves, and thus have transitioned into some kind of mythical status. Except, we’re not talking about centaurs and unicorns here. We’re talking about real, live, accessible people’s lives, of which, if someone can hit Enter on a keyboard, they can approach some basic understanding.

Further, the term Third World obscures all parts of a country’s culture apart from those which are to be pitied or improved. By no great coincidence, so does the mainstream media. Back in March, I highlighted the efforts of Chioma and Oluchi Ogwuegbu: two Nigerian sisters who had purposed to tell the story of the Africa behind all that media footage of distended bellies and power-hungry rebels. It’s not that a discussion of the problems of developing nations is not needed. It is. But when you commit to systematically representing a country solely as victims, you show only one part of who its people are, and not the greatest part. Third World also implies homogeneity across all the countries that are meant to comprise this class, one which simply does not exist economically, socially or politically. It suggests that regardless of level of economic and social development, comparative advantages or system of governance, they are all to be singularly treated always as less than.

And the final issue I have with this term is perhaps the most obvious: it suggests a hierarchy that in people’s minds is not neatly restricted to some ranking of progress in development indicators, and certainly not to the historical allegiance of nations during the Cold War, as its origins are claimed to be, but is attached to real people and by association, their ethnicities. It suggests that the US with its White majority is innately better than, say, India, and encourages not an examination of global inequality as a result of historical exploitation, but of the notion that these countries have less because they are objectively worth less. And that was its intent. When Frenchman Alfred Sauvy coined the term half a century ago, he was so inspired to do by the presence of the Third Estate in France, the commoners who, by virtue of their position, Sauvy thought destined to be in an eternal state of revolution against the higher classes of the First and Second Estates. “Like the third estate,” he famously wrote, “the Third World has nothing, and wants to be something.”

Leaders at the Bandung Conference that followed in 1955 embraced the designation as an indication of a new bloc, but that designation, tenuous even then, means nothing now. And anyone from a developing country who wants to reclaim the expression can, I suppose, go ahead and do so. I choose not to. I, as a Black woman from the Caribbean, am third in no one’s pecking order. This is not sensitivity to a useful academic category or definition – although even those types of objections often have merit. This is the thorough rejection of a highly stigmatized, completely arbitrary categorization that serves no purpose other than to equate a certain geographical provenance and ethnic heritage with lack and degradation.

I do not accept it, and I would encourage allies of we who originate, live and work on human rights and development in the global South to also reject it.

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Marsha blogs at The Mongoose Chronicles. About herself, she says:  Rogue economist escaped to the bright side. Writer, talker, dancer, songwriter, singer, walker, runner, roamer, cook. Fierce lover of family and friends. Lover and defender of my womanness, Africanness, my Caribbean heritage, my Barbados, my right to take up my space and protect our space.

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

Emily L. sent in a link to the t-shirt below.  It was made by students at Houston’s Memorial High (go, Mustangs!) for the yearly football game against their rival, Stratford.  It nicely reveals how sex and domination are conflated in American society.  On the shirt, “beating” Stratford at football is conflated with “fucking” them.  As the text says: “F’n Spartans Up Since 1962”:

As I’ve discussed elsewhere, it should be really troubling to us all that “fuck” has the double meaning that it does.

More conflations of sex and power here, here, here, here, here, here, here, here, here, and here.

Borrowed from Jezebel.

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Lisa Wade is a professor of sociology at Occidental College. You can follow her on Twitter and Facebook.

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 the early 1980s the Reagan Administration engaged in an active campaign to demonize welfare and welfare recipients. Those who received public assistance were depicted as lazy free-loaders who burdened good, hard-working taxpayers. Race and gender played major parts in this framing of public assistance: the image of the “welfare queen” depicted those on welfare as lazy, promiscuous women who used their reproductive ability to have more children and thus get more welfare. This woman was implicitly African American, such as the woman in an anecdote Reagan told during his 1976 campaign (and repeated frequently) of a “welfare queen” on the South Side of Chicago who supposedly drove to the welfare office to get her check in an expensive Cadillac (whether he had actually encountered any such woman, as he claimed, was of course irrelevant).

The campaign was incredibly successful: once welfare recipients were depicted as lazy, promiscuous Black women sponging off of (White) taxpayers, public support for welfare programs declined. The negative attitude toward both welfare and its recipients lasted after Reagan left office; the debate about welfare reform in the mid-1990s echoed much of the discourse from the 1980s. Receiving public assistance was shameful; being a recipient was stigmatized.

Abby K. recently found an old Sesame Street segment called “I Am Somebody.” Jesse Jackson leads a group of children in an affirmation that they are “somebody,” and specifically includes the lines “I may be poor” and “I may be on welfare”:

(Originally found at the Sesame Street website.)

I realized just how effective the demonization of welfare has been when I was actually shocked to hear kids, in a show targeted at other kids, being led in a chant that said being poor or on welfare shouldn’t be shameful and did not reduce their worth as human beings. Can you imagine a TV show, even on PBS, putting something like this on the air today? Our public discourse at this point says that being on welfare is shameful, and that those receiving it in fact aren’t “somebody.” They are dependents, lazy loafers, and their kids are just additional burdens on the state; they don’t have the same rights to dignity and respect as other citizens, and they certainly shouldn’t expect to get it.

Of course, the totally confused looks on some of the kids’ faces are hysterical.

In the U.S., when people refer to the “traditional family,” they usually mean a family that they associate with the 1950s.  But the 1950s was a really unusual time in American history.  Elsewhere I’ve written about how the husband breadwinner/wife homemaker model is an American anomaly.  The data below, put together by the New York Times, shows that the 1950s was an unusual time in terms of age of marriage also:

Though the data is rough (five points across 107 years), you can see a distinct dip in the age of marriage that includes the ’50s.

So history isn’t, as we often suppose, a straight line from one point to another.  It’s a complicated story.  And the 1950s… well, to choose that era as “traditional” is no more reasonable than to choose today or the enlightenment or the dark ages or…

Also see: everyone needs a wife and what does “traditional marriage” look like?

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Lisa Wade is a professor of sociology at Occidental College. You can follow her on Twitter and Facebook.