social construction

Retronaut recently posted a fun collection of vintage photographs of children posing with toys. What makes them interesting is how unhappy they look from a contemporary point of view: confused, bored, even morose.  Thinking through the vintage photographs you have in your mind’s eye, though, you’ll recall that almost all vintage photographs include blank faces.  No smiling, no bunny ears… just people.

The contrast between then and now reveals that how-to-act-when-someone’s-taking-your-picture is a social construction. Smiling didn’t come naturally, it had to evolve socially.  Today parents teach their children how to smile for photographs and, perhaps, even to act gleeful with toys.

More at Retronaut.

UPDATE: There’s a great conversation going on in the comments.  Some have pointed out that early photograph technology required a long exposure time, making smiling impractical.  Others are sharing their experiences in other countries, where it is still the norm to stop smiling when the camera comes out, even if everyone is having a jolly time.  Lots of stuff to think about…

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.

Feminists have done a powerful job of making the sexual assault of women by men a public issue.  Male victims, though, have remained largely invisible. In fact, one in ten victims of sexual assault is male.  Most of these men are raped by other men.

The Rape, Abuse, and Incest National Network is attempting to raise awareness of this issue.  As part of their campaign, they are sponsoring this really interesting two-minute video made by my colleague, Dr. Broderick Fox, professor of Art History and Visual Arts at Occidental College:

UPDATE: In the comment thread, Umlud posted a provocative paragraph from an article by Christopher Glazek at N+1 that I thought was worth including:

In January, prodded in part by outrage over a series of articles in the New York Review of Books, the Justice Department finally released an estimate of the prevalence of sexual abuse in penitentiaries. The reliance on filed complaints appeared to understate the problem. For 2008, for example, the government had previously tallied 935 confirmed instances of sexual abuse. After asking around, and performing some calculations, the Justice Department came up with a new number: 216,000. That’s 216,000 victims, not instances. These victims are often assaulted multiple times over the course of the year. The Justice Department now seems to be saying that prison rape accounted for the majority of all rapes committed in the US in 2008, likely making the United States the first country in the history of the world to count more rapes for men than for women.

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 3 1/2 minute video below, CGP Gray explains the nonsense behind the word “continent.”  It’s a cultural construct, with some geological rationale, but not enough to rationalize the seven that we recognize.

Also from CGP Gray: What the Bleep is the United Kingdom?! and The Economics of Royalty.

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.

Here’s a fun one for our series on the social construction of flavor!

See also:

• Whiskey Toothpaste
• Ice Cucumber Pepsi
• Ham and Jelly, together at last
• 7-Up and Milk

And the list wouldn’t be complete without our Jell-O posts:

• Celery-, Tomato-, Mixed Vegetable-, and Italian-Flavored Jell-O
• Meat-Flavored Jell-O

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.

For the last week of December, we’re re-posting some of our favorite posts from 2011.

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Kristina Killgrove, anthropology professor at University of North Carolina, Chapel Hill, asked a great question about a set of maps posted at Move On.  The maps compare the states that allow gay marriage with the states that allow cousin marriage.  Most Americans find cousin marriage to be disturbing and testimonials from married cousins about their deteriorated family relations and social stigma attest to it.  The idea behind these maps, then, is that cousin marriage is genuinely weird or gross, and yet many states grant cousins the right to marry, but not gays and lesbians.

In fact,  emerging evidence that cousin marriages do not significantly increase the risk of birth defects suggest that the stigma and laws against cousin marriage are unwarranted.  A doctor cited in the study suggests that disallowing their marriages or rights to have children are tantamount to “eugenics or forced sterilization.”  Even if there were significantly increased risks of genetic disorders, Dr. Bittles argues, “People with severe disorders like Huntington’s disease, who have a 50 percent chance of passing it on to their offspring, are not barred from marrying because of the risk of genetic defects… so cousins should not be, either.”

In any case, U.S. aversion to cousin marriage is culturally and historically contingent.  That is, it is related to our particular time and place.  Worldwide, more than 10 percent of marriages occur between first cousins and cousin marriage, historically, has been quite desirable.

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.

For the last week of December, we’re re-posting some of our favorite posts from 2011.

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Hennessey has previously treated us to his recipe for being a successful artist. In this 3-and-a-half minute video, he helps us understand what art is. Tongue-in-cheek, be forewarned, and with plenty of language that is NSFW:

Thanks to Duff McDuffee for introducing me, and now us, to The Pharaoh Hennessey.

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.

Earlier this month I read an essay that explained to me why I am not married. These reasons included:

• I’m a bitch.
• I’m shallow.
• I’m a slut.
• I’m a liar.
• I’m selfish.
• I don’t think I’m good enough.

I’m not kidding.

Coincidentally, the Pew Research Center released 2010 data showing that just 51% of all American adults were currently married. This is an all time low, down from 72% in 1960.

Comparing this data with the essay above is a nice illustration of the difference between “normative” and “normal.”  Normal is what is typical in a statistical sense; it is what actually holds.  Normative is what is believed to be good and right in an ideological sense; it is what it is believed does or should hold.

If you go by the essay, written by the thrice married and now single Tracy McMillan, marriage is an ideal state that we all should, or do, desire.  In her reality, if you aren’t married, it’s because you’re doing something wrong.  Marriage is normative.  In actual reality, though, the state of being married is not any more normal than the state of being unmarried.

Only if marriage is normative does the non-normality of marriage become something that needs explaining.  McMillan jumps in with hateful stereotypes, but social science has much better explanations.

• Low-income women often do not take-for-granted (as many middle class people do) that they can sustain a marriage through tough times.  Accordingly, they wait much longer before marrying once they meet someone they like (as long as 10 years or more), so that they can be as sure as possible about the match.  In other words, they take marriage very seriously and are reticent to just jump right in.  They know they’re “good enough,” Tracy; in fact, they value themselves and their relationships enough to really put them to the test.  (Read Promises I Can Keep for more.)
• Other women get divorced because men don’t do their fair share.  Unresolved conflicts over childcare and housework are one of the top reasons that couples dissolve.  Women struggle to keep up when they’re working a full time job and doing 2/3rds to 3/4ths of the childcare and housework.  They may not see the data, but they may intuit that single mothers do less housework than married ones (it’s true).  So they divorce their husbands.  They’re not “selfish,” they’re just trying to survive. (Read The Second Shift for more.)
• Other people aren’t married because they’re in love with someone of the same sex.  They’re not “sluts,” they’re discriminated against.

And, just for the record:

• I’m not married because I don’t want or need the state’s approval of my relationship and  I certainly don’t want it interfering if we decide to part.
• I’m not married because the history of marriage is ugly and anti-woman; because I don’t like the common meanings of the words “wife” and “husband”; and because even today, and even among couples that call themselves feminist, gender inequality in relationships is known to increase when a couple moves from cohabitation to marriage (and I don’t think I’m so special that I’ll be the anomaly).
• I’m not married because I’m opposed to the marriage industrial complex. It’s exploitative, stereotypical, and wasteful.
• I’m not married because I value the fact that my partner and I decide to be together every day, even though we don’t have to jump through legal hoops to do otherwise.
• I’m not married because I don’t want to support a discriminatory institution that has and continues to bless some relationships, but not others, out of bigotry.
• I’m not married because I don’t believe in giving social and economic benefits to some kinds of relationships and not others.  I don’t believe that a state- or church-endorsed heterosexual union between two and only two people is superior to other kinds of relationships.

I could go on, but you get the idea.

The point is that when the normal and the normative don’t align it often leads to social conflict over the meaning of the gap.  Some people, like McMillan, may jump in to tongue-lash the deviants.  Others may revel in defending non-conformity.  In any case, it will be interesting to see how the conversation about marriage continues, especially if, as the trend suggests, married people become a minority in the near future.

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.

Cross-posted at Montclair SocioBlog.

I don’t know the sociological research on auctions — surely it must exist — but auctions seem like a wonderful illustration of how value is socially constructed. I didn’t really need to be convinced that people don’t always live up to economists’ ideals of rationality, but I was reminded of it on Saturday when I watched the auction of items from my mother’s “estate” (i.e., stuff in her apartment). I wasn’t in the actual auctiion room; nowadays you can watch — and bid — online.

As someone who is relatively ignorant about art, I of course was puzzled as to why one piece was worth several hundred dollars while another might fetch only a $50 or no bids at all. But I thought that potential buyers would have an idea of how much something is worth — the objects and information about them are all available beforehand — and they would bid and stop bidding according to these prior valuations. But look at this lithograph, which graced my parents’ wall for as long as I can remember.

The opening asking price was $20.* None of the people at the auction house or online would offer that much. For the potential bidders, the picture was not worth $20.

The auctioneer then lowered the opening bid to $10. Someone offered the ten bucks. A bargain. But then someone else bid $20. The picture which had not been worth $20 suddenly was. And then it was worth $30. You can see the bidding history to the right of the lithograph. The bidders were reluctant — twice someone came in just as the gavel was about to come down — but in the end, the picture that nobody thought was worth $20 eventually sold for twice that much. In the interval of a few minutes, this minimal interaction between bidders had quadrupled the value of the picture.

There’s also a cognitive-dissonance explanation. If I bid $10 for the item, I’m not just telling myself, “I think this picture is worth $10.” Instead, the message is more general: “I want this picture.” Once we decide to buy something, our subjective valuation of it goes up – we’re more comfortable thinking that we got a good deal than thinking that we wasted our money. Most transactions end there; we buy something at a price, and we are happy with it. But an auction encourages us to turn that subjective valuation into hiigher and higher cash bids.

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* It can be a bit daunting, depressing even, to think that a picture so familiar that it feels like a part of your life turns out to be worth so little to other people.