social construction

Last month, Lisa posted a video of Jennifer Lee discussing the U.S. racial ideology with Dalton Conley. Jennifer (who teaches sociology at the University of California-Irvine) emailed us to let us know there’s now a second video, in which she discusses the difference between race and ethnicity, as well as how racial ideologies are socially constructed:

Peter Nardi, of Pitzer College, sent in an image that illustrates the social construction of race. He visited the Apartheid Museum in Johannesburg, South Africa, and took a photo of a plaque on the wall that reprinted information published in the Johannesburg-based newspaper The Star on March 21, 1986. The article reported on changes in the official racial classification of over 1,000 South Africans in 1985:

Because race is socially constructed, racial classifications change as underlying racial ideologies shift, sometimes opening up opportunities (for instance, allowing groups to be classified as a less stigmatized race) but also often reinforcing racial stratification (such as when the U.S. made the “one-drop” rule, by which you were African American if you had even one Black ancestor, official policy, preventing mixed-race individuals from avoiding the stigma of being Black).

And I’m visiting my family until the 28th, so I will have very sporadic internet access. I’ve scheduled posts for the whole week, but I won’t be able to update/correct/respond much, so I apologize in advance. On the upside, my trips home often provide material for at least one post, so yay!

Delia B. sent along this 80s-riffic, apocalyptic music video featuring Gossip Girl’s Taylor Momsen singing Make Me Wanna Die. Momsen is a 17-year-old teen idol who strips naked over the course of the video. Her naked body is eventually obscured, but not before we get a good look at her in her bra and underwear.

On the one hand, because Momsen is 17, one could argue that this video is encouraging the sexualization of underage girls and child pornography (which involves, by definition, children under age 18).

On the other hand, this video is, relatively speaking, pretty sexually tame.  I imagine that most Americans would not think that this would incite pedophiles and that many would argue that she’s perfectly old enough, given that she’s an actress/rock star, to be stripping down to her undies. Not to mention the fact that the average age of virginity loss in the U.S. is about 16.

The video is a great opportunity, then, to have a discussion about the social construction of age.  To start: What age is “too young” and what age “old enough”?  What’s the difference between 17 and 18?  Is the difference equally meaningful for everyone?  Should we codify such meanings into law?  And do today’s laws reflect our contemporary culture mores?  According to who?

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 years biologists, anthropologists, and sociologists have all agreed that racial categories are social constructs.  Recently, however, new genetic information about human evolution has required that scientists re-think the biological reality of race.  In this 6-minute video, sociologist Alondra Nelson describes this re-thinking:

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.

…and more in this 3-minute TED talk by Derek Sivers, sent in by AJ S.   As AJ points out, the examples show that “…just because something is different doesn’t mean it is not logical in context.”

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 this vintage ad, smoking tobacco is linked with a (rewritten) Thanksgiving history:

See also our vintage ads marketing cigarettes with Christmas.

From Vintage Ads.

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 consumer society, products sell an image of the consumer to others. Chocolate, for example, can bring prestige if it comes from a particular manufacturer and falls within a certain price range.  The design and ideology behind Godiva for example, promotes a sophisticated chocolate and uses powerful imagery to convince consumers that they may attain an unparalleled experience of high-class luxury.

Godiva promotes the idea that consumers of their chocolates are somehow “higher class” and more “tasteful” than people who do not consume them.  As a result, their chocolates have a higher exchange value than the everyday, $1 chocolates meant for middle and lower-class consumers.

Many chocolate connoisseurs argue that Godiva chocolates taste like sugar and candle wax, failing to satisfy the European taste criteria for elite chocolate.  Nevertheless, the reputation of Godiva as luxurious is enough to satisfy many non-connoisseurs and it, accordingly, maintains a high exchange-value.  Hoping to capitalize on the trend, many popular brands have released their own line of “premium” chocolates hoping to reap profits far out of proportion to the cost of production.

From a Marxist viewpoint, status-symbol chocolate advertising exemplifies how fetishization helps maintain capitalism. Such advertising tacitly legitimizes the elite class by reinforcing the image of upper-class superiority and by presenting the luxurious lifestyle as something to aspire to. It also helps foster false consciousness, which lulls the oppressed working class into complicity, even or especially when prices for “premium” chocolates fall suspiciously low.

Is fair trade a resolution to chocolate’s fetishism?

Chocolate’s fetishism is partially resolved through Fair Trade, which redistributes some of those profits back to the working class and makes the consumer conscious of the worker.

The fetishism of chocolate is only partly resolved, however, since the owning class continues to profit from the fetishism of the commodity and from the enhancing status of the “Fair Trade” label.  The purchasing of Fair Trade chocolate, you see, provides the consumer with some emotional comfort; it flatters them just as a high end chocolate product flatters buyers who identify themselves as elite. Therefore, there is an increase in the consumer’s cultural capital with the purchase of Fair Trade chocolate.  It is still fetishism to the extent that the consumer is purchasing a comforting emotion or an image of themselves saving the world, which is encouraged by advertising campaigns and wrapper designs.  However, in an interesting twist, fetishism is used to reverse the effects that it is traditionally guilty of: benefiting the upper-class at the expense of the lower-class.

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Jamal Fahim graduated from Occidental College in 2010 with a major in Sociology and a minor in Film and Media Studies. He was a member and captain of the Occidental Men’s Tennis team. Jamal currently lives in Los Angeles with the intention of working in the film industry as a producer. His interests include film, music, digital design, anime, Japanese culture, improvising, acting, and of course, chocolate!

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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.

Enjoy Jennifer Lee, professor of sociology at UC Irvine, discussing how the American concept of race has been changing as we’re confronted with a more complex racial landscape. Are we forcing all racial groups into the pre-existing black/white binary?  A white/non-white binary?  A black/non-black binary?  Or something else?

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.

An iVillage slide show featuring birth control advice for women, sent in by Corina C., is a good demonstration of the norming of a particular life course.  First, organized by the decade of life, the slide show starts with women in their 20s.  No sex for teenagers (at least not any that the slide show is going to acknowledge).

“In Your 20s… Because You Need to Get in the Habit”:

Second, the slide show assumes that women will be having children in their 30s, not in their 20s, and not in their 40s.

“In Your 30s… Because You’ll Want to Start a Family Soon” (not maybe or if):

“In Your 40s… Once You’re Through Making Babies” (reiterating that you will have babies and also that you’ll be finished by then):

Finally, the slide show acknowledges and even embraces the possibility of a relationship ending, presumably due to death or divorce (but apparently only after those kids are up and out of the house).

“At 50 and Beyond… When You Start a New Relationship”:

By organizing birth control needs according to age, the slide show teaches viewers a socially-approved timeline for our sexual, marital, and reproductive lives.   Teen sex is invisible, having children in your 30s is ideal, and the end of a relationship is an option but, as Corina points out, not having children is not.

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.