social construction

Dmitriy T.M. sent us a link to a story at Slate about (mostly European) “national personifications” — that is, human figures used to represent particular countries, their citizens, or ideas of the national character.  Personification is contentious in that it aims to represent a diverse society with a single person, often representing a simple idea.  Accordingly, we sometimes see divergent, or even conflicting, personifications.

Many personifications in Europe and areas once colonized by them connect the nation to noble ideas and values through the use of Latin-derived names and the use of robes, poses, and other elements of classic statues and paintings to adorn a female figure. For instance, the United Kingdom’s Britannia (an emblem that first emerged when Britain was still ruled by Rome) is a goddess-like figure wearing a Roman-style helmet who has, over time, come to represent the nation and the idea of liberty:

The U.S. has a similar figure, Columbia:

More popular characterizations also emerge, often representing the national character not through goddess-like imagery but as an Average Citizen.  For instance, much more familiar in the U.S. than Columbia is Uncle Sam. He differs from many other national personifications in that he doesn’t represent the U.S. citizenry or the idea of the nation in general; he specifically represents the U.S. government and is best known for wanting “you” to join the military, buy war bonds, and such:

And in addition to Brittania, the U.K. is also personified by John Bull:

According to the Slate article, John Bull presents the British people as middle-class, smart in a common-sense way, and also somewhat suspicious of authority — that is, John Bull is a personification that separates the citizenry from government (the source of authority) to some extent, and thus has been used in many political cartoons to question government policies (whereas Uncle Sam has often been used to advocate them, since he represents the government itself).

Going a step further, Portugal’s Zé Povinho, a working-class personification, actively mocks the powerful, including political elites:

Competing personifications may be used by different political factions. For instance, those in favor of and opposed to Irish independence used female emblems of Ireland. Opponents of Irish nationalism used the figure of Hibernia, represented as the younger sister of Brittania and in need of her sister’s protection from the brutish (male) nationalist forces:

Nationalists responded with Kathleen Ni Houlihan, “generally depicted as an old woman who needs the help of young Irish men willing to fight and die to free Ireland from colonial rule, usually resulting in the young men becoming martyrs for this cause”:

The gender element in these competing personifications is interesting: in both cases Ireland is a woman in need of protection, but who see needs protected by (a stronger sister or men) and from (men in both cases) differs.

So here we have just a small handful of national personifications that may coexist fairly harmoniously while serving different purposes (say, Brittania and John Bull) or actively conflict (representations of Ireland). Various groups in a nation (political elites, different social classes, rebels, etc.) are unlikely to identify equally with a single personification; thus, the figures used to represent a country or its citizens can become sites of political or cultural contention, defining who has the most legitimate claim to being the backbone of the nation (the middle-class John Bull, the working-class Zé Povinho) or framing independence or other political movements.

Jessica B. sent in an excellent example of the way that symbols evolve.  Language is just a set of symbols.  The squiggles and lines that make up “cat” don’t look anything like a cat, but English speakers will know what it refers to.

And language, of course, evolves and sometimes that evolution has odd and unintended consequences.  Consider all those companies, like Object Management Group, whose acronym, out of nowhere, had a new, blasphemous meaning.

Jessica’s example involves the new word, “lol,” which just happens to also be a symbol for drowning:

(source)

She writes:

This is a great example of the social construction of language and thus, the social construction of our reality. We, as a society, have agreed that “lol” has a meaning separate from itself and the overall accepted meaning of this symbol is laughter, as opposed to the original intended meaning of a person drowning. While this is a simplistic and comical example, it clarifies the results of differences between intended meaning and interpreted meaning, as well as indicating the importance of social construction of language and society as a whole.

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.

Mitchel Stein sent in a video a woman took of the “USA” section of the ethnic food aisle in a German grocery store. It’s an interesting look at what types of foods/brands are associated (at least in this store) with the U.S.:

I suspect that a lot of citizens of the U.S. wouldn’t necessarily think of those items if they tried to think of quintessentially American foods, much like foods defined as Chinese often aren’t found in China (e.g., the fortune cookie). It’s a good example of the social construction of national foods — that is, a set of food items become associated with a particular culture or nation, which may or may not align with the foods members of that culture most prefer or eat most frequently.

Also, apparently we in the U.S. are most associated with processed sweet/dessert items, and BBQ sauce.

Though I was super excited to see Head Country BBQ sauce, since it’s made in northern Oklahoma!

Jessica F. and Dmitriy T.M. alerted us to a really interesting photo project by Duncan McNicholl, a member of Engineers Without Borders Canada. Frustrated with the portrayals of “poor Africans” he saw at home in Canada, he decided to take pictures of his acquaintances in Malawi “dressed to kill” and “dressed very poorly.” He explains his motivation:

We’ve all seen it: the photo of a teary-eyed African child, dressed in rags, smothered in flies, with a look of desperation that the caption all too readily points out. Some organization has made a poster that tells you about the realities of poverty, what they are doing about it, and how your donation will change things.

I reacted very strongly to these kinds of photos when I returned from Africa in 2008. I compared these photos to my own memories of Malawian friends and felt lied to. How had these photos failed so spectacularly to capture the intelligence, the laughter, the resilience, and the capabilities of so many incredible people?

The truth is that the development sector, just like any other business, needs revenue to survive. Too frequently, this quest for funding uses these kind of dehumanizing images to draw pity, charity, and eventually donations from a largely unsuspecting public…

This is not to say that people do not struggle, far from it, but the photos I was seeing only told part of the story… [To contribute to correcting this,] I am taking two photos of the same person; one photo with the typical symbols of poverty (dejected look, ripped clothes, etc.), and another of this person looking their very finest, to show how an image can be carefully constructed to present the same person in very different ways.

McNicholl asked his acquaintances to participate and to choose their own clothes and pose as they like. Here are two examples of the result:

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.

At BoingBoing, German professor Michael Shaughnessy offered his insights regarding how Americans and Germans see and talk about color differently.  Among other things, he noted how few foods in the U.S. are described as blue.  Blueberries, of course.  And blue cheese, I suppose.  (Or “bleu” cheese, as TheophileEscargot points out.)  But little or nothing else.

In contrast, Shaughnessy suggested that many more foods are described as blue in southern Germany.  Notably, blue onions, blue grapes, and blue cabbage (pictured):

In northern Germany, however, “Blaukraut” is “Rotkohl.”  That is, the same color (“blau”) is described as red “(“rot”).  He ponders whether “red onions [in the U.S.] are truly red.” In fact, their better described as purple.

He continues, “Words, impacted by the visual, often vary at the crossroads between colors.”  In other words, perception may be influenced by language and culture.  Where does blue end and red begin?

UPDATE: In the comments Alissa notes:

German wikipedia tells me that the south/north naming difference results from the difference in prepararation of the food. in northern germany it is usually prepared with acidic substances like vinegar giving it a more reddisch color, thus “Rotkraut” (very good with apples), in southern germany sugar or natron is the ingredient of choice, which enhances the blue of the original purple color, hence “Blaukraut”.

Interesting!

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.

Stella P. sent in a link to the SIGG water bottle website, pointing to the fact that there are “women’s” and “men’s” collections. What’s interesting about the two collections isn’t just the reproduction of the gender binary and the gendering of water bottles, but the fact that the outcome of this bifurcation is actually less choice for men. There are 77 total water bottles in the women’s collection, but only 58 in the men’s. If you scroll through the options, you’ll see that women basically get to choose among ALL of the bottles, but men are not presented with any that (apparently) appear TOO feminine. This is a great example, then, of the way that patriarchy constrains men by pushing them away from items deemed girly.

Here are some screen shots of the men’s and women’s collections.

Men’s:

Women’s:

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.

Thea Lim at Racialicious posted this travel advertisement for Newfoundland-Labrador, Canada:

Text:

How many times can one place be discovered?  We’ve been asking ourselves that question for over a thousand years.

Discovery is a fearless pursuit. Certainly, this was the case when the Vikings, the first Europeans to reach the new world, landed at L’Anse aux Meadows. While it may only be a three-hour flight for you, it was a considerably longer journey a thousand years ago. But it’s a place where mystery still mingles with the light and washes over the strange, captivating landscape. A place where all sorts of discoveries still happen every day. Some, as small as North America. Others, as big as a piece of yourself.

As the recent Vancouver Olympics reminded us relentlessly, Canada was home to many peoples when the Europeans arrived.  The ad sanitizes this history, turning it into “discovery.”   Lim points out that “discovery” has a certain ring to it that “genocide” or “colonization” simply does not.

She quotes Ronald Wright, author of Stolen Continents, who points out how ridiculous it is to use the term “discovery” to describe what happened when Europeans arrived in North America:

…I was told by Dehatkadons, a traditional chief of the Onondaga Iroquois, “You cannot discover an inhabited land.  Otherwise I could cross the Atlantic and ‘discover’ England.”  That such an obvious point has eluded European consciousness for five centuries reveals that the history we have been taught is really myth…  those vanquished by our civilization see that its myth of discovery has transformed historical crimes into glittering icons.

The use of the myth of discovery in advertising like this demonstrates just how deeply many of us have internalized it.

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.

French sociologist Pierre Bourdieu popularized the notion of the habitus. The term refers to both the knowledges and physicalities that maintain distinctions between groups (examples in a sec). It’s a great concept for helping us understand the reproduction of class differences without relying strictly on economics. It takes more than money to make money, it also takes knowing the right things, the right people, and the right way to act.

The habitus, then, is one way to show that you “belong” to the group. Imagine being on a really fancy job interview for a really fancy job. Can you talk knowledgably about what vintage of which wine was really excellent in any given year? Do you know which fork is the salad fork? What parts of your body are allowed on the table? When? How quickly do you eat? What is the sign that you are finished with your food?

People who grow up in wealthy families that prioritize these things tend to absorb this knowledge naturally while growing up, just as a kid who grows up on a farm knows how to wrassle a lamb for fixin,’ mend a barbed wire fence, and spot a good steer at the auction. Both of these types of knowledges are useful, but they don’t transfer; my colleagues, for example, are forever unimpressed that I can tell the breed of most horses just by looking.

In any case, while these examples refer to class and rural or urban upbringings, Missives from Marx offered a great example of the habitus as a marker of religious belonging.

In the video below, made by evangelicals, the evangelical habitus is satirized. “Lost at an evangelical meeting?” the video asks, “Here’s how to do evangelicalism!”

* Title, post idea, and video stolen from Missives From Marx.

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.