Fashioning Fashion, Creating Couture Part I

Sarah Catherine Billups on March 30, 2018
Photo by Jason Hargrove, Flickr CC

Fashion month has come to a close. Actors graced the Academy Awards red carpet with glamorous gowns and haute couture. Clicking through fashion websites, blogs, and Instagram or flipping through the glossy pages of Vogue, Harper’s Bazaar, and other more traditional print materials has long been a pastime for consumers of fashion and clothing. While some argue that the study of clothing and couture merits little scholarly attention, others view fashion as a valuable case for understanding everyday aspects of social life like personal identity, consumption, and social distinction and exclusion.

Peers, such as friends, family, and others in similar social locations, as well as fashion designers and brands act as reference points for choosing fashion items. When consumers purchase and use a blouse, handbag, or pair of shoes, those items take on social meaning and mark social distinctions. While people make choices in their fashion consumption, these decisions occur in relation to what others think and do. One might think that the top fashion houses are the ones who create what’s “in” or “out,” but consuming fashion does not occur in such a simple top-down way.
Choosing clothing is not necessarily about fitting in with what Louis Vuitton or Givenchy calls fashion, but rather a way to communicate specific meanings to the people in one’s peer groups. Particularly with the rise of the Internet as a way for consumers and producers to communicate about fashion, trends are difficult to predict. In other words, social actors — whether in haute couture houses or specific consumer subcultures — can influence fashion trends, but they cannot dictate what becomes popular.
Sociology of fashion extends beyond consumers of couture to the designers of dresses and producers of posh. Creating fashion products for mass consumption typically involves constant negotiation among social actors all over the world, not just a few designers and assistants sewing beautiful one-of-a-kind garments in a studio — after all, most pieces are intended for more than one person to wear. Company CEOs and head designers make decisions about how many collections they plan to produce, the overall vibe of the products, which suppliers will provide the materials, and which factories will sew the products. The leathers, lace, fabric, and buckles may come from places as far flung from each other as Italy, India, Brazil, and Thailand. Designers constantly communicate with suppliers and manufacturers in person and via phone and email to make decisions about fabrics, buckles, heel height, and other details. Much like an essay, an “it” bag in its final form has likely undergone numerous revisions before gracing the arms of fashionable women on Instagram.

Professionalization in the Working World

Jean Marie DeOrnellas on March 28, 2018
Photo by Pedro Haas, Flickr CC

Washington, D.C. is a bit more chaotic than usual, as high-level officials enter and leave the White House at an unprecedented pace. While elected officials and political appointees are certainly part of the modern working world, their positions are different from other spheres of work. Unlike most other elite jobs, they generally do not require a specific set of credentials or training. Instead, elected officials and political appointees are often professionals from other fields of work who enter government for a relatively short period of time. Sociologists utilize the concept of professionalization — or the idea that individuals within a particular occupational area can claim expert knowledge — to explain why certain occupations are considered more legitimate or held in higher esteem than others. 

Professionalization occurs when certain jobs or occupational groups become “professions” — groups that can claim jurisdiction over the knowledge within their area. Lawyers and doctors are classic examples. Both of these groups require extensive training, have formal barriers to entry, and can claim to perform work that those outside of the profession cannot. Andrew Abbott called the organization of expert labor “the system of professions,” claiming that occupational groups establish themselves by creating, enforcing, and fighting over jurisdictional boundaries.
Professionalization also exists outside of credentialed fields like law and medicine. Even broad social movements, like those for civil rights, create opportunities for professionalized work when they hire paid leaders. Often these leaders push to formalize organizations — the National Abortion Rights Action League (NARAL), the National Organization for Women (NOW), and the NAACP-Legal Defense Fund — that rely on paid workers that have training and expertise in the area, as well as outside donations instead of solely relying on volunteers. Social movement theorists recognize that increasing professionalization can increase the stability of movements and open up opportunities to work with other groups, but professional organizations themselves do not create movements.
Political scientists often examine professionalization as it relates to term limits for elected officials. Proponents of term limits argue that elected officials should not become so entrenched in their jobs that they become oblivious to the problems of their constituents, while opponents of term limits argue that professional knowledge is valuable, the amount of money for professional or paid staff has declined precipitously, and it takes time to learn the norms of the Byzantine world of Capitol Hill and become an effective legislator. For these individuals, the benefits of professionalization outweigh the costs of increased distance between officials and their constituents.

How We Remember Historical Figures

Amber Joy Powell and Brooke Chambers on March 23, 2018
Part of the Famous Five in Ottawa, Canada. These women are famous for asking the Supreme Court if the word “Persons” in the British North America Act (1867) included women. Photo by Bernard Spragg. NZ, Flickr CC

As we move through Women’s History Month, we remember the women and men around the world who have fought for gender, race, and other social equalities. Honoring the legacies of historical figures and the movements that led to their rise, however, raises larger questions about how these particular figures and movements are cemented into our memory, while others have been downplayed or altogether forgotten. Social science helps us understand these processes of collective remembering and forgetting.

Knowledge of past events is more than historical facts. Collective memory recognizes historical knowledge as a social process and acknowledges that socially-produced understandings of history also dictate how we understand the past. Groups reshape collective memory over time, with different institutions either reinforcing or reshaping knowledge. Within education, for example, textbooks can shape the way generations understand certain historical events. Legal institutions can also construct collective memory by categorizing actions as just or criminal. Additionally, commemorative events or memorials can prioritize certain understandings for those who participate or visit.
Creating knowledge about historical figures and events often lies in the ability of “reputational entrepreneurs,” like journalists, politicians, museum curators, and historians to construct or maintain a positive reputation of certain individuals and events. In a contentious political climate, this task proves even more difficult as groups compete for positive reputations. Entrepreneurial groups compete by denigrating opponents, downplaying failures, and constructing images of heroism. Failure on the part of reputational entrepreneurs may lead to the characterization of certain figures as revered and others despised. As new generations emerge, however, reputations of historical figures may be refocused to emphasize concerns in the contemporary political climate.

The Social Science of Spring Break

Neeraj Rajasekar on March 15, 2018
Photo Credit: Sun International, Flickr CC

As students get ready for spring break, many leave their textbooks and syllabi behind. They may be unaware that partying is packed with sociological ideas. In fact, sociologists have long observed how norms and customs shape the way people experience festivals and celebrations. Over a century ago, French sociologist Emile Durkheim argued that rituals, celebrations, and festivals are integral parts of society’s function and build solidarity among communities. Rituals can involve small, everyday conversations with other people as well as large festivals, concerts, and major sporting events. Spring break partying, traveling, and interactions are all modern examples of this social process.

Emile Durkheim. 1915. The Elementary Forms of Religious Life.  New York: Dover Publications, INC.

Erving Goffman. 1967. Interaction Rituals: Essays in Face to Face Behavior. Chicago: Aldine Transaction.

Recent work has emphasized one particular ritual in which college students take part: partying. This research details how contemporary norms and common practices regarding partying like hookups, hazing, and excessive alcohol use have become a large part of the college culture. Sociologists are also showing, however, that popular images of spring break and college life do not always match reality. In particular, partying can produce inequalities in access and safety, particularly for women, racial/ethnic minorities, and low-income students. In short, college partying remains an eminently social phenomenon, shaped by social forces, histories, and ideas.

Elizabeth A. Armstrong and Laura T.Hamilton. 2013. Paying for the Party: How College Maintains Inequality. Cambridge: Harvard University Press.

Lisa Wade. 2017. American Hookup: The New Culture of Sex on Campus. New York: W.W. Norton and Company.

When Youth Become Activists

Amber Joy Powell on March 8, 2018
Minneapolis High School Students Protest for Gun Law Reform. Photo by Fibonacci Blue, Flickr CC

“They say…That us kids don’t know what we’re talking about, that we’re too young to understand how the government works. We call BS.” –Emma Gonzalez

Many of us are still reeling over the killing of 17 students at Marjory Stoneman Douglas High School in Florida nearly three weeks ago. Since then, lawmakers, advocates, and concerned citizens have called for stricter US gun control laws — particularly for assault weapons. Those spearheading the current movement are the teenage survivors of the shooting like Emma Gonzalez and Cameron Kasky. Students around the country are joining their peers in Parkland, Florida for the first annual March for Our Lives rally later this month. From the Freedom Riders and 1960s anti-war protesters to Black Lives Matter and Me Too, youth have played a vital role in shaping social movements. Sociological studies on social movements and young people’s mobilization help us understand the energies behind their activism.

School environments, social networks, and families influence youth civic participation in activities such as volunteering, voting, and engaging in political protest. Campus life, for example, fosters political action by exposing students to an array of social issues, allowing them to congregate in nearby locations, introducing youth to new social networks, and provide the free time necessary to organize. Families where parents were highly politically-involved may also increase youth likelihood of participating in political action. At the same time, parents may serve as a hindrance for some youth, as young women and girls may be more likely to experience parental opposition to their political activism.
Attention to youth activism raises questions about the effectiveness of political protest more generally. Recalling the 1960 Black student-led sit-in during the Civil Rights movement, one study found that southern cities with sit-ins were more likely to desegregate lunch counters in the months following protest. These social movement successes are often the product of effective framing strategies that depict certain social problems as moral injustices.  Moral frames often include identifying victims, blaming those responsible for their victimization, and calling individuals to act against the injustice. Different from prior waves of activism, however, newer generations can utilize social media to transmit moral frames to the broader public. Youth of color, for example, have used profile picture changes, comics, memes, and hashtags to garner support against police brutality and anti-immigration policies.

Conceptions of Race in the Americas

Lucas Lynch on February 23, 2018
Photo by davecito, Flickr CC

As Black History Month continues, we are reminded of the pivotal role that race plays in the United States. But how does race shape social life in other nations in the Americas? Despite similar historical roots — European colonial expansion and slavery — Brazil and Mexico, for example, witnessed the emergence of race mixing cultures that stood in stark contrast to the distinct racial divisions in the United States.

Ideas about mestizaje — or racial and cultural mixture — have had a powerful effect on racial identity and mobilization across 20th century Latin America. In Brazil, for instance, research suggests that the focus on racial mixture has made racial or color boundaries ambiguous, and racial group membership weak. Mixed-race individuals have been celebrated as national symbols — proof of past and hope for future positive race relations. Because of this, some Latin American countries view themselves as morally superior to the United States, with its history of segregation and investment in White racial “purity.”
But there are complications. In Brazil, weak racial boundaries made organizing along racial lines for the purposes of racial justice and equity difficult. In Mexico, the popular belief that there can be no racism in a nation where everyone is “mixed” makes the recognition of persistent racial inequalities complicated. Some scholars also suggest that Latin American racial boundaries are more rigid and consequential than often realized.
In the past few decades, Latin American countries have begun to recognize distinct racial and cultural groups and the rights of minority groups, leading to changes in both formal laws and public policies. Social scientists will continue to track how Latin Americans’ ideas about mestizaje evolve and what impacts these cultural shifts have on racial identities, movements, and policies across the Americas.

Learn a Language, Change the World

Isabel Arriagada on February 21, 2018
Language Learning Classroom. Photo by Jim George, Flickr CC

Duolingo, the free language-learning platform, has reached more than 200 million registered users around the world. For some, learning a new language is a hobby; for others, it’s a necessity. Whatever the reason, social science research demonstrates that learning a new language has significant social and cultural benefits. 

Learning a new language can improve interpersonal skills. For immigrants, it not only can increase earnings and labor market opportunities, but it can also improve adjustment into a new cultural context. Many factors influence this learning process. One study of 180,000 immigrants found that the societies of origin and destination play the biggest role in determining language proficiency — societies that promote the coexistence of multiple languages can actually encourage newcomers to learn a new language.
Learning a new language also influences the way children form and maintain their friendships. One study demonstrated that fluent bilingual children, and bilingual children whose dominant language was not English, surpassed their peers in getting along with children from different backgrounds, comforting or helping other children, and expressing feelings, ideas, and opinions in positive ways. When children bridge two languages and two cultures at the same time, they are better able to interact with others and build stronger bonds.

In sum, learning a new language is not only about studying words, pronunciation, or grammar structure. The process can have substantial payoffs for social skills and integration.

Political Games at the Olympics

Brooke Chambers and Doug Hartmann on February 19, 2018
Photo by Paul Hudson, Flickr CC

For many across the globe, the Olympics is a chance to celebrate a shared human connection, athletic achievement, and national pride. The Olympic Charter claims the Games encourage friendship, cross-cultural understanding, and world peace, but to do so the games must be free of politics. The Olympics present an opportunity to cross divisive diplomatic lines, like the temporary calming of tensions between North and South Korea. But these ideals may be overly optimistic as these global events have real political effects.

Historically, only the economic and social elite participated in the Olympics, so other versions like the Worker’s Games countered the Olympic Games in the early 1900s. In addition, the Olympics themselves have become a space to challenge the status quo. Protests, or lack thereof, can challenge or reinforce global norms.
Sporting events like the Olympics may allow nations to compete with each other without the consequences of war. Non-violent competition is even more important in the modern world, where technology allows for increasingly lethal methods of warfare. This may be one reason nations financially invest in producing elite athletes and could be behind recent controversies, like the Russian doping scandal.
Though intended to be apolitical, nations may attempt to use the Olympics to sway global public opinion. Foreign policy officials report that political rebranding was a key reason to host the games. Modern media channels make this motivation even more powerful than in decades past, as nations know that the Olympics will have extensive global coverage.

 

Gender, Bodies, and the Valentine’s Day Script

Isabel Arriagada and Allison Nobles on February 14, 2018
Photo by freestocks.org, Flickr CC

Valentine’s Day is a time when our rom-com scripts are in high gear. The quintessential V-Day script assumes a man and a woman in a monogamous romantic relationship celebrate by exchanging gifts, sharing a romantic dinner, and then ending the night with a steamy bedroom scene. In reality, many people challenge this script. However, these challenges are made more difficult by gendered socialization that reinforces norms about men’s and women’s bodies, heterosexuality, and sexual pleasure.

Children learn their bodies are gendered early in life. Institutions like sports and education systems often teach and highlight differences between boys and girls. For instance, preschool teachers construct gender norms by disciplining girls and boys differently — telling girls to be quiet more frequently than boys. And since girls and women have fewer opportunities than men to demonstrate physicality, they tend to underestimate their bodily capacities.
Children also learn to privilege heterosexual relationships in schools. Some preschool teachers encourage what they see as “romantic” affection between boys and girls in their classes, but rarely interpret affection between children of the same gender as romantic. Children reproduce these norms in their own play. For instance, when playing “house” girls rarely play the role of “dad” and boys rarely play the role of “mom.” Further, when parents talk to their children about sexuality they also reinforce gender differences. For instance, mothers talk about relationships, reproductive bodies, and what sexual behaviors are considered “wrong” more with their daughters than with their sons.
These early experiences have consequences for how we view and understand our bodies. Despite the increased awareness of the benefits of developing a healthy sexuality, women tend to know less about their sexual bodies than men. For instance, women report lack of knowledge about the functions of their genitalia. They also tend to rely more on their sexual partners than men for sexual pleasure and are more likely to say they are indifferent about their sexuality.

Different Dimensions of Racism

Neeraj Rajasekar on February 8, 2018
Photo by Johnny Silvercloud, Flickr CC

During the month of February, the United States observes Black History Month, importantly celebrating the accomplishments of African Americans and acknowledging the racist history of the United States. Racism is not only part of the past, nor is it not limited to prejudicial attitudes and overtly discriminatory practices against people of color. Social scientists demonstrate how racism is also institutional and cultural, and how these forms of racism powerfully reproduce racial inequalities — even in the absence of explicitly racist attitudes or beliefs.

Social scientists commonly rely on two concepts to describe racism: institutional racism and symbolic or cultural racism. Institutional racism refers to how institutions and legal systems in the 21st century do not overtly consider race, but still promote racial inequality. Historically rooted inequalities in institutions — economy, housing markets, the education system, and the criminal justice system — help perpetuate persistent racial disparities.
Social scientists utilize the concept of symbolic or cultural racism to discuss attitudes. Though explicitly prejudicial attitudes in the United States have declined, Americans today often use coded or symbolic language — especially when discussing political figures, immigration policy, or the criminal justice system. For example, instead of explicitly claiming people of different races are biologically inferior, individuals may point to “problematic” values or attitudes of other racial groups. Such beliefs allow those people to maintain that racial inequality is the fault of racial minority groups themselves.