![]() Tags: bodies, culture, disability, emotion/desire, inequality, knowledge, marketing/brands, media, sports, inspiration porn, super bowl, 00 to 05 mins Year: 2015 Length: 1:15 Access: YouTube Summary: Every year the Super Bowl proves to be a rich site for sociological investigation, and we have analyzed many different aspects of this American spectacle, including the commercials. All media, but the commercials of the Super Bowl in particular, can be seen as cultural artifacts. Ads are saturated with resonant images and meanings, and with a little work, one can deduce information about the society that created the ads, how they see themselves and what they believe about the world. The commercials of Super Bowl XLIX featured a surprising number of people with disabilities. Among them, Reebok and Toyota showcased athletes with prosthetic legs engaged in rather punishing exercise regiments. Our video of the week is the Toyota ad, which tracks world-class snowboarder and double amputee, Amy Purdy, on the slopes, in a dance hall, and as the subject of a photo shoot. Microsoft's ad, by contrast, centered on Braylon O'Neil, a toddler learning how to walk and play T-Ball with his prosthetic legs. All of the ads were accompanied by narration that attempted to inspire and somehow leave audiences with the impression that Microsoft, Toyota, or Reebok are central players in helping humanity realize its full potential. • The problem is that the ads reek of what is sometimes referred to as inspiration porn. That is, to the extent that people with disabilities feature in media at all, they are typically portrayed in a very one-dimensional way; as a narrative device that has been fashioned with the sole intent of inspiring the able-bodied majority. For those who think inspiration porn isn't a big deal, consider the awkward similarities it shares with the old practice of featuring people with disabilities as freaks in circus sideshows. Toyota is using Amy Purdy to inspire the able-bodied majority, whereas P. T. Barnum used double amputees to amuse. In both cases, people with disabilities are being objectified to give the majority a big emotional experience. Find more information and resources about disability and media representation on our Pinterest board. Submitted By: Lester Andrist
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![]() Tags: gender, social construction, doing gender, ethnomethodology, masculinity, 00 to 05 mins Year: 2014 Length: 2:11 Access: YouTube Summary: In this video, "If Guy Best Friends Acted Like Girl Best Friends,"two men act out what is supposed to be typical "girl" behaviour. Here, girls are body conscious, vain and insecure. According to this video, girls' friendships are unhealthy and overly intimate. The men in the video are dressed in masculine clothes but they use "feminine" voices and bodily gestures. The joke is femininity itself. The act is only presented as funny because the men don't fully embody femininity. • The meaning of this video is very different when viewed through the social construction of gender. Sociology research by Candace West and Don Zimmerman shows that people "do" gender through our bodily practices. Society expects us to act, dress, talk and think of ourselves as *either* male or female. So men taking on behaviours perceived as feminine is viewed comically (or alternatively as bizarre or threatening). There's nothing inherently female about being close with your best friend. Men acting out intimacy draws laughs because: that's girl stuff! What if they were just two cis-men* talking closely using their regular voices and gestures, having fun taking photos of one another and sharing their emotions? Would this be considered funny? Would it be subversive? Would it be strange? Submitted By: Dr. Zuleyka Zevallos (http://othersociologist.com, and on Twitter, @OtherSociology) ![]() Tags: capitalism, class, consumption/consumerism, culture, economic sociology, health/medicine, inequality, marketing/brands, affluenza, american dream, keeping up with the joneses, status treadmill, 06 to 10 mins, 21 to 60 mins Year: 1997 Length: 10:13 (entire documentary is 56:00) Access: YouTube Summary: This clip (start 2:12; end 12:35) from the documentary Affluenza (based on the book), defines the concept and consequences of affluenza. Using the metaphor of disease, affluenza can be defined as a bloated, sluggish and unfulfilled feeling that results from efforts to keep up with the Joneses; an epidemic of stress, overwork, waste and indebtedness caused by dogged pursuit of the American Dream; and an unsustainable addiction to economic growth. This clip notes that "never before has so much meant so little to so many." It can cause headaches and depression amongst other symptoms, and the narrator notes that if it goes untreated, the disease can cause "permanent discontent." In addition to discussions of consumer culture, the clip works particularly well with the book, The Spirit Level. Using a variety of quantitative data, authors Wilkinson and Pickett argue that more unequal societies suffer a variety of social problems. The reason, they propose, is that more unequal societies place more emphasis on material success to prove one's worth in society. This constant drive to display one's material success can never be satisfied and leaves individuals throughout the social hierarchy being unfulfilled. In other words, unequal societies are more likely to suffer from affluenza, and the negative social and health outcomes (e.g. lower life expectancy, higher infant mortality, higher mental illness, higher drug use, etc). The narrators in the video clip further note that while the disease is very contagious (due to extensive marketing and the rise of consumer culture), it is treatable. Viewers might peruse the videos in our social movements category and other web resources for ideas of how to cure affluenza. The documentary website from PBS also offers a teaching guide. Submitted By: Paul Dean ![]() Tags: capitalism, class, economic sociology, marx/marxism, political economy, theory, alienation, dialectical materialism, philosophy, subtitles/CC, 00 to 05 mins Year: 2014 Length: 3:51 Access: YouTube Summary: This video is part of a series of 8-bit Philosophy, which seeks to “communicate even the most complex of philosophical concepts in a fun, easy-to-understand way.” It uses vintage video games (from the original Nintendo) to explain complex philosophical ideas. Using quotes from The German Ideology and other works, with altered scenes from Super Mario Brothers, the narrator explains several concepts within Marxist theory. For example, the narrator explains that Marx argued it was not ideas that drive historical change, but "it is our conflict arising out of our relation to material goods" that shapes history. This process of historical materialism is explained in terms of the economic systems and social relations of a society; it is simultaneously illustrated using a character from the video game (Toad) and its weapons (a turnip) that reflect commodities that the character produces. Other concepts include exploitation, the four forms of alienation, and communism—all placed in the context of familiar Super Mario Bros references, such as Bowser, collecting coins, and the classic background music. Submitted By: Paul Dean ![]() Tags: aging/life course, comedy, stereotypes, 11 to 20 mins Year: 2014 Length: 14:59 Access: YouTube Summary: In this video, Fritz Coleman delivers the keynote address at the Pasadena Conference on Aging. Coleman, who has been both a weatherman and standup comedian for over 30 years, shares his thoughts about aging. In a very entertaining talk, he defies a variety the stereotypes that have been attached to the aged. Coleman discusses what people go through in terms of body changes, relationship dynamics, ignored elements in a youth-oriented culture, and the subtleties of everyday life. This is a good way to introduce a sociological approach to aging that addresses the combination of biological, psychological, and social processes that affect people as they grow older. As part of a life course perspective, it emphasizes viewing older adults as active agents in their own lives, but also facing structural constraints (e.g. stereotypes), and the ways that societies view aging differently (e.g. while the US is a very youth-oriented culture, other cultures hold older adults in great esteem). As a Senior Citizen (72), I believe this will help all younger people get a better understanding of what we seniors deal with. Furthermore, it might give them a good idea of what they can look forward too. His account invites people to make sense of aging by using humor to address the physical, emotional, and mental, issues all seniors deal with. Submitted By: Paul D. LaBarre, Retired & Adjunct Faculty at Daniel Webster College and Southern New Hampshire University ![]() Tags: culture, religion, cultural appropriation, hinduism, status, yoga, 00 to 05 mins Year: 2015 Length: 2:48 Access: YouTube Summary: This College Humor sketch features a fictitious Mahatma Gandhi taking a yoga class at a trendy studio. Cultural appropriation, or the adoption of specific elements of one culture by another, is its central theme and issues of race, class and privilege run throughout the video. With the exception of Gandhi's character, all of the other students and the instructor in the class are white, and dressed in what is considered appropriate workout attire by dominant western culture. The instructor critiques Gandhi's technique and use of the Hindi names for poses, asserting that the pose he’s working on is actually called “up dog” and, not to worry that “you’ll learn the terminology.” The video draws attention to the impacts of appropriation on the practices adopted. Those in the class are highly concerned with the social prestige that comes with participating in a cultural trend and with “burning carbs” rather than understanding the customs and spiritualism that has informed the practice of yoga. Calling attention to the décor of the studio, which features statues of Hindu gods no one but Gandhi can identify, further illustrates the subjugation of Hindu tradition to a trendy aspect of western culture. When Gandhi finally leaves the class in indignant rage, the class sends him off with Namaste, to which he responds “You don’t know what that means!” The instructor in the video defends herself against Gandhi’s criticisms by stating that she is a certified instructor under the guidance of Carl Smith. The power dynamic present in the video, which leads to Gandhi’s departure is what allows for appropriation to take place. This power dynamic allows the economically elite practitioners of yoga in the United States to not only change and adopt yoga, but also to monopolize, formalize, commercialize, and institutionalize it. Submitted By: Miranda Ames ![]() Tags: capitalism, consumption/consumerism, economic sociology, environment, theory, ethical consumption, externalities, industrial production, ipat formula, markets, 21 to 60 mins Year: 1972 Length: 25:13 Access: YouTube Summary: Written by Dr. Seuss, The Lorax is a children's book that tells the story of a stereotypical industrialist who clear-cuts a forest of trees to produce "Thneeds" for growing consumer markets. The Lorax, who "speaks for the trees," continuously but unsuccessfully explains that the industrial activity is destroying the forest and the homes of its many animals. The industrialist, Mr. Onceler, explains he is only "meeting consumer demand" and that "if I didn't, someone else would." But eventually, the trees are gone and the landscape is destroyed, thus making Mr. Onceler's business go bankrupt. Seeing the errors he made, Mr. Onceler encourages a boy passing by to plant new Truffula trees and regrow the forest. The original cartoon based on the book offers a familiar and entertaining way to discuss the relationship between industrial production, consumption, and environmental problems (note the cartoon was more recently made into a computer-animated film with 70+ controversial product-placements, offering additional points of discussion). The cartoon illustrates many key concepts, including the externalization of environmental costs, the consumer demand that partially drives the treadmill of production, and the popular IPAT forumla (Impact = Population X Affluence X Technology) for conceptualizing factors that explain environmental degradation. However, as Maniates (2001) argues in "Individualization: Plant a Tree, Buy a Bike, Save the World?," the story narrowly suggests individualistic solutions. He argues the proposed "response half-consciously understands environmental degradation as the product of individual shortcomings (the Once-ler's greed, for example), best countered by action that is staunchly individual and typically consumer-based (buy a tree and plant it)" (pp. 32-33). As such, the video can be used to distinguish the individualist explanations of production and consumption, from the more sociological explanations that link Mr. Onceler and the Lorax's activities to broader structural and institutional forces (and the limits of consumer-driven prospects for change). Maniates further notes that the popular IPAT formula excludes several important factors related to power and governance that impact environmental degradation. Another interesting theme, noted by Maniates (p. 32), is the "seeming inability of science (represented by the fact-spouting Lorax himself) and objective fact to slow the damage." Submitted By: Paul Dean ![]() Tags: children/youth, gender, marketing/brands, sports, femininity, 00 to 05 mins Year: 2014 Length: 3:18 Access: YouTube Summary: In the beginning of this video, teenage girls and boys are asked to perform certain actions "like a girl." For example, they are asked to run like a girl and throw like a girl. Both the girls and boys adopt stereotypical behaviors. Then younger girls are asked to illustrate these actions, but they perform as they normally would (e.g. running as fast as they can). Both the teenagers and younger children are asked to reflect on what it means to do something "like a girl" and if it is a good or bad thing. They offer very insightful comments and come to acknowledge the negative connotations of doing something "like a girl." Finally, they offer alternative and positive meanings for doing something like a girl, arguing that it is a natural thing to be a girl and to do things as a girl. Along the way, captions (from the corporate sponsor, Always) note that a girl's confidence drops during puberty, and that we must make "like a girl" have positive meanings. The clip is an interesting way to engage a common expression, that is often taken for granted, and to show how cultural meanings get assigned to gender in a way that is very harmful. Specifically, it shapes how meanings of sport, athleticism, and physical activity are gendered, and suggest how they lead to certain gender inequalities. The clip can also be explored from an economic sociology perspective in terms of branding and marketing. This sort of advertisement is outside the traditional form of advertising, but is an example of a growing trend in which corporations address social issues in their communications as part of their branding strategy. For another example, see this Dove Evolution commercial and a critical analysis of it. Similarly, viewers might further reflect critically on Always' depiction of gender, femininity, and girls' bodies in this ad. Thanks to Abi Horvat for suggesting this clip! Submitted By: Paul Dean ![]() Tags: children/youth, class, education, inequality, ideology, individualism, meritocracy, sociological imagination, 00 to 05 mins, 61+ mins Year: 2010 Length: 1:37 (full film is 81:00) Access: YouTube Summary: This extra is from The Lottery, a documentary that examines the controversy around public schools, charters schools, and the educational reform movement. It follows the lives of four families in New York City who applied to the lottery to enter one of the best charter schools in the city. This short clip features person-on-the-street style interviews, where everyday people describe their views on why students don't succeed in schools (or watch the full film). Some of the responses include: "the only thing from stopping you from making it is your own self ... you can't blame the system. You blame yourself"; "the problems with our educational system are cultural"; "in one city you can have garbage schools up in our neighborhood, and then down there, amazing schools. and you can't tell me that's not race-based"; "if my school had been better, then I believe I wouldn't be on the streets." Viewers can be encouraged to consider which of the response reflect the sociological imagination, as compared with purely individualistic explanations. The clip could also be used to examine the role of ideology in American society. Individualistic explanations of schooling failures reflect the ideology of the American Dream, in which anyone can succeed if they work hard enough (and that the US functions as a meritocracy). This strong form of individualism serves to reinforce schooling inequalities by shifting the blame from structural forces (e.g. the distribution of school funding, class inequality) to individuals (children or their parents). This ideology obscures the reality, as shown in this Oprah clip and this mini-documentary, that dramatic inequalities in our public school system lead to different outcomes for students based on class, and often race. As the full film shows, thousands of students try to opt out of the failing public school system by entering the lottery, but only a small number will win the arbitrary process. On the other hand, wealthier families can purchase homes in better school districts or send their children to private schools; while winning the lottery is entirely by luck, the class system and educational funding are not. Submitted By: Paul Dean ![]() Tags: class, inequality, race/ethnicity, classism, prestige, privilege, racism, status inequality, stereotypes, 00 to 05 mins Year: 2004 Length: 2:13 Access: YouTube Summary: In this clip from the movie White Chicks, FBI agents, Kevin and Marcus (played by Shawn Wayans and Marlon Wayans), pick up the Vandergeld twins whom they are to supposed to protect. The sisters (played by Brittany Daniel and Jaime KIng) are white, young, and rich, as shown through their consumption of expensive goods such as a private jet and designer clothes. Upon meeting, one sister demeans the agents by declaring “we already gave to the United Negro Fund.” Taken a bit back, the agents explain that they are supposed to drive them to their destination and protect them while there. In response, the women throw their bags at the agents and order them to clean up their dog's mess. As they get situated in the car, Marcus is surprised to discover that he is relegated to the cargo area as his seat is reserved for the dog. While driving, the women further bask in their privilege, noting that this isn't just “a” week, but “the” week at the Hamptons, and that only the "hottest of the hottest" (i.e., themselves) will be on the cover of the local magazine, detailing the lives of the rich and famous. In all, the twins make no effort to disguise their assumption of superiority to the agents by virtue of race and class. This clip would serve to humorously introduce any of several important stratification-relevant concepts, including status inequality, white privilege, and conspicuous consumption. (Note: A version of this post originally appeared on SoUnequal.) Submitted By: Nari Kim |
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