In this essay, Andrea Hunt discusses how social media is being used by activists at the Standing Rock Indian Reservation and their supporters around the world to resist the construction of North Dakota Access Pipeline.
In the final days of Barack Obama’s presidency, the Army Corps of Engineers announced it would not allow the construction of the North Dakota Access Pipeline (DAPL) to be completed. This decision was celebrated by protestors who, since April of last year, have been physically blocking construction of the pipeline at the Standing Rock Indian Reservation. Activists have opposed construction of the pipeline for many reasons. First, the pipeline poses a threat to the drinking water of those living near it. Second, many activists contend that construction of the pipeline violates multiple existing treaties the U.S. government signed with Native American tribes in the area. Third, many activists are concerned that the pipeline will lead to expanded use of fossil fuels and ultimately speed climate change. Despite these, and many more, objections, President Trump signed an executive order last week directing government officials to allow the pipeline’s construction.
What happens next remains unclear. However, we can learn something about social movements, political communication, and resource mobilization by examining how activists used social media to achieve their goals.
Standing with Standing Rock Through Hashtag Activism
While water protectors are at Standing Rock, others are taking part in Hashtag Activism (i.e. speaking out and raising awareness via social media). This modern form of activism uses social media to facilitate political communication and as a way to gather resources from supporters around the world. Loader (2008) suggests that online or virtual protests provide new political opportunities and unconventional forms of political interventions….
This post applies Erving Goffman’s Dramaturgy to the recently released film Central Intelligence. In this essay, Jesse Weiss explores how humans perform roles for each other and draws connection to the film using lines of dialogue and character development.
Like millions of Americans, I like to watch movies on the weekend. Because I have young children, most of the movies I watch have long since left the theater and can be viewed from the comfort of my Tempurpedic bed. I do stream movies and have fully embraced movies on-demand but DVDs still hold some level of desirability for this Gen X-er.
On a recent trip to the Redbox to fetch a superhero movie that had been sold out for hours, I came home with a movie that, given my track record, I had low expectations of. After all, the movie starred a former professional wrestler whose biceps are bigger than his talent and an overexposed stand-up comedian who has not read a script that he said no to. At least I would get to see The Rock in a smedium baby blue unicorn t-shirt! While Central Intelligence will not receive any consideration for a gold statue in February, it was entertaining, funny, and surprisingly poignant.
As has been the case since I embarked down this long path of studying the world sociologically, I cannot help but to practice recreational sociology. I often apply my sociological imagination to the popular culture that I consume. This was certainly the case as I laughed out loud several times and was struck by one of the lines from the movie. Not only does the line serve as the overarching theme film, but it also speaks volumes about the human lived experience. At one point in the film, Dwayne “The Rock” Johnson, whose character is a former bullied nerd who grows up to be a CIA agent, says that “every man is the hero of his own story.” While this quote is directed at Kevin Hart, the big man on campus turned everyman; it could describe all of us.
In this essay Amanda Fehlbaum uses Quinn’s concept of girl-watching to analyze Donald Trump’s vulgar remarks about grabbing women’s genitals without their consent.
If you have been paying attention to the 2016 presidential election, you have likely seen or heard the leaked 2005 “Access Hollywood” footage of Donald Trump and Billy Bush making lewd and vulgar remarks about women. Trump was on the program because he taped a cameo appearance on the daytime soap opera “Days of Our Lives.” For the majority of the video, Trump and Bush are on a bus and they are not visible; however, their comments are recorded because both were wearing microphones that were recording at the time.
According to a transcript from The New York Times, Trump talks about how he tried to sleep with “Access Hollywood” host Nancy O’Dell, and then denigrates her appearance. Bush points out the actress Arianne Zucker with whom Trump shared his scene on “Days of Our Lives.” Bush says to Trump “your girl’s hot” and notes, “The Donald has scored!” At one point, Trump describes kissing women without their consent and grabbing women by their genitals.
After Bush and Trump exit the bus, Bush encourages Zucker to give “a little hug for the Donald” and “a little hug for the Bushy.” She gives both hugs. Bush mentions that it is difficult to walk next to a man like Trump and later asks Zucker to choose whether she would rather go on a date with himself or Trump. She declines to choose and says she would take both of them.
The airing of the leaked footage has had an impact on all involved. Both O’Dell and Zucker responded by releasing statements condemning the comments and the objectification of women. Bush issued a statement, writing that he was embarrassed and ashamed and, while there is no excuse, he “was younger, less mature, and acted foolishly in playing along.” He was fired from “The Today Show.” Trump issued a statement video in which he said, “Anyone who knows me knows these words don’t reflect who I am. I said it, it was wrong, and I apologize.” He encouraged viewers to live “in the real world” and see the tape as “nothing more than a distraction from the important issues.” The comments also had an impact on the public at large. After Trump and Bush’s comments were leaked, thousands of women shared their sexual assault stories on Twitter….
Pokémon Go has been lauded for getting people outdoors, walking, socializing, and learning. But where do players draw the line between the game and their real world? In this piece, Amanda Fehlbaum explores the phenomenon of Pokémon Go using Jean Baudrillard’s concepts of simulacra and simulation.
You may have seen them in your neighborhood – people walking around, their eyes glued to their smart phones. Suddenly one exclaims, “Hey! There’s an Abra over here!” Another one talks about needing to walk to hatch their eggs. You wonder if aliens have invaded or if you are in some sort of social experiment, but the truth is both mundane and bizarre: people are playing Pokémon Go.
Pokémon Go is a free smart phone application that grew in popularity virtually overnight. As of July 11, 2016, people have been spending more time on Pokémon Go than on Twitter and it has been installed on more devices than Tinder. If you are old enough, you may recall the popularity of the Pokémon cards, television show, and video games. Pokémon are creatures that are fought, caught, collected, grown, or evolved into stronger forms.
Prior to the release of Pokémon Go, the interactions that took place were relegated purely to the virtual world and one’s imagination. In other words, if you caught a Pokémon, it was from getting a card in a pack or playing a video game. With Pokémon Go, people are sent out into their neighborhoods to find Pokémon “in the wild.” Granted, you can only see the Pokémon around you if you are using the Pokémon Go app; otherwise, you are oblivious to the Pikachus and Psyducks around you in parks, offices, police departments, gyms, churches, backyards, city streets, and some strange places. Users can also collect Pokémon eggs within the game that require users walk a certain distance in order to hatch….
Many people try to lose weight, but very few succeed in keeping it off – even those who were on The Biggest Loser. In this post, Amanda Fehlbaum reveals that America’s obsession with weight has more to do with how fatness is framed in our public discourse than improving people’s health.
The United States is engaged in a national public health campaign to eat healthy and get more active in order to combat fatness. The dominant message from the government, media, and public health is that the country is in the midst of an obesity epidemic that puts not only the wellness of citizens, but the safety and finances of the nation at risk. As a result, Americans have become focused on fat, its meanings, its morality, and what we can do to rid ourselves of it.
One indication of our society’s obsession with fat is the television programs dedicated to weight loss. First, there are plenty of infomercials for diets and exercise programs that promise new, fun ways of burning fat. Then, there are commercials throughout the day in which a celebrity spokesperson invites viewers to join them in their easy, simple weight loss program. Last, there are the television shows about weight loss, such as My 600 lb Life, Fit to Fat to Fit, Extreme Weight Loss, and My Diet is Better Than Yours.
Can there be a ‘Biggest Loser’?
The longest running weight loss-related television show is The Biggest Loser. The show is a contest in which the person who loses the greatest percentage of their starting weight wins a cash prize. The Biggest Loser completed its 17th season in February 2016 and the show consistently ranks in the top 10 of the U.S. Nielsen ratings. The contestants engage in intense dieting and exercise over the course of a few months. The winners tend to lose close to, if not over, half of their original body weight over the course of 7 months.
The Biggest Loser was in the news recently because of a study that followed 14 of the 16 contestants from the 8th season over the past six years. Researchers were shocked to find that the contestants’ metabolism had significantly slowed and were, in essence, trying to get the contestants back to their original weight. Scientists already knew that engaging in any sort of deliberate weight loss will result in a slower metabolism after the diet ends. What they did not know was that metabolism does not bounce back, even years later. Furthermore, the contestants also had below normal levels of leptin, a hormone that controls hunger. Weight crept back on to the contestants and some are heavier today than they were before starting The Biggest Loser. For example, the season 8 winner has gained over 100 pounds back of the 239 he lost….
On Tinder, you are given very basic information and have to make a decision to swipe left (reject) or swipe right (accept) the person on your phone screen. In this essay, Amanda Fehlbaum investigates how men perform their masculinity on this notorious dating app.
Last weekend, I went on a date. I did not meet this person while browsing at the grocery store or partying at the club. My friends did not set me up on a blind date, nor was he a friend of friends. I did not even connect with this man on a dating site like Match or eHarmony. We connected on Tinder.
Tinder is described in the Apple App Store as “a fun way to discover new and interesting people nearby,” noting that over 10 billion matches have been made using the app. The way it works is this: You sign up using your Facebook profile and your Tinder profile is populated with some photos, your name, age, location. You have the option of including where you went to school and your occupation as well as the option to write a 500 character-length description about yourself.
You are then presented with the photo, name, age, and information of people within a set radius of your location. Because the app is covertly linked to your Facebook, you can also see if you have any friends in common with that person. You do not get to filter matches beyond sex, age, and location. In other words, you see every person who fits just those three criteria….
How is it possible that books are still challenged in an era when porn, beheadings, and shootings are just a few clicks of the keyboard away? What could possibly be within the pages of a novel like The Catcher in the Rye that causes concern these days? Instead, we should ask why attempted book bans occur at all. Could they benefit the community in some way? In this post, Ami Stearns uses structural functionalism to examine the true functions of book bannings in communities across America.
When I tell people I research banned books, they are always quite stunned. Not at my choice of study, but at the fact that books are, yes, actually still banned. Not only that, but when I rattle off a few banned books (Hunger Games, Of Mice and Men, The Great Gatsby, The Absolutely True Diary of a Part-Time Indian, In the Night Kitchen, Captain Underpants, Where’s Waldo, and basically everything Judy Blume and J.K. Rowling ever wrote), people are perplexed. We can use sociological theory to explain not only why books are banned but how they are still considered harmful in the Internet age.
Here is the quick story behind frequently banned and challenged books. The U.S. government no longer bans books- not since the 1940s. Instead, the “task” of forbidding certain books falls to local jurisdictions- usually schools and libraries. This means that, technically, the government does not ban us from reading any materials, but any citizen can issue a “challenge” to a book on the shelves of a library or assigned by a schoolteacher. Then, the city or school can make a decision on whether or not to censor that book aka banning the book. From Texas schools issuing challenges to a total of 32 different books in 2013-2014, to Idaho schools pulling one controversial book from the state school curriculum, books are still relevant and clearly, still considered powerful….
In this article Nathan Palmer discusses Viola Davis’s historic Emmy win, her powerful acceptance speech, and what both have to teach us about the racial structure of media in the United States.
Last week, Viola Davis the How to Get Away With Murder star became the first African American woman to win an Emmy for best leading actress in a drama. In her powerful acceptance speech, Davis made one of the clearest structural explanations of inequality I have ever heard:
- “The only thing that separates women of color from anyone else is opportunity. You cannot win an Emmy for roles that are simply not there.”
Davis’s cogent argument illustrates the widely documented and long standing unequal racial structure within Hollywood. We’ll get to that in a minute, but first let’s take a step back and discuss what social structure is and how it affects our lives and our communities.
Structure is All About Opportunities
Sociologists are always talking about how social structure influences individuals and groups. However, despite sociologists incessant use of the concept, we have done a rather terrible job at defining what it means (Rubinstein 2001)….
In multicultural societies, different cultural groups are bound to share their respective norms, exchange traditional values and learn from one another. Present-day technology has helped make our global society smaller. Not only do people migrate at faster rates, in larger numbers and with varying levels of privilege. Additionally, information technology expedites cultural interchange and movement of financial capital across global platforms, often times in a matter of seconds. If cultural interchange is an inevitable by-product of globalization, how should we interpret use of culture for capital gain? In this post, David Mayeda offers analysis of a recent commercial, which presents rugby icon Richie McCaw and Māori culture as symbols to sell products for Beats by Dre, and asks if this representation of Māori culture is cultural appropriation.
With expected victories and massive upsets, the 2015 Rugby World Cup (RWC) is now in full swing. Back in 2011, New Zealand’s All Blacks were winners of the RWC, led by team captain and rugby legend, Richie McCaw. Though aging, McCaw is still an impact player and continues his role as captain. An icon in the sport, it’s probably no coincidence that Dr. Dre’s “Beats by Dre” company released the following YouTube video featuring McCaw at the start of this year’s RWC. While watching, note inclusion of New Zealand’s indigenous Māori practicing haka that adds to the commercial’s ambiance.
Haka is a Māori war dance, used historically in times of conflict and coming together. In contemporary New Zealand, haka are still used to signify an occurrence’s importance, and in popular culture it is not uncommon to see haka performed at sporting events by Māori and non-Māori alike (to learn more on the connection between the haka and NZ rugby, watch the video, below; to see the All Blacks perform at this year’s RWC, click here). According to the New Zealand Herald, the haka in the above commercial was written specifically for the Beats by Dre ad….
In December 2012, a young woman from New Delhi, India was sexually assaulted and murdered by six male perpetrators in such brutal fashion that the tragedy provoked nation-wide protests and drew extensive international media attention. The incident also inspired British filmmaker, Leslee Udwin, to produce a documentary titled India’s Daughter (see trailer here). As part of the documentary, Udwin interviewed one of the convicted perpetrators, who declared the victim should not have resisted and was responsible for her own victimization because she violated feminine norms by dressing inappropriately and staying out late at night. In this post, David Mayeda uses Edward Said’s system of Orientalism to analyze a discussion on India’s Daughter that took place earlier this year.
TRIGGER WARNING: This article discusses sexual assault.
Edward Said is one of the most influential academicians in the Humanities and Social Sciences. His system of Orientalism has been fundamental in assisting scholars to rethink how we understand discourse directed towards people of color and conversely, those of European descent. As described in Said’s seminal 1978 text, Orientalism entails constructing representations of non-European, colonized groups in negative ways across a range of mediums (military documents, popular media, academic study). Throughout this broad discourse, non-European cultures are framed as dangerous, backwards, inferior, simple, mystical and/or uncivilized, and lacking cultural diversity.
Coupled with this definition of “the other,” comes the implicit understanding that those who are not Orientalized must be by comparison, uniformly safe, forward thinking, superior, advanced, scientific and/or civilized. To this end, Said argues that when western European powers define “others” in disparaging ways, they are simultaneously coming to understand themselves in opposing, positive terms.
Said contends further that an Orientalist system served as the foundation for British and French colonialism from late 17th century until World War II, and American neo-colonialism in the post-World War II period, though Said acknowledges Italy, Spain, Portugal, Russia and Germany relied on Orientalist practices as well.
It is in this regard that Orientalism is so important as a conceptual framework, because without first Orientalizing non-European cultures, colonizing powers could not justify taking possession of other countries and imposing economic and educational systems that benefitted colonizers at the expense of the colonized. Understanding themselves as higher cultures, western Europeans assumed the right to bring said lower cultures along, no matter how grizzly the means….