Just before ringing in 2016, the United Kingdom announced that new legislation would make coercive, or controlling, abuse in domestic relationships a criminal act, carrying a maximum penalty of five years in prison. The legislation reflects what feminist advocates have been claiming for decades – that intimate partner violence (IPV) is not limited to physical or sexual abuse. Additionally, IPV includes a wide range of non-physical but highly influential behaviors that enable one intimate partner to control the other, and keep the victimized partner ensnared in an abusive relationship. Here, David Mayeda discusses Evan Stark’s concept of coercive control to illustrate how widespread gender norms in society contribute to men’s control over women in intimate relationships.
When people hear the words “domestic violence” or “intimate partner violence” (IPV), the first images that come to mind are typically those involving physical violence between intimate partners. However in 2007, Evan Stark published Coercive Control: How Men Entrap Women in Personal Life, a book which illuminates how violence in intimate relationships is sustained largely by acts of control, which do not always carry physical violence. Stark’s work has also been influential in showcasing how coercive control is shaped by society’s gendered expectations of men and women….
This post applies a basic concept found in labeling theory to the Office of Justice Program’s new initiative to erase certain language from their references to individuals released from prison. In this post, Ami Stearns argues that a rose by any other name may not be a rose anymore at all- at least not within the context of the criminal justice system.
In Romeo and Juliet, Shakespeare famously wrote, “That which we call a rose by any other name would smell as sweet” which is paraphrased often as “A rose by any other name is still a rose.” This saying implies that what we label or name things doesn’t have an effect on what they really are. Is this true, though? This month, the Office of Justice Programs announced that the words “felons” and “convicts” would no longer be used. Instead, people-first language will become standard in speeches and in written communication for the agency.
People-First Language and Incarceration
People-first language has become the standard for writers and journalists seeking to place the person before the disability. For example, instead of referring to someone as a handicapped person, which puts the significance on the disability, the individual should be identified as a person with physical challenges. Rather than calling someone “homeless,” they should be referred to as “a person without a home” or “person living on the streets.”
The people-first language movement has spread to the criminal justice system with the Office of Justice Program’s recent proclamation. Suggested phrases when referring to someone recently released include “person formerly incarcerated” and “citizen returning to society,” for example, instead of “convict” and “felon.” This change in policy was the logical next step from “banning the box,” the move to eliminate the question on hiring forms about past crime convictions, discussed in this Sociology in Focus post from last fall.
It’s important to note that the people-first language movement is not without its critics. Both the autistic community and the deaf community have voiced opposition to people-first language. People-first language implies that the disability itself should be viewed negatively instead of positively, which is a problem for some. Many will use the argument “a rose by any other name…” – that it does not matter what you call someone and, further, that you cannot separate the person from the person’s issue. However, do these critiques still apply in the context of the criminal justice system, where terms like “ex-con” are nearly always negative and rarely embraced as in some communities?…
In this piece, Nathan Palmer acknowledges that sociology disproportionately focuses on society’s problems and offers some suggestions for how students can create social change on these issues through community based social-marketing.
It’s getting near the end of the semester for many of us and this is the time that many sociology 101 students ask, “Sociology is great at pointing out the problems in society, but what the heck am I supposed to do about any of them?” While I agree that sociologists spend more of their time trying to understand the structural and cultural roots of social problems, sociologists also study how to create social change.
The Three Myths of Creating Behavioral Change
Dr. Jeni Cross, from Colorado State University, for instance, studies and teaches classes on applied social change. As she makes clear in the TED talk below, many of us fundamentally misunderstand how to change people’s behavior. In her talk, Dr. Cross identifies three myths about social change that are commonly believed.
- Education will change behavior.
- You need to change attitudes to change behavior.
- People know what motivates their behavior.
In this post Nathan Palmer explains why increases in sales of athletic clothing haven’t corresponded to increases increased participation in athletics by discussing Veblen’s theory of the leisure class.
When I was a kid, the saying was, “if you leave your house in sweatpants you’ve given up on life.” My how things have changed. Today sales of athletic clothing have been booming, celebrities like Kate Hudson and Beyonce have their own athletic fashion lines, and wearing your workout clothes outside of the gym is increasingly become the norm.
The days of wearing $8 Hanes drawstring sweats are over . Today, many customers will gladly pay over $100 for a pair of Nike sweatpants. Sweat pants have even gone “high fashion” with runway models strolling down the catwalk in $800 sweatpants(!).
Ready to say, “no duh”? Well, here you go; most of the people buying these athletic clothes aren’t exercising in them. This fashion trend is often called athleisure, because these athletic clothes are often worn by people who aren’t working out. For instance, in the Wall Street Journal Germano found that sales of yoga apparel grew approximately 45% in 2013, but yoga participation that same year only grew 4.5%. In many social circles, it has already become the norm to wear athleisure clothes in everyday situations, and some journalists have suggested that wearing sweatpants at the office or yoga pants in a board meeting may soon become the norm.
Athleisure & Symbolic Fitness
Symbolic interaction is a sociological theory that examines how we use symbols to communicate with one another who each of us is and what each of us thinks is going on at the moment. Dramaturgy, which is a more specific theory within symbolic interaction, argues that every second of the day we are performing our identities. We use costumes, props, settings, and movement to perform for one another. From this perspective, our bodies are like walking billboards that tell those around us who we are and where our place is within social hierarchies.
“Who benefits?” That’s the a question critical sociologists such as Karl Marx, C. Wright Mills and more recently William Domhoff have explored. Instead of just observing the social world, critical sociologists evaluate society and work to create social change. Let’s take a look how critical sociologists apply the, who benefits question, to contemporary immigration detention in the US.
Immigration enforcement has become a top priority in the US. When non-citizens, including legal and undocumented immigrants (adults, families, and children) are picked up, they are placed in confinement until the US determines what will happen to them (i.e., deportation, asylum, etc.). Like the prison system, the US is also number one in immigration detention, detaining nearly half a million individuals each year. In the US alone, it costs around 2 billion per yer to detain immigrants and people seeking asylum.
Immigration Industrial Complex
The immigration industrial complex is the joining of the “public and private sector interests in the criminalization of undocumented migration, immigration law enforcement, and the promotion of ‘anti-illegal’ rhetoric” (Golash-Boza 2009: 295). The immigration industrial complex stems from the prison industrial complex (PIC) and the military industrial (MIC) complex. Tanya Golash-Boza (2009: 306), a sociologist who studies race and immigration explains that all three of these complexes perpetuate fear, bring together powerful interests of the public and private sector, and blame disadvantaged groups. She explains:
With the military build-up during the Cold War, the ‘others’ were communists. With the prison expansion of the 1990s, the ‘others’ were criminals (often racialized and gendered as black men). With the expansion of the immigration industrial complex, the ‘others’ are ‘illegals’ (racialized as Mexicans).
Sociologists, Martinez and Slack (2013: 15) also take note of the similarities of the “mass incarceration of African Americans and the criminalization of largely brown Mestizo and indigenous undocumented migrants from Latin America. “Juan Crow” appears to be riding in on the tail feathers of Jim Crow.”
Who Benefits from the Immigration Industrial Complex?
Immigration and Customs Enforcement (ICE) manages the immigration detention system and hires private companies, such as Corrections Corporation of America (CCA), and country jails to maintain detainees. Beginning in 2009, Congress implemented a yearly detention bed quota, which is currently up to 34,000 beds per year. No other law enforcement agency in the US operates on a quota system.
In this piece, Sarah Ford examines the process of socialization in to norms about money.
Recently I was at dinner with my family and a friend’s family. During our weekly family dinner date, my daughter’s friend Mister T crowed,
“… and my grandma also gave me fifty dollars!”
His mother glared at him. He, like a typical nine-year-old, was oblivious until she asked him, “Why am I upset with you?”
He hung his head. “Because I was talking about money.”
“That’s right. It’s not polite to talk about money. We don’t do it.”
Inside this little mother-son exchange we can see a lot of socialization taking place.
Socialization and Developing Your Generalized Other
Socialization is the process through which we learn our culture’s values and norms (the ways that we translate those values into behavior). The process of socialization begins at birth, if not before, and goes on throughout our lives. The first “agent of socialization” that we come into contact with is our family, and they take primary responsibility for making sure we can get along in society.
Many of the lessons of social interaction that we learn from our families and other early agents of socialization are relatively concrete. We learn not to hit people when we don’t get our way, we learn basic table manners, and even infants understand turn-taking in conversation.
According to George Herbert Mead, one of the key components of socialization is learning to “take on the role of the other”. This means that we learn to see situations from the perspective of other interactants, and to anticipate and respond to their interpretations of our actions. When we teach children not to hit each other, for example, we make this explicit by pointing out to them that hitting hurts their friends and asking whether they would like to be hit in a similar situation….
Matt Amaral, a teacher in the San Francisco Bay area and life long Warriors fan, wrote an open letter to Steph Curry where he asked the NBA MVP not to come visit his high school. In this piece Nathan Palmer uses Mr. Amaral’s letter to examine social inequality and the Weber’s concept of life chances.
Just days after Steph Curry was named the 2015 NBA MVP, Matt Amaral, a high school english teacher and lifelong Golden State Warriors fan, wrote an open letter on his blog titled “Dear Steph Curry, Now That You Are MVP Please Don’t Come Visit My High School”. And you can’t dismiss Mr. Amaral as merely a hater; in his letter he makes it clear that he loves Curry as a player and as a person.
Yet despite his admiration, Amaral argues that, “Coming to poor high schools like mine isn’t going to help any of these kids out, in fact, it might make things worse.” Amaral explains that he isn’t afraid of what Curry will say to his students, but rather he fears what the MVP won’t say.
You see, Steph (I hope you don’t mind if I call you Steph), if you come to my school you will be your usual inspiring, humble, hilarious, kind self and you will say all the right things. But the reason I don’t want you to come has to do with what you won’t say.
You won’t say that since the day you were born you had a professional one-on-one tutor who helped you hone your skills on a daily basis. Your father Dell Curry was an NBA great just like you are after him, but you will not remind the poor kids at my school that they have never had such a wonderful instructor and they never will.…
In this piece April Schueths looks at waist trainers, people who work to shrink their waists with corsets, to invite us to think about how we all modify our bodies in one way or another.
It happened again. I was on Facebook and got sucked into reading something I am not proud of: Twelve Times the Kardashians Made Us Cringe by Wearing Waist Trainers. Apparently the Kardashians have been a part of the waist training corset craze. Kim Kardashian first posted a picture of herself on Instagram in a tight corset, touting that this device can help make your waist smaller and into a feminine hourglass figure. There’s even a group of people, called tightlacers, some who wear their corsets nearly 24 hours a day. My first thoughts were pretty judgmental.
I found myself thinking that waist training seemed incredibly painful and probably dangerous. Then, I began to look at this practice with more nuance.
We all make changes to our bodies, depending on what we can afford. Do you have a body piercing? Have you ever gotten a haircut, shaved, or colored your hair? Do you or anyone you know, have a tattoo? You likely answered yes to at least one of those questions. You might not have even considered that these are all forms of body modification.
“But these are not the same as extreme forms of changing your body, like waist training or surgery,” you might be thinking. Isn’t there a difference between getting your hair colored and getting major surgery? Surgery has many risks, including infection and even death.
As I’ve discussed in a previous Sociology In Focus post, people in the U.S. spend billions of dollars on plastic surgery each year. In 2015, there were nearly 16 million elective plastic surgery procedures in the U.S. Of those, 1.7 million were surgeries, with breast augmentation, being the most common. Labiaplasty, a surgical procedure to decrease the labia, has become quite popular in recent years. Labiaplasty went from 5070 in 2013 to 8075 in 2015, a 72% increase.
In this essay, April Schueths discusses how death rituals, and every other type of ritual, can change over time.
“Have you seen those pictures on the internet of dead people posing? Like, that guy on a motorcycle?” asked someone I know recently. I hadn’t, but of course, I rushed home to do some googling. If you haven’t seen the pictures (and feel comfortable viewing them), click here and here.
This trend is said to have started in 2008 at the Puerto Rican funeral of Angel Luis Pantojas, conducted by the Marín Funeral Home. The young man had earlier told his family that he wanted to be displayed on his feet rather than in a casket. During the viewing, he was fastened to a wall in his family’s home, and his funeral was referred to as “El Muerto Parao” or dead man standing. Since “El Muerto Parao,” similar funerals have taken place in Puerto Rico and the United States.
But How Can People Make Light of Such an Important Ritual?
People around the world use different rituals, that is, “scripted collective activity that employs certain cherished symbols” (Marwell and Murphree 2013: 391). Rituals, whether sacred or secular, delineate important transitions and provide meaning to the people involved. Rituals include things like graduation ceremonies, holiday traditions, and even interaction patterns, such as the way we greet one another. Check out this webpage for more on the sociological roots of rituals.
Death rituals, such as funerals, offer the grieving a structured and culturally appropriate way to part with their loved ones. Taking part in ritual may:
“Assist in acknowledging the reality of death, provides social support, encourages the expression of emotions, and helps in converting the relationship with the deceased from presence to memory. Ritual also draws the bereaved back into the presence of family and friends; this reconnection with community decreases the social isolation that may develop as a result of the death and facilitates healing” (Kobler, Limbo, and Kavanaugh 2007: 290).
In the Disney movie Frozen, were Elsa’s parents right to hide her ability to freeze the world? Were their concerns that she would be stigmatized correct? In this post, Stephanie Medley-Rath explores the real-world risk involved with disclosing stigmatizing conditions.
I want to focus on a portion of the song, however, and how it relates to the sociological concept of stigma. In case you are unfamiliar with the song, here is the verse that lends itself to a focus on stigma:
“Don’t let them in, don’t let them see
Be the good girl you always have to be
Conceal, don’t feel, don’t let them know
Well, now they know!”
For Elsa, her secret was that she could freeze everything. An accident where her powers accidentally hurt her sister Anna, led her parents to keep her secret powers concealed from everyone, including her sister. Once her secret became known, she went into exile. The disclosure of her condition was enough of a reason for others to attempt to kill her in an effort to take her kingdom from her.
Elsa’s ability to freeze things was a stigmatizing condition (and also a potential source of power). She was taught to hide her condition. Her’s was a condition that could be kept hidden and controlled as long as she wore her gloves. She always wore her gloves except she had to remove them during her coronation. The lack of gloves made it very difficult for her to keep her condition hidden. She was forced to disclose her ability in a very public way and with immediate risk to her life and threat to her kingdom. She had reason to keep her secret hidden….