These days, bacon is everywhere you look. The current darling of the food world, this once-unheralded third leg of the eggs and toast breakfast plate has achieved unprecedented levels of superstardom. In this post, Ami Stearns examines the bacon craze through a sociological lens.
If you thought this post was going to be about porn, well, you’re only partly correct. (In fact, you can view a bacon porn slideshow here that IS safe for work. You’re welcome.). Bacon is totally hip right now, with everything from fan clubs, twitter accounts, and its very own holiday. Not that bacon doesn’t deserve a fair share of the nation’s attention, but is our bacon need so desperate that we need a pizza wrapped with 3 1/2 feet of bacon? How did this once-humble breakfast item become a Kardashian of the food world?
It could be that bacon is delicious and that’s the end of the story. But many foods are delicious: chocolate, steak, cotton candy…what is it about bacon that is suddenly so in-demand? There are probably more than fifty different sociological lenses we can use to interpret bacon’s current popularity, but I’ll focus on three: gender theory, symbolic interactionism, and Marxism. Continue reading
If Italian immigrants started at the bottom of the American social ladder and made it to the top, why can’t Mexican immigrants do the same today? In this essay Nathan Palmer shows us how thinking sociologically and considering social structure can help us answer this question.
“Italian immigrants made a place for themselves in America and worked like hell to climb to the top of the economic ladder, why can’t we ask the same for immigrants today?” On the face of it this is a reasonable question, but is this a fair comparison?
Mass Italian immigration to the United States started after the Civil War, peaked in the 1910s, and then tapered off. Like most immigrants, these Italian men, women, and children established their first foothold into the country at the bottom of the social ladder living in poor neighborhoods with inferior schools and inferior community resources. Italian immigrants faced open bigotry, discrimination, and even mass lynching’s by the hands of their white counterparts. In the face of all this, Italian immigrants fought their way out of poverty and into the mainstream.
Since the 1960s the majority of immigrants to the United States have come from Central America, South America, and Asia. This can be explained in part by the 1965 Immigration and Naturalization Act, which removed multiple barriers that systematically limited Latino and Asian immigration. However, recent Latino and Asian immigrants have struggled to escape poverty and integrate into the mainstream. For example, first and second generation Latino immigrants disproportionately live in poor neighborhoods, are exposed to high rates of crime, and drop out of high school (Haller, Portes, and Lynch 2011).
So what gives? Some would argue that recent Latino and Asian immigrants lack grit or are lazy. This is what is known as an individual explanation because it tries to explain a social problem (i.e. less comparative immigrant success) by relying on individual characteristics (i.e. today’s immigrants are lazy). To be a sociologist is to consider how social structures affect individual lives.
If you look hard enough, or get good at it, sociological theory can be found in the everyday. In this post, Ami Stearns explains how audience and panel members at a public forum about crime used language reflecting criminological theory to address issues between the police and the African-American community.
One of the hazards of being a professional sociologist is you can’t stop seeing social theory everywhere you go. For example, I recently attended a #BlackLivesMatter public forum and heard criminology theories in almost everything the panelists and forum attendees said. The forum was a response to the police shooting deaths of unarmed African-American men and the protests that followed in Ferguson and other cities. The discussion quickly turned into a debate on how to best address crime in the African-American community and thereby avoiding conflicts with the police altogether.
By far, the most common theme running through all of the comments were built on a criminological theory called Social Control. This theory, as postulated by Gottfredson and Hirschi in the 1960s, places the responsibility for socially acceptable behavior on parents, teachers, and other authoritative figures. According to Social Control theory, adherence to social norms begins in infancy and childhood and is reinforced through socialization. Here are some Social Control theory examples from the public forum:
- A self-described former troublemaker said the children in the community suffered from poor morals and had no respect for authority.
- A single mother said parents should be able to physically discipline their children again (without getting accused of child endangerment) while another audience member talked at length about parents needing to have better control over their children.
In much of the western world, December and January mark months during the year we dub, the holiday season. For many of us, this entails purchasing gifts for loved ones, receiving gifts in return, celebrating time with loved ones, and making New Years resolutions. People who celebrate Christmas – whether that be for religious or non-religious purposes – frequently do so by ornamenting their homes with festive decorations. But where do all those decorations come from? In this post, David Mayeda uses Karl Marx’s concept of alienation to analyze the production of Christmas ornaments, most of which are made in the Chinese city of Yiwu.
As most of our readers should know, Karl Marx is one of sociology’s founding members. Marx viewed society through a lens of contentious production relations, in which the proletariat class (those who could only use their bodies as currency within the system) was exploited by the bourgeoisie (those who owned the means of production).
According to Marx, in their exploitation, the proletariat would become alienated from society in four different, but related and simultaneous ways: alienated from (1) the objects s/he produces, (2) the processes of production; (3) him/herself; and (4) the broader community of humankind. Now let’s return to this post’s example.
As The Guardian explains, over 60% of the world’s Christmas decorations are made in roughly 600 factories, located in the Chinese city of Yiwu:
- Christened “China’s Christmas village”, Yiwu is home to 600 factories that collectively churn out over 60% of all the world’s Christmas decorations and accessories, from glowing fibre-optic trees to felt Santa hats. The “elves” that staff these factories are mainly migrant labourers, working 12 hours a day for a maximum of £200 to £300 [USD $312 to $468] a month – and it turns out they’re not entirely sure what Christmas is.
What is the true meaning of Thanksgiving? In this essay, Nathan Palmer tries to answer this question by exploring how symbols are used within a society to communicate meaning.
What does Thanksgiving mean to you? Does the word conjure up thoughts of turkey, pumpkin pie, family, football, shopping, Christmas or something else?
I have celebrated Thanksgiving my entire life. Every year I look forward to cooking a feast for my family and friends. To me, Thanksgiving is a chance to take a break from the chaos that is my life, surround myself with my loved ones, and tell them how thankful I am to have them in my life. That’s what Thanksgiving means to me.
At the same time, I know that Thanksgiving means something very different to other people. To some Thanksgiving holds religious significance. To others Thanksgiving is a day for Americans to puff out our chests and celebrate the greatness of our nation. To others Thanksgiving is a painful reminder of the genocide of Native Americans at the hands of European colonists. To others still Thanksgiving is just another Thursday.
If Thanksgiving can mean so many things, does it really mean anything? Does it have a true meaning? Before we can answer this question we have to talk about how social symbols like holidays get their meanings in the first place.
The new prime time television comedy Jane The Virgin has been a big hit. The show has been described as funny and relatable. For sociologists, the show also helps bring to light stereotypes portrayed by Hollywood. The characters on Jane The Virgin break down many stereotypes, especially about Latino culture. In this post, Mediha Din explores these stereotypes.
Symbolic interaction is a theoretical perspective in sociology that focuses on labels. A symbolic interactionist sees society as the product of everyday interactions of individuals. This point of view emphasizes that:
- We attach meaning and labels to everything
- Reality is defined collectively
- Individual beliefs and actions are affected by the community that surrounds them
Television and movies can have a strong influence on how we label groups, how we come to understand reality, and which stereotypes we believe are accurate. As sociologists, we describe a stereotype as a preconceived, simplistic idea about the members of a group. These ideas can hinder social interactions and lead to false assumptions about others. Now let’s turn our attention to one new television show, Jane The Virign, and the stereotypes it is trying to break.
Stereotype 1: Latina Women Work As Maids
The star of Jane The Virgin, Gina Rodriguez has said that she is excited to play a character that helps break common stereotypes of Latinos/Latinas that have been repeated in television over the years. She describes choosing not to take a role on another well-known television show with a Latino cast, “Devious Maids,” because of the stereotypes it portrays. Rodriguez states: “Being a maid is fantastic; I have many family members who have fed their children in that role. But there are other stories that need to be told. The media is a venue and an avenue to educate and teach our next generation.” According to Entertainment Tonight Online, Rodriquez is also proud that the show “introduces young viewers to a strong female lead who is a “size me” rather than a size zero.”
Stereotype 2: Latinos Are Poor and Uneducated
Although Rodriguez’s character is a waitress in the show, she is studying to become a teacher. The show also depicts many other Latino characters with varying educational backgrounds and socio-economic statuses. One of her love interests, Rafael, runs a successful hotel owned by his father. Rafael’s sister is an OBGYN, and his step-mother is an attorney. Jane’s father plays the role of a very successful Telenovela star. Continue reading
Have we lost the ability to wonder? In this post, Ami Stearns discusses Max Weber’s concept of disenchantment and argues that search engines like Google have done much to erode the experience of plain old wondering.
I wonder…Well, no. I actually don’t. If I wonder about anything, I simply look it up online.
When is the last time you allowed yourself to wonder about something without getting on the Internet? I happen to be a huge, huge fan of the Internet. I can find anything, I can study anything. In short, I no longer have to wonder. But what does that do to our brains? What magic is missing from our lives because we never have to wonder about anything?
The Wonder Years: Life Before The Internet
I came of age in the 1980s, where computers were simply a curiosity at the personal level. I can remember wondering what good they would ever be. My undergraduate papers were written on a typewriter. When I researched a paper, I physically walked to the library and searched through either the card catalog or a giant text that listed past journal articles by subject.
I wondered a lot. If a song played on the radio and I didn’t recognize it, I wondered who sang it. Maybe I’d call the radio station. If I dimly remembered the plot to a movie but couldn’t remember the name, I just kept on wondering or I asked a friend. If I wondered what my friends from elementary school were up to 30 years later, I just kept on wondering (in blissful ignorance). Now, I’m not suggesting we go back to digging through card catalogs and using typewriters- just the opposite. Our lives have been made much more efficient, thanks to the Internet. However, what I’m proposing is that we think about what is lost when we chase efficiency and the seemingly infinite supply of the Internet’s wisdom. I’m talking both about the process of discovery outside of the Internet, and the process of possibly never finding something out as we continue to wonder throughout our lives.