Tags: capitalism, corporations, knowledge, marx/marxism, media, political economy, theory, censorship, fox, ideology, monsanto, news, 00 to 05 mins,  06 to 10 mins
Year: 2003; 1999
Length: 10:20; 4:17
Access: YouTube (clip from The Corporation)
                YouTube (clip from The Insider)

Summary: This pair of excerpts exposes corporate censorship of the news via a documentary (The Corporation) and through a Hollywood film (The Insider). In recent years, the news media has become increasingly concentrated and controlled by corporations. The implications of this is that corporations are responsible to shareholders and must earn high profits. This concentration of corporate news has led to conflicts of interests when a news source wants to air a story that could hurt their advertisers or their shareholders. The first clip from The Corporation shows this process. In 1997, investigative journalists Steve Wilson and Jane Akre of Fox News, had prepared a story about Monsanto and the negative impacts of their bovine growth hormones (e.g. their milk was potentially carcinogenic to humans). Monsanto was an advertiser for the Fox News channel, and the company threatened to both sue Fox and pull their ads. Because this would have cost Fox News significant advertising revenues, Fox decided to edit the news story so Monsanto would not pull their ads. The clip describes the process of 83 rewrites that either removed or minimized any negative effects of the hormone, until the journalists were ultimately fired and the story never aired. The second clip, from The Insider, features Al Pacino arguing how a story at 60 Minutes was being censored because of financial interests. The film is based on a true story about a whistle blower who worked for Big Tobacco and CBS was hesitant to air the interview on 60 Minutes because it might jeopardize the sale of CBS to Westinghouse Electric. Both clips illustrate the political economy of news media and Marx's concept of ideology, in which ideas and knowledge reflect the interest of the ruling class. Marx argues that the class having the means of material production (e.g. technology, money, labor, tools, etc.) also has control over the means of intellectual production (newspapers, schools, books, broadcast media, etc). One can see Marx’s claim come to life with the influence that Monsanto had over Fox News. Corporate interests shaped what news was aired, and a Fox executive later told the journalists "the news is what we say it is"; when the journalists used the courts to fight back, a Florida appeals court ruled that falsifying the news is not against the law. In both cases, financial interests shaped what constituted the news, and how it was presented--ultimately shaping knowledge in the interest of the dominant class.

Submitted By: Avery Winston and Paul Dean

Tags: culture, gender, lgbtq, sex/sexuality, fa'afafine, gender binary, Samoan culture, third gender, 06 to 10 mins
Year: 2010
Length: 6:35
Access: YouTube

Summary: This segment from the New Zealand television program Pacific Beat St explores the concept of Fa'afafine (fah-fa-fee-neh), a gender category in Samoan culture that is distinct from man or woman. In this way, Fa’afafine can be understood as a third gender that falls outside of the gender dichotomy, and this gender category is integrated into the fabric of Samoan society. As explained here, if a family is comprised of all sons, one of the boys will sometimes be raised as a daughter in order to perform daily duties that are associated with femininity. Other times, parents will raise their (biologically born) boys Fa’afafine if they exhibit strong feminine characteristics at an early age. The work performed by Fa’afafines is valued within the culture and, as noted in this clip, can include such things as cooking, caregiving, and singing in the choir. Fa'afafines present their gender in a variety of ways, as one American traveller observed: "Some of the Fa'afafines I met were very effeminate and dramatic, some were big old bruisers, some were very understated and graceful, but all walked among their countrymen with heads high and a solid footing in society." However, although Fa’afafines are an established part of Samoan culture, as this video states, they still face discrimination and marginalization, similar to transgender people in other societies. In this clip, Phylesha Brown-Acton, a Fa'afafine and transgender advocate, speaks of the prejudices she's faced. Instructors can highlight the specific stereotypes Phylesha cites, which, in addition to being perceived as "a sex worker, a druggie, a thief," also include the misperception of being "a man who wears women's clothing." As Phylesha says, every Fa'afafine has a different identity, but she personally does not identify as a man or a woman; as such, she is not "a man who wears women's clothing." This perspective and societal arrangement challenges the Western gender binary system. The clip also features Phylesha's advocacy work with youth and we meet three Fa’afafine youth advocates who work on behalf of transgender issues.

Submitted By: Valerie Chepp

Tags: gender, lgbtq, sex/sexuality, conversion therapy, gender socialization, research ethics, 06 to 10 mins
Year: 2011
Length: 7:56
Access: CNN.com

Summary: This CNN investigation looks at the controversial work of psychologist George Allan Rekers, whose 1970s "sissy boy" experiment sought to make a boy more masculine. It covers many sociological concerns including gender socialization, sexual orientation, and the ethics of research. First, in believing young boys who display behaviors thought of as feminine are more likely to be gay than supposedly masculine boys, Rekers exemplifies a common type of flawed thinking by conflating gender and sexual orientation. He attempted to "correct" supposedly feminine boys with severe sanctions (positive and negative) not only to compel boys to act in more masculine ways, but also to reduce the likelihood they would be gay as adults (and he is within a minority of people who think that is a bad thing). Second, because of the extremity of the sanctions that occurred under a psychologist’s recommendations, the “sissy boy experiment” raises many ethical concerns about applied social-psychological research—especially studies conducted on children (and also conversion therapy more generally) without consideration to the long term effects. Rekers, who is well-known in the anti-gay movement today, heralds the experiment as a success despite the fact that the boy committed suicide as an adult. As a third and final consideration about this video, we should keep in mind that everyone is subject to milder forms of sanctions on our gendered behaviors; boys (and even adult men) are often rewarded for supposedly masculine behavior while being shamed or even punished when they act ways deemed feminine (and of course, vice-versa for women). There is no doubt these experiences shape our gendered selves while reinforcing normative gendered behaviors more generally.

Submitted By: Jason Eastman

Tags: capitalism, class, economic sociology, inequality, knowledge, class analysis, ideology, wealth, 06 to 10 mins
Year: 2012
Length: 6:24
Access: YouTube

Summary: With an impressive suite of illustrations, this viral video takes viewers through the findings of a 2011 study conducted by Dan Ariely and Michael Norton, who asked respondents two basic questions. First, they asked people to report what they thought the ideal distribution of wealth in the United States should be, then they asked them how they thought wealth was actually distributed. The results suggest that, on average, Americans believe economic inequality is greater than what is ideal—i.e., the wealth gap is too large. The researchers then presented the actual distribution of wealth in the United States and compared it with both the ideal distribution and respondents' estimate of the actual distribution, and based on this comparison, it seems reasonably clear that while Americans may believe the wealth gap is too large, they are tragically misinformed about just how large it actually is. How is it that Americans are unaware of the magnitude of this inequality? Ariely and Norton do not provide an answer, but the question is worth pursuing. Consider the fact that publics have long proven a capacity to know about a wide range of phenomena that is effectively invisible. For instance, most people in the United States know about the dwarf planet Pluto, despite never seeing it with their own eyes. Thanks in large part to the mainstream media and the reverberations of social media, people in New Mexico and Montana know about the recent Boston Marathon bombings and can even recount vivid details about the event, even if they have never been to Boston and have no intention of ever visiting. But unlike Pluto and the tragedies of distant cities, the telltale signs of inequality are everywhere. In Boston, New Mexico, Montana, and virtually every other point on the map, one can find poverty within a few miles or blocks of obscene wealth; yet the true magnitude of U.S. inequality eludes most Americans. This video is not merely useful for wrapping one's head around the extent of inequality in the United States—that the top 1% holds 40% of the nation's wealth—it is also a useful segue into a discussion that connects the material facts of economic inequality to the ideological forces that ensure it remains uninterrogated. Explaining how a system of economic inequality persists requires more than simply identifying the disparities; it also requires an explanation about how publics remain relatively unaware of these disparities. For a similar analysis in a PBS clip, see here.

Submitted By: Lester Andrist

Tags:  crime/law/deviance, government/the state, drugs, medical marijuana, mandatory minimum sentencing, states rights, 06 to 10 mins
Year: 2012
Length: 6:54
Access: New York Times

Summary: This NYT video illuminates the tension between state and federal law in medical marijuana. It focuses on the story of Chris Williams, a medical marijuana producer. Before starting his business, Williams consulted a lawyer and county attorneys. He and his partner gave tours to state lawmakers, who had legalized medical marijuana back in 2004. And while medical marijuana is illegal under national law (the federal government has classified marijuana among the most dangerous drugs), a 2009 memo from the federal Bureau of Justice noted that the government "should not focus federal resources on individuals whose actions are in clear and unambiguous compliance with existing state laws." Williams felt he and his family were safe in operating his business under the law. However, in 2011, the federal government began cracking down on medical marijuana growers in states across the country. Along with many others, Chris Williams was arrested and now faces life in prison. The video documents some of the challenges that he and his son have faced since the arrest. In September 2012, Chris went before a jury and "was convicted on marijuana charges and for possessing firearms during a drug trafficking offense. He is currently behind bars and faces a minimum mandatory sentence of more than 80 years in prison." The video concludes by noting that 75% of Americans support medical marijuana and argues that federal law should be reformed to be consistent with state law and public will. Viewers may reflect on the advantages and disadvantages of medical marijuana and if states should be permitted to develop laws that contradict federal legislation. Do federal minimum sentencing laws make sense in Williams' case?

Submitted By: Paul Dean

Tags: bodies, culture, discourse/language, cultural relativity, gestures, non-material culture, 06 to 10 mins
Year: 1994
Length: 9:06
Access: YouTube

Summary: Culture is a fundamental concept within sociology and anthropology. Culture includes the ideas, values, practices, and material objects that enable human cooperation within groups and societies. Symbolic culture includes non-material forms of culture such as language, which consists of meaningful symbols that enable communication. Beyond written and spoken language, we also communicate via gestures, or body language. This excerpt from the BBC's Human Animal series discusses gestures and their meanings in different cultures around the world. The video illustrates many common gestures (e.g. the use of the middle finger, head nod, thumbs up, and handshake) and documents the diverse messages these gestures send in different countries. It also draws upon certain ideas, such as the notion that someone is "crazy", and illustrates the various gestures used to communicate this same message. Viewers may find this video useful in introductory classes to illustrate one dimension of culture, and how it varies throughout the world.

Submitted By: omowbray

Tags: bodies, culture, emotion/desire, gender, multiculturalism, sex/sexuality, social construction, cultural relativity, ideal beauty, 06 to 10 mins
Year: 1997
Length: 9:56
Access: YouTube

Summary: What is beauty? Is beauty an objective feature or is it in the "eye of the beholder"? According to a 2012 competition hosted by Lorraine Cosmetics, the most "natural" and "objectively" beautiful woman was determined "scientifically" through such measures as facial symmetry. While the incident ignited a public debate about the ability to "scientifically" measure beauty, a review of the research shows that people's sense of beauty varies across time and culture. In this video, famous anthropologist Desmond Morris notes that while there is a "biological language of sex" in which people are attracted to others through physical characteristics, this process is mediated through a "complex cultural adventure." Throughout cultures across the world, people exaggerate the features of beauty that their culture deems attractive. A study looking at beauty across 200 different cultures found hardly any qualities that existed across all cultures. The video documents several of these physical features on women, including neck length, foot size, and lip size. It illustrates the cultural evaluation of beauty and the (often painful) techniques used to achieve the unnaturally extreme forms of beauty. What notions of female beauty in your culture might be similar to or different from conceptions of beauty found in the video? Viewers may also note the heteronormativity of the video, in which beauty is explicitly stated to attract members of the opposite sex.

Submitted By: omowbray

Tags: discourse/language, knowledge, media, war/military, ideology, noam chomsky, propaganda model, representation, 06 to 10 mins
Year: 2012
Length: 6:09; 3:41
Access: clip 1; clip 2

Summary: Strike up a conversation with a crowd of students about the media and odds are you will encounter a deep-seated suspicion that even in democratic political systems propaganda exists. Many people believe the media powerfully shape the public's vision of the world; yet when pressed, few are able to pinpoint whose view is being propagandized. Thus the public is suspicious, but divided on where to direct its suspicion. Fewer still are in agreement as to how the media most effectively succeeds in shaping public knowledge. In their book Manufacturing Consent: the Political Economy of the Mass Media, Edward S. Herman and Noam Chomsky famously proposed a propaganda model, which argues that government entities and powerful businesses are able to control the information the media reports through five kinds of filters: 1) ownership (i.e., media outlets filter information that is incompatible with the interests of their parent companies); 2) advertising (i.e., advertisers pressure the media to filter information that is incompatible with the advertiser's interests); 3) sourcing (i.e., the media are dependent on government and major corporations for news bulletins, and these sources filter the information they share); 4) flak (i.e., the government and major corporations are able to pressure media outlets to filter information); and 5) anticommunist ideology (i.e., the media is influenced by dominant ideologies and filters information to align with ideology). In the first clip above, Norman Solomon, founder of the Institute for Public Accuracy, echoes this propaganda model. For instance, at the 2:35 mark, Solomon describes Herman and Chomsky's sourcing filter when he notes that journalists must take their cue from government organizations as to what is even worth mentioning. Lest students get the impression that propaganda is simply a matter of information either being "filtered" or reported, the second clip explores the way euphemism is deployed to cover up unpleasant events or avoid discussing events that reveal powerful actors, such as the state, in an unflattering light. William Lutz describes this use of euphemism in his influential essay "The World of Doublespeak," where he notes that in 1984 the U.S. State Department announced it would no longer use the word "killing" in its reports and would opt instead for the phrase "unlawful or arbitrary deprivation of life." Note that this is the second post on The Sociological Cinema to take up the topic of contemporary propaganda.

Submitted By: Lester Andrist

Tags:  emotion/desire, foucault, lgbtq, sex/sexuality, theory, abjection, asexuality, heterosexuality, masculinity, 06 to 10 mins
Year: 2006
Length: 6:44
Access: YouTube

Summary: A common assumption about sexuality is that all humans have sexual desire, which suggests that sexual identity is biological or innate (e.g. see Foucault 1978; Planned Parenthood). However, in this interview with Tucker Carlson, asexual activist David Jay broadens the discourse on sexual orientation by bringing asexuality to the forefront of the discussion. In short, an asexual person is defined as someone who does not experience sexual attraction. Through his interview with Carlson, Jay challenges the commonly held belief that all humans are sexual beings, and effectively creates a dialogue for viewers to rethink taken-for-granted assumptions about male-dominated heterosexuality. Questions to ask while watching this video include: How does Tucker Carlson define sexuality in patriarchal terms? How is his definition of a heterosexual male limited? How does David blur the dichotomous lines of gay and straight? Can we understand sexuality on a spectrum instead of as mutually exclusive? Why is Tucker pressuring David to “try” sex? Is this Tucker’s attempt to make David an intelligible body? Why is it so important to Tucker that David perform his sexuality “properly”? How does Tucker abject David and the concept of asexuality? Why is the concept of asexuality so problematic for Tucker? Julia Kristeva’s (1982) theory of abjection may serve as a useful concept to frame discussions around this video. The abject is defined as “the other” or as “the human reaction […] to a threatened breakdown in meaning caused by the loss of the distinction between the subject and object or between the self and the other.” We fear and loathe the abject because they are threatening to the social order and ultimately to conceptions of our self. Considering this, another question to ask is whether or not asexual relationships threaten heterosexual masculinity. The discussion of asexuality challenges naturalized conceptions about human sexuality and paves the way for the exploration of other forms of intimacy, sexual orientations and partnerships. It is only when we let go of normative prescriptions of sexuality that we can experience and recognize other forms of love and expression.

Submitted By: Pat Louie

Tags: abortion/reproduction, consumption/consumerism, demography/population, environment, food/agriculture, globalization, inequality, rural/urban, 06 to 10 mins
Year: 2012
Length: 5:12
Access: Los Angeles Times

Summary: This short video, "The Challenge Ahead: Rising Numbers, Shrinking Resources," accompanies a five-part series from the Los Angeles Times and highlights the causes and consequences of the global population explosion. Demographers anticipate continued population growth driven by the reality that there are now 3 billion people on the planet under the age of 25, and about 1.2 billion of them are adolescents who are entering their reproductive years. Projections suggest that by 2050 there will be well over 9 billion people on the earth, and the video highlights many of the resource demands of this many people. For instance, Jonathon Foley of the Institute on the Environment asks, "how are we going to feed 9 billion people without trashing the planet?" and Joel E. Cohen notes that humans are currently consuming resources on planet earth as if the earth were about 50% more productive. The connection between consumption (and production) and population is also explored in Foley's 2011 Ted Talk, where he reports that the total area humans are currently using for agriculture is about the size of South America (16 million square kilometers), while the total area used as pasture and range land is about the size of Africa (30 million square kilometers). Humans are also currently using about 50% of Earth's fresh water, and of this share, about 70% is used for agriculture. But after connecting population growth to agricultural demands, it is only a short distance to discussions exploring the connections between population and environmental degradation, or even climate change. After all, as Foley also points out in his Ted Talk, agricultural activity is by far the largest contributor of greenhouse gases. Thus "The Challenge Ahead" is an excellent teaser for any introduction to the field of demography, and it can be used to spur discussion about the importance of the field for tackling some of the most formidable challenges of the twenty-first century. Note that The Sociological Cinema has previously recommended clips that explore problems associated with population (here, here, and here).

Submitted By: Lester Andrist