Tags: capitalism, economic sociology, globalization, political economy, social mvmts/social change/resistance, theory, argentina, deregulation, double-movement, embeddedness, karl polanyi, laissez-faire capitalism, neoliberalism, regulation, subtitles/CC, 00 to 05 mins Year: 2004 Length: 5:30 Access: YouTube (start 3:05; end 8:35) Summary: In his famous book, The Great Transformation, Karl Polanyi argued that, throughout human history, economic decisions have always been embedded within society (i.e., they have been shaped and constrained by social values and relationships). However, with contemporary capitalism, the economy has become disembedded from society through laissez-faire capitalism, which is promoted by many liberal economists and capitalists, and meant to disregard social factors. While this system has created tremendous wealth, it is unable to regulate itself and is not a "natural" economic order, as its proponents claim. In actuality, if laissez-faire capitalism is left to itself, it creates so much social dislocation that it would destroy itself, and thus it inevitably sparks resistance to it. This resistance leads to movements to regulate capitalism to varying degrees, from reforms that put constraints on capitalism (e.g., the New Deal) to more radical changes to the capitalist structure (e.g., socializing the economy through a centralized state), thus re-embedding the economy within society. This excerpt from the documentary, The Take (start 3:05; end 8:35), illustrates this double-movement between efforts at regulation and de-regulation. With a focus on Argentina, it shows how systematic deregulation in the 1990s, and the problems it created, sparked massive resistance. The deregulation (which itself required state action) included selling off public assets, eliminating currency controls, and implementing a variety of business-friendly policies. Supported by the IMF, these neoliberal policies crashed the economy in 2001, resulting in massive unemployment and poverty rates exceeding 50%, which sparked spontaneous protests throughout the country. Like similar double-movements throughout the world, the resistance sought to re-regulate the economy, and re-embed the economy in society, to meet vital social needs. The rest of the documentary shows that, in this case, the social response included a movement of workers that occupied and began running factories on their own. Submitted By: Paul Dean
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Tags: capitalism, consumption/consumerism, corporations, environment, food/agriculture, marketing/brands, organizations/occupations/work, science/technology, theory, weber, farming, fordism, george ritzer, mcdonalidzation, rationalization, slow food, subtitles/CC, 00 to 05 mins
Year: 2013 Length: 3:23 Access: YouTube Summary: "The Scarecrow" is Chipotle's most recent commercial exploring the American dependency on highly rationalized farming techniques, which offend human conscience and wreak havoc on the environment (Note that Chipotle created a commercial with similar themes back in 2011). This animated short takes place in a dystopian universe where scarecrows punch in each day at a factory run by their crow overlords, and crow surveillance drones caw whenever production slows. The video is a useful illustration of what George Ritzer has called the McDonaldization of society, which refers to "the process by which the principles of the fast-food restaurant are coming to dominate more and more sectors of American society." Ritzer explains that McDonaldization is characterized by efficiency, calculability, predictability, and control. In and around the barren landscape owned by Crow Foods, one finds examples of efficiency everywhere. Conveyer belts efficiently move workers to their various stations in the factory, and livestock are stacked in crates, one on top of the other—an efficient use of factory space. Scanning the inner workings of the factory, it appears that ground beef, chicken, and pork are being squeezed through narrow chutes, and large blades worthy of a guillotine slice the meats into slabs with such precision that one could easily calculate and predict the amount of meat produced in any given hour. Controlling the pace of production is as easy as pulling a lever. While the video is quite literally Chipotle's straw man fantasy and is created with the aim of developing the Chipotle brand as a healthy, environmentally-friendly meal choice, the McDonaldization of food production is a very real phenomena and one sociologists take very seriously (The Sociological Cinema has also explored the issue here and here). What could be more important than understanding how a system, which was ostensibly developed to nourish vast numbers of people, is actually harmful to human health? Submitted By: Lester Andrist Tags: discourse/language, education, immigration/citizenship, inequality, nationalism, prejudice/discrimination, race/ethnicity, social mvmts/social change/resistance, theory, microaggressions, subtitles/CC, 00 to 05 mins Year: 2013 Length: 5:06 Access: YouTube Summary: Microaggressions are something that happens every day, but which not many people really understand. This is a five-minute video about microaggressions featuring Professor SooJin Pate, who received her Ph.D. in American Studies at the University of Minnesota. In the video, she explains microaggressions with a couple of every day examples along with a personal anecdote, and then goes on to give advice for interrupting microaggressions. This is a great piece for helping students understand microaggressions and contextualize how they can interrupt them both as a microaggressor and a victim of microaggressions. Many students find SooJin Pate's radical approaches of kindness and activism to be an empowering way of understanding their role in achieving social justice. It is great both as an introduction to microaggressions, for students just becoming familiar with the topic; and also for students already familiar with concepts like Critical Race Theory and the Pedagogy of the Oppressed, as another perspective on the interruption of discrimination in their daily lives. Note that The Sociological Cinema has also explored the concept of microaggressions in an earlier post. Submitted By: Macalester College Department of Multicultural Life Tags: inequality, media, prejudice/discrimination, race/ethnicity, individual racism, institutional racism, internalized racism, interpersonal racism, racial justice, structural racism, systemic racism, subtitles/CC, 00 to 05 mins Year: 2014 Length: 4:38 Access: YouTube Summary: In a recent report by Race Forward: The Center for Racial Justice entitled "Moving the Race Conversation Forward," researchers compiled nearly 1,200 articles from major news sources and identified seven "bad habits" that the media falls back on when talking about race. In this video, Jay Smooth focuses on just one of these bad habits, which is the tendency to focus on individuals at the expense of systems. In order to nuance the conversation, Smooth reminds viewers that it's important to recognize that there are different levels of racism, and he outlines the properties of four different types: internalized, interpersonal, institutional, and structural. Delineating across types is important, as it allows Smooth to explain how some forms of racism are easier to focus on and recognize than others; namely, the individual forms of racism--internalized and interpersonal--are among those more obvious types. The systemic forms of institutional and structural racism, however, are more covert and less readily visible. Smooth defines institutional racism as "the racist policies and discriminatory practices in schools and workplaces and government agencies that routinely produce unjust outcomes for people of color" and structural racism as "the unjust racist patterns and practices that play out across institutions that make up our society." Race Forward's report documents how news outlets fail to adequately talk about these systemic forms of racism in their coverage of race-focused media, thus resulting in an incomplete picture about racism and racial justice. As Smooth says, "When we constantly focus on individual stories it distorts our sense of how racism works." The report offers recommendation strategies for talking about racial justice in a more holistic way. After watching the clip, viewers can be encouraged to think of examples of each type of racism. Given the salience of colorblind forms of racism in the contemporary context, viewers might challenge themselves to think of examples of colorblind racism for each of the four types, thus illustrating how colorblind forms of racism can transcend both individual and systemic domains. Viewers can also reflect upon why, if at all, it is easier to come up with examples of some types of racism rather than others. Submitted By: Valerie Chepp Tags: culture, discourse/language, knowledge, marketing/brands, media, race/ethnicity, charity, stereotypes, subtitles/CC, 00 to 05 mins Year: 2013 Length: 3:27 Access: YouTube Summary: This clip comes from the creators of Radi-Aid, which is a group that seeks to draw attention to the problematic ways charity media campaigns often represent aid recipients from Africa. As was vividly Illustrated by Invisible Children's Kony 2012 campaign, many charity and relief organizations manufacture images of Africa that foreground extreme instances of poverty and dependency. Images of malnourished children and primitive housing are propped up as the monolithic representations of the entire African continent, and more often than not, a white Western aid worker is shown interacting with black, African children, delivering her compassion with a warm embrace. The above video begins with what seems to be a poor black child walking along a rural dirt road, At first, it appears to be just another fundraising video, but then a director yells "Cut!" The child is revealed as an actor, and soon it becomes clear the video is actually a spoof of the fundraising campaigns aimed at a saving Africa. All joking aside, the video works quite well as a means of drawing attention to the fact that when well-meaning charity campaigns deploy stereotypical imagery to gain the sympathy of Western audiences, they may be doing more harm than good to the African communities they depict. Organizations like Invisible Children claim to be concerned about the well being of millions of Africans, but it is arguably just as important to consider the message these campaigns promote to millions of people in the West. To be blunt, the images of starving and dependent Africans in these fundraising campaigns may trigger sympathy and donations, but the campaigns do not cast the Africans they claim to represent in a dignified light and leave viewers with a lasting impression that Africans lack agency. In contrast, whites are depicted in the campaigns as compassionate saviors, and as I wrote in an earlier post, it is truly an unearned privilege for Western whites "to be able to wade through the media pool each day, soaked by the various incarnations of this narrative, a day full of subtle reminders of one's intrinsic goodness and extraordinary abilities." Submitted By: Lester Andrist Tags: art/music, culture, race/ethnicity, cultural appropriation, memes, popular culture, subtitles/CC, 00 to 05 mins Year: 2013 Length: 4:13 Access: msnbc Summary: In early 2013, YouTube videos of people dancing to a track called the “Harlem Shake” went viral (see an example here). At the height of this meme’s popularity, thousands of videos from users across the globe were being uploaded every day. In this clip, Melissa Harris-Perry responds to the viral video phenomenon, arguing that labeling the videos as the “Harlem Shake” constitutes cultural appropriation. She provides a quick overview of the history of the Harlem Shake, which emerged in urban New York in the 1980s, arguing, “when communities create original art, they have a right to some creative control over its interpretation.” This clip also includes responses from Harlem residents who are surprised and in some cases offended by the viral videos. Harlem residents also offer their reactions to the videos in this longer clip. Harris-Perry concludes the segment with a performance by a Harlem dance troupe demonstrating the complex dance moves that make up the original Harlem Shake. The viral “Harlem Shake” videos can be used as an example of how effortlessly, and unintentionally, cultural appropriation can occur in popular and internet culture. Although the appropriation here may seem innocuous at first glance, Harris-Perry’s segment and the responses from Harlem residents suggest that cultural appropriation, even if casual and misinformed, has consequences. Instructors can have students consider: What are other examples of cultural appropriation in mainstream/popular culture? Why is cultural appropriation so prevalent? What are the consequences of cultural appropriation? How can we identify and/or respond to cultural appropriation? Submitted By: Anya M. Galli Tags: prejudice/discrimination, race/ethnicity, internalized racism, respectability politics, stereotypes, subtitles/CC, 00 to 05 mins, 06 to 10 mins Year: 2013 Length: 6:35; 4:43 Access: YouTube (clip 1; clip 2) Summary: In the wake of the Trayvon Martin case, media debates about crime and problems in African American communities were especially prominent. In the first clip, CNN anchor Don Lemon responds to these discussions with his own ideas about how young Black men can improve their communities and raise their social standing. He suggestions include: “pull up your pants,” stop using the “N word,” “respect where you live” by not littering, “finish school,” and “just because you can have a baby, it doesn’t mean you should.” In the second clip, blogger Jay Smooth responds to Don Lemon’s comments, breaking them down as part of a “politics of respectability.” According to Smooth, Lemon’s comments serve to implicitly blame young Black men for their problems, helping more privileged members of the Black community ameliorate the shame they feel as a result of internalized racism. These clips are useful for class discussions about race, internalized racism, and how racism persists in the context of colorblindness. They are particularly useful for introducing the concept of respectability politics. In the words of Tamara Winfrey Harris, “respectability politics work to counter negative views of blackness by aggressively adopting the manners and morality that the dominant culture deems ‘respectable.’ The approach emerged in reaction to white racism that labeled blackness as ‘other’—degenerate and substandard—with roots in an assimilationist narrative that prevailed in the late-19th-century United States.” Questions for classroom discussion might include: What are other examples of respectability politics that students have observed in communities of color? How does respectability politics function in other minority groups such as immigrant communities, the LGBT community, and people with physical or mental disabilities? What are the consequences of respectability politics (social, political, institutional etc...)? Submitted By: Anya M. Galli Tags: art/music, bodies, consumption/consumerism, culture, disability, discourse/language, inequality, knowledge, disability porn, stereotypes, subtitles/CC, 00 to 05 mins Year: 2013 Length: 4:29 Access: YouTube Summary: In this four minute video from the Swiss company Pro Infirmis, five people with visible disabilities arrive at an artist's studio. After introductions, the artist begins measuring the dimensions of each person's body. His team then begins sawing into a collection of store mannequins, and once dismembered, the mannequins are reconstructed so they more closely resemble the body designs of the artist's new models. After some polish, the new mannequins are unveiled and eventually displayed in stores along one of Zurich's main streets, just in time for the International Day of Persons with Disabilities. The project's title is a rhetorical question and a command, "Because Who Is Perfect? Get Closer." Indeed, no one is perfectly able-bodied. Whether visible or invisible, on some level it is true that all bodies can be said to have "malfunctions," but the deeper reason no one is perfect is because the idea of what constitutes perfection is itself elusive. Yet, most people go about their daily lives seduced by the illusion that distinguishing "able-bodied" people from "disabled" people is as straightforward as distinguishing apples from oranges. For instance, there is a Thor fandom that celebrates Chris Hemsworth's shirtless body as the epitome of perfection. Mall shoppers too routinely evaluate clothing for themselves and others by first seeing it draped over what is supposed to be a mold of a perfect body. Capitalist institutions, from the Hollywood film industry to clothing retailers, routinely place the able-bodied ideal on a pedestal, implicitly exalting a particular type of body as the standard by which all bodies must be evaluated, and it is on this point that the Pro Infirmis video is both refreshing and subversive, for it takes what are assumed to be imperfect bodies and places them in a space typically reserved for perfect bodies. These new mannequins of unfamiliar proportions stop passersby in their tracks and encourage them to reconsider the types of bodies that belong in storefronts, but while the video captures a useful disruption in the usual discourse on bodies, in my view it fails to truly provoke onlookers to reassess their casual assumptions about bodies as either working or broken, and as either worthy or unworthy of representation. No, the video leaves this binary cultural logic unscathed. For instance, one finds in the video that "able-bodied" mannequins are the clean slate from which "disabled" mannequins are born. There is a manufacturing montage that puts to rest any radical doubts as to whether these two species of mannequin have anything in common. Finally, when displayed in the Zurich storefronts, the altered mannequins remain almost hermetically sealed from the original mannequins, which have been scuttled away for the event. To truly "get closer," as the video commands us to do, I think it is important to collapse this casual, Manichean distinction between the able-bodied and the disabled. A truly radical video might instead show the old mannequins displayed alongside the new ones, and the displays would be left in place long after the International Day of Persons with Disabilities was over. Submitted By: Lester Andrist Tags: biology, bodies, class, crime/law/deviance, demography/population, disability, discourse/language, gender, health/medicine, immigration/citizenship, intersectionality, lgbtq, nationalism, prejudice/discrimination, race/ethnicity, science/technology, sex/sexuality, institutionalized discrimination, eugenics, subtitles/CC, 11 to 20 mins, 21 to 60 mins Year: 2012; 2013 Length: 15:05; 17:25 Access: YouTube (clip 1; clip 2) Summary: The eugenics movement has a long history in the United States. A popular misconception is that eugenic thinking and the associated practices were uniformly abandoned after the Third Reich's genocidal intentions were laid bare at the end of the Second World War. In point of fact, eugenic ideologies and practices have been recalcitrant features of American social institutions right up until the present day. In her book American Eugenics: Race, Queer Anatomy, and the Science of Nationalism, Nancy Ordover remarks on the resiliency of the ideology, "Eugenics..is a scavenger ideology, exploiting and reinforcing anxieties over race, gender, sexuality, and class and bringing them into the service of nationalism, white supremacy, and heterosexism." In earlier decades eugenicists could openly discuss stemming the "overflow" of immigration, as an effort to "dry up...the streams that feed the torrent of defective and degenerate protoplasm." The language of eugenics would eventually change, but the core ideas have remained; socially deviant groups and socially undesirable conditions are seen by eugenicists as biologically determined. The above clips are news stories, which draw attention to two recent manifestations of eugenics policy. The first clip chronicles the experience of an African American woman who was legally sterilized in the late 1960s in North Carolina after giving birth to her first son. The clip reports that between 1929 and 1974 approximately 7,600 North Carolinians were sterilized for a host of dubious reasons, from "feeble-mindedness" to "promiscuity." But while North Carolina's victims included men, women, and children, Ordover's research points out that the victims were overwhelmingly women and African American (by 1964 African Americans composed 65% of all women sterilized in the state). The first clip, then, is an example of how eugenics became institutionalized with the force of law, but the second news clip examines a case of institutionalized eugenics in California, which existed without the explicit consent of law. In 1909 California became the third state to pass a compulsory sterilization law, allowing prisons and other institutions to sterilize "moral degenerates" and "sexual perverts showing hereditary degeneracy." By 1979, when the law was finally repealed, the state had already sterilized as many as 20,000 people, or about one-third of the total number of such victims throughout the United States. One learns from the news clip that between 2006 and 2010, 148 women were sterilized by doctors who continued to be guided by the precepts of their eugenic ideology. Submitted By: Lester Andrist Tags: bodies, emotion/desire, gender, marketing/brands, media, beauty standards, representation, subtitles/CC, 00 to 05 mins, 06 to 10 mins Year: 2013 Length: 3:01; 6:36 Access: YouTube (clip 1; clip 2) Summary: For some time now, advertisers have employed a powerful strategy to peddle their wares. They sell men and women on the idea that a woman's value and worth is bound up with her beauty, then, with the aid of lighting, cosmetics, and digital technology, the advertisers construct an ideal beauty standard that is forever out of reach. The media landscape is populated with images of women with flawless skin, perfect postures, and perky busts—a mirage that perpetually lies on the horizon. Dove's "real beauty" campaign claims to address the harm of encouraging women to base their self worth on something which is unattainable by design; yet a critical analysis of the campaign reveals that it is reinforcing the very issue it claims to critique. In one of the campaign's latest videos (there is a short version and a long version), an FBI trained forensic artist sketches a number of women based on their own descriptions of themselves, then the artist sketches the same women based on how others describe them. The finished sketches are hung side by side, and the women subjects examine the difference. Each is shocked to discover that others apparently describe them as more beautiful than they describe themselves. Laura Stampler's article for Business Insider provides a nice summary of all that is wrong with the ad, but it is worth mentioning two of the more common critiques here. First, the video focuses on a small group of women, who are mostly thin, mostly young (the oldest woman is 40), and mostly white (In the six minute clip, people of color are onscreen for less than 10 seconds). Any campaign that seeks to lift the veil on the harm of unrealistic beauty standards would do well to stop perpetuating the practice of excluding fat women, old women, and women of color. Second, while the video is wrapped in a heartwarming message that women are more beautiful than they realize, the deeper message is still that physical beauty can be the basis for true happiness and satisfaction. At about the 5:10 mark, the sketch artist asks one woman, "Do you think you're more beautiful than you say?" She replies, "Yeah," How different the message of the video would be if instead she flipped the script and asked the artist, "Why should my sense of being whole and satisfied hinge so much on my physical appearance in the first place?" Submitted By: Jeehye Kang |
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