Dr. Sharmila Rudrappa featured in ASA’s Contexts magazine

Associate Professor Sharmila Rudrappa has been traveling to India in the summers, interviewing surrogate mothers about their role in the growing industry of exporting surrogate babies from India.

Dr. Rudrappa is featured in this edition of Contexts in an article entitled: India’s Reproductive Assembly Line.

According to Dr. Rudrappa:

India is emerging as a key site for transnational surrogacy, with industry profits projected to reach $6 billion in the next few years, according to the Indian Council for Medical Research. In 2007, the Oprah show featured Dr. Nayna Patel in the central Indian town of Anand, Gujarat, who was harnessing the bodies of rural Gujarati women to produce babies for American couples. Subsequent newspaper articles and TV shows, as well as blogs by users of surrogacy, popularized the nation as a surrogacy destination for couples from the United States, United States, England, Israel, Australia and to a lesser extent Italy, Germany, and Japan.

The Power of the Erotic & a Utopian Future by Brandon Andrew Robinson

In gearing up for the annual American Sociological Association conference this summer in Denver, I have been pondering this year’s theme – “Real Utopias.” This topic, according to the ASA program, is trying to bridge together the empirical and theoretical realities of life with the vision of “… a fantasy world of perfect harmony and social justice.” In dealing with this tension between the practical and the dream, the ASA meeting calls for “… developing a sociology of the possible, not just of the actual.” But what would this type of sociology look like? And where do we even begin to find the tools to forge this novel way of conceptualizing a better tomorrow? I believe one possible undertaking can happen by turning to the root of the erotic in our own personal lives so that we can strive collectively for this utopian future.

In my endeavor to understand the power of the erotic and how it can assist in achieving a better world, I first turned to one of the earliest sociologists Max Weber. In his “Religious Rejections of the World and Their Directions,” Weber (1946) explored how discipline deals with the irrationality of the erotic sphere. Weber called sexual love “… the greatest irrational force…” that is in constant tension with rationality and discipline (343). Rationality produces legally constituted marriage as the only rational form of romantic economic arrangement, and as seen in The Protestant Ethic (1930), sex is just a calling from God to reproduce. Society has to regulate sexual intercourse to marriage because eroticism can easily produce frenzies that are non-routinized and, hence, irrational. Since rationality and discipline are impersonable and emotionless, society has to control the erotic because it signifies love and emotions. As Weber notes, a person engaging in an erotic relation is “… freed from the cold skeleton hands of rational orders, just as completely as from the banality of everyday routine” (p. 347). The erotic relation, to Weber, “… embodie[s] creative power…” (p. 347) and is hence constructed as a “…loss of self-control…” by the rational cosmos of the societal order (p. 349). Because the erotic relation is predicated on love, emotion, and so forth, it stands in direct opposition to the rational social order and is hence disciplined as being irrational unless done within marriage and only for procreation. Weber, however, saw a great deal of power in the erotic relation as it frees people from the rational, mundane order of life, allowing for a more utopian future outside of the disciplined world of today.

Accordingly, in her piece “The Uses of the Erotic,” Audre Lorde (2007, [1984]) also sees the erotic as a creative power source that can allow one to explore inner possibilities in pursuing genuine social change. She argues that the erotic is a resource in each person, “… which arises from our deepest and non-rational knowledge”  (p. 88). Society tells us to condemn and vilify this resource; however, for Lorde, this resource is a source of power that helps us feel as we do our work, instead of just always routinely and emotionlessly trudging through life. This creative power is born from love, but capitalism has devalued it and constructed it as dangerous. Since the erotic is born of love though, it can help us in understanding others and lessen the threat of differences between strangers and ourselves. For this matter, we must begin to recognize our erotic feelings, so that we can share these deep feelings with others and then re-bridge the gaps that have divided us. As Lorde writes, “Recognizing the power of the erotic within our lives can give us the energy to pursue genuine change within our world, rather than merely settling for a shift of characters in the same weary drama” (p. 91).  The erotic, for Lorde and similarly for Weber, is a non-rational, creative source of power within each of us that needs to be freed so we can feel life and then develop love and empathy for ourselves, and more importantly, for others.

Moving to an intriguing application of the erotic, Richard Fung (1991) examines the power of the erotic in his analysis of race within gay male pornographies. Fung traces the ways in which Asian men are depicted as submissive sexual actors and basically as props for the pleasure of white men. His descriptions of these various pornographies and their racist ideologies are unnerving; yet, in his conclusion, Fung talks about the power of the erotic in certain moments of these films. In these moments, Fung believes that these racist ideologies are suspended or eclipsed by the power of the erotic. For him, these “genuine” moments typically happen when he sees the bodies caressing one another. The actors stop pretending to be in their racist roles, and, instead, the porn actors “… appear neither as simulated whites nor as symbolic others” (p. 161). The power of the erotic interrupts or supersedes racism within these ephemeral moments, where the creative source of feeling takes over from the racist roles being presented.

Weber, Lorde, and Fung – all seem to find great life-changing power within the erotic. This life source challenges the routinized, disciplined ways of society. It pushes us to love and feel, and in that, it advances us towards a new form of intimacy with strangers. It also has the capability to transcend (at least temporarily) hegemonic ideologies, granting new ways of relating between the other and the self. How then can we tap into this source of the erotic in each of ourselves in order to form a collective strategy to achieve a more perfect future? The erotic appears to have the potential to bring about more equitable ways of relating and new visions for the possibilities of sociology. However, we all must begin to feel the erotic inside of us, and then we can start imagining and striving for this harmonic future that the ASA theme has called on all of us sociologists to delve in and investigate this year.

References
Fung, Richard. 1991. “Looking for My Penis: The Eroticized Asian in Gay Video Porn.” Pp. 145-168 in How Do I Look? Queer Film and Video, edited by Bad Object-Choices. Seattle: Bay Press.

Lorde, Audre. 2007 [1984]. “The Uses of the Erotic: The Erotic as Power.” Pp. 87-91 in Sexualities and Communication in Everyday Life: A Reader, edited by Karen E. Lovaas and Mercilee M. Jenkins. Thousand Oaks: Sage Publications, Inc.

Weber, Max. 1930. The Protestant Ethic and the Spirit of Capitalism. New York: Routledge.

Weber, Max. 1946. “Religious Rejections of the World and Their Directions.” Pp. 323-359 in From Max Weber: Essays in Sociology, edited by H. Gerth and C. W. Mills. New York: Oxford University Press.


Brandon Andrew Robinson is a doctoral student in the Department of Sociology at the University of Texas at Austin. His research interests include sexualities, queer spatialities, and intersectionality. His newest project will be examining how the Internet impacts sexual behavior and desire for men who have sex with men.

Remembering Sarah McKinnon

Sarah McKinnon was a bright light at UT Austin, a talented Demographer and a devoted mother who passed away at the tragically young age of 37. She will be sorely missed by her family and friends and is remembered below in a memorial given by Dr. Joe Potter at the Population Association of America’s annual meeting in San Franciso, California this May. Sarah’s family will hold a memorial for her on June 24th at the turtle pond by the Main building at UT. Please join in celebrating her life.

Sarah McKinnon died three weeks ago of cancer at age 37. Between 2001 and 2009, I had the privilege of being her advisor, colleague and friend while she was a graduate student and researcher at the University of Texas in Austin. Sarah grew up in western Massachusetts, was valedictorian of her high school class, spent a semester at UMass-Amherst, and then went to El Paso to join her mother and attend the University of Texas in El Paso where her mother was teaching Epidemiology. Sarah made the best of a less than challenging academic situation, and graduated at the top of her class. She then went on to get an MPH from the UT School of Public Health, studying both at the main campus in Houston and later at the satellite campus in El Paso. She then worked for a year in El Paso where in addition to other duties she served as a translator for doctor for low-income patients. From El Paso she went to Atlanta where she had a year-long internship at CDC in Maternal and Child Health.

When she applied to enter the graduate program at UT-Austin, I quickly recognized that we had many interests in common and that her background and skills would be wonderful assets for several of the projects I was involved with or had in mind. I begged her to accept our offer of admission.

While in Austin, Sarah studied, taught, worked as a programmer, and was involved with four main research areas:

1. Sarah was a pillar of the Border Contraceptive Access Study—a project based on the natural experiment that cross-border procurement of oral contraception provided in a border setting. Sarah brought much energy, deep familiarity with the low-income population of El Paso, and wonderful skills with data collection and management to this enterprise. She was also responsible for a great deal of the analysis and programming that was involved in many of the papers from that study, and was an author of three of them. And almost singlehandedly she prepared the documentation, and completed that the data cleaning that was a prerequisite for a public release of the data we collected.

2. Sarah was also an active, energetic, and wonderful collaborator with the group at UT Austin working on issues of racial and ethnic disparities in US health outcomes. Working with Parker Frisbie, Bob Hummer, and others, Sarah co-published several chapters that summarized current patterns of US health disparities, with a particular focus on infant and child outcomes. In Bob’s words: “Her work in this area was characterized by great expertise with data and methods and keen insights on the explanations underlying the disparities. And of course, Sarah’s great energy and sense of humor characterized her involvement with this research group as well.”

3. While at UT, Sarah became interested in Brazilian demography, learned some Portuguese, and took advantage of the last tier of Mellon money to spend a few months in Brazil. Together, we tackled the question of how to use the large trove of Brazilian census microdata that had been assembled at UT for the purpose of analyzing the growth of Protestantism in Brazil and its possible effects on reproductive and other behaviors. Sarah was the first author of a nice paper published in Population Studies in 2008 on “Adolescent Fertility and Religion in Rio de Janeiro”.

4. For her dissertation topic, Sarah eventually chose to learn and apply some of the Bayesian spatial statistics methods that my colleagues Renato Assuncao and Carl Schmertmann were proficient with to the task of estimating child mortality rates for all 5000 plus municipalities in Brazil. This was a daunting task that required learning a new type of statistics, mastering the use of Monte Carlo Markov Chain programs, and as well as modifying the underlying technology of Brass estimation for this purpose. But Sarah did it all, going to short courses on Winbugs at other universities, bugging Carl and Renato for help making Winbugs do what it had to do, and producing and interpreting the results. It is a pity that Sarah, Renato and Carl and I were not able to send a paper based on this work off to a journal before Sarah’s passing, but getting that done is now on our shoulders.

Shortly before she defended her dissertation, Sarah was hired by the CDC/Division of Reproductive Health in 2009 as a Statistical Data Analyst/Programmer. Sarah’s position was originally envisioned as providing programming support to CDC epidemiologists in the Maternal and Infant Health Branch, assisting them with the organization and management of complex analysis data files for various projects. Within months of being hired, Sarah became an expert on U.S. birth and death certificate files, hospital discharge data, and longitudinally linked vital statistic and administrative databases for mothers and children.

In the words of her CDC colleagues: “Sarah brought a unique mix of analytic and programming skills to the Division, and was a brilliant analyst in her own right. She not only supported projects as was originally envisioned, but she also enriched the analytic projects in which she participated. Her CDC colleagues quickly realized Sarah’s great potential. Only a year into her stint with CDC, she began participating as an advisor in numerous DRH studies.”

It is very sad for me to stand before you reading these words. Sarah was an extremely smart, dedicated, and efficient demographer, and a lovely person. I owe a great debt to her for all that she did for the projects I was involved in, and for the opportunity to work alongside her analyzing demographic data. She had a promising career in front of her, and I expected to be her colleague for many years to come. I, and many others at the PRC, CDC, and PAA will miss her greatly. When I last saw her at her mother’s home in Tampa on March 25th, she said she was sorry she would not be at PAA this year, and I am glad that we all have this opportunity to remember her tonight.

Dr. Gloria Gonzalez-Lopez receives Women’s and Gender Studies Gilbert Teaching Excellence award

Dr. Gloria Gonzalez-Lopez was presented with the Lucia, John, and Melissa Gilbert Teaching Excellence Award honoring her outstanding record of undergraduate and/or graduate teaching in Women’s and Gender Studies courses. One award is given each year, alternating between non-tenured faculty members (Assistant Professor or Lecturer) and tenured faculty members (Associate or Full Professor). Dr. Lopez-Gonzalez is well known for her compassionate mentoring of Sociology graduate students and for her research in the areas of gender and sexuality. Congratulations for this well-deserved award!

In addition to receiving recognition for her outstanding contribution to undergraduate and graduate mentoring and teaching, Dr. Gonzalez-Lopez’ graduate student, Lorena Siller, received the 2012 Women’s and Gender Studies MA Thesis Award. Lorena recently finished her MA Thesis, “Ni Domésticas Ni Putas: Sexual Harassment in the Lives of Female Household Workers in Monterrey, Nuevo León” under the supervision of Dr. Gonzalez-Lopez and will be graduating in May 2012.

UT Blackademics: Embracing New Media by Shantel G. Buggs


Last semester, I had the opportunity to join a steering committee to develop a new graduate-level “action research” course in UT’s African and African Diaspora Studies (AADS) Department. In our weekly meetings, several other graduate students from various departments, myself, and our fearless leader, Dr. Kevin Foster, would break down our vision for “Black Studies in the Age of New Media,” always with an emphasis on how we could utilize various social media platforms within the course as well as to achieve the course’s ultimate goals: dissemination of scholarly work from Black faculty at UT beyond the 40 Acres and establishing a new way to engage with the community, both locally and nationally.

All of the work the steering committee put in during last semester came to fruition this spring, with the course culminating in its inaugural event — UT Blackademics — on Thursday night.

The event, consisting of an assortment of brief presentations by UT faculty, was recorded in the KLRU studios on campus (the event will be aired on KLRU in a series of several episodes). Faculty hailed from several UT departments (all of which hold partial appointments in AADS), including Educational Psychology, Civil, Architectural & Environmental Engineering, Curriculum & Instruction, and Theater & Dance. In true social media fashion, the audience was encouraged to “live tweet” the event using the hashtag #UTBlackademics (check out my Twitter feed here!)

The presentations began with Dr. Kevin Cokley’s assessment of the impact that racial identity has on the academic achievement of Black students. Challenging the rationale that Black students “fear” being perceived as “acting white” — which he labeled a gross oversimplification — Dr. Cokley noted that gender and the degree to which an individual’s racial identity was central to their self-concept seemed to have a strong relationship with academic success in college.

Following Dr. Cokley was Dr. Talia McCray, who discussed urban transportation planning and the benefits of active forms of transportation, like walking or biking. Dr. McCray noted that there are gender differences in how spaces (bus stops in this case) are perceived as “safe” or “unsafe,” and that these perceptions then have an influence on behavior. Considering that most of the traveling that people do is within a 20 minute radius of their home, walking or biking would be more sustainable forms of transportation — but how, she asked, do we “nudge” people, especially people living in low-income areas, into participating?

Dr. Foster returned to the stage to discuss the relationship between teaching, research and service in academia. Though it is often encouraged that the focus should be on teaching and research, Dr. Foster argued that engagement with the community can actually make academics better teachers and researchers. As he emphasized through his example of his community outreach work through ICUSP, “We are all thinkers. We are all teachers. We are all learners.”

Lastly, but surely not least, Dr. Omi Jones, aka “Sista Docta,” danced onto the stage accompanied by drums, encouraging the audience to think about what embodiment tells us about blackness. Performing/lecturing on the difficulties for persons of color in academia and the challenges of dealing with students who don’t feel that black feminist thought is for them, she had the audience repeat this refrain of “verbal self-defense”: be careful, your misunderstandings are dangerous.

The entire evening had a great energy about it and I was extremely proud to have played a small part in this event’s existence. As Dr. Foster stated during the brief Q&A session, it is important for events like Blackademics to eventually become normal — presenting Black scholarship and making it accessible shouldn’t be uncommon. Overall, the night was a great success and I can’t wait for the next Blackademics event!

KLRU will be airing episodes at some point in the future. I’ll be sure to post that info when it becomes available!


Shantel G. Buggs is a “Sista Docta in Training” in the Department of Sociology. Her research interests include the lifecourse of multiracial individuals, interracial relationships and sexuality.

A response to Makode Linde’s ‘genital mutilation cake performance’ by Letisha Brown

On Sunday April 15th, “the Swedish minister of culture Lena Adelsohn Liljeroth cut in to a large cake shaped like a black woman as part of an art installation which was reportedly meant to highlight the issue of female circumcision” (Jorge Rivas 2012: p.1). Afro-Swedish artist Makode Linde, who acted as the head of the cake, and screamed as each person cut into the black female body created the live art installation. The artist commented on his piece on Facebook saying the following: “Documentation from my female genital mutilation cake performance earlier today at Stockholm moma. This is after getting my vagaga mutilated by the minister of culture, Lena Adelsohn Liljeroth. Before cutting me up she whispered “Your life will be better after this” in my ear,” (Rivas 2012: p. 1).
 
Portraits and video images of the art piece are now circulating on Facebook and Youtube, and sparking much debate about the artistic nature of the piece in light of the blatant racial underpinnings. It is difficult to critique art when freedom of expression is something that is valued within the art world; nevertheless it is hard not to question the validity of Linde’s performance as art. Though the cake reportedly was created as a means of highlighting the controversial issue of female genital mutilation; the ways in which the spectators reacted to the piece, and the lack of critical analysis on the part of the artist give me pause.
 
What is presented to the public gaze is a naked and grotesque image of a black female body caricatured in a stereotypical manner; being cut into by laughing white faces while the head screams and moans with each stab. The image is one that is graphic in such as a way it is a vivid reminder of the ways in which black female bodies continued to be upheld as spectacles of race. Furthermore, there is much to think about in terms of Linde performing as the screaming head of a woman in the first place. While some have commented, on Facebook and other sites, that the Linde’s African heritage somehow erases the racist underpinning of the performance, I am not convinced.
 
Watching the video I see only a grotesque presentation that mocks the real suffering of black women, and women of color in general across the globe. Furthermore, the presentation of the cake itself, the blacked face actor screaming, the exaggerated red lips and naked body harken back to stereotypes of old: the blackface minstrel performer, black faced caricatures of black women and men that became collectors items. Taking all of this in with the limited explanation of what he is supposedly concerned with (female genital mutilation), being feed the cake himself, and the laughing smiling faces and constant photographs; it is difficult to view this piece as either art or protest.
 
Nevertheless, it is not my goal to dominant discussion of this piece, or this topic. Yet and still, I am tired of the black female form once again being taken up as a representation of grotesquierie and spectacle. Watch this video for yourself, comment on this display and the presentation of this as art, but beware of the graphic nature:
 


Letisha Brown is PhD student in the Department of Sociology at UT-Austin. She is the 2011 winner of the Barbara A. Brown Outstanding Student Paper Award awarded by the North American Society for the Sociology of Sport. She received this honor for her paper, “The Spectacle of Blackness: Race, Representation and the Black Female Athlete.”
 

‘The Problem of Democracy Today’ – Cornelius Castoriadis

An interesting speech given in Athens in 1989, six months before the fall of the Berlin Wall, by Cornelius Castoriadis, founder of Socialisme ou Barbarie (1948-65). Mention of sociologist Lewis Mumford. Some tidbits:

‘We must return to the original meaning of the word “democracy.” Democracy does not mean human rights, does not mean lack of censorship, does not mean elections of any kind. All this is very nice, but it’s just second- or third-degree consequences of democracy.’

‘There is a famous phrase of Plato, in the Laws, if I remember correctly, where he is discussing the ideal dimensions of a city and says that the ideal dimensions as regards population (not territory) is the number of people who, gathered in one place, are able to hear an orator speaking.’

‘If factories and public services manage to function, it’s because employees violate to a large extent the regulations in order to be able to do their jobs. This is proven by the fact that one of the most effective forms of strike is what is called in French ‘zeal strike’: the employees begin to apply the regulations to the letter, and this can make everything collapse in an hour.’

‘…[I]n ancient democracy, as people had nothing else to do…they had this political passion, while ourselves…all we seek from the state is to consolidate our delights.’

Read more here.

Developing Course Goals and Objectives

Sociology Assistant Instructor David Glisch-Sanchez offered an informative session Monday on how to assess student learning in the classroom.

First, there are different types of learning, from memorization and understanding to evaluation and creating something new based on knowledge gained. It is important for teachers to design activities and measurement criteria that target a variety of these types of learning.

Second, there is also variety in terms of objects learned, from facts and concepts to self-reflection and critique of one’s approach toward the facts and concepts themselves. There are many pedagogical tools, from choice-based exams to open-ended research projects, that can assess these levels of knowledge acquired through the course, each with their own pros and cons.

David also talked about the importance of specifying and clarifying course objectives at the beginning of and throughout the course. Regardless of what assessment criteria teachers use, it is important expectations be set and made explicit if not as ultimate learning goals, then as check-points for students.

‘What do I know?’ ‘What do I want to know?’ and ‘What did I learn?’ are three useful general questions teachers should pose to students, and keep in mind as they continue to improve their courses.

Below are some resources toward this end teachers can consult:

‘Helping Students Do Well in Class: GAMES’ by Dr Marilla D Svinicki

Exam Writing Guidelines from Instructional Assessment Resources, UT-Austin

Developing Course Goals and Objectives by David Glisch-Sanchez

Chicken & Soda: Power and Stereotypes in Advertisements

Recently, Burger King has been under fire due to a leaked commercial starring hip-hop singer Mary J. Blige promoting their new crispy chicken wraps.  In the commercial, a customer asks a Burger King cashier what’s in the new crispy chicken wrap, and before she can answer, Blige appears in the dining room and rhapsodizes about “crispy chicken, fresh lettuce, three cheeses, ranch dressing wrapped up in a tasty flour tortilla.”  During the performance, Blige’s vocals are backed by a hip-hop beat and the Burger King slowly transforms from a fast food eatery to a hazy night club, replete with flashing multi-colored lights and patrons getting their groove on.

The ad was quickly picked up as a topic of conversation by our ravenous cyberculture.  Unsurprisingly, most of the attention was focused on the ways in which the ad invokes and promotes black stereotypes in the service of appealing to a black demographic.  As a blogger on Madam Noire put it, “Having a black woman sing about chicken was no mistake. They’re trying to reach the “urban” (aka black) demographic. And God knows black folk, won’t buy anything unless there’s a song, and preferably a dance, attached to it.”  Even Forbes magazine contributed a piece showing how the ad has significantly decreased the standing of Burger King in the African-American population.

In the Burger King ad, racial stereotypes – black people love fried chicken and hip-hop! -are used to try and sell a product to a specific demographic.  By employing these stereotypes, Burger King left itself open to the critique that their representation of the black consumer is essentialist and offensive.  Yet this advertising strategy is not new, and in fact has been successfully employed as recently as last year:

In the ads run by Dr. Pepper in 2011, their new diet drink Dr. Pepper 10 was sold with the tagline “it’s not for women,” and used a variety of masculine stereotypes – Yay action, guns explosions!  Boo romantic comedies and “lady drinks”! – to pitch their product to a specific demographic: men.  In essence – and leaving aside the deeply problematic ways in which the commercial denigrates femininity – this advertisement was just as essentialist and offensive as the Burger King ad, only it drew on stereotypes of masculinity instead of black people.  And while this advertising campaign indeed did hurt Dr. Pepper’s standing in the eyes of consumers,  the commercials continue to run and you can still like Dr. Pepper 10 on Facebook for access to Dr. Pepper 10’s “Ten Manaments.”  So what’s going on here?  If both of these advertising campaigns are using stereotypes to sell products, why has the backlash against the Burger King ads caused such an uproar while the Dr. Pepper 10 campaign continues?

The largest difference in these two advertising campaigns is power.  I hope I’m not rocking anyone’s world when I say that men hold more power in our society than black people.  By this I mean to say that in our patriarchal society men, through their demographic weight at advertising firms, movie studios, and television channels, especially in terms of upper management and direction, are well situated structurally to define what a “real” man is.  If the exaggerated masculine identity in the Dr. Pepper 10 ad is a joke, the position of men in creating the ad means the joke is self-deprecating.  By contrast, black people have by and large very little say in the sort of images and identities that circulate depicting blackness and black culture.  If the stereotypical blackness in the Burger King ad is a joke, the joke is on them.  To put this sociologically, we might say that that the powerful position occupied by men in society allows them to choose, or assume the hypermasculine identity displayed in the Dr. Pepper 10 ad, but it also allows them to reject it.  For black people however, the lack of power means that the vision of blackness put forth by Burger King does not come from black people themselves but is imposed, or assigned by the dominant (white) culture.  Because the identity is assigned externally and because the identity lines up with dominant cultural stereotypes, there is no option to accept or reject the association made between themselves and the chicken loving, clubbing version of themselves offered by Burger King.

Another way this power imbalance shows up is in heterogeneity of representation in media.  Dr. Pepper 10 may play into a stereotypical version of masculinity, but there are a myriad of cultural productions that display different performances and embodiments of masculinity than shown in the ad.  We have Arnold Schwarzenegger or Jason Stratham, but we also have Jim Carrey or Adrian Brody.  We have Team Edward, but we also have Team Jacob.  But when it comes to portraying black people, the types of representations offered in popular media are much more stereotypical.  While there has been arguable progress on this point, representations showing black people as angry, violent, criminal, or hypersexual still dominate American movies, television, and advertisements.  In short, the Dr. Pepper 10 ad does not lead the average viewer to the conclusion that all men must be like that, because the idea that there are more diverse ways to “be a man” than those offered in the commercial is patently obvious to them.  In contrast, because the media shows us less ways to “be a black person,” the vision of blackness promoted by the commercial snugly fits into the limited identities popular culture puts forth, thereby helping to reify stereotypes about black people.  Furthermore, and unlike men, there are many places in the United States where the largest exposure people have to black people is through media representation, giving these representations added weight in shaping who black people are or should be in the eyes of the viewer.

Another factor that must be taken into consideration when sociologically thinking about the reasons for these disparate responses is history.  The association between black people and fried chicken has a long history, dating from the days of slavery where blacks ate fried chicken in the form of table scraps from slave owners.  Then in the early days of film, blacks were uniformly portrayed as chicken eating, dancing and jiving buffoons, willing to lie and commit crimes to get their chicken fix.  More recently, we might recall Fuzzy Zoeller’s line to Tiger Woods after winning his first Masters championship asking him not to order fried chicken and collard greens for the Champion Dinner.  The idea that all black people like fried chicken is obviously problematic, as its posits what one likes to eat as somehow derived from biology instead of being a personal predilection.  As Dave Chappelle facetiously put it, “All these years I thought I liked chicken because it was delicious.  It turns out I’m genetically predisposed to liking chicken.”  For black people, having Burger King assume they like fried chicken signals more than just culinary disposition.  It also aligns with a long cultural history which uses such apparently benign stereotypes to buttress more nefarious ones.  If the average white viewer believes that his “black people like fried chicken” view has been validated through the Burger King commercial, the leap to take more negative stereotypes about black people  as fact – criminality or hypersexuality, for example – is a much smaller one.  This process has been touched on by some commentators during the course of discussing the ad when they describe the ways in which they avoid eating foods traditionally associated with the black community in public, afraid that the impression they want to give (“I like this food”) is not the impression people get (“See?  Black people really do like that food!”).  This again points to the workings of power in the difference between assumed and assigned identity.

In conclusion, the disparate reactions to the Burger King and Dr. Pepper 10 commercials demonstrate that you can’t examine how stereotypes operate in society without paying attention to power and history.  As shown in this popular parody of the Mary J. Blige ad, Burger King failed to realize that when you deal in racialized generalizations, you’re bringing a lot more to the table than just a tasty wrap.

——

Amias Maldonado is a doctoral student at the University of Texas.  His research interests include gender, sexuality, and critical race theory.  He was born and raised in San Antonio and as such, he finds both fried chicken in a tortilla and Dr. Pepper without real sugary goodness completely ridiculous. 

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