Colorism, Gender, and School Suspension

By Tristan Bridges and C.J. Pascoe

gwptwittericon2Originally posted at Girl W/ Pen

Alice Walker, the Pulitzer Prize winning author of The Color Purple, coined the “colorism” term to define: “prejudicial or preferential treatment of same-race people based solely on the color of their skin” (here: 290). Colorism occurs when groups of people are discriminated against in systematic ways on the basis of skin color alone.  The differential treatment results not simply from being recognized as belonging to a specific racial category, but from the values associated with the actual color of someone’s skin.  And it is one way that social scientists have looked at inequalities within as well as between racial groups.

Some of the social scientific findings that provoked more research on colorism uncovered skin color-based disparities within the criminal justice system. Research has shown, for example, that skin color affects the length of time people are sentenced to serve in prison, the proportion of their sentences that they do serve, and the likelihood of receiving the death penalty.  This research has less often focused explicitly on intersections with gender inequality.

A recent article in Race and Social Problems by Lance Hannon, Robert DeFina, and Sarah Bruch—“The Relationship Between Skin Tone and School Suspension for African Americans”—addresses these intersections centrally. They analyze the relationship between race, skin color, gender, and the school suspension.  Similar to what research on criminal sentencing has shown, Hannon, DeFina, and Bruch found that darker skin tone was significantly related to the likelihood of being suspended in school.  African American students with darker skin had a higher probability of being suspended than those with lighter skin.  But, upon closer investigation, they discovered that that finding was primarily driven by the fact that skin tone has a much larger impact on African American girls than on African American boys.

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On the Significance of Man Cave Signs

Screen shot 2014-02-24 at 9.39.15 AMThe market for man cave paraphernalia is probably a small niche.  But, many people I’ve talked to spend an inordinate amount of money on an odd array of trinkets and tchotchkes that help them symbolically authenticate these spaces.  Most of the people I contact to ask about their man caves, man dens, or whatever they call them talk with me or write with me first about the sign outside of the room.  Literally hundreds of these signs are for sale.  Some can be customized with names, but most are not.  And some men produce their own signs or have signs produced for them by others.  Not every man cave has a sign.  In fact, the ones with signs often feel a lot less authentic than those without.  But, signs are a feature of a “type” of cave, to be sure.

berenstain-bears-No-Girls-AllowedThe signs remind me of images we culturally associate with boys’ bedroom doors.  The “Keep Out!” sign with a skull and cross bones.  Indeed, this is where the signs are placed.  They’re not in the man cave, they are a designation of the space that stands just outside.  They symbolically welcome some and exclude others—similar to the “no girls allowed” signs we think of as characteristic of boys’ clubhouses (or Calvin and Hobbes’ tree house).  When I started this man cave project, I wasn’t initially all that interested in what exactly was in the caves.  calvingrossI’m collecting photographs of some, documenting the objects and considering room setup, décor, and the placement of different kinds of objects within the rooms.  But, I was and am much more interested in the ways these spaces fit into the relationships of the people in whose homes the caves reside.  But, now that the project is underway, the stuff has captured my attention as well.  And these signs are just one very small piece.

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Masculinity, Gender (Non)Conformity, and Queer Visibility

by Tristan Bridges and CJ Pascoe

gwptwittericon2Originally posted at Girl W/ Pen

WarpaintCoco Layne got a haircut.  She shaved both sides of her head, but left the top at a length that falls roughly to the bottom of her face.  As a feminist fashion, art, and lifestyle blogger, she was quick to recognize the ways that she could subtly re-style her hair and dramatically alter her presentation of gender (here).   So, in classic feminist art blogger style, she produced an art project depicting her experience.  Coco’s project—“Warpaint”—comes on the heels of several other photographic projects dealing critically with gender: JJ Levine’s series of photographs—“Alone Time”—depicting one person posing as both a man and a woman in a single photograph (digitally altered to include both images); the media frenzy over Casey Legler, a woman who garnered attention, recognition and contracts modeling as a man; the Japanese lingerie company that recently went viral by using a man’s body to sell a push-up bra, just to name a few.

Along with these other photographic projects on gender, Warpaint is critical commentary on what gender is, where it comes from, how flexible it is, what this flexibility means, and what gender (non)conformity has to do with sexuality.  Coco’s work provides important lessons about how gender is produced just below the radar of most people most of the time.  These projects all point out the extensive work that goes into doing gender in a way that is recognizable by others. Indeed, recognition by others is key to doing gender “correctly.” It is what scholar Judith Butler calls performativity or the way in which people are compelled to engage in an identifiably gendered performance. When people fail to do this, Butler argues that they are abject, not culturally decipherable and thus subject to all sorts of social sanctions. Butler points out that the performance of gender itself produces a belief that something, someone, or some authentic, inalienable gendered self lies behind the performance.  These photographic projects lay bear the fiction that there is this sort of inevitably gendered self behind the performance of gender.  This is precisely why these projects produce such discussion and, for some, discomfort.  It makes (some of) us uncomfortable by challenging our investments in and folk theories surrounding certain ways of thinking about gender and sexuality.

Much of the commentary the Warpaint project focused on Coco’s ability to get a retail job when she displayed her body in ways depicted on the bottom row.  Indeed her experience reflects research indicates that different workplaces reward particular gender appearances and practices. Kristen Schilt’s research on transmen at work, for instance, highlights the way that performances of masculinity get translated into workplace acceptance for these men. Yet doing gender in a way that calls into question its naturalness can put people (including those who do not identify as gender queer or tans) at risk. In Jespersen v Harrah, the 9th Circuit Court of Appeals held that female employees can be required to wear makeup as a condition of employment (in a workplace where men are not required to wear it).  While recent decisions have been more favorable to trans identified employees, most states do not have employment law or school policies protecting gender non-conforming individuals.  Simply put, most states do not have laws addressing —to use Coco’s language—gender expression.

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What Can Testicles tell us about Dads?


Cross-posted at Girl W/ Pengwptwittericon2

Screen shot 2013-09-11 at 11.32.26 AMSo… I’m going to go ahead and say that this is the wrong question to be asking. This question proceeds from a belief that testicles CAN tell us something about dads. A new study is making the rounds in the news that addresses the relationship between testicle size and parenting behavior among men (well… 70 men… not randomly sampled…). The paper is entitled “Testicular Volume is Inversely Correlated with Nurturing-Related Brain Activity in Human Fathers” in the Proceedings of the National Academy of Sciences of the United States of America. I can think of more than a few titles that might have been catchier (and clearly, journalists reporting on the research had a similar idea).

In fairness, I don’t have access to the complete study (though I’ve requested it). But the problem is also in how this study gains attention in the media. It’s a great example of how a correlation combined with cultural stereotypes and assumptions can run wild. When correlations combine with popular stereotypes concerning a particular topic (like, say, the relationship between testosterone and any number of socially undesirable behaviors), questions about the science sometimes get lost because it looks like something was “scientifically proven” that we already wanted to believe anyway.

So, here’s the relationship the researchers found: men with smaller testicles tested more positively for nurturance-related responses in their brains when shown pictures of their children. The study reports that men with smaller testicles had roughly three times the level of brain activity in the area of the brain associated with nurturing. These men (with smaller testicles) were also men with lower levels of testosterone—something that has previously been shown to be associated with nurturing behavior among men.*

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Architecturally Isolating “Feminine” Emotional Displays

I recently moved to upstate New York.  So, there’s a lot more Victorian-style architecture in my neighborhood.  I’ve posted on the interesting ways that Victorian architecture gender segregates activity within the domestic space before (here and here).  photo 1(1)One room I’ve been interested in lately is a room with a few different names and a history that’s not entirely known.  It’s sometimes referred to as a “roofwalk.”  But, it’s more commonly called either a “widow’s walk,” “widow’s perch,” or a “widow’s watch.”  When I first learned about it, it was written about as a widow’s watch.  And there’s a bit of cultural mythology that surrounds these rooms in homes.  Here are two houses in my neighborhood with the room (right and left).photo 2(1)

The story that I’ve always heard about this room is that it was designed for the wives of sailors to watch and wait for their husbands to return.  Women whose husbands died at sea–so I was told–would sit in these rooms, pining for their long-lost lovers.  As it happens, there’s not a great deal of evidence that this was, in fact, the original purpose of the room, nor that this is how these rooms were actually used.  They did initially appear during the period when the sailing industry produced international trade on a level previously unimaginable and during which naval warfare dominated (~1500’s through the mid 1800s).  But the rooms could have equally been intended for (and used by) mariners themselves (rather than their wives) to look out for ships due back in port.  Indeed, in some communities, these rooms are referred to as “captain’s walks.”

And it’s also true that a great deal of these rooms were initially built around the chimneys of homes to provide quick and easy access to the chimney both in case it needed repair, and for a quick way to put out chimney fires–a constant dilemma in early American architecture.  This was the reason people had their chimneys “swept” every so often.  victorian style chimney sweep, a child chimney sweep,  hulton piThe accumulated ash and soot, if not regularly removed, could ignite.  Sweeping chimneys was serious–and extremely dangerous–business.  Children were often used because of their size, but it was a job often given to orphaned children.  It’s also a powerful illustration of historical understandings of children and childhood.  Despite being illegal, it would be unthinkable to ask a child to do something this dangerous today.  Chimney fires were serious business.  So, having quick access to pour sand down might have saved your home.

Yet many of these rooms today are not around chimneys, and if they were intended for either men or women, they were a room gendered by design.  And if intended for women, then they continued a tradition within Victorian architecture of designing rooms specifically intended to segregate (and/or isolate) certain emotional displays of women, keeping them out of sight.

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The Sad Demise, Glorious Triumph, and Mysterious Disappearance of the Gayborhood?*

Cross-posted at Social (In)Queery

This post is part of a series of posts I’ve written on sexuality and space, specifically addressing issues of where LGBT populations live and why.  See “Can Living in the City Make you Gay?” and “Why More Lesbians (Might) Live in Rural Communities than Gay Men” for the first two in the series.

the CastroThe gayborhood is a relatively new cultural phenomenon.  While groups of gay men and lesbians have sought living spaces organized around sexual identity for a long time, neighborhoods actively recognized as “gayborhoods” by others is something arguably more recent.  Indeed, as Amin Ghaziani writes, “It’s quixotic to think that gay neighborhoods have always been around and will never change” (here).  Sociological research on gayborhoods asks a few different kinds of questions: How and why do gay neighborhoods emerge?  What kinds of factors shape their growth and endurance?  What kinds of processes and forces threaten their existence?

A variety of social forces account for the emergence of gayborhoods.  Ghaziani discusses the pivotal role that World War II played in their emergence.  As men and women came home–some after being dishonorably discharged from service (as a result of their sexuality)–they settled in port cities like San Francisco.  But, gayborhoods were also emerging prior to WWII as well.  Yet, these early, largely urban, gay enclaves were distinguished by their unpublicized nature.  They were spaces to which people with same-sex desires could go to locate one another.  Ghaziani remarks, however, that the post-WWII U.S. was marked by a shift toward the development of increasingly formalized urban gay districts in some of the larger U.S. cities.

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“Are You Man Enough to Be a Nurse?” Campaign Posters

By: Tristan Bridges and Sarah Mosseri

Cross-posted at The Fifth Floor

Beliefs about inherent differences between men and women are pervasive.  Thinking about men and women in opposition to one another is a belief system, and one in which our culture puts a great deal of stock.  Gender differences are promoted by popular culture and are subtly (and sometimes not-so-subtly) reproduced through our basic institutions such as the family, education, and the military. So-called “natural differences” are also called upon to justify and reinforce gendered divisions of labor by suggesting that women and men are somehow naturally suited to different kinds of work.

As with most socially constructed distinctions, the notion of “separate but equal” does not apply here.  The prototypical “feminine” work is care work (e.g., teacher, nurse, social worker, flight attendant), and professions organized around “care” account for a huge proportion of women’s paid work.  Barbara Reskin and Patricia Roos (here) report that roughly one third of the 66,000,000 women in the formal labor force in the early 2000’s could be accounted for by only 10 (of the 503) occupations listed on the U.S. Census!  Not much has changed in more recent history either.

Now recognized as “occupational ghettos”, these female-dominated care professions are associated with a great deal of work, lower levels of cultural status and prestige, and often less pay as well.  As a phenomenon, occupational segregation may well account for the majority of the gender wage gap.  According to Maria Charles and David Grusky (here), occupational segregation persists less because we think of men as better and more deserving of the higher status and higher paying jobs and more because of our collective investment in the idea that men and women are simply naturally suited to different sorts of work.

Nursing is one example of this.  An area of care work, nursing is a female-dominated occupation that has suffered from the effects of gendered devaluation—an issue that has made it difficult to recruit men into the field. As Paula England argues, “Because the devaluation of activities done by women has changed little, women have had strong incentive to enter male jobs, but men have little incentive to take on female activities or jobs” (here).

Intending to challenge the femininity of nursing and to directly target men for recruitment into the field, the Oregon Center for Nursing (OCN) launched the “Are You Man Enough To Be A Nurse” campaign.


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