Adam Serwer reports in Mother Jones that George Lucas’ latest film, Red Tails had trouble getting made, partly because the “studios weren’t willing to finance a film without a white protagonist as an anchor”. Lucas’ claim can be put into wider historical context by examining the entrenched racist practices of big Hollywood studios. In particular, the idea of the “magical negro trope” puts things into perspective. This term refers to the way valiant Black characters in movies exist only as a narrative device to teach the white protagonist how to be a better person. This post explores variations of the “magical negro” and the gendered dimensions of these characters.
A common misconception about anime cartoons amongst uninitiated audiences in majority-English-speaking countries is that anime characters are drawn to look ‘white’ rather than ‘Asian’. These terms are not factual nor are they fixed categories – they are social constructions. That is, the meaning attached to race, whether ‘white’, ‘Black’, ‘Asian’ and so on, and the groups classified under these labels, change from one society to another, depending upon culture, time and place.
The island nation of Samoa wants to improve its trade relations with Australia, New Zealand and China. As such, it is getting set to lose a day in order to align its time zone with its trade partners. Tomorrow, on what should have been Friday the 30th of December in Samoa, time on this island will jump ahead to Saturday the 31st of December.
I want to explore this shift in time in Samoa through the broader lens of the sociology of time. The theory of social construction states that the things that we take for granted as ordinary, mundane or commonsense are actually social ideas shaped by culture. The idea of temporal time is measured through our watches, calendars and other scientific instruments and technologies. As such, the passing of time is perceived as an unremarkable fact of life. The social meaning of time in different cultures varies. The idea of time as a fixed entity is actually a social illusion. I will show how history, social forces and life situations shape our ideas about time. I include a case study of ‘island time’ to show the variability of how time is understood and valued in island nations such as Samoa and Gabriola Island in British Columbia, Canada. I use the impending time change in Samoa to introduce the idea of ‘social time’, which is a useful way to understand how people in different cultures organise and think about time.
Much of the world’s media was focused on the horrific disaster that followed the Fukushima Daiichi nuclear power station meltdowns that began on the 11th of March, 2011. An estimated 130,000 people were initially evacuated and 70,000 people presently remain displaced from their homes due to radiation.
In today’s post, I look at the social policy conditions that exacerbated the effects of the disaster. I focus on the ongoing sociological impact on Japan’s ‘nuclear refugees’. This includes social stigma faced by survivors, and increased risk of suicide among those have stayed near the ‘nuclear zone.’ I discuss how sociology might contribute towards sustainable planning.
A new sociological study finds that unfollowing people on Twitter has little to do with frequency of interpersonal contact between two parties. Rather it has more to do with people who break specific social norms of Twitterverse etiquette. This got me thinking about the unique aspects of Twitter connections, as well as the ways in which unfollowing on Twitter might be similar to the way other social networks operate offline.
This is the third and final post in a series covering the lead up to the 10th anniversary of the September 11 attacks. This one focuses on news coverage; technology and social media issues; and media discourses about the so-called ‘Decade 9/11’ and ‘Gen 9/11’.
Image credit: Sailor Coruscant 2010 Im not even sure Flickr
This is the second post in a three-part series reviewing the media and research released in commemoration of the 10-year September 11 Anniversary. Without doubt, the ongoing trauma and health issues faced by the survivors of the September 11 attacks have high ongoing social costs for American society. This article focuses on the impact that the September 11 attacks had on the lives of Australian-Muslims. I was inspired by a SBS Radio vox pop with Muslim and Sikh Australians, which I will go on to analyse.[i] The people interviewed talked about how they managed the increased racism and stigma they have faced since 2001. Ten years after the attacks, studies show that a high proportion of Australians perceive Muslims as ‘outsiders’ who do not fit in with Australian society.[ii] My analysis shows that living with racism requires a lot of ‘emotion work’, particularly because Muslims mostly deal with racist encounters on a one-on-one basis.
This is Part One of a three-part series summarising some of the public discussions about the September 11 Anniversary. This one focuses on renowned scientific journal, The Lancet, which recently published a special edition on the ongoing health problems arising from the suicide attack in the USA and from the consequent ongoing War in Iraq.
The Lancet reports that in addition to the 3,000 people who died in the September 11 attacks in 2001, there has been a reverberating impact on the physical, mental and public health of over 200,000 Americans.1 I review papers on the health outcomes on the victims and the rescue crews who worked on the World Trade Centre site. I also discuss findings on the 43,000 suicide attack civilian casualties resulting from the Iraq war and a further 200 coalition soldiers. Finally, I include a brief review of the public health preparedness in the USA. Though this has drastically improved since the September 11 attacks, the ongoing economic crisis remains a challenge.