Assignment 8: Constructing Difference: Social Deviance

Deviance is described as “behavior, ideas, or attributes of an individual or group that some people in society find offensive” (Newman, 273). Often times, the acts and behaviors of deviants are criminalized, further emphasizing the definition of deviant in any given society. In seeing the deviant publicly shamed, put on trial, medicated, or even hospitalized, the average American is reminded to act within the boundaries of societal norms.

One sociological theory for grappling with the subject of deviance is the labeling theory. Advocates of the theory suggest that “deviance is the consequence of the application of rules and sanctions to an offender” (Newman, 273). In punishing drug lords, serial killers, pedophiles, and thieves, law enforcement agencies have taken the first step in applying a new identity to these individuals, that of a deviant. Society, on a larger scale, however, is responsible for making the identity stick.

Figure 1: "Miracle" weight loss pill -
a quick solution for American "fixers"
forbes.com

In publicly displaying deviants being punished for their acts, usually dramatized in the form of popular media, a binary picture is framed: “us” vs “them.” American citizens follow the rules. Those who do not, can not be accepted in society. Let's face it, America is a “fix-it” society, and in this fast-paced environment, the quicker the solution the better (figure 1). If somebody isn't living their life according to the norms and values established in this society, they are imprisoned. If somebody is behaving in a way unacceptable to the general public, they are medicated. The divide between “us” and “them” grows stronger with each publicized case, and subconsciously reminds the average American of what constitutes normal behavior.

Like most black and white divides, the “us” / “them” binary is dangerous, often inaccurate, and serves the purpose of a powerful class of people. Human beings are too unique to be categorized into two boxes. Even the definitions of male and female in the realm of sex and gender cannot account for a  significant percentage of the population. When limited to two categories we are forced to make generalizations, which sometimes become stereotypical.

Furthermore, the “us” making decisions about what constitutes a deviant being, and how we should react to them is left to those with relative power in society, including doctors, police, lawyers, and policy makers. Because of their power, individuals in such positions are often considered immune to deviant behavior, despite the fact that individuals in such positions are human, and deviance occurs. What is most important to remember is that when deviants emerge in this class of society, the coverage of their actions differs tremendously from, say, a strung out meth addict. In some cases, their actions are not even publicized, with the intent of protecting the “us” / “them” division which our society relies upon for order. Most notably, it is highly likely that the labeling theory won't even come into play in such cases, and even if it does, the label is less likely to stick. For members of such powerful institutions, deviant behaviors are considered one time slip ups, quickly forgiven.

Figure 2: A public display of deviance
 in Redwood City, CA, 2004.
Paul Sakuma, AP

Perhaps the most important function of the “us” / “them” binary is to produce a sense of fear in citizens.  In making drug lords, serial killers, pedophiles, and thieves the subject of news coverage, they are often framed in ways which make them seem less than human. For example, Scott Peterson, charged for murdering his wife and unborn son in 2004 was described by his prosecutor as “the worst kind of monster,” a statement which was later published in the New York Times (Murphy, 2004). Depictions of deviant Peterson as monster were reinforced in magazines and on billboards around the country (Figure 2). Such statements serve two functions with both rely on fear as an emotion. The first is to evoke fear of the “other,” i.e. the deviants in society, and the second is to reinforce acceptable behaviors by invoking fear of the punishments associated with deviance.

Edward Said (1935 - 2003)
http://weekly.ahram.org.eg

In writing about the “us” / “them” division regarding sociological deviance, I am reminded of the  colonialist narratives discussed by Edward Said in Orientalism (1978). Said's argument can indeed be used as a paradigm to fit the current attitude towards deviants in American society. Said's criticism of orientalism begins with the presentation of an “us” vs. “them” binary, namely, the occident vs. the orient, East vs. West, or civilized vs. uncivilized. In order to reinforce the idea of an “other,” Said explains that orientalists shaped the orient in part by placing a label on their collective identity, regardless of how inaccurate it was. Furthermore, he suggests that such labels justified the colonization of the orient, shifting power out of the hands of the “other.” Though quite different in scope, the relationship between orient and occident depicted by Said is remarkably similar to that between social deviants and norm-conforming citizens in the US.

Perhaps we can learn from Said's critique of orientalism, and apply it to the field of sociology. How would a critical analysis change our perspective on social deviance and the construction of difference within America? In the end, we are all human beings, subject to nature, nurture, and societal forces. Like orientalism, deviance is a social construct. Keeping this in mind, thus engaging our sociological imaginations, we can be more aware of our participation in the labeling process of “deviant” behavior.

Sources:
Newman, David (2012). Sociology: Exploring the Architecture of Everyday Life: 9th Edition. SAGE Publications. 

Said, Edward (1978). On Orientalism. New York: Vintage. 

http://www.nytimes.com/2004/12/10/national/10peterson.html?ref=scottpeterson&_r=0
http://www.forbes.com/sites/jeffbercovici/2012/08/15/dr-oz-battling-to-get-his-face-off-miracle-weight-loss-pill-ads/
Sakuma, AP: http://www.msnbc.msn.com/id/4253292/ns/msnbc-deborah_norville_tonight/t/scott-peterson-billboard/#.UPQkK29X2So
http://weekly.ahram.org.eg/2004/710/cu4.htm

If you're interested in learning more about Edward Said's work, I encourage you to check out the 1998 film, On Orientalism, on YouTube:

Assignment 7: Representation of the Contemporary American Family in Television

A quick look through America's history reveals the many changes the state of the family as a social institution has undergone over time. Described by the US Census Bureau as a unit consisting of “two or more persons, including the householder, who are related by birth, marriage, or adoption, and who live together as one household,” the family has proved to be a more controversial subject than is suggested by this definition (Newman, 209). Questions regarding marriages in particular have caused waves of debate throughout the country, raising questions about interracial marriages, same-sex marriages, and polygamy, to name a few.

Our very own families have been partially responsible for shaping our beliefs about what does and doesn't constitute a family. In addition, religious and educational institutions, as well as our race and gender, have contributed to our opinions regarding the contemporary American family. However, when we sit down on the couch at the end of the day to numb ourselves with prime-time television, we absorb images, whether consciously or not, which tell us what a family should look like. An analysis of family makeup in two particular TV series, currently broadcast to households nationwide, will shed light on the current representation of families in the media.

Modern Family

ABC's Emmy-award-winning show, Modern Family, is a comedy revolving around the lives of three related families. The shows central family is a white, upper-middle class family living in a suburban neighborhood. This description alone confirms the family's conformity to the paradigm of an idyllic family from America's past. Indeed, it consists of the husband and wife team Phil and Claire raising their 2 daughters, Haley and Alex, and their son, Luke. For being a “modern family,” the Dunphys appear to be quite “traditional” (i.e. white, heterosexual, married with children), just like those Newman refers to in the mythological “good ol' days” of American family life (Newman, 209).

The two other families in the show, however, begin to paint a slightly more realistic picture of contemporary America. Claire's father, Jay, is married to a much younger Latina woman, Gloria, who also brought her son, Manny, into the marriage. The probability of inter-racial and inter-ethnic marriages is rising- in 2008, 14.6% of couples who married consisted of two people from different racial or ethnic groups, compared with the 6.7% in 1980 (Newman, 202). America's high divorce rate, also increases the likelihood for children like Manny to have stepparents in their lives.

The third family consists of Claire's brother, Mitchell, his partner, Cam, and their daughter, Lily, whom they adopted from Vietnam. The inclusion of a family with a homosexual relationship in television, along with the perpetuation of same-sex marriage debates across the country, indicates a changing definition of marriage. There is hope that if individuals opposed to the inclusion of homosexual relationships in their definition of family begin to feel comfortable seeing such couples on TV, they may eventually become comfortable with the idea of such couples in the real world.

Parenthood

NBC's Parenthood cast picture
chicagonow.com

Parenthood, an NBC drama, revolves around the “very large, very colorful and imperfect Braverman family” (NBC, 2013). Zeek and Camille Braverman, an older married couple, have four children. All of these characters are white, heterosexual, upper middle-class individuals. Their eldest son, Adam Braverman, has a family that serves as a continuation of the so-called familial “golden age” (Newman, 209). He is married to a white woman, and has two children- one daughter, one son. With the inclusion of their dog, their family becomes a spitting image of American nostalgia.

However, among Adam's siblings, a more accurate portrayal of contemporary American families emerges. Crosby, his younger brother, is in a relationship and shares a household with African American character Jasmine, and their biracial son, Jabbar. This family exemplifies the steady increase, according to the Pew Research Center, of the share of births to unmarried women, at 41% in 2008 (Pew, 2010).

Daughter, Sarah, on the other hand, is a single mother of two children: Amber, who now lives on her own, and Drew, a high school senior. In a recent Pew Research poll, single mothers received little support from the American public. Findings suggested that almost 70% believe that single women raising children on their own is bad for society (NPR, 2011). With the predominance of negative attitudes towards single motherhood, TV characters such as Sarah Braverman may increase the acceptance of families such as hers.

Sarah's older sister, Julia, until recently, had a family much like Adam's- she shared a household with her husband and daughter. The adoption of Victor, a Latino, however, has brought some diversity into her otherwise “traditional” family. As in Modern Family, the show is raising awareness about trans-racial adoptions, unaccounted for in the family portrait of the glorified past.

Snapshot of a "traditional" 1950's family
http://carawaymuncefamily.blogspot.com/2008/07/portrait-and-poem.html

While both shows incorporate diverse, “contemporary” families into their plot lines, they still revolve around idyllic families of Western nostalgia. It is almost as if producers are dipping their toes in the waters, not yet ready to completely abandon the imaginary of a familial “golden age” in America, white picket fence and all. While these shows incorporate characters in bi-racial and same-sex relationships, in most cases, they are not married, and are not the core family around which the series revolves. Though the representations of contemporary families in these series aren't wholly accurate, they have broken a threshold to begin expanding existing frameworks, currently limited in scope, to include all American families, each unique in their own way.

Sources:
Newman, David (2012). Sociology: Exploring the Architecture of Everyday Life: 9th Edition. SAGE Publications. 

Parenthood: http://www.nbc.com/parenthood/about/

Modern Family: http://beta.abc.go.com/shows/modern-family/about-the-show

NPR, 2011: http://www.npr.org/2011/02/24/134031175/For-Single-Mothers-Stigma-Difficult-To-Shake

Pew, 2010: http://www.pewsocialtrends.org/files/2010/11/pew-social-trends-2010-families.pdf

Assignment 6: Impression Management and the Front & Back Stage Divide

I've lived in five different states in the US, and have lived in two different cities in northern Germany. I am well accustomed to the process of uprooting and re-grounding that has resulted from a number of moves both with and without my family. With each move I had the chance to start over, to create a new “me” in an unfamiliar place. I guess you could say I've had plenty of practice managing my impression -though that certainly doesn't mean I'm any master of it.

Newman describes impression management as the “act of presenting a favorable public image of oneself so that others will form positive judgments” (Newman, 195). Each time I entered a new school and was confronted by a sea of unfamiliar faces, this was my intent. I wanted to be accepted, and to eventually become part of the community alien to me.

I remember engaging in impression management most vividly as I transitioned from a small private school in Hamburg, Germany, to sophomore year in a large public high school in rural Minnesota. Walking into the school I experienced flashbacks of the cafeteria clique scene from Mean Girls- possibilities for impression management endless (2004). As an introverted being, I spent a lot of time observing my new cultural surroundings and began to focus on my appearance as my gateway to fitting in, or at least to avoid sticking out.

The popular students wore name brand clothing, easily identified by an embroidered animal seemingly marking its territory on their body. Wearing such brands became a way for me to project an image of sameness to my peers, in a time when all I wanted was to avoid being singled out as “that girl from Germany.” Perhaps the moose on my shirt would make me seem more normal.

Moose as Management
(polyvore.com)

I also used my hair as a method of impression management. I envied the popular girls who had perfectly straight blond hair. My solution was to spend an inordinate amount of time in front of the mirror, ironing my natural curls into straight, lifeless strands, only for the humidity or rain outside to immediately reverse the process.

The girl with the straight hair, wearing name brand clothing was not my true self, but rather, a front stage actress. Front stage, I maintained the high school appropriate appearance as I interacted with peers (Newman, 177). Back stage, however, I let my hair wave naturally, and wore whatever I felt comfortable in, thus violating the impression management performance I put on in school (Newman, 177). As I continued to play the role of the front stage actress, I began to loose touch with my true self, and the divide between front and back stage grew larger.

Soon after high school, I realized the potentially harmful consequences of using my looks to determine self-worth, and thinking that others did the same. However, impression management is an inescapable reality in a societal context. I now find my self managing my impression in different ways, and make a conscious effort to ensure that what I put on the front stage is not too distant from my true self backstage.

openskyyoga.com

As a yoga instructor I was taught to present a grounded, peaceful and nurturing energy to practitioners. In order to do so, I have make use of the back stage by creating a sequence for the class, cleansing the room, and preparing myself energetically. When students arrive, I place my mat at the front of the room, indicating via the use of space that I'm the instructor. I may also have a singing bowl or candles near the front of the room - props which also indicate my role. When the class begins, I use Sanskrit and anatomical terminology, language which I rarely use outside of this front stage context. I can also walk around the room, offering adjustments and modifications to poses, while the students stay on their mats. In this example, the use of props, space and language are emphasized, in contrast with the emphasis on appearance in the high school example.

Practices of impression management are inherent to our societal functioning. In a society where we are required to wear many hats, it is crucial to cultivate awareness of our innermost being which transcends these roles and the void of front stage faces. As we've been told time and time again: It's what's on the inside that counts.

Sources:

Newman, David (2012). Sociology: Exploring the Architecture of Everyday Life: 9th Edition. SAGE Publications. 

http://www.youtube.com/watch?v=gZ_qXmxdgGM

Mean Girls. Dir. Mark S. Waters. Perf. Lindsay Lohan, Rachel McAdams, and Tina Fey. Paramount, 2004.

http://www.polyvore.com/abercrombie_logo/thing?id=16989146

http://www.openskyyoga.com/open-sky-classes

A New Norm?

Kyla Calvert, NPR

This post is inspired by an article I recently read on NPR's website about parents' dissatisfaction with the inclusion of yoga classes in elementary schools in Encinitas, California.

Link: http://www.npr.org/2013/01/09/168613461/promoting-hinduism-parents-demand-removal-of-school-yoga-class?sc=tw

David Newman explains that, after family, the American education system serves as the second most "powerful institutional agent of socialization" (Newman, 152). Because schools have the ability to shape children's values, perspectives, and self-concepts, it is, of course, expected that parents will show interest in what their children are learning in the institutions they are a part of. While, for the most part, institutions work together peacefully for the benefit of society, conflicts in interest do occur across institutional boundaries.

This article is an example of what can happen when two leading agents of socialization, i.e. the family and the school, come into conflict. A number of parents began protesting against the yoga classes due to their perceptions of yoga as being inseparable from its Hindu roots. One of the parents expressed that the yoga classes are "meant to shape the way that they view the world, it's meant to shape the way that they make life decisions" (Calvert, 2012). Despite criticisms, the classes have continued and there are plans to bring the yoga classes to all schools within the Encinitas district in 2013.

The article also highlights the uneasiness associated with changing norms in social institutions. Before the late 1800's when Swami Vivekananda spoke at the World Parliament of Religions in Chicago, yogic practices were unheard of in America. Now, you can find yoga studios in most cities around the country! And until recently, the concept of incorporating hatha yoga into school curricula was extremely rare. The creation of new norms in a society happens over an extended period of time- the adoption of alternative healing practices into American lifestyles is no exception.

Sources:
Newman, David (2012). Sociology: Exploring the Architecture of Everyday Life: 9th Edition. SAGE Publications. 
Calvert, Kyla (2013). Promoting Hinduism? Parents Demand Removal Of School Yoga Class. Jan 9, NPR.

For more about Swami Vivekananda: http://www.vivekananda.org/

Assignment 5: The Changing Role of Religion as an Agent of Socialization

Socialization is a process through which individuals learn how to behave appropriately in a particular society. It is described by David Newman as a transformation wherein “the needs of the society become the needs of the individual” (Newman, 137). The socialization process is by definition not static, nor is it something we undergo during a confined time frame of our lives. It continues  over the span of our lives, ever evolving in response to cultural shifts and demands of society.

Institutions serve as vehicles through which social skills, values, and other cultural elements, all inherent to the socialization process, are transmitted to the population. Religion is one such institution. In fact, religion has long been considered of the most powerful institutions worldwide, along with education, and mass media. However, in recent years, the role of religion in socialization has been called into question. Three specific patterns in religious affiliation have emerged within the US, which have the power to collectively change the role religion plays in socialization.

The first of these movements has shown particular disease with the role religion currently plays as an institutional body in the US. Individuals on this end of the spectrum are generally grouped together under the category “unaffiliated.” They include individuals who have, never been a part of a religious tradition or have left the tradition they were once apart of. Agnostics, atheists, and people who consider themselves spiritual, but aren't associated with a specific tradition also fall into this category.

Figure 1: Pew Research Center

In 2012, the Pew Forum on Religious and Public Life released a poll depicting trends in religious affiliation in the US over the span of five years (figure 1). From this data we can conclude that since 2007, the number of people who consider themselves Christian has been decreasing and the number of people who consider themselves unaffiliated has been increasing.

Figure 2: Pew Research Center

Another interesting poll from the Pew Research Center shows views among the general public, religiously unaffiliated individuals, and religiously affiliated individuals regarding religious institutions (figure 2). Considering this poll in relation to the rise of unaffiliated individuals within the US, a  question regarding the future of religion as a powerful social institution arises: Is it the fate of religion  to become a more individualized realm in society, with diminishing power as an institution driving socialization processes?

Before we jump to conclusions, let us consider the resurgence of religious fundamentalism and the popularity of new religious groups in post modern America. Geoff Boucher describes the fundamentalist's view of religion as “cultural cement” (Boucher, 2006). A perceived inerrancy of the Bible, in the case of Christian fundamentalist groups, has led some individuals to criticize political policies such as legal abortion, as well as institutional bodies, such as schools, for teaching scientific evolution to children, for example. Thus, fundamentalist groups typically aim to be highly involved in the socialization process, and require an institutional body through which they can voice their beliefs.

Relatively new religious groups also promote the existence of socialization via religion. Consider this statement while viewing one of the Church of Scientology's television advertisements below.

This advertisement actively reinforces the acquisition of self, a “unique set of traits, behaviors, and attitudes that distinguishes one person from the next” (Newman, 137). Newman describes the self as “the most important outcome of the socialization processes” (Newman, 137). The video shows that the Church of Scientology, founded by L. Ron Hubbard in 1952, welcomes various kinds of “selves,” including innovators, rebels, and artists, young and old. By emphasizing the self, the Church of Scientology is showing its role as an agent of socialization.

The examples above, though from various parts of the religious spectrum, are all profound indicators of the changing nature of culture. It is clear that the role of religion in socialization is in a state of flux. With the polarization of attitudes regarding religion in the US, our society has been forced to take a close look at the intricacies of religious institutions in order to determine for ourselves, and as a collective society, what role we want them to play as agents of socialization in the future.

Sources:
Newman, David (2012). Sociology: Exploring the Architecture of Everyday Life: 9th Edition. SAGE Publications. 

Pew Forum, 2012: http://www.pewforum.org/unaffiliated/nones-on-the-rise.aspx

Boucher, 2006: http://ethicalpolitics.org/audio/fundamentalism.htm

YouTube: http://www.youtube.com/user/churchofscientology?v=8Y800s8y9Zg

Assignment 4: Culture and Normative Behavior in an Age of Globalization

Culture and normative behavior are things which individuals in any given society are constantly surrounded by. They influence our actions and assist us in interpreting our experiences. However, as a result of their ubiquity, they may come to seem invisible, taken for granted due to their commonplace nature. Often times, the only instance in which an individual would become aware of the existence of normative behavior is if it were violated, either by themselves or another individual, in terms of the codes of conduct established by their respective culture. The sanction, or the direct social response to the violation, serves as a reinforcement of that culture's norms, momentarily reminding witnesses of the boundaries which confine their thoughts, words and actions.

In Sociology: the architecture of everyday life, David Newman states that “similarity breeds comfort; difference breeds discomfort” (Newman, 115). Despite the truth that lies within this statement, I find it problematic especially in consideration of the exponential intensification of transnational human connections the world has seen in recent decades. In a world where humans from different societies, with different cultures, and different ideas about what constitutes normative behavior are interacting with one another more and more regularly, how are we to deal with the seemingly unavoidable discomfort of clashing norms?

I have come across various responses to this question, many of which resort to education about foreign cultures as a way to reduce the discomfort of difference. Reading about the foreign culture and becoming familiar with their norms before the actual encounter is intended to reduce the likelihood of the awkward cultural clashes which could ultimately be highly offensive.

Figure 1: New York Times (Click to enlarge)

One example of such education is in the form of “Culture Smart Cards,” distributed by the US Marine Corps to US military personnel in Afghanistan and Iraq (Newman, 116). Figure 1 shows some of the information distributed, including simple bullet points under the headings “do this,” and “don't do this.” There are also illustrations to indicate the meaning of gestures in Iraq, a mode of communication especially important when language skills are lacking. Such guides, though clearly limited in their scope, allow soldiers to communicate within the socially acceptable boundaries of the country in order to establish rapport with locals and avoid the potentially harmful consequences of miscommunication.

Figure 2: tower.com

Another example of the use of education to decrease violations of norms cross culturally is in the realm of business where one action lying outside of normative boundaries could cost millions of dollars. There are countless books on the market geared towards international business men and women aiming to learn about foreign business culture and norms in order to be successful in their international encounters. Figure 2 highlights a guidebook specifically for Americans doing business in China. This is a particularly common paradigm within the genre.

The two examples above show the significant steps taken to “stay comfortable” by decreasing the probability of discomfort via education allowing an individual to adapt to foreign customs. While this seems like a perfectly reasonable response to questions about culture and normative behavior in the age of globalization, I am slightly resistant to this resolution. Being uncomfortable, stepping out of your comfort zone, so to speak, is important in any learning experience, cross-cultural culture and normative behavior included. Experiencing discomfort as a result of encountering violations of normative behavior will shed light on the power of the human constructions more so than reading about such interactions in a book, thus making it a healthy supplement to "armchair" assumptions about culture and normative behavior in other societies.

Sources:

Newman, David (2012). Sociology: Exploring the Architecture of Everyday Life: 9th Edition. SAGE Publications. (p.1-52)

http://www.tower.com/americans-guide-doing-business-in-china-negotiating-contracts-mike-saxon-paperback/wapi/101097101?download=true&type=1

http://www.nytimes.com/2005/03/06/weekinreview/06word.html?_r=0

Assignment 3: Personal Billboards

Personal billboards "advertise a reality to others about who we are, what we stand for, and what we consider important" (Newman, 73)

Personal License Plate, Blog as Billboard

I created a license plate from Tennessee, the state in which I was born. As a practitioner of yoga and a follower of the eight-fold path, I consider myself a yogi! While I can't actually put this plate on my car, I have used my blog as a place to showcase it - though this decision was, of course, shaped by the SOC1110 syllabus!

Vote NO

mnunited.org

The 2012 election was of significant importance to me for a number of reasons, most notably  that it was the first presidential election I was able to vote in. In addition to this, a constitutional amendment to ban gay marriage was on the ballots. Voting “no” on the marriage amendment was something I felt very strongly about.

In the months leading up to the election, I was browsing the Minnesotans United for all Families website and ended up ordering a bumper sticker in order to show my support and solidarity with the LGBT community. Upon it's arrival I proudly pasted it onto my car, joining many other individuals in the Twin Cities who had erected “Vote No” signs on their lawns, and sported t-shirts and pins with the slogan.

 Of course it wasn't the personal “Vote No”  billboards alone which caused the ultimate rejection of the amendment. However, Minnesotans, like Becker's moral entrepreneurs (1963), who "by virtue of their initiative... skillful use of publicity and public relations... are able to turn their interests into public policy" (Hills, 1980).

Global Seva Challenge

offthematintotheworld.org

The Global Seva Challenge is a yearly international service project sponsored by Off the Mat, Into the World (OTM), a nonprofit organization whose mission is to "use the power of yoga to inspire conscious, sustainable activism and ignite grassroots social change” (offthemetintotheworld.org).

The 2012 Global Seva Challenge was focused on raising awareness of the global sex trafficking industry in India, and providing refuge and rehabilitation for survivors. In order to spread awareness of the cause, and send proceeds to the organization, I purchased a tank top with the 2012 Global Seva Challenge logo on the front, and the Off the Mat, Into the World logo on the back. In wearing the tank top, I advertise the existence of a reality most people in the US do not experience, and perhaps aren't even aware of.

Be You Melrose

“Be You is an eating disorder prevention and early intervention campaign sponsored by Park Nicollet Melrose Institute. It’s meant to instill positive body image in yourself and help you encourage it in others” 
(facebook.com/beyoumelrose)

Be You is a campaign I hold close to my heart. In September, 2012, at Minnesota's first National Eating Disorder Awareness walk, I picked up a Be You bumper sticker which simply states “be vibrant,” with “#beyoumelrose” written in a smaller font in the bottom right corner. I stuck the saying on my laptop in such a way that when it is open, people across from me can read it. My hope is that perhaps just one unknowing stranger will punch #beyoumelrose into their twitter account, or search “Be You Melrose” on Google to learn about the movement.

The Value of Personal Billboards

I believe personal billboards are a powerful way of voicing your opinions and sharing your beliefs. Though silent, these billboards are powerful in that they influence viewers on a subconscious level, shaping their perception of reality (Newman, 73). The three examples I have given above attest to my own use of personal billboards, all of which have an impact, no matter how subtle, on the individuals who are exposed to them. Even as you are reading this very blog post, you are being influenced by the images I have uploaded and the commentary I have attached to them.

Furthermore, I consider personal billboards of great value for their power of exceeding the “personal,” forming bonds among individuals who choose to present the same images to the public. Individuals toting paraphernalia from the same sports team, or wearing the same concert tee, may automatically feel a sense of understanding among one another, or at the very least, a sense of common ground. Symbols, such as personal billboards, which allow individuals to relate to one another, thus shed light on the intricate workings of societies.

Sources:


Newman, David (2012). Sociology: Exploring the Architecture of Everyday Life: 9th Edition. SAGE Publications. (p.1-52)
Becker, H.S. (1963). Outsiders: Studies in the sociology of deviance. New York, NY: Free Press
Hills, S. (1980). Demystifying social deviance. New York, NY: McGraw-Hill.
http://www.mnunited.org
http://www.facebook.com/beyoumelrose
http://www.offthematintotheworld.org