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Over the past years, mainstream advertising campaigns have shifted their rhetoric to include a focus on non-heterosexual identities, working toward normalizing these within the mass consumer audience. Yet these campaigns propagate representations that are not entirely consistent with how members of non-heterosexual communities identify and define themselves. In this paper, I will argue that mainstream advertising campaigns work to shift the mass consumer audience's perception of non-heterosexual identities from one that is stigmatized to one that is inherently stereotypical and not entirely representative of these communities at large, creating acceptance at the expense of understanding. Thus, by consuming these media images, mainstream audiences come to view non-heterosexual identities through the narrow stereotype of the non-heterosexual individual as “white, well-muscled, handsome, well-educated, and white collar”, and “heterosexualized” enough to identify with, while simultaneously “othering” ethnic and racial diversity within this media discourse. I will focus my paper on this theory, in an attempt to undercut the commonly held view that including non-heterosexual identities in mass media advertising is a step toward the inclusion of minorities. Rather, it is a continuation of the mass media trend of stereotyping individual identities to find a lowest common denominator with which the consumer masses can learn to identify with: a denominator that includes just a slight resemblance to each member of the perceived audience, enough to draw and keep their attention toward the product or service at hand. Thus, the widely held common sense assumption that the inclusion of non-heterosexual identities in mainstream advertising signal...
... middle of paper ...
...order to better analyze what combinations are “favoured” by mass media, and which are “heterosexualized” to make them more palatable to the mass consumer base.
Works Cited
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In his work about gay life in New York City, George Chauncey seeks to dispel the various myths about the gay lifestyle before the Civil Rights era of the 60’s. He distills the misconceptions into three major myths: “…isolation, invisibility, and internalization” (Chauncey 1994, 2). He believes a certain image has taken in the public mind where gays did not openly exist until the 60’s, and that professional historians have largely ignored this era of sexual history. He posits such ideas are simply counterfactual. Using the city of New York, a metropolitan landscape where many types of people confluence together, he details a thriving gay community. Certainly it is a community by Chauncey’s reckoning; he shows gay men had a large network of bar, clubs, and various other cultural venues where not only gay men intermingled the larger public did as well. This dispels the first two principle myths that gay men were isolated internally from other gay men or invisible to the populace. As to the internalization of gay men, they were not by any degree self-loathing. In fact, Chauncey shows examples of gay pride such a drag queen arrested and detained in police car in a photo with a big smile (Chauncey 1994, 330). Using a series of personal interviews, primary archival material from city repositories, articles, police reports, and private watchdog groups, Chauncey details with a preponderance of evidence the existence of a gay culture in New York City, while at the same time using secondary scholarship to give context to larger events like the Depression and thereby tie changes to the gay community to larger changes in the society.
homosexual liberation. Some have demonstrated their anger and concerns about prejudice against homosexuals in both riots and artistic forms. Therefore, these people seek to prove to the heterosexual world that homosexual ‘deviancy’ was a myth.
In an effort to legitimize all subcategories of sexuality considered deviant of heterosexual normatively, queer theory acknowledges nontraditional sexual identities by rejecting the rigid notion of stabilized sexuality. It shares the ideals of gender theory, applying to sexuality the idea that gender is a performative adherence to capitalist structures that inform society of what it means to be male, female, gay, and straight. An individual’s conformity to sexual or gendered expectations indicates both perpetration and victimization of the systemic oppression laid down by patriarchal foundations in the interest of maintaining power within a small group of people. Seeking to deconstruct the absolute nature of binary opposition, queer theory highlights and celebrates literary examples of gray areas specifically regarding sexual orientation, and questions those which solidify heterosexuality as the “norm”, and anything outside of it as the “other”.
Seidman, Steven. Beyond the Closet: The Transformation of Gay and Lesbian Life. New York: Routledge, 2004. Print
For example, “sociological and popular understanding of gay and lesbian relationships has been greatly distorted by the false presumption that only heterosexual relationships are normal ways of expressing sexual intimacy and love” (Andersen 1997, 95). This explains how society helps in influencing and identifying people sexual identities throughout their lifetime. Andersen admits that “heterosexual identity includes the belief that men have an overpowering sex drive and that women are considered more loving, soft and are link to sex [… and] contemporary sexual attitudes are shaped by phallocentric thinking-that which sees men as powerful and women as weak” (Andersen 1997, 94, 96). Although, society is lead to believe that men should be the dominant figure of the family. The reality is that, in gay and lesbian relationships, no one individual displays the behavior of an authoritative
Men and women both drive cars, it’s a simple necessity to be able go to work for most people, however, from the commercials on television, one would assume that men are the primary purchasers of cars. In Steve Craig’s essay, Men’s Men and Women’s Women, he analyzes four commercials to illustrate how advertisers strategically targets the viewers. Craig argues that advertisers will grasp the attention of the viewer by the gender ideals that both men and women have of each other. Not only do advertisers pick a target audience demographic, but they also will target the audience at specific time to air their commercials. By analyzing an Audi and Bud Light commercial, one can see that Craig arguments are true to an extent but it appears that commercials have gone from an idealized world to a more realistic and relatable stance. for are still [true, however it seems that commercials may have altered to appear more realistic.] [relevant to an extent. This is to say, it appears that advertisers may have altered their commercial tactics. ]
Americans have long since depended on a falsified ideology of idealized life referred to as the American dream. The construct of this dream has become more elusive with the emergence of popular cultural advertisements that sell items promoting a highly gendered goal of achieving perfection. In “Masters of Desire: The Culture of American Advertising,” Jack Solomon states that ads are creating a “symbolic association between their products and what is most coveted by the consumer” to draw on the consumer’s desire to outwardly express high social standing (544). The American dream has sold the idea of equality between genders, races, and socioeconomic backgrounds, but advertisements have manipulated this concept entirely through representations
American’s and people in general are an audience targeted for various commodities, advertising being a major contributor. The world of advertising has become a multiplex science, as mentioned in “What We Are to advertisers,” Twitchell divides consumers into 8 categories and Craig, in “Men’s Men and Women’s Women,” concludes there are specific times of day for advertisements to be displayed to reach specific audiences. “Mass production means mass marketing, and mass marketing means the creation of mass stereotypes,” claims Twitchell. These stereotypes of men, women, and humans in general are how advertiser’s reach their targeted audiences.
The essential association for recognizing gay men as an oppressed social minority was the Mattachine Society, established in 1950 by Harry Hay and ...
In the 1990's there has been what is called a "normalized movement"(Warner 41). This so-called movement has permeated into all aspects of the Gay and Lesbian movement's agenda. It has become increasingly clear in the realms of the media such as television, movies and magazines. The major objective for the proponents of this movement is to make the homosexual seem "normal." This would be done by not focusing on the sexual nature of the homosexual. Since their sexual behavior is considered deviant by society, any outward expression of it will be looked down upon. So, it has been the goal of some leaders of the movement as well as those who control the media outlets to separate the identity and sexuality of the homosexual as far as possible.
Note: This paper has a very long Annotated Bibliography. In recent years, same-sex relationships have become more encompassing in US society. State legislation is changing such as accepting gay marriages, enforcing anti-discrimination laws, and legal gay adoptions; the lesbian, gay, bisexual, and transgender community is becoming public. Gay-headed families, like heterosexuals, are diverse and varying in different forms.
“The unprecedented growth of the gay community in recent history has transformed our culture and consciousness, creating radically new possibilities for people to ‘come out’ and live more openly as homosexuals”(Herdt 2). Before the 1969 Stonewall riot in New York, homosexuality was a taboo subject. Research concerning homosexuality emphasized the etiology, treatment, and psychological adjustment of homosexuals. Times have changed since 1969. Homosexuals have gained great attention in arts, entertainment, media, and politics. Yesterday’s research on homosexuality has expanded to include trying to understand the different experiences and situations of homosexuals (Ben-Ari 89-90).
In the essay “Beauty (Re)discovers the Male Body,” author and philosopher Susan Bordo discusses the history and current state of male representation in advertisements. While using her feminist background, Bordo compares and contrasts the aspects of how men and women are portrayed in the public eye. She claims that there has been a paradigm shift the media with the theory that not just women are being objectified in the public eye, but also men too. Since the mid-1970s, with the introduction of Calvin Klein commercials, men have started to become more dehumanized and regarded as sex symbols. In a similar fashion to how Bordo describes gender, race plays a similar role in the media. People of all different ethnicities and cultures are being categorized into an oversimplified and usually unfair image by the media over basic characteristics.
Savin-Williams, Ritch C. Mom, Dad, I'm Gay: How Families Negotiate Coming out. Washington, DC: American Psychological Association, 2001. Print.
...dual changes are closely related to the media because the actors carry out the roles and thus the members of the society play out those roles in their daily life style. “Homosexuality exists in different societies and cultures and with some minor exceptions it is considered abnormal and disdained. It affects social order, invades personal privacy and rights, and leads to criminal behaviour. As a result, homosexuals are more likely to encounter and be penalized administratively and criminally” (Likosky, 1992, pp. 38)