Tag Archives: American culture

Has America reached a saturation point for driving?

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The Infrastructurist sums up some recent arguments that suggest “America has reached a “saturation point for vehicle ownership and travel.”

If this is all true and it ends up being a sustained trend, what does this mean for American culture? From the advent of the mass-market automobile in the 1920s, Americans have spent much time and resources with their vehicles. Getting a driver’s license was a rite of passage, perhaps the main one our culture has for teenagers (though perhaps it is being replaced by going to college for some). Car companies advertise incessantly and tie their products to American values (this recent Dodge Challenger commercial featuring rebel Americans dispersing the British redcoats with their vehicles is quite appropriate here). Fast food restaurants depend on drive-thrus. Could this all change? Perhaps this all depends on whether driving behavior has plateaued or is actually decreasing. If the younger generation doesn’t drive as much, it will take time for them to replace the figures from older Americans who do drive more.

And the other interesting question is whether this is the beginning of the end of suburbs: if new generations don’t want to drive as much, what does this mean for low-density development? Is this really going to lead to a new urban era with a movement to large cities or simply denser suburbs where the amount of driving is reduced but never disappears completely?

Just how much did Facebook and Twitter contribute to changes in Egypt?

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With the resignation of Hosni Mubarek, there is more talk about how the Internet, specifically social media sites like Facebook and Twitter, helped bring down a dictator in Egypt:

Dictators are toppled by people, not by media platforms. But Egyptian activists, especially the young, clearly harnessed the power and potential of social media, leading to the mass mobilizations in Tahrir Square and throughout Egypt. The Mubarak regime recognized early on that social media could loosen its grip on power. The government began disrupting Facebook and Twitter as protesters hit the streets on Jan. 25 before shutting down the Internet two days later.

In addition to organizing, Egyptian activists used Facebook, YouTube, and Twitter to share information and videos. Many of these digital offerings made the rounds online but were later amplified by Al Jazeera and news outlets around the world. “This revolution started online,” Ghonim told Blitzer. “This revolution started on Facebook.”

Egypt’s uprising followed on the heels of Tunisia’s. In each case, protestors employed social media to help oust an authoritarian government–a role some Western commentators expected Twitter to play in Iran during the election protests of 2009.

This article, and others, seem to want it both ways. On one hand, it seems like social media played a role. But when considering whether they were the main factor, the articles back away. Here is how this same article concludes:

It’s true that tweeting alone–especially from safe environs in the West–will not cause a revolution in the Middle East. But as Egypt and Tunisia have proven, social media tools can play a significant role as as activists battle authoritarian regimes, particularly given the tight control dictators typically wield over the official media. Tomorrow’s revolution, as Ghonim would likely attest, may be taking shape on Facebook today.

Or it may not. Ultimately, we need more data. For example, we could match Facebook or Twitter activity regarding Egypt with the level of protests on specific days – did more online traffic or activity lead to bigger protests? This would at least establish a correlation. Why can’t we match GPS information from people using Facebook or Twitter while they were protesting on the streets? This would require more private data, primarily from cell phone companies, but it would be fascinating to look for patterns in this data. And how exactly do these cases from Egypt and Tunisia help us understand what didn’t happen in Iran?

These questions about the role of social media need some answers and perhaps some innovative insights into data collection. And a thought from another commentator are helpful to keep in mind:

Evgeny Morozov writes in his new book, “The Net Delusion: The Dark Side of Internet Freedom,” that only a small minority of Iranians were actually Twitter users. Presumably, many tweeting about revolution were doing so far from the streets of Tehran.

“Iran’s Twitter Revolution revealed the intense Western longing for a world where information technology is the liberator rather than the oppressor,” Morozov wrote, according to a recent Slate review. In his book, Morozov writes how authoritarian regimes can use the Internet and social media to oppress people rather than such platforms only working the other way around.

Perhaps we only want it to be true that social media use can lead to revolution. If there are enough articles written suggesting that social media helped in Egypt and Tunisia, does it make it likely that in the future social media will play a pivotal and even decisive role in social movements? Morozov seems to suggest this is a Western idea, probably rooted in Enlightenment ideals where information can (and should?) disrupt tradition and authoritarianism.

Patriotism at the Super Bowl

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If you want to see what Americans think about their country, sporting events are good places to find out, particularly the Super Bowl, the sporting event of the year.

This year, the pregame featured a reading of the Declaration of Independence. Football players, surrounded by military personnel, read the main parts though we didn’t hear all the grievances regarding the tyranny of the English king. Colin Powell and Roger Goodell finished off the reading.

The two patriotic songs, God Bless America and the Star-Spangled Banner, seemed overwrought. God Bless America had an interesting arrangement at the end while Christiana Aguilera tried her own take on the National Anthem.

Some of this is standard fare at American sporting events. But I’m still trying to figure out how the Declaration of Independence fits with football. It did offer an opportunity to support our military, a cause that often is invoked in big sporting events. But is the idea that because we have freedom and strive for equality as a nation that we therefore should sit together for the next four hours and watch football? Perhaps a little more text could have been added: “We are not red or blue states, Republicans or Democrats: we are united together on this day like no other in our desire to watch football and many commercials.”

This mix of patriotism plus the military plus explicit values plus football seems to have been done in a uniquely American way. The next step sociologically is to discuss this as American civil religion.

High rate of arrests among NFL players?

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Going into the Super Bowl, everyone knows about the legal issues Ben Roethlisberger has faced in recent years. But one sociologist has found that behavior that breaks the law is not unknown to NFL players. One website suggests that sociologist Eric Carter found “nearly 35% of all players in the league have been arrested.” Elsewhere, Carter goes into more detail about why so many NFL players are arrested at some point and how religion could help players deal with anomie:

Eric has conducted over 100 interviews with NFL players, some who have led happy and well-adjusted lives but also with many who have not.  We talk about the typical pressures that a professional player faces, coming into sudden fame and fortune.  Prof. Carter brings the research ideas of Emile Durkheim, particulary “social anomie,” to bear on what a number of these athletes face when moving into the professional ranks.  The sudden change in lifestyle combined with intense pressures to perform often leave many of them unhappy, confused and susceptible to all sorts of deviant behavior (some of which makes the news).  We talk then about the role of religion in helping players cope with these changes.  Our discussion looks at what factors might help players make adjustments to their new environments, including: a religious upbringing; the support networks they have access to at college; and religious role models in the locker room.

More details about Carter’s study of NFL players can be found here. Although this is a small sample of 104 players (there are at least 1440 players in the NFL each year – 45 players on 32 rosters), Carter found that 33 of the players had been arrested (31.7%). And Carter wrote a book, Boys Gone Wild, based on his study.

What is interesting about this is that the NFL seems to avoid scrutiny in the public eye about this. Whereas baseball stars are vilified for cheating, NFL players are regularly arrested (if this arrest rate holds true across the NFL – and even if it was really 10-20% lower, it still is a decent number) and the popularity of the NFL has continued to grow. Even with players like Roethlisberger or Rae Carruth or Michael Vick or Ray Lewis or Donte Stallworth or Marvin Harrison getting into trouble, this sort of news gets overwhelmed by the behemoth that is NFL entertainment.

In a more recent interview, Carter talks about how the NFL is able to keep this information out of the public eye:

“We see a lot of what goes on, because of the media,” Carter said. “But I was amazed at how much goes on that isn’t picked up — how powerful the NFL is in combating some of the potential bad media. I couldn’t believe how many guys contemplated suicide or attempted it, or were that unhappy with their lives that they engaged in these self-destructive behaviors.”

Carter found that 32 percent of the players he interviewed had been arrested after they entered the league — and others said they often evaded arrest by dispensing autographs to star-struck police officers — and nearly half described themselves as unhappy people.

“Fifty percent? That’s a big number,” he said, especially when you consider that these are young men who make on average more than $1 million a year to play football, and many of them much more than that.

“It just goes against our contemporary American conceptions of what happiness is. They have it all. They have the wealth, the fame, the power, the status — all of those things that many people equate with a happy life.”

Perhaps the NFL is able to bury these stories or minimize them. Or perhaps the American public doesn’t want to face this kind of information or thinks the athletes are compensated enough and can deal with the problems on their own.

Quick Review: Da Bears!

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Partly to commemorate the Chicago Bears’ lone Super Bowl title and also to help mourn the recent loss to the Green Bay Packers, I read Da Bears!: How the 1985 Monsters of the Midway Became the Greatest Team in NFL History. A few thoughts about this book, one of many products commemorating this 25th anniversary:

1. A main theme of the book is the ongoing battle between Head Coach Mike Ditka and defensive coordinator Buddy Ryan. How exactly the team kept moving forward with this kind of tension is interesting.

2. There are claims that the Bears were the team that really helped push the NFL to the top. With their winning plus the actions and charm of their players, the Bears were a kind of media circus in an era where this didn’t happen often.

2a. The problem with a claim like this is that little evidence is presented that might conflict with this narrative. At one point, the book mentions that several teams had recorded songs as teams before the “Super Bowl Shuffle” but it was this 1985 song that really took off. Another (implicit?) claim is that the Bears really pushed athlete endorsements forward. Were other star athletes not doing commercials? In the end, how exactly do we know the Bears were something different in the eyes of the media compared to any other team of the time? I would have liked to have read more perspectives from outside of Chicago – were people across the country as intrigued with the Bears as Chicagoans were?

3. Some things never seem to change with the Bears: defense over offense, inconsistent quarterback play, complaints about the McCaskeys, an inability to follow up on success (with the 1985 Super Bowl team never getting back to another title game), fickle fans who suddenly were worried at the end of the 1985 season with less than perfect play, and more. How long can a team have the same basic identity?

4. As a cultural phenomenon, it would be interesting to track other teams that have captured the heart of a city in the same way as the Bears. While the list of endorsements and radio shows during the 1985 season was impressive, many of those guys are still around in the Chicago media. Will there be a point where the 1985 team is eclipsed by another team or was their combination of dominance and style too much to overcome?

5. It was unclear to me how much of this book was original research versus drawing from existing sources.

Overall, I’m not sure how much new material this book presents: many of the themes are widely known. There are a wide range of perspectives in this book but I think you also find this information elsewhere. I was looking for a new take on a famous team and yet you will hear the same things on local sports talk stations and other media.

The morality of going to the gym

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The adult life is often made of up little tasks that must be done to live: go to work, prepare and eat meals, do laundry, and various other activities. Perhaps there is another activity that must be added to this list: getting exercise and/or going to the gym.

“There seems to be a whole substitute morality, where your obligation is to go to the gym and not ask why,” says Mark Greif, a founding editor of the literary journal n+1 and the author of a widely discussed 2004 essay, “Against Exercise.” “If you don’t, you become a sort of villain of the culture.”

The message that perspiration is a gateway to, and reflection of, higher virtues is captured in health club slogans like ones used by the Equinox chain over recent years: “Results aren’t always measured in pounds and inches.” “My body. My biography.” “It’s not fitness. It’s life.” The same idea is encoded in the language of personal improvement. A “new you” usually means a trimmer, tauter version, not someone who has learned to speak Mandarin or picked up woodworking skills.

And the pectoral is political. The current president and his predecessor have made ostentatious points of their commitments to fitness routines. Whatever the differences in their ideologies, intellects and work habits, George W. Bush and Barack Obama both let voters know that they carve out time almost daily for cardio or weights or both. And while that devotion could be seen as evidence of distraction (Bush) or vanity (Bush and Obama), each politician safely counted on a sunnier takeaway. In this country, at this time, steadiness of exercise signals sturdiness of temperament, and physical leanness connotes mental toughness…

To be unfit is to be unfit: a villain of the culture, indeed.

An interesting commentary. More broadly, these ideas seemed tied to American ideals of youth and health. We like politicians and athletes and movie stars who are physical specimens. We argue that disciplining the body is indicative of discipline in other areas of life. Being healthy is not just being an appropriate weight or eating right or limiting stress: it should include muscles and toning.

Some questions follow:

1. Do other cultures have similar ideas or are we unusual in this regard?

2. When or where did the emphasis on muscles, beyond just “being fit,” arise?

3. For the average American, how much of this judgment regarding exercise and going to the gym comes from people around them versus comparing themselves to media produced images?

4. How much have professional sports contributed to this? If you look at athletes in the 1950s and 1960s, they did not train as much. Today, being an athlete is a full-time, full-year job in order to stay in shape.

A growing number of “encore careers”

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Retirement is an interesting topic these days in the United States: can people retire after the losses in the recent economic crisis? How will society pay for Social Security and medical benefits when all those Baby Boomers retire? How will states (and other organizations) pay for pensions that have been underfunded?

One answer: have those who have retired enter an “encore career.”

Daly is part of the growing “encore careers” movement — an effort to match older workers who can’t or don’t want to retire with public service jobs that benefit society. The movement, begun in the late 1990s, has spawned non-profit groups and programs from Boston to Portland, Ore., aimed at helping older workers find new work. Many of the programs are run by people who have made the transition.

At a time when 77 million Baby Boomers ages 46-65 are moving toward traditional retirement age, analysts say the movement could grow exponentially in the coming decades. A 2008 survey by MetLife Foundation and Civic Ventures, a national think tank on boomers and work, found more than 5 million Americans in encore careers. Half of those ages 44-70 expressed interest in them.

Moving from one career to a more altruistic job late in life isn’t easy, however. Analysts say there aren’t enough of those jobs yet, the pay is usually low and employers often favor younger applicants.

It seems to me that there is a larger issue underlying these practical obstacles: as a society, do we value the kinds of contributions older citizens can make? Those who have retired or are nearing retirement have a wealth of experience, related to jobs and working but also a variety of important life lessons and skills,  that the rest of society could benefit from. But if we are a society that tends to value youth and novelty, then these encore careers might not be something we encourage.

Ultimately, a movement like this could end up being a nice solution to some of the demographic and financial issues that face the country in the next few decades. If the number of these jobs could grow, those who have retired can share their experiences and wisdom while also earning some money in order to ease the financial burden on broader society.

Museum exhibit on the social construct of race

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There is no question that the idea of race has had a profound impact on Western history, particularly the American experience. A museum exhibit in Boston helps attendees see that race is a social construct:

Developed by the American Anthropological Association, the exhibition draws on science and culture, history and politics. It surveys race as concept and the almost always unfortunate consequences that concept has had and continues to have.

Race is a relatively recent term, dating from the Age of Discovery, with its many European encounters with non-European others. (Of course, go back far enough, and we’re all non-Europeans, humankind having originated in Africa.) The first legal use of the word “white’’ in America wasn’t until 1691, when the increasing importance of slavery added a whole new dimension of complexity to the concept of race.

A better word than “concept’’ would be “construct.’’ That’s what race is. Black and white and yellow and red aren’t biological categories as, say, male and female are. Race is more of a social, or even psychological, category, as class is; and, like class, it owes far more to culture and society than it does to genetics.

Sociologists would say the same thing about race: it is a construct based on skin color, not inherent biological characteristics.

I would be interested to know if a museum exhibit like this changes people’s minds about race. There would be an easy way to find out: give a pre-test including questions about race to all those who enter the museum. When the visitors leave the museum, give the same test and also ask which visitors went through the race exhibit. Compare results and see if the group that went through the race exhibit have different views.

Defending the actions of “not quite adults”

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In recent years, there has been a lot of research and conversation about the actions of 20-something adults who have moved back home in greater numbers and are waiting longer to marry and pursue careers. Are these 20-somethings lazy, prudent, or are they simply responding to a tougher world? While much of this conversation is negative, a sociologist talks about why he would defend the choices of these “not quite adults”:

Q: How do young people today compare with the past?

A: As we evaluate young people today, it’s like we’ve got the wrong benchmark. That kind of quick start to adulthood that so many generations have in their heads — all that grows out of the postwar period. (But) that’s the anomaly. It was a time when people were quick to leave home. They were also quick to marry. Why? It’s because economic opportunities were ample and social conventions really encouraged it. It was expected and also possible. But if you look further back, you’d see that a lot of the patterns today — with young people in a period of semi-autonomy— was also true of the decades before World War II.

Q: What worries you most about the future?

A: There’s so many negative portrayals of young people, and there are so many worries about why young people are taking their time. My bigger worry is we don’t want to push kids out of the gate before they’re ready. A quick marriage is clearly more likely to end in divorce and involve kids. That’s not good. Quick parenting? It makes it difficult to attain your education and to work full time and build skills and experiences that would help you over the long haul. That’s not good. A quick departure from home means you have fewer resources to invest in your future. Early departures from home are much more likely to result in poverty. That’s not good.

Q: Back to the main idea here. Why is it that today’s young adults have such a bad rap?

A: Maybe it’s just that each generation comes of age in its own time and what is true of one can’t easily be applied to the next. It seems like a timeless theme in history that older generations look down and think the younger one screwed up. What really matters and what we hope to show in this book is just how different the world is they’re trying to navigate, and it’s not just about personal choices. It’s about these big forces that have changed the very landscape of life. We have to not just point fingers at young people but also look at the things they’re doing right and see what we can learn from them.

An interesting perspective as this sociologist argues that this is really a debate about cultural perceptions and values. Within the American context, this idea of autonomy that arose after World War II is particularly interesting. It contributed to these ideas about leaving the house and quickly starting an adult life as well as led many to move to suburbs where they felt they could control more of their own destinies.

This leads to a broader question. What leads to better social outcomes for those in their twenties: to stay at home longer and take advantage of existing social networks or to strike out on their own at an earlier age? This researcher suggests several ways these actions improve the life changes of 20-somethings in several ways: lowers divorce rates, limits the likelihood of living in poverty, and increases the opportunity that those in this group can obtain a worthwhile education.  But I haven’t seen any research looks at data that would allow us compare people who follow these two different routes.

An intriguing question: just how many parking spots are in the United States?

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The Infrastructurist reports on a new academic study that considers the full environmental impact of parking. But in order to provide an answer to this query, the researchers had to first consider another question: just how many parking spots are there in the United States?

Turns out that’s no easy task; in fact, according to the authors, no such “nationwide inventory” has ever been done. “It’s kind of like dark matter in the universe,” Donald Shoup, the so-called “prophet of parking” (and not part of the study), told Inside Science. “We know it’s there, but we don’t have any idea how much there is.” When the Berkeley researchers crunched the numbers, they came up with five scenarios of available U.S. parking that ranged from 105 million spots to 2 billion. Give or take, I guess.

The most likely estimate points to roughly 800 million spaces across the country, and the construction and maintenance of those spaces do, in fact, take a large cumulative toll on the environment. When parking spots are taken into account, an average car’s per-mile carbon emissions go up as much as 10 percent, the authors conclude. They also report that, over the course of a car’s lifetime, emissions of sulfur dioxide and soot rise 24 percent and 89 percent, respectively, once parking is properly considered.

Those are just part of a broad “suite of impacts” that includes previously studied costs like the “heat island effect” — the term for when dark pavement raises the temperature of a city, leading to additional energy demands for cooling. And atmospheric costs are only part of the suite. According to the paper’s lead author, Mikhail Chester, there may be a larger infrastructure for parking than for roadways. If that’s the case, there would seem to be another great cost to all this parking: the relative cost of useful space.

I like the comments from “the prophet of parking.” While there are not probably too many people in the world who would want to know the exact figure of parking spots in the United States, it is important to know this fact in order to understand the larger impact of parking.

Parking itself is an interesting phenomenon. In a culture that loves automobiles, parking spots are essential features are many places. There is much evidence that if Americans can’t find a relatively cheap parking spot, they are likely to go elsewhere. Some of the allure of the shopping mall, with the first ones constructed in the mid 1900s, was that the consumer had a vast area of free parking as opposed to the crowded streets of downtowns. Homes have to have their own form of parking spaces, to the point of many homes from recent decades leading with their garages (and earning the nickname “snout houses” for how this garage protrudes toward the street).

But of course, as this study points out, parking spots come at a cost.

A related question that I would be interested in knowing the answer to: how many parking spots are occupied at different times of the day? How many parking spots in America are constructed for the 8-5 work hours and then sit empty the rest of the day?