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This 40-second commercial for HSBC bank, sent in by Michelle F., is an excellent example of the way that non-white and non-Western people are often portrayed as more deeply cultural, connected to the past, and closer to nature than their white, Western counterparts.  Sometimes this is done in order to demonize a culture as “barbaric,” other times it is used to infantilize them as “primitive.” In this case, it romanticizes.

Running on both English and Chinese language channels, the commercial contrasts the wise Chinese man with the young, white man.  The music, the boats, their clothing and hats, and their fishing methods all suggest that the Chinese are more connected to their own long-standing  (ancient?) cultural traditions, ones that offered them an intimate and cooperative relationship to nature. Simultaneously, it erases Chinese modernity, fixing China somewhere back in time.

Other posts on the modernity/traditional binary:

Caveman Courtship

The White Woman’s Burden
De-Racializing the Modernity/Tradition Binary

Africans as Props for White Femininity
Women’s Bodies and the Modernity/Tradition Binary

Which Images Represent India?
The Unseen Middle East

The Primitive and the Modern in Kanye’s Love Lockdown
Our review of Avatar, the Movie
Porn Producer with a Heart of Gold

What Counts as Indian Art?
Whites can Reconquer the America’s with Kahlua

Primitive Child Offers Cures for Modern Ills

Or browse our tag on the false modern/primitive binary.

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Please welcome Guest Blogger Adrienne Keene.  Adrienne is a Cherokee doctoral candidate at the Harvard University Graduate School of Education, where she studies access to higher education for Native (American Indian, Alaska Native, and Native Hawaiian) students, as well as the role of sovereignty and self-determination in Native education. In her free time, she blogs about cultural appropriation and use of Indigenous cultures, traditions, languages, and images in popular culture, advertising, and everyday life at Native Appropriations.

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I was waiting for my connecting flight at Chicago O’Hare, and spotted this advertisement on the opposite side of our gate. Close up on the text:

It reads:

“Chicago is the Potawatomi word for onion field. Apparently, the Potawatomis didn’t have a word for global business center.”

This is an example of the use of Indigenous language and imagery that many people wouldn’t think twice about, or find any inherent issues with. But let’s look at this a little deeper:

• The use of past tense. It’s not “The Potawatomis don’t have a word for…” it’s “The Potawatomis didn’t…” Implying that the Potawatomi no longer exist or are using their language.

• The implication that “Indians” and “Global Business Center” aren’t in congruence. Which is assuming that Natives are static, unchanging, and unable to be modern and contemporary. “Potawatomi” and “Onion Field” are fine together, because American society associates Indians with the natural world, plants, animals, etc. But there is definitely not an association between “Potawatomi” and “Global Business”.

But, in reality, of course Potawotomis still exist today, are still speaking their language, and do have a word for Global Business Center (or multiple words…).

Language is constantly evolving, adapting to new technology (remember when google wasn’t a verb?) and community changes.  I remember reading a long time ago in one of my Native studies classes about the Navajo Nation convening a committee to discuss how one would say things like “computer” or “ipod” in Navajo language, in an effort to preserve language and culture and promote the use of Navajo language among the younger generation.

In fact, here’s an awesome video of a guy describing his ipod in Navajo, complete with concepts like “downloading” (there are subtitles/translations):

To imply that Native peoples wouldn’t have the ability to describe a “Global Business Center” reeks of a colonialist perspective (we must “civilize” the savage! show him the ways of capitalism and personal property, for they know not of society!). Native peoples have been trading and communicating “globally” for centuries, long before the arrival of Europeans.

Thanks, Chicago, for giving me one more reason to strongly dislike your airport, because all the canceled flights, lost luggage, overnights in airport hotels, and 10 hour delays (all true stories) weren’t enough.

(Thanks to Hillary for taking the picture, since my sidekick pales in comparison to the iphone)

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Lindsey H. sent in the most recent cover of People magazine and some thoughts about its cover, featuring Sandra Bullock and a child she just adopted.

Putting aside the whole fashion of celebrities collecting multicultural families through adoption (and Bullock’s most recent white-savior role), Lindsey questioned why the child was naked but for some colorful, organic-looking beads.

[It] instantly evoked notions of this child being tribal and foreign and, extending the stereotype, primitive. Based on the cover, I assumed Sandra Bullock had made her “secret” trip to some random country in the Global South where such dark and beaded people are made so she could rescue one of its many poor or sick or whatever other version of the simplified “happy ending” story that the American public tends to eat up.

But here’s the interesting part. The article summary stated that this baby was adopted from New Orleans. He’s not from one of those mysterious, alien, primitive places that are found in, say, Africa. He’s American, just like me and, I presume, the majority of People readers. So why the necklace, the nakedness? Why the subtle references to a tribal background to which this child doubtfully has any direct connection? Is it because People knows that that’s what its audience expects to see? Would the cover have been as eye-catching or interesting to readers if the baby were dressed? And if Sandra Bullock had adopted a white baby from New Orleans, or from anywhere really, would they have represented him in such a way — naked save for a colorful bead necklace?

Good questions, Lindsey. Readers, what say you?

UPDATE: Readers have noted that the necklace was made by the baby’s step-sister (thanks for the info all!). Whether or not this makes the reading of the image ridiculous not continues to be hotly debated in the comments thread…

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Charlotte alerted us to a make-up brand called Primitive that makes and sells natural lips sticks, glosses, and pencils.  Describing their company, they write:

The company is drawing on familiar associations of primitiveness with naturalness.  We were natural “for centuries,” but have now somehow graduated from naturalness, such that we need to make a special effort to recapture the simple, intelligent, real, and honest beauty of our foremothers.

So, Primitive romanticizes our primitive past while making a questionable assertion about the relationship between time and naturalness.  In addition, the names of their products locate primitiveness in some parts of the (modern) globe and not others:

The products are named after places that are, almost exclusively, in Africa, Latin America, Asia, and the South Pacific.  In a previous post I introduced the idea of “anachronistic space.”  I wrote: “Catherine MacKinnon coined the term ‘anachronistic space’ to refer to the idea that different parts of the globe represent different historical periods.”  In this case, Primitive is counting on our associating a (romanticized) primitiveness with only some places and not others.  It’s 2010 in Mali and Morocco.  They don’t represent our own past, they represent unique modernities.  And the places left out of these product names — largely North America and Europe — don’t represent the future.  They are not wholly modern societies that have shed their primitive past; they, just like all societies, are a mixture of old and new stitched together to form the present.

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For more instances in which anachronistic space appears, see our posts on representing the fashion of the Surma and Mursi tribes and Wild African Cream.

And for more on the social construction of the modern and the primitive, see these posts: “Africans” as props for white femininity, Union Carbide brings modernity to the world, primitive Australia cures modern ills, women as carries of tradition and progress, representing the Middle East, equating modernity with permissiveness, and civilizing the Pueblos.

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In “The Yellow Fever Pages” (full citation below), Karen Eng discusses a recurring problem she, as a Chinese-American woman, faces when dating: that many men, particularly White men, who express interest in her are not interested in her as an individual, but rather in a generalized Asian woman and the fantasies that are associated with them. Eng sums up the fantasies many men hold about Asian (particularly Japanese) women:

The fantasy Asian is intelligent yet pliable, mysterious yet ornamental…perpetually pre-pubescent–ageless and petite…high-pitched, girly–while simultaneously being exotic and wise…She comes from a culture where women traditionally serve men… (p. 68).

Thus, when men ask her out, Eng has to figure out whether they are asking her out because they think she specifically is interesting, or whether they’re asking her out because what they see is an Asian woman to whom they attach all kinds of expectations about exoticism, subservience, and so on. As she puts it, regardless of how she presents herself, the interests she expresses, the type of music and clothing she’s interested in, “…they still see a little Oriental flower.”

I could not help but think of Eng’s article when one of my students, Casandra L., let me know about the dating website ClassyAsianLadies:

The website specifically markets Asian American women to men in the U.S., drawing on all of the stereotypes Eng describes. Here are some images from the site; I highlighted some of the most blatant examples of the “Asian women as hot but also passive” stereotypes in red:

So they aren’t trying to use you to get to the U.S. (though, after stating these are women living in the U.S., they are always described as Asian, not Asian American). And the men who want to date them just love and respect “the Asian culture” (and, you know, there’s just one culture in all of Asia). And how do you show your appreciation for a culture? By marrying someone who personifies the elements of that culture you have romanticized.

Notice the guys using the site appear to expect quite a lot in a woman: she has to remain “a lady,” be “sweet, gentle, beautiful, loving, fun,” but also be “intelligent and independent.”

I don’t know to what degree the website specifically targets White men. There were three photos of Asian women with men on the site; two showed Asian women with White men, one showed an Asian woman with an Asian man.

In case you aren’t convinced yet, here’s some more information on why you should marry an Asian woman:

Unlike “the average woman” (which presumably means White women in the U.S., since we’re the majority of women and all), Asian women haven’t become too competitive (just intelligent and independent! But that’s different!) and certainly aren’t “masculine.” Again we see the romanticizing of a certain stereotype of “Asian culture,” with Asian women having a “well-known cultural attitude of gentle and caring support” and “Eastern values,” which apparently involves being sweet and supportive. Though they’ve also “learned Western values,” which here is associated with being “outgoing…independent and fun…”. Thus, the West = independent, fun women, while the East = supportive, submissive ones.

Notice the last line in that image:  “…that perfect Asian girlfriend or wife.” This is what Eng was getting at: this isn’t about finding the perfect girlfriend or wife; this is about a fantasy of the perfect Asian girlfriend/wife. “Yellow fever” refers to the fetishization of Asian women by men who have a specific idea of what Asian women are like and view them as particularly desirable mates based not on their unique personalities but because of the “Eastern values” they supposedly adhere to. The women thus become somewhat interchangeable. Eng’s frustration grew largely out of the difficulty of getting men to notice her, as opposed to her status as an Asian American woman.

Some other gems:

Asian women are exotic but also make a lot of money (no gold-diggers here!). Men find them “intoxicating.” They’re loyal, and “dedicated to their men.” An Asian woman “always thinks of her man first!” They’ll help with financial planning without being “intrusive”–that is, they’ll make suggestions, but it’s ultimately up to him to decide and she’ll accept whatever he decides on.

They’re “easy to be with…rarely complain…and constructive with their criticism.”  One of my students said the whole “Wonderfully easy to be with” section made her think of the way people describe breeds of dogs: “Get a Labrador! They’re smart, fun, and easy-going! They’ll make a nice addition to any family!”

The translation to all of this: Asian women will offer their wisdom and support, but will then step back and let their men decide. They aren’t bitches who will nag at you or criticize you in a nasty way, or complain that you aren’t doing half the housework, or expect to have an equal role in financial decisions. And she won’t let herself go and become a fatty, so be assured–what you see now is what you can expect she’ll stay like forever.

Aside from the objectification of Asian women (and “the Asian culture”) as having a predetermined set of characteristics you can count on, this says a lot about concerns surrounding changes in gender roles in the U.S. These women are being marketed as the antithesis of the “average” woman in the U.S., who is demanding, hard to get along with, too competitive, and doesn’t stay sufficiently attractive. Female assertiveness or insistence on gender equality is de-feminizing and unattractive; it turns us into masculinized women who won’t submit to men’s authority to take our ideas into consideration but make final decisions based on what they think is best.

For a certain group of men, then, dating an Asian woman is a way to reclaim a romanticized gender hierarchy in which women mix cultural elements associated with the “East” and the “West.” They’re independent and make money (the fun part of female empowerment, unless the independence goes to far and they get uppity), but they retain “Eastern” gender roles in which their independence is, ultimately, limited by their passivity and submissiveness to men, as well as appropriate displays of femininity (being thin, beautiful, and exotic). And, thus, this type of relationship allows men who believe they have been victimized and emasculated by the women’s movement to reclaim some of the overt patriarchal power the believe they’ve been robbed of.

(“The Yellow Fever Pages.” 2000. Bitch issue 12, p. 68-73.)

Also check out Lisa’s post on marketing Asian women to specifically anti-feminist men.

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Martin M. pointed out some ironic happenings in Peru that illustrate the complexities of trying to deal with long-term stereotypes and prejudice. Back in November 2009, the Peruvian government officially apologized for discrimination against AfroPeruvians. So far so good–a step toward acknowledging that AfroPeruvians have suffered both economically and socially because of social attitudes and government policies.

But, of course, long-held stereotypes aren’t that easy to change. Peruvians of African descent have often been portrayed as backward, uncivilized, and possibly cannibalistic.

Just a few days after the government’s apology and declaration that poor treatment and negative stereotypes of this ethnic group needed to end, the newspaper El Comercio began advertising their new section on healthy eating with a TV commercial that draws on all the old stereotypes. The video is in Spanish, but I’m pretty sure you’ll get the gist of it, and I describe it below:

El comercio- Los canibales from Pao Ugaz on Vimeo.

What’s going on here? The mother is mad, not because her younger son ate someone, but because he ate someone who was too fat, and thus not good for them to eat. They need to eat less fattening people to improve their health. She warns him about his cholesterol. The caption says, “You eat healthy, you are healthy.”

According to Reportaje al Perú, the newspaper pulled the spot after receiving complaints and apologized for it.

As with any society with a history of widespread, blatantly racist stereotypes and discrimination, attempting to heal racial wounds will be a very long, painful, and difficult process. It’s one thing to officially apologize. It’s another to convince citizens that prejudice and discrimination are unacceptable and that everyone must play a part in ending them.

See also: El Correo ridicules Quechua speakers in government.

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Larry of The Daily Mirror sent in an article that ran in the Los Angeles Times on January 26, 1920. Here are some screencaps of the most interesting sections:

Not surprisingly, civilization means only one thing: assimilation into Anglo culture. The other option? Extinction. How do we know a tribe isn’t civilized? They still live like their “forefathers” did. It’s a theme we see a lot in terms of Native Americans: in order to be authentic (which in this case means “uncivilized”), they must not change any cultural practices. There is an expectation that “real” Indians are culturally frozen in time, as though their cultural practices and lifestyles had not changed throughout history just like every other group’s has.

And also, I’m pretty sure lots of groups have combined elements of two or more religions “without any difficulty or embarrassment,” but whatever.

I’m sure they were, indeed, of immense interest to artists, scientists, and writers (also, physiognomists). And since they are of interest to them, that should definitely be taken into account when we decide what to do with them. Taos still loves Indian art.

Here we learn that civilization spoils American Indians as useful subjects for artistic and scientific study, and also, Indian art is “well worth preserving”:

The “he” referenced in this next part was Cato Sells, Commissioner of Indian Affairs:

So Native American cultural customs are acceptable only to the degree they are compatible with assimilation. And learning to read and write, use a stove or a sewing machine, mean giving up “the Indian life.” Again, modernity cannot be combined with existing cultural practices.

It’s a great example of how Whites felt entirely comfortable discussing what the future of American Indians should be, either romanticizing them as noble savages or insisting on their cultural backwardness, without any sense that Indians themselves might have any ideas on the issue worth paying attention to.

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Christina S. sent along a link to the British commercial below for Twingo. There’s a twist ending, so I’ll let you watch it:

Notice that, at the very end, the narrator refers to how “we live in modern times,” meaning that we drive socially responsible cars and tolerate cross-dressing.

The idea embedded in that commercial is: now that we’re “modern,” there is no more prejudice and intolerance. Or, “modern” people are tolerant of social differences. Things like bias, hate, and discrimination are “in the past,” confined to those who are “traditional” or otherwise somehow regressive.

This makes sense to us (and the commercial, therefore, works) because many of us have a model of history that assumes that everything will, inevitably, always get better… or at least not get worse. This is a linear model where the line for “progress” keeps going higher and higher over time.  However things are today, we assume, things must have been worse before.  Thinking like this makes invisible the possibility that people were more tolerant in the past as well as the possibility that we could become increasingly intolerant in the future.  As I wrote in a previous post about cavemen:

There are serious problems with this idea:  (a)  We may stop working to make society better because we assume it will get better anyway (and certainly never get worse) with or without us.  (b) Instead of thinking about what things like gender equality and subordination might look like, we just assume that equality is, well, what we have now and subordination is what they had then.  This makes it less possible to fight against the subordination that exists now by making it difficult to recognize.

History doesn’t move along in a linear or predictable way.  And it certainly doesn’t produce equality just by plodding along.  We need to do the hard work of figuring out what an egalitarian society looks like and how to get there.  Conflating “modernity” with social tolerance makes it seem as though the work is already finished.

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Sociologist Stephanie Coontz, in her acclaimed, fascinating, and fact-dense book, The Way We Never Were, illustrates the way that what is considered “traditional” must be socially constructed. For example, when people say “traditional marriage,” do they mean marriage between a man and his property? Between a man and more than one woman? Is the idea age for marriage 13, 20 or 27? Is it for love, political maneuvering, survival, babies, or kitchens?  How you answer these questions depends on when, exactly, in history you’re talking about.  (See here for some humorous takes.) 

The point: Since all of history is potentially a source of tradition, identifying any given period of time as The Traditional, and therefore deserving of our nostalgia, is arbitrary.

The Daily Show did a great job of illustrating this idea this week:

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Binyavanga Wainaina does an excellent job, in this 3-minute video, describing ways that “Africa” tends to be written about in the West. See how many of the tropes you recognize:

To paraphrase Jose, at Thick Culture, it’s important to be engaged with the world, but our engagement shouldn’t be entirely on our terms. And, especially, not terms in which the Western world gets to construct itself as the savior of the less fortunate (e.g., Avatar).

Such ideas make it seem as if underdeveloped parts of the world are somehow inherently deficient (culturally or otherwise). When, in fact, insofar as underdeveloped parts of Africa or other continents need saving, it is partly (largely?) because of (1) a history of colonialism that stole their resources and disrupted their societies and (2) the current global economic system that continues to put them at a devastating disadvantage.

See also: The Single Story of “Africa”

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