Dr. Pepper Ten: A "Manly" Campaign That Promotes Gender Stereotypes Instead of Health for Men

Yesterday while on the elliptical machine at the gym and watching ESPN (surprise! women watch ESPN), I had the displeasure of seeing the new commercial for Dr. Pepper Ten no less than five times.

Dr. Pepper Ten is a new 10-calorie drink being rolled out by the Dr. Pepper Snapple Group Inc after their client research revealed that men are hesitant to drink diet drinks because they aren't "manly" enough.

The TV commercials that I watched showed men with huge muscles driving through the jungle, shooting guns, and battling snakes. The men say things like, "Hey ladies. Enjoying the film? Of course not. Because this is our movie and this is our soda, you can keep the romantic comedies and lady drinks. We're good."

According to several online reports (e.g., the MSNBC link above), the campaign also developed a Facebook page which contains an application that allows it to exclude women from viewing content. In addition, the page includes games and videos aimed at being "manly." Several twitter users also report that the campaign encourages viewers to "rat on their friends for not being manly". If true, I have no idea how "unmanly" behavior is being reported.

My analysis:

It is great that advertisers are using focus group and other data to develop products and ad campaigns. They taught many of us in public health the importance of these strategies and we are forever grateful. However...

This campaign promotes strict gender stereotypes: Men act like this and women act like this- no exceptions! This dangerous norm contributes to serious public health problems. For example, the traditional ideology of masculinity has been explored for its relationship to negative outcomes like bullying and high risk sexual behaviors.

This campaign attempts to encourage men to drink a "healthier" soda (less calories, real sweeteners) without making them feel like they are dieting...because after all- dieting is only for women. Too bad the obesity rate is hovering between 32-35% for both men and women.

I have seen weight loss/health for men done much more effectively by other companies without insulting viewers. For example, after they saw their services being utilized by more men, Weight Watchers and NutriSystem rolled out men's programs. Weight Watchers presents strategies for making healthy choices in settings where men may find themselves socially (e.g., at a BBQ or at the bar). To reduce the social stigma around participation, they recruited strong male role models like former NFL quarterback Dan Marino. An ABC story on the companies' programs says "Calorie Counting Can Be Macho".

The strategy used by NutriSystem and Weight Watchers to reduce the stigma around healthy behaviors will be much more effective long-term than simply tricking people into being healthy.

For those readers who think I'm only offended by the campaign because I'm a woman, please see a few tweets from Tuesday night...authored by men. The first by my husband, who wrote multiple posts on Dr. Pepper Ten before I ever voiced my disgust with this campaign:

@jeff_underscore: "Dr. Pepper 10 - I think your ad campaign is insane, insensitive and sexist and unfortunately everywhere".

@sorryeveryone: ".@drpepper i really liked your soda but you know what I like more? treating women like they're human beings and letting men be themselves".

Readers: What do you think of this campaign? Do you think it will be effective in getting men to drink these "healthier" sodas?

Queering the Breast and Cross-nursing Queer Kinships

I recently submitted this abstract to the "Sex Gender Species" Conference affiliated with the Summer 2011 issue of Hypatia: A Journal of Feminist Philosophy on "Animal Others." This is an adaptation from "The Identity Politics of Breasts" series I began researching approximately a year ago, posted last June and July, and updated and presented on June 27, 2010 at the "Animals and Animality" graduate conference at Queen's University. There is a lot being analysis being crunched into those fourth and fifth paragraphs, and quite a bit missing before the second. Hopefully, I won't have to cut out too much; but if I do,maybe it's for the better and will be material for a future paper.

The seeds for this research direction are numerous, but certainly the works of Karen Warren, Val Plumwood, and Carol Adams have been enormous early inspirations. Over the last four years, I am especially grateful to Tamara Ketabgian (Professor of English at Beloit College), Lauren Corman (Professor of Sociology at Brock University and co-host of Animal Voices), and Ida Hammer (of The Vegan Ideal) whose teachings have ruptured and transformed my ideas. I would love to hear any feedback on this. I can see several lines of criticism and would love to articulate a defense for my position /ideas just as much as I am open to a modification of them.


Queering the Breast and Cross-nursing Queer Kinships
The human breast is a cultural site at which dominant western discourses demarcate nature from culture, woman from man, human from animal, sacred parenthood from perverse sexuality, and generosity from self-interest (Schiebinger 2004). The objective of this paper it to queer sex, gender, and species identity in order to imagine different human-animal-food relations than those found in vegan literature today. Ultimately, I argue for the re-conceptualization of breasts as sites for queer productions that nourish cohabitation across difference and subvert cissexism, hetero-patriarchy, human supremacy, and the human-animal dichotomy.

Feminist scholars on breastfeeding have critiqued both the commodificaiton of breasts as objects of male desire as well as contemporary disciplinary state and medical discourses on breastfeeding (Yalom 1997). Iris Marion Young’s (1990) chapter, “Breasted Experience,” has played a significant role in challenging the meaning of women’s breasts being measured by and for others (i.e. hetero-men, infants, the state) in that it proposes that a woman’s breasts ought to be for that woman, as they are constitutive of her as a subject. Young ultimately rejects a breasted experience based in “a love that is all give and no take,” arguing that a female sexual pleasure need not be mutually exclusive with maternal care (87).

In a recent paper, “Queer Breasted Experience,” Kim Hall argues that “the possibility and meaning of queer breasted experience… has been overlooked in [cissexual] feminist accounts” of subjectivity (2007, 16). Young’s account, she argues, omits the subjectivities of trans men who, born female-bodied, experience breasts more ambivalently than cis women. Essentialist and monistic accounts of female subjectivity, in other words, have ironically, in an attempt to recognize sexual difference between women and men, have thus eliminated the recognition of sexual difference among female-bodied people who do not recognize themselves as women. Just as violence to queer subjectivities have been done in the name of a single limit between man and woman, so to has violence been done in the name of the animal to the vast heterogeneities of animal others (Derrida 1997). Rethinking sex and species difference both is critical for living- and eating-well with others (Derrida 1991).

In more ways than one, breasts offer an apt site at which to throw into question sex, gender, and species essentialism. First, breastfeeding is not a capacity exclusive to female-bodies; male-bodies, too, can produce milk and nurse children (Diamond 1998; Giles 2003). Second, breastfeeding need not be exclusively practiced between child and biological parent, but any parent who is lactating, even if of another species. Human-animal cross-species nursing has been practiced in cultures worldwide, including the West, perhaps since the domestication of dogs (Serpell 1986; Baumslag and Michels 2005; Olmert 2009). Third, food represents a new way of thinking subjectivity beyond sexual difference, in which we eat our way into new identities (Probyn 2000). Breasts thus offer a site at which sex, gender, and species identities can proliferate through creative, queer assemblages.

Condemning any and all human-animal-food relation as intrinsically exploitative assumes, or at least prescribes, species essentialism. For example, in her paper “Disturbing Images,” Maneesha Deckha welcomes a PETA video (in which young women lift up their shirts to reveal udders and ecstatically spray milk at men) because it subverts both the medicalized and hetero-normative discourses of the Madonna-and-child dyad as well as “the wholesome image of [cows’] milk” (2008, 63). Ironically, Deckha commits herself to the very hetero-normative discourse she opposes by asserting that cows’ milk is “meant for that mammal’s offspring,” repeating several times how “unnatural” it is for humans to drink it (64). Deckha’s privileging of the abjectness of the video makes it difficult to imagine more productive and transformative human-animal-food relations that do not reproduce the species barriers she wants to overcome. At least when human women are nursing animal others, audiences are most disturbed by what they interpret to be the woman’s perverse pleasure and disloyalty to her species (Luke 2007). In such instances, cross-species nursing subverts the human-animal dichotomy, but also human supremacy and hetero-patriarchy.

One need not fear that by appraising cross-species nursing they will have committed themselves to the evolutionary, postmodern accounts of naturecultures, which forfeit philosophical rigor for philosophical play (Haraway 2008). Instead, cross-species nursing offers vegan feminists a figure to redefine vegan human-animal-food relations as something other than privation and/or abstinence from consuming animals (and their products). Cross-species nursing disrupts the human-animal dichotomy, inverts the standard narrative applied to human-animal-food relations, and does not necessitate that either nurse or nursed be sacrificed for the nourishment of the other.

Sperm Banks & Meat-Markets: The Sexual Economy of Meat

"$uper Cow", $uper Profits: Cyber Chattel, $ex Exchange, and $perm Banks
In a recent National Geographic program on the technoscientific management of "nature," we get a glimpse at a very much neglected element in contemporary animal agribusiness, the sperm banks by which, animals are, according to Jacques Derrida (1997), "exterminated by means of their continued existence or even their overpopulation”:

Selective breeding is the first stop on our tour of how man is using science to control nature... In fact, selective breeding is all about managing sex...Over a hundred years, Farmers have only allowed the cows and bulls with the largest muscle mass to mate

The technoscientific sacrifice of animal heathcare for economic welfare is explained:

There is a gene that regulates the growth of muscles in cattle. These cows have been selectively breed from animals that contain a copy of this gene that doesn't work. As a result their muscles grow far larger than normal. To insure that the effective gene is passed on, sex for the Belgian Blues has been replaced by technology in the form of artificial selection

The men in the video discuss the homoerotic, predatory gaze:

The bulls are shaved to best display their muscles... so you can see where all the meat is...  because when you look at him, you cannot help but think of lunch

Read more »

The Identity Politics of Breasts: Male Lactation and the Political Economy of Wo/Man (part 3)

PART II: Milk and the Nature of Things: Gender, Race, Class, Species
“The concealment of breastfeeding rests equally, if not more, on squeamishness relating to bodily function: the fact that food comes out of our bodies is an unsettling thought in a culture that rarely remembers food growing on trees”
--Fiona Giles Fresh Milk [*]

“Separate lexicons suggest opposite behaviors and attributes. We eat, but other animals feed. A woman is pregnant or nurses her babies; a nonhuman mammal gestates or lactates. A dead human is a corpse, a dead nonhuman a carcass or meat”
--Carol Adams “Foreword” to Animal Equality[*]

"[W]ithin Linnaeus terminology [Homo sapien], a female characteristic (the lactating mamma) ties humans to brutes, while a traditionally male characteristic (reason) marks our separation”
--Londa Shiebinger "Why Mammals are Called Mammals"[*]

Just as breasts (generally) come in pairs, so do their culturally conscripted “natures.” Londa Shiebinger writes:

the female breast ha[s] been a powerful icon within Western cultures, representing both the sublime and bestial in human nature. The grotesque, withered breasts on witches and devils represented temptations of wanton lust, sin of the flesh, and humanity fallen from paradise. The firm spherical breasts of Aphrodite, the Greek ideal, represented an overworldly beauty and virginity.[51d]

As we saw in parts one and two, female breasts may represent all that which is most beautiful and divine to humans (i.e. the virgin mother of God) while any digression from their use to titillate males (i.e. lesbian sensuality) or nurture the young (i.e. sexual feelings while nursing) may represent all that is wrong with the world.

I will argue here in section two that the function of the human breast acts as a particularly sensitive subject because it is a site that may not only contest gender identities but that which may also contest modern “white” men’s proximity to “the animal.” Just as gynecomastia, male breast cancer, and male lactation challenge presuppositions about male identity, so does the very biological function of human breasts. As Shiebinger notes, "that breasts have "long been considered less than human, yet simultaneously "more than human."[51f]Read more »

The Identity Politics of Breasts: Male Lactation and the Political Economy of Wo/Man (part 2)

Is it to men that nature confided domestic cares? Has she given us breasts to feed our children?”
--Pierre-Gaspard Chaumette quoted in "Why Mammals are Called Mammals"[*]

Experience may tell you that producing milk and nursing youngsters is a job for the female mammal, not the male. But your experience is probably limited, and the potential of biology--and medical technology--is vast.
--Jared Diamond "Father's Milk"[*]

"For those who claim male lactation is "unnatural," I would have to ask: how natural is canned formula from Nestle' or pacifiers made from petrolium byproducts? If milk production in men were truly unnatural, it wouldn't exist.”
--Laura Shanley "Milkmen: Fathers who Breastfeed"[*]

3. Male Lactation: An Unnatural Act?
The identity politics of human breasts come to full fruition in the question of male nipples. As male children we are taught that girls have “boobs” and boys have “chests,’ but the question of male nipples cannot be evaded. For thousands of years breasts have been one of the most significant markers of one’s gender, and hence male breasts and their nipples pose an existential dilemma to those who identify as male. This has never been truer than within the present visual culture that fetishizes the (female) breast.

Take for example the reception of the 2006 Nickelodeon film Barnyard. While critics had diverse opinions on the film, nearly all their reviews shared one particular quip: the protagonist of the film, a steer, had utters. As one late reviewer ranted:

Every single review whether by a critic or just your average John Q. Moviefone seems to be possessed by the urge to point out their extensive knowledge of bovine anatomy and remind the reader that male cattle do not, in fact, have udders.[22]

While filmgoers often suspend disbelief during films, especially animated features, the audiences could not suspend “the truth” about male anatomy. And, of course, there is also the double standard. Female pigs (who have ten or more nipples) and chickens (who don’t have any mammary glands) are often represented with a pair of giant breasts in cartoons yet male reviewers say nothing—they probably are not even conscious of these transgressions. The existence of DD breasts on a chicken somehow seem quite natural, but udders on a male, no! (But if male goats can grow udders, why not steers?)[*]Read more »

The Identity Politics of Breasts: Male Lactation and the Political Economy of Wo/Man (part 1)

[M]ale dominated society tends not to think of a woman’s breasts as hers. Woman is a natural territory; her breasts belong to others—her husband, her lover, her baby. It’ hard to imagine a woman’s breasts as her own, from her own point of view, to imagine their value apart from measurement and exchange.
--Iris Marion Young "Breasted Experience"[*]

According to Kristeva, the infant must substitute speech for its mother’s breast. It takes pleasure in the materiality of speech just as it did in the materiality of its mother’s body… this substitution takes place when child realizes that its mother is a separate being who can leave and does not entirely exist for its own gratification... the move from breast to speech is an organic evolution of the psyche through which speech is ‘literally’ substituted for the breast.
--Kelly Oliver "Nourishing the Subject"[*]

Milk is the one bodily fluid that is clearly symbolic of all that is clean, fresh, and wholesome.
--M. Potts, R. V. Short Ever Since Adam and Eve[*]

INTRODUCTION
What is the nature of the human breast?

Far from a dryly medical, if not slightly erotic, inquiry, inquiry into the nature of the human breast holds the potential to disrupt unquestioned dominant discourses in our society. The subject of this post is not the mammary gland; and if it were, such inquiry would be only skin deep into “the nature” of the human breast. Rather, the “nature’ of human breasts is a cultural one, a “nature” with a history no younger and clean than the history of “civilization.”

The human breast is a battleground. It is a cultural site at which pervasive dominant discourses in western societies demarcate “nature” from culture and politics, “woman” from man, “Man” from “animal,” spirituality from sexuality, and altruism from self-interest. Just as breasts (generally) come in pairs, so do their culturally conscripted “natures.” The powerful emotions that may be evoked by the sight or touch of the breast may not be solely aesthetic; they may also signify deeper subconscious anxieties over our very identities as men, women, humans, animals, straights or queers.Read more »

Skinny Bitch and Bulimic Vegetarians

Introduction
In 2007, few people would have expected a "no-nonsense" book of "tough-love" for American females to become one of the most successful vegetarian advocacy publications in the Western hemisphere. This book, Skinny Bitch, spawned a whole slew of products including a cookbook, an instructional book on pregnancy, a journal, and now three work out videos. Already, the original book has become an international bestseller, hung onto the New York Times bestseller list (including a brief spot at the top), has sold two million copies, and has been translated into 20 languages.

While many vegetarian and AR activists have welcomed this book with open arms, too few people have heeded to the criticisms that this book preys on female body insecurities. Below, I will discuss why disguising a vegetarian message within a frame about weight-loss/management is not only detrimental to the health of adolescent females and young women but also trivializes the radical political orientation of veganism by conflating it with a self-interested, faddish diet. In light of continuous research that links the adoption of vegetarian diets by teens to disguise and/or justify their eating disorders, the sizist discourse that shames and blames "fat" people, and the vogue-ing of vegetarianism for the mainstream, I suggest that vegans ally instead with feminist and radical social justice groups to promote body acceptance and HEALTH rather than societal acceptance and "health."Read more »