Southern Booty: Gender Stereotypes Within Western Popular Culture

As stated above, African-American women have been subjected to measure themselves against white women. White women are viewed, in this society and since the beginning of the concept of race, as the epitome of beauty. Logically, African-American women attempt to emulate the white standard. This creates an inferiority complex, because the epitome of beauty is white woman, than any other race can be deemed as inferior; this deteriorates African-American women’s self-worth. To remedy worthlessness, many body modification techniques have been made to fully mimic white women in terms of beauty. This emulation still is being done and it is continuous, because of the psychological ‘white fantasization .

What does it mean to you to be a black girl? If you aren’t one, what do you see when you visualize a black girl? If your imagination limits you to just an afro-centric featured, loud and slang-loving, uneducated woman, then this piece is addressed to you. The persistence of the stereotypes concerning average black girls have chained us all to the earlier listed attributes. One side effect of this dangerous connection is the wide opening for a new form of discrimination it creates. Whether it is depicted through slave owners allocating the preferable duties to lighter-skinned black woman, or in modern times where a dislike in rap music categorizes you as not really black, segregation within black communities occur. Tracing all the way back to elementary school, my education on the subject of racial segregation has been constricted to just the injustices routed by dissimilarities between racial groups. What failed to be discussed was the intragroup discrimination occurring in the black society from both outside observers and inside members. Unfortunately, our differences in the level of education, in physical appearance, and in our social factors such as our behaviour, personality or what we believe in have been pitted against each other to deny the variety of unique identities that we as black individuals carry.

The author of “The Black Beauty Myth” Sirena Riley has encountered multiple experiences concerning body image throughout her life. At a young age, she started to feel the pressure to have a perfect body. The struggle of making herself perfect ultimately lead to eating disorders for instance, bulimia and compulsive exercising. In her journey from a young age to her college years she has learned better ways to deal with negative body image through therapy. In her article, she states “I was in three body image and eating disorder groups with other young women on my campus. I was always the only black woman.” (Riley 2002, 229) This quote supports her belief that black women have body image issues but are not open to seeking help or expressing

In the essay, “Hip-Hop’s Betrayal Of Black Women”(221), by Jennifer McLune, she vents her feelings regarding hip-hop songs that are rhythmically diminishing the value of black women. She provides example on how the lyrics are being voiced and how hip-hop artists do not seem to care. Kevin Powell in “Notes of a Hip Hop Head” writes, “Indeed, like rock and roll, hip-hop sometimes makes you think we men don’t like women much at all, except to objectify them as trophy pieces or, as contemporary vernacular mandates, as baby mommas, chicken heads, or bitches” (221). There have been apologizes for what the rappers have said but nothing to resolve the dehumanization of black women. McLune informs the readers that hip-hop singers belittle black women and make them invisible. Jay-Z, a popular hip-hop artist is brought to center stage by McLune. The essay shows the example of a part of Jay-Z song that says, “I pimp hard on a trick, look Fuck if your leg broke bitch hop on your good foot” (222). This lyric is a perfect example of how hip-hop artist have no remorse in the words they sing. The hurt feelings and loss of self-esteem black women suffer, is of no concern to the rappers. McLune expresses that those who are underground hip-hop artist follow the footsteps on being sexist and using crude words in their lyrics just because they yearn and dream of being in the spotlight. Upcoming rappers want to be loved like Jay-Z and other famous notorious rappers.

In the context of physical appearance, black woman are only featured with body parts- mainly their “large, rotund behind” (Perry 137). The presentation of the face is mainly limited to white or lighter-complexioned women. The highest idealization of women is one that possesses a “‘high-status’ face combined with a highly sexualized body read by the viewer as the body of a poor or working-class woman” (Perry 137). Perry further substantiates her claim by stating that “women are created or valued by how many fantasy elements have been pieced together in their bodies” (137). She debunks the opposition arguing that the bodies of black women are appreciated by pointing out that only a minority of black women have such attributes, and those without are pressured and struggle to achieve such proportions.

“Hip-Hop’s Betrayal of Black Women” by Jennifer Mclune, tells the reader in the title alone, that Hip-Hop has bashed black women. The African American author is an activist, librarian, and writer. She is currently living in Washington, D.C. This article was featured in Z Magazine Online during July and August in 2006. This particular column is targeted toward the entire Hip-Hop community, especially black women, entirely for anyone who listens to the vulgar music style.

Lauryn Hill is the queen of R&B. Michael Jordan is the king of basketball. It is widely known that throughout American history, African American talent has been extrusive. Would it be ‘narrow-minded’ to describe someone’s talent in these fields as ‘black?’ While it may seem these ascriptions are a simple compliment, they also serve as a developmental handicap. In William Raspberry’s essay, “The Handicap of Definition” he highlights the stereotype of what it actually means to be Black by definition. Raspberry uses multiple examples to help acknowledge the underlying fact that the definition of black is restrictive, and how much of a toll it takes on African-Americans.

For nearly twenty years, Beyoncé has lived her life in the public eye yet she has always kept her cool, been submissive, and rather quiet when it came to her personal endeavors however after releasing the film “Lemonade”, we are able to see her in a vulnerable light. In Jeremy Helliger’s article: “Dear Beyhive: Stop Whining. Beyoncé Still Hasn’t Earned Her Album Of The Year Grammy” he addresses the idea that although Beyoncé was able to encourage black women to be proud and free, she also she missed the mark by adding raunchy, over the top content to her vulnerability.

Alicia Keys is reiterating an identity that is universally accepted by most African-American women (Harris-Perry 184). This is the cultural identity of the Strong Black Woman (SBW): self-reliant, tough, and hardworking. Stuart Hall defines cultural identities as, “[A] sort of collective ‘one true self’, hiding inside the many other, more superficial or artificially imposed ‘selves’, which many people shared history and ancestry hold in common” (Hall 223). SBW is a self-construction manifested by black women in the Americas. It is used a coping mechanism in response to pervasive sexism and racism. The SBW construct dates back to slavery because the image projects traits of all three stereotypes established during the era of slavery: She looks like the Mammy but is loyal to the black community; She does not require physical and emotional security from men, thus, she resembles the Jezebel; She is angry, just like the Sapphire (Harris-Perry 187). This paper unveils the unfavorable impact of the Strong Black Woman (SBW) cultural identity in the Americas. The argument is centered on the effect of this cultural image on the private sphere, public sphere, and the health of black women. The paper also proposes

The things that are being promoted by well-known black figures in the media are not the best things. Instead of spending the majority of their time promoting things such as HIV/AIDS awareness, their time is spent doing other less productive things. Many influential black people choose to flaunt things that seem to further prove the stereotypes that society has for blacks. Rapping about all the cars, money and “hoes” one has is not the best answer to this problem. According to Collins neither is boasting about the easy access that one has to such things including females. In addition, Collins focuses on the contradictions within the black community. She uses the example of black women always wanting to claim their independence and how sophisticated they are, but yet having lyrics about how “bootylicious” they are. It’s counterproductive. Omi and Winant note that racial etiquette is a set of interpretive codes and racial meanings which operate in the interactions of daily life. (Omi & Winant, 2011, pp. 23-24). The example also is a perfect example of what Omi and Winant refer to as “presentation of self,”which is determined by the rules shaped by our perception of race in a racial society. In other words, there is a contradictory presentation of self through the claims of “bootylicious”-ness and independence, and sophistication.

Throughout many decades, African American women have been able to set their own standards of beauty. Lonnae Parker, a writer for The Washington Post, states in her article Black women heavier and happier with their bodies than white women, poll finds, that “Freed from that high-powered media gaze, generations of black women have fashioned their own definitions of beauty with major assists from literature, music, and help from their friends” (Parker, 2012). The importance of this quote is that they were getting help from their culture, the music and literature is essentially the culture that helped them to define their own standards of beauty. By being isolated

Misogyny is a tried and true American tradition from which hip hop derives its understanding of how men and women should behave. Critics argue that hip hop’s misogyny and promotion of traditional gender roles reflect mainstream American values. Feminists suggest that misogyny in hip hop culture is not a “black male thing”, but has its roots in a larger pattern of hostility toward women in American culture.

Within popular culture today, objectified female bodies can be represented everywhere from advertising images to magazine covers, television, music and many more. Through these media institutions, we allow them to construct social identities in ways that allow us to understand what it means to be black, white, Asian, male or female etc. Within many popular culture mediums such as music, stereotypical representations of racially marked female bodies are often formed. Thus, these representations also have the ability to create stories about a certain culture. In music videos, it does not go unnoticed that women are portrayed as objects whose objectives are to pleasure men. In this paper, I will argue how racially marked female bodies are represented. This paper will mainly focus on how these racially marked women are depicted in the hip hop culture. To demonstrate this, I will draw examples by using award winning music videos by Nicki Minaj, R.Kelly, 50 cent to exemplify representations of the female body and how they are objectified as sex objects. In conclusion, we will be able to see how the female bodies are used in mainstream hip hop videos to convey seductively.

The movie Beyond the Light is the third feature film from writer-director Gina Prince-Bythewood, whose other works include The Secret Life of Bees, the TV movie Disappearing Acts and the classic love story Love and Basketball. Prince-Bythewood writes the modern-day love story starring Gugu Mbatha-Raw as Noni, a rising pop star, and Nate Parker stars as Kaz, an earnest Los Angeles police officer. Noni, a biracial beauty who hails from the working-class, South London neighborhood of Brixton, has the musical chops to pull off Nina Simone’s classic song “Blackbird,” but is constantly bullied into following the most common path to stardom in the music industry. That path includes the hyper-sexualization of women in general, and black women in particular, in an industry that would rather pump out human versions of blow-up dolls who gyrate and Auto-Tune their way up the music charts.

One negative global implication that commercial Hip Hop in the U.S. produces is the characterization of young black women in four different personas: Diva, Hoe, Gold Digger, and Bad Bitch. When young black women hear music and see music videos that promote sexual conduct, they take on one of the different personas that is illustrated in the music and treat themselves as sexual objects. This characterizations affects the black community worldwide because this causes young black girls to be more sexually active at a much younger age, this results in teen pregnancies and