In June of 2020, Quaker Oats, a subsidiary of PepsiCo, retired the use of Aunt Jemima on all of its packaging, saying goodbye to a character created in 1889 that had sold hundreds of millions of products over her long life. A company representative noted that “Aunt Jemima’s origins were based on a racial stereotype” and that “while work has been done over the years to update the brand in a manner intended to be appropriate and respectful, we realize those changes are not enough.” At the time, several companies that used Black characters in advertising faced criticism for their outdated logos following the murder of George Floyd and the responsive nationwide protests that addressed issues ranging from police brutality to harmful imagery of Black …show more content…
Post-emancipation advertising that used caricatures reinforced the ocularity of slavery that perpetuated a culture of viewing Black Americans as others, and Aunt Jemima and the mammy served as shining examples of this practice. Aunt Jemima and the Mammy Type Aunt Jemima and the mammy type were representative of how racist depictions of Black Americans in media allowed white America to continue to consider Black men and women as lesser and subservient. Searching for a way to market a new, self-rising pancake flour in 1889, entrepreneurs Chris Rutt and Charles Underwood came across a portrayal of the character Aunt Jemima at a minstrel show in St. Joseph, Missouri. They decided that the mammy figure and name best represented the freedom and the sense of security their product granted white housewives. With a wide smile, the 19th-century Aunt Jemima served white southerners her delicious recipe, and she was frequently depicted alongside cotton fields and other enslaved people (Figure 1). Figure 1: “Life of Aunt Jemima” booklet …show more content…
The late nineteenth century was a tumultuous time for race relations in America; the Civil Rights Cases of 1883 decided that the 14th Amendment protected against discrimination at the state level but not between civilians, and the Plessy v. Ferguson ruling of 1896 legalized segregation. In 1890, R.T. Davis, a wealthy flour mill owner, purchased the trademark from Rutt and Underwood and brought their concept to life, casting Nancy Green, a three-hundred-pound Black woman, as Aunt Jemima and having her cook pancakes with their mix at the Chicago Fair in 1893. Aunt Jemima imagery aimed to create a sense of place for the white housewife consumer that elevated their status of whiteness as compared to Aunt Jemima’s Blackness, calm racial guilt by showing a happy slave, and incite Southern nostalgia. The brand continued to flourish in the 20th century: “By 1910 the Aunt Jemima trademark was known in all 48 states.[and] by 1918 more than 120 million Aunt Jemima breakfasts were being served annually.” Quaker Oats bought the brand in 1926 and continued to grow it, hiring several actresses to represent Aunt Jemima on the packaging, at in-person expositions, and at a restaurant in Disneyland that was created in 1955. The Aunt Jemima brand elicited what Deborah Barker, an Associate Professor of English at the University of Mississippi, defined as the Southern
The Mammy stereotype however comes from the Deep South to make slavery appear as beneficial for blacks and demonstrate that blacks enjoy being subservient to whites (Bronstein). Not only does this stereotype have racist connotations, it further shows how deeply ingrained slavery was in American culture and the inequality that existed during this
As a group, we believe that popular culture does in fact perpetuates stereotypes. Television is a main source of information of popular culture. Television has forever changed how humans have interacted with another and introduce a world of diversity and knowledge. But with this profit, television has also harbored negative aspects. As a group, we studied how racial stereotypes are portrayed in television. In the history of television, different racial and ethnic groups have been widely underrepresented and television itself has been overwhelming represented by white figures. And when racial groups are presented on TV, the characters are often played in limited roles based on stereotypes. A stereotype isn’t necessarily untrue, but it is an assumption based on an incomplete and complex ideas that are oversimplified into something that isn’t what it meant to be, and it’s usually negative. For example, African Americans are often depicted as violent or involved in some kind of criminal activity. Their characters often portrays a person who is always sassy and angry or that isn’t intelligent and won’t succeed in life and inferior to whites in some manner. Asian characters are
The culture and society of the American South can be categorized into a variety of groups through stereotypes from outsiders, politicians, music and among other things. To help depict the American South, literature and films that we have watched in class such as Mandingo, Gone with the Wind, To Kill a Mockingbird, Cat on a Hot Tin Roof, The Color Purple, Gods Little Acre, Tomorrow, Jezebel, The Littlest Rebel and with special focus on O Brother Where Art Thou will help capture and reflect southern culture to those not accustomed to the ways of southern society.
The term “hillbilly” is a stereotype for people who dwell in rural, mountainous areas in the USA. Because a stereotypical expression, “hillbilly” includes images of being violent and backward, many Americans feel offensive when they hear the word.
emphasizes the concept that colored women had been oppressed and time after time did not receive any sort of reconciliation. White explains how it is quite difficult to find specific facts on what colored women withstood at the time but when you look actively enough, you will surely find it. White clarifies the two major archetypes that colored women were forced to identify with. The first being Jezebel, the highly inappropriate and submissive character, was created from the white man’s distorted view on colored women’s clothing choice which women chose in order to comfortably work in the most efficient way. Many of the women worked in the outdoor heat which led to them rolling up their tops and bottoms in order to avoid overheating which would lead to the slowing down of their work. The second archetype, that of Mammy, was created to comfort white women in a way. The slave owners wanted to be reassured that the slaves were equipped and efficient. White indicates that the Mammy slaves were not liked for long as they were contracting the notion that white women were of any use in their own
helping. Television is making the shows out to seem like one race is better than another. For
Black women were free only in a sense. They were typecast in real life into providing domestic services for affluent white families” (The Mammy Caricature). The mammy caricature basically was an image that was given to mammy 's but in reality mammy 's hated their jobs and were unhappy in the way they were treated “the mammy caricature was more a myth than accurate portrayal” (The mammy Caricature). Aunt jemima was another representation of a mammy in Clinging to mammy The faithful slave in Twentieth-century America “Aunt jemima trademark cemented an idea of what a mammy looked and acted like for generations of consumers” (Micki
The Jezebel was another origin of the hypersexual nature of African American women. This stereotype developed after Sarah Baartman era. The term jezebel is heard in the Bible.“The negative jezebel stereotype also has a long history in American culture. She is usually a young, exotic, promiscuous, oversexed woman who uses sexuality to get attention, love, and material goods”(Tyree, p.398). Being defined as one’s body was not enough, the jezebel ideal elevated. Sexual assault took over and women were left dealing with the title of, jezebels who wanted this type of behavior happen to them. Understanding that rape was not illegal when the victim was an African American woman. History points to the fact that “white men were probably never convicted
African American women are considered the most disadvantaged group vulnerable to discrimination and harassment. Researchers have concluded that their racial and gender classification may explain their vulnerable position within society, despite the strides these women have made in education, employment, and progressing their families and communities (Chavous et al. 2004; Childs 2005; Hunter 1998; Settles 2006; Wilkins 2012). Most people agree that race and gender categories are explained as the biological differences between individuals in our society; however sociologists understand that race and gender categories are social constructions that are maintained on micro and macro levels. Historically, those in power who control the means of production
The film being analysed is the Breakfast Club, directed by John Hughes. Trapped in Saturday detention are 5 stereotyped teens. Claire, the princess, Andrew, the jock, John, the criminal, Brian, the brain, and Allison, the basket case. At 7 am, they had nothing to say, but by 4 pm; they had uncovered everything to each other. The students bond together when faced with the their principal, and realise that they have more in common than they think, including a hatred for adult society. They begin to see each other as equal people and even though they were stereotyped they would always be The Breakfast Club. The Breakfast Club highlights a variety of pressures that are placed upon teenagers through out high school. One of the most challenging aspects of screenwriting is creating characters that an audience can identify with, relate to, and be entertained by.
The second you take a step into starbucks with your matching Victoria Secret sweater and sweatpants, people turn your direction, assuming that you are such a “white” girl. Of course, you have to order the best drink for fall, a PSL (pumpkin spice latte), just like every other “white girl”. Soon after, you take a picture of your drink and post it on instagram. Even on instagram, people will comment on your pictures, #whitegirl. When people started commenting these things, the white girl thought that maybe she really was a “white girl.”
“Portraying African-American women as stereotypical mammies, matriarchs, welfare recipients, and hot mommas helps justify U.S. black women’s oppression” (Patricia Hill Collins, Feminist Thought Sister Citizen 51). In early American history, racial stereotypes played a significant role in shaping the attitude African Americans. Stereotypes such a mammy, jezebel, sapphire and Aunt Jemimah were used to characterize African American women. Mammy was a black masculine nursemaid who was in charge of the white children. The stereotype jezebel, is a woman who wants sex all the time. White Americans saw black women as loose, oversexed and immoral. This stereotype still lives today because men especially whites look for black women to be their prostitutes.
For many years, racial and ethnic stereotypes have been portrayed on multiple television programs. These stereotypes are still illustrated on a day-to-day basis even though times have changed. Racial or ethnic stereotypes should not be perpetuated on certain television programs. These stereotypes provide false information about groups, do not account for every person, allow older generations to influence younger generations, create tension between groups, and affect people in many ways.
Even Scout and Jem’s aunt, Aunt Alexandra, displays racist tendencies. In Harper Lee’s To Kill a Mockingbird, it is shown that a town consists of both good and bad. Mrs. Dubose is overtly racist, representing the ‘bad’ part of the town. In chapter 11 of To Kill a Mockingbird, Mrs. Dubose repeatedly insults Jem and Scout because their father, Atticus Finch, is defending a black man, Tom Robinson, accused of rape.
People being generalized based on limited and inaccurate information by sources as television, cartoons or even comic books (Tripod). This is a definition that seems to go against many public standards. The above words are the exact definition of stereotypes. Stereotypes as understood from the definition, goes mostly hand in hand with media -- only not the regular meaning of the innocent media we know. Media propaganda is the other form of media that is rather described as media manipulation. In this paper, the following will be discussed: first, how stereotypes of ethnic groups function in propaganda, why does it function so well, and finally, the consequences of these stereotypes on the life of Egyptians in particular in society. A fair examination will be conducted on this example of stereotypes through clarification examples and research results from researches conducted from reliable sources. The real association between Egyptians’ stereotypes and propaganda discussed in this paper shall magnify the association of stereotypes and propaganda in general.