Friday, May 27, 2005
I had to laugh at this article, where a Korean geneticist claims that steady Asian hands armed with chopsticks were they key to recent breakthroughs in stem-cell research. I found it ironic, because I work in a plasma physics lab where I routinely handle extremely delicate metal wires 10 micron in diameter (about one-fifth the diameter of human hair). For the past week, I've been spending 8 hours every evening soldering these wires between two electrodes, which are then charged up to a very high voltage, super-heating the wire and causing it to explode into a plasma.
It's been nice since the end of finals exactly one week ago, to have plenty of time to spend at the lab. During the semester, my research project had always taken a backseat to the daily grind of homework sets, so I find it relaxing to go into the lab with nothing else to worry about, and set off explosions to the tune of "Are You Ready For The Fallout" by Fastball. Not having to multitask must the be best part about not having classes or a family. Something to look forward to when school is finally over.
It's been nice since the end of finals exactly one week ago, to have plenty of time to spend at the lab. During the semester, my research project had always taken a backseat to the daily grind of homework sets, so I find it relaxing to go into the lab with nothing else to worry about, and set off explosions to the tune of "Are You Ready For The Fallout" by Fastball. Not having to multitask must the be best part about not having classes or a family. Something to look forward to when school is finally over.
Sunday, May 15, 2005
Despite its popularity with US college students, I never opened an account on the facebook because it seemed to me like another sad way of socializing online, instead of in real life. Apparently, there were people who agreed, and now there is a parody web site:
"Yes, theAssbook has an ideology, and it is as follows: people spend too much goddamn time interacting over the computer instead of in real life. The goal here is to put people in a face-to-face (or, if they prefer, genitals-to-genitals, or genitals-to-face) situation. Too many people are leading quiet lives of desparation... [sic]"
The parody is a web site that assists college students find hook-up buddies. Sorry, I will not register, but I encourage you to do so. Or better yet, stop reading this silly blog, turn off your computer, and go out to lunch with a friend.
"Yes, theAssbook has an ideology, and it is as follows: people spend too much goddamn time interacting over the computer instead of in real life. The goal here is to put people in a face-to-face (or, if they prefer, genitals-to-genitals, or genitals-to-face) situation. Too many people are leading quiet lives of desparation... [sic]"
The parody is a web site that assists college students find hook-up buddies. Sorry, I will not register, but I encourage you to do so. Or better yet, stop reading this silly blog, turn off your computer, and go out to lunch with a friend.
Thursday, May 12, 2005
Wednesday, May 11, 2005
I read this rather lengthy essay by a professor Robert Jenson of the University of Texas, about the implications of the abusive nature of American pornography on the collective psycho-sexuality of heterosexual males in this culture. In the article, Jenson starts with a (very graphic, I must warn you) description of the contents of mainstream American pornography, ranging from the coarsest porno flicks to the more "high quality" hardcore entertainment. Noting that both extremes "represent a single pornographic mindset, in which male pleasure defines sex and female pleasure is a derivate of male pleasure," and pointing out that both extremes glorify an abusive and dominating sexual attitude towards females by males, he goes on to ask the natural question: what does that say about this culture's conception of masculinity?
In the process of answering his own question, Jenson generalizes his critique of pornography to a critique of masculinity at large. He claims that "the traditional traits associated with masculinity in this culture are control, domination, toughness, hyper-competitiveness, emotional repression, aggressiveness, and violence... pornography reflects that conception of masculinity; men generally are trained to view sex as a realm of life in which men are naturally dominant and women's sexuality should conform to men's needs." To prevent farther harm to those on the receiving end of this violent machismo and sexual objectification, Jenson suggests that the current concept of heterosexual masculinity must not be salvaged, but abandoned altogether. The basic notion of assigning gender-based roles in society is fundamentally flawed, he claims, and to replace the currently accepted view of masculinity, men should instead be instilled with a sense of humanity towards others. "Real men, in this sense, would be like real women. We would all be real people," he concludes.
Jenson's proposed alternative to masculinity sounds a bit vague, and you'll have to read the article for a more concrete explanation. What I find amusing here, is that in searching for a less violent replacement for this culture's concept of masculinity, Jenson has reinvented what I have always been taught is Asian masculinity, as I wrote in a July 22, 2004 blog entry:
I remember being impressed upon that to be considered masculine was to act responsibly, honorably, and respectful towards others. Not that these traits were not expected of women: I think that those were the expectations put upon all mature, grown-up individuals in Korea... Which is not to say that there are no prescribed gender roles that people face in Korean society, but the standards of attractive character that people aspire to live up to there are not so dependent on gender. Mature is sexy, if that makes any sense.
What professor Jenson could not realize, however, is that his proposed (and my accepted) view of true masculinity is untenable, given the cultural structure upon which the currently accepted view of masculinity perpetuates itself. For it is not only men who pressure themselves to conform to the accepted view of manhood, it is everybody in this culture. It is simply unattractive for a man not to act in a tough, aggressive, and somewhat arrogant manner in this society, and the price that I have paid for adhering to what I was taught is masculinity is to always have been considered, by men and women alike in this society, as emasculate, feminine, and gay. Each male in this culture feels a tremendous pressure, from women as well as other men, to comply with the accepted norms for male gender roles, and there are very practical reasons why in such a culture, men would never choose to be Jenson's version of the "true man": men would rather be shallow than be alone. After all, in the final analysis Jenson's version of the "true man" could never become a father in this culture, to teach his concept of masculinity to his sons.
So, I would conclude that Jenson has made a valid objection to the violent and domineering machismo which characterizes the currently accepted view of masculinity in this culture. However, I would add that his proposed alternative is an over-idealistic product of Jenson's self-professed "white male privilege". From my experience, I have no choice but to conclude that his position is hopelessly naive, and although I will continue to be myself, his proposal certainly does not represent a solution for the problem of masculinity.
There are real penalties associated with not conforming to social norms, whether willingly or unwillingly.
In the process of answering his own question, Jenson generalizes his critique of pornography to a critique of masculinity at large. He claims that "the traditional traits associated with masculinity in this culture are control, domination, toughness, hyper-competitiveness, emotional repression, aggressiveness, and violence... pornography reflects that conception of masculinity; men generally are trained to view sex as a realm of life in which men are naturally dominant and women's sexuality should conform to men's needs." To prevent farther harm to those on the receiving end of this violent machismo and sexual objectification, Jenson suggests that the current concept of heterosexual masculinity must not be salvaged, but abandoned altogether. The basic notion of assigning gender-based roles in society is fundamentally flawed, he claims, and to replace the currently accepted view of masculinity, men should instead be instilled with a sense of humanity towards others. "Real men, in this sense, would be like real women. We would all be real people," he concludes.
Jenson's proposed alternative to masculinity sounds a bit vague, and you'll have to read the article for a more concrete explanation. What I find amusing here, is that in searching for a less violent replacement for this culture's concept of masculinity, Jenson has reinvented what I have always been taught is Asian masculinity, as I wrote in a July 22, 2004 blog entry:
I remember being impressed upon that to be considered masculine was to act responsibly, honorably, and respectful towards others. Not that these traits were not expected of women: I think that those were the expectations put upon all mature, grown-up individuals in Korea... Which is not to say that there are no prescribed gender roles that people face in Korean society, but the standards of attractive character that people aspire to live up to there are not so dependent on gender. Mature is sexy, if that makes any sense.
What professor Jenson could not realize, however, is that his proposed (and my accepted) view of true masculinity is untenable, given the cultural structure upon which the currently accepted view of masculinity perpetuates itself. For it is not only men who pressure themselves to conform to the accepted view of manhood, it is everybody in this culture. It is simply unattractive for a man not to act in a tough, aggressive, and somewhat arrogant manner in this society, and the price that I have paid for adhering to what I was taught is masculinity is to always have been considered, by men and women alike in this society, as emasculate, feminine, and gay. Each male in this culture feels a tremendous pressure, from women as well as other men, to comply with the accepted norms for male gender roles, and there are very practical reasons why in such a culture, men would never choose to be Jenson's version of the "true man": men would rather be shallow than be alone. After all, in the final analysis Jenson's version of the "true man" could never become a father in this culture, to teach his concept of masculinity to his sons.
So, I would conclude that Jenson has made a valid objection to the violent and domineering machismo which characterizes the currently accepted view of masculinity in this culture. However, I would add that his proposed alternative is an over-idealistic product of Jenson's self-professed "white male privilege". From my experience, I have no choice but to conclude that his position is hopelessly naive, and although I will continue to be myself, his proposal certainly does not represent a solution for the problem of masculinity.
There are real penalties associated with not conforming to social norms, whether willingly or unwillingly.
Monday, May 09, 2005
About a year ago, you might have heard of the NYU blogger who lived in a college library for over a semester, before he was discovered by university officials and given a place to stay. I remember thinking at the time, how would they deal with a student who couldn't afford housing here?
As happens every couple of months, Lee was kicked out of the room he was renting a couple weeks ago. Since then, he had taken to spending his nights on the sofas in a student lounge in Sibley Hall, where the architecture department is. He hadn't been there for more than a week, when Panna received the following email from the architecture majors' mailing list:
Subject: Lounge, third floor
From: (suppressed)
Date: Fri, April 29, 2005 10:02 am
To: (suppressed)
I have been informed that there may be a homeless person sleeping in the third floor lounge. If you see this person, do not approach them, but go to one of the red phones you will find in the hallway. Picking up the phone will connect you immediately to CU Police. When the phone is answered, please tell the police that you have seen this person in the lounge and they will come and take appropriate action. I do not know if this person is dangerous, but it is better not to approach them. Thanks.
I've always thought it laughable, the suspicion and apprehension with which those who have a little more look down upon those have just a little less. Or, in this case, the fear with which upper middle class Ivy-league students and officials look down upon a homeless person: ironically just a fellow student who has fallen on hard times. Maybe it's because I've never had much to lose, but I don't understand what could possibly be so bad about allowing a "homeless person" to stay a few nights in a university lounge. And if it is so bad, why the university police needs to be contacted, instead of politely asking the homeless person to stay somewhere else. Is it truly because of fear? Or is it that in our pampered elite-university lives, we simply don't want to have to deal with the homeless, or even acknowledge their existence?
Is it only worth looking up the ladder, and not looking down? My instinct tells me that one needs to jump off the ladder in the first place, to see the whole thing for what it is.
As happens every couple of months, Lee was kicked out of the room he was renting a couple weeks ago. Since then, he had taken to spending his nights on the sofas in a student lounge in Sibley Hall, where the architecture department is. He hadn't been there for more than a week, when Panna received the following email from the architecture majors' mailing list:
Subject: Lounge, third floor
From: (suppressed)
Date: Fri, April 29, 2005 10:02 am
To: (suppressed)
I have been informed that there may be a homeless person sleeping in the third floor lounge. If you see this person, do not approach them, but go to one of the red phones you will find in the hallway. Picking up the phone will connect you immediately to CU Police. When the phone is answered, please tell the police that you have seen this person in the lounge and they will come and take appropriate action. I do not know if this person is dangerous, but it is better not to approach them. Thanks.
I've always thought it laughable, the suspicion and apprehension with which those who have a little more look down upon those have just a little less. Or, in this case, the fear with which upper middle class Ivy-league students and officials look down upon a homeless person: ironically just a fellow student who has fallen on hard times. Maybe it's because I've never had much to lose, but I don't understand what could possibly be so bad about allowing a "homeless person" to stay a few nights in a university lounge. And if it is so bad, why the university police needs to be contacted, instead of politely asking the homeless person to stay somewhere else. Is it truly because of fear? Or is it that in our pampered elite-university lives, we simply don't want to have to deal with the homeless, or even acknowledge their existence?
Is it only worth looking up the ladder, and not looking down? My instinct tells me that one needs to jump off the ladder in the first place, to see the whole thing for what it is.
Saturday, May 07, 2005
Classes ended yesterday. In honor of this article from the Onion, one of my classmates dressed up as President Bush to our last quantum mechanics lecture: plastic mask,Texan accent and everything. Professor Neubert didn't seem all that amused, however, when the president asked a question about the timeframes for B-Meson decays, even though that was what the final lecture was about. After much urging, he did agree to pose for a picture with the president at the end of the lecture, with the comment "Oh great, another picture with Mr. President".
At the end of the last classical mechanics lecture my classmates clapped for Professor Flanagan, which I believe is some kind of Ivy-league emulation of an old European tradition. Professor Flanagan, who is from Ireland, threw up his eyebrows during the applause, and gave us a "you guys aren't Europeans, what are you doing" kind of look.
There is a festival called Slope Day here at this university, which is always held on the last day of classes of the Spring Semester. On this day, students gather on the big slope separating the Arts Quad from West Campus to celebrate the end of the school year with heavy drinking and loud music. I unfortunately had a final problem set for my mathematical physics class to finish that afternoon, so I wasn't able to attend, but I hear it was a good time. The noted gangster rapper Snoop Dogg was there, and apparently he approved.
At the end of the last classical mechanics lecture my classmates clapped for Professor Flanagan, which I believe is some kind of Ivy-league emulation of an old European tradition. Professor Flanagan, who is from Ireland, threw up his eyebrows during the applause, and gave us a "you guys aren't Europeans, what are you doing" kind of look.
There is a festival called Slope Day here at this university, which is always held on the last day of classes of the Spring Semester. On this day, students gather on the big slope separating the Arts Quad from West Campus to celebrate the end of the school year with heavy drinking and loud music. I unfortunately had a final problem set for my mathematical physics class to finish that afternoon, so I wasn't able to attend, but I hear it was a good time. The noted gangster rapper Snoop Dogg was there, and apparently he approved.
