Place, Space, and the Consumable Ideograph Part 2

Part 1 of this combined post was an inevestigation of the ideograph as a part of the consumer society in which we live.  It focused on the Human Right’s Campaign’s retail store, and the idea that the ideograph serves as a tool for brand recognition.  Obviously the Equality banner is recognizable, and works well as the defining brand for the H.R.C. (and even the LGBT movement).

In Part 1, I called into question the legitimacy of such a corporate approach to the social movement. However, in reality, the consumerist approach has been a part of many other movements, and has seen great success.  In fact, many humanitarian movements are centered on consumerism as the primary means of helping others.

Does TOMS ring a bell?

A Humanitarian Ideograph

 

The concept of buying shoes to give shoes away to those who need them is what can be called “conscientious consumerism” (a term coined in an academic piece I read last semester but no longer have Carmen access to) and is fairly popular. I’ll give you another example:

Product (RED)

 

(Or, you know, 21 more examples).

Now, I’m not saying that these humanitarian organizations don’t do good work — but to me, they’re just brands.

Think about it: Project (RED) — is rooted in corporate relationships and the good work that it does is based on the amount of sales that are made.  TOMS is able to give shoes away because the shoes it sells you are so overpriced that you’re probably paying for about 6 pairs to be made.

So, you’re probably thinking, “What does your corporate rant have to do with the ideograph in relationship to place in space?”

Everything.  These two organizations, and others including the H.R.C., are businesses. However, they happen to be in the business of helping people. What I find most interesting about each of these examples is that TOMS, or (RED) or the H.R.C. don’t have a brand logo — they have a brand ideograph.  Let me clarify: If you see the Starbucks Mermaid, you think of coffee (most likely Starbucks coffee.)  That’s what a logo does — it is a sign that directs your attention. However, when you see the equality banner, or the TOMS flag, or a (RED) product, you think of the movements they are attached to, not the individual company.  The companies have values and goals, and they share those with their consumers through their choice of branding.  Their brand ideograph represents their good deeds, and projects a positive ethos in a way that captures their respective movements.

Ideographs are logos. They are branding tools that capture the ethos of an organization, and project that ethos back out, wherever they are displayed. If a person wearing a Project(RED) shirt, and TOMS shoes, driving a car plastered with stickers from the H.R.C. pulled into a parking spot next to you — you would be able to make certain inferences (read: judgments) about their character, based on the ideographs they choose to display.

And in making those judgments — I have to tell you — you consumed the ideographs as much as they did.

Place, Space, and the Consumable Ideograph Part 1

As I mentioned in my comments post earlier, I think that examining the HRC’s Equality Flag ideograph in light of place and space will be one of my more fruitful methods of examination. (This post draws from and attempts to expand on the ideas in that comments post, as it was the moment where I thought about defining the ideograph through place).

I recognized earlier in the semester that the manifestation of our ideologies in our public displays and personas, and our lifestyle (easily defined as purchases) was a reality. That is, space and place help to define our ideology.   The investigation of the ideograph as a tool of social change must therefore be taken with an analysis of  the places  where it is shared.

That line of thinking led to some more research, and I encountered the Human Rights Campaign chain of retail stores, like the one seen below.

Human_Rights_Campaign_Store

 Didn’t you know that LGBT is the latest trend?

I find it  fascinating that an organization dedicated to the promotion of equal rights can actually work towards accomplishing its goals by selling well-branded hats, tees, posters and sweatpants (and find success doing it).  To think, that an ideograph is marketable! I can almost hear the store saying:

“Here, wear this shirt with our logo and cheeky phrase.” (My internal dialogue added the sarcasm there.) But really. “Do you consider yourself part of this movement? Yes? Well then you need to buy this hat! Do you want to get involved in this movement, but don’t know how? Here, have this shirt. You’ll fit in.”

A part of me is appalled, but as someone who understands the necessity of good marketing, I can’t help but applaud the H.R.C.  Way to corner the “equal rights market,” am I right? (More sarcasm).  It is an interesting point of departure for those, who, like Traci (as she indicated in a comment on my past post) question the legitimacy of the H.R.C. and its goals as it is primarily controlled corporately. What does having a storefront, branded with your name and logo, say about your movement? Is selling merchandise with the equality banner on it to help raise awareness? Or profits? (It is very possible that the answer is both).

We know that place and space play an integral role in understanding  ideogology, particularly the ideograph,  how it is displayed — and particularly how it is marketed.

Part 2  will extrapolate further on these ideas, and look at how the ideographs of other movements are consumed.

 

Ideological Criticim of the Anti-Abortion Movement

http://viralvita.com/video/this-speech-on-abortion-by-a-12-year-old-left-her-pro-choice-teacher-and-half-the-internet-speechles#.Uzl9dens2-A.facebook

 

Please first watch this 5 minute video of this rather articulate 12 year old girl, Lia, on the issue of abortion.

 

Lia is a 12 year old girl who entered a speech competition in the 7th grade with some corageous determination to tackle the topic of abortion.  Lia was almost disqualified from the competition for bias in her topic of choice, but her eloquency won her teacher over.  Lia’s speech even brought debate among the judges of the competition and once again they almost disqualified her, but she ended up being the winner overall.

I want to analyze Lia’s speech through the method of Ideology and framework.  I believe that Lia is using her own personal ideologies to persuade her audience.  I want to first point out all of the beliefs, ideas, concepts, assumptions, and arguments Lia presents in her speech.  Because of her young age there are a few different ways these ideologies could have presented themselves to Lia.  Her parents could have subjected or overwhelmed Lia with their own thoughts and beliefs about abortion, or perhaps Lia was curious at a young age and engaged herself in the topic. However, it is evident that her ideologies control her thought process and decision making.

Let’s start with deciphering the rhetorical elements (images, terms, metaphors, examples):

 

someone else chooses

life vs. death

 

Not based on actions

 

fetus = uncapable/hopeless

 

image of 115,000 unborn fetuses a day

 

mother = decision maker

 

choice = abortion

 

lives gone, potential gone, future gone

 

unjust actions

 

our business

 

rights – responsibility

 

unprotected sex is bad

 

abortion is bad

 

rape abortions are uncommon

 

abortion is an easy way out

 

abortion causes mood disorders/suicide

 

abortion = lost/uncertainty

 

abortion causes alcohol and drug abuse

 

Rhetorical elements presented that focus on PRO Choice:

abortion NOT = killing

 

fetus NOT = a child

 

talking/thinking = human being

 

5 months = not human

 

humans = wanted individuals

 

Abortion is legal

 

abortion = the cure all

We can then categorize these presented elements into suggested themes, allusions, or concepts.  Foss says that at this step “you can identify the meanings suggested by the elements that will serve as the basis for ideological tenets.”

 

Suggested Elements:

*Life starts at conception

 

*Abortion is harmful and not an easy way out

 

*There are consequences for our actions

 

*Responsibility

 

*A bad life is better than no life

 

*unborn fetuses are usually unwanted

 

*There should be NO choice

 

*Unborn child has no voice

 

*Life is a treasure

 

*Abortion is killing

 

*Those who have abortions are killers

The third step as presented by Foss is taking these elements both presented and suggested and organizing them into a coherent framework for this particular ideology.  Where are there major clusters of ideas or characteristics. This is where you can start to answer some questions about the ideology framework by using the suggested elements.

The ultimate value that informs this movement (anti-abortion movement) is the value of life.  Those who do not support abortion believe that any life is better than no life at all, and that life should be protected by us as a people and by our government.  Those who value life and are against abortion usually suggest that they value abstinence or at the very least protected sex.  However, abstinence is a concept that has dwindled to a very small group of people. Thus, I would suspect that most people who value life and whose beliefs are that abortion is a sin do not wait to have sex after marriage.

Additionally, this video and the anti-abortion movement do not take into account the values or interests of the other group. Pro-abortionist are rejected and marginalized in this video.  The little girl presents those who have abortions and support abortions as all being “bad” people, who make “bad” choices, and who are essentially murders.

The little girl tries to rely on religious ideals and social responsibility to inform the movement.  It is God’s child that you kill when having an abortion and getting pregnant is a consequence of being irresponsible.

She is implementing the idea that it is not necessarily the government’s role to alter the legalization of abortion, but our duty as human beings to not kill other human beings.

She also employs a narrative in her speech to inform her position. She presents the narrative of a young woman who had an abortion at 17, who then had a difficult time getting pregnant later in life. This young woman is an example of the “regret” many feel for having an abortion.  Lia uses this narrative to support her ideology that abortions are mistakes that can’t be undone. However, we can learn from these narratives and stop/lower the rate of abortions.

I have many questions concerning this video, as well. I am really interested in how this video would come across if it was an adult speaking and not a child.  Does the child appeal more emotionally to us than an adult would? I think so. I think the fact that it is a child speaking about her “beliefs” on such a serious topic probably makes each viewer take a step back and rethink their ideologies. Because if this young girl who is so passionate about this holds these ideologies, why don’t I? There is a problem with this though. If the speaker were an adult, would we have more respect for them? Thus, would an adult speaker (and even a step further – a politician) give a higher level of ethos to the speech being given? Does the fact that this little girl is speaking turn viewers off because it seems unrealistic, childish, less thought out, or ill-researched? All questions i think would be interesting to discuss.

 

Mohamed Bouazizi: His Final Act as the Catalytic Event of the Arab Spring

One often hears old adages such as “change does not come overnight” or “Rome was not built in a day”, however, there are those events which grab society by its collective collar and demand action, not someday in the future, not tomorrow, not even today but right then and there. These are called catalytic events. The self immolation of Tarek al-Tayeb Mohamed Bouazizi on the 17th of December 2010 in a small impoverish town in the south of Tunisia was one such event. Bouazizi’s harrowing action in the face of the corrupt system that kept him and millions like him in poverty singlehandedly set in the motion a series of cataclysmic events that would later be dubbed “The Arab Spring”. The actions of Bouazizi in defying state authority through the destruction of the most sacred of all of his earthly possessions (his own body) gave the inspiration for millions of Arab youth from his home country of Tunisia to Yemen to the most populous Arab country of Egypt, to rise up and challenge the rule of the autocratic regimes that were in power.

Bouazizi cannot be credited with starting the opposition to the autocratic rulers of the Middle East and North Africa which what some in the West, who perhaps discovered the justices in Arab world as a result of the actions of Bouazizi, would like to claim. Each one of the countries did possesses recognized opposition forces that have suffered immensely under the despotic regimes that they opposed often with the tacit support of Western governments. What Bouazizi should be acknowledged for is the fact that through his self immolation millions found the strength to overcome their fear of death which is much more than what all of the existing had failed to achieve in their multi generational struggles for reform. In his piece titled  From “Gay is Good” to the Scourge of AIDS: The Evolution of Gay LiberationRhetoric, 1977-1990 one of the definitions that James Darcey assigns to catalytic events is that they “are nontactical (either extraneous to the movement in origin, spontaneous in origin, or both” (46). This definition of the nature of catalytic events is most in line with the remarkable actions of Bouazizi on that fateful Friday morning in 2010.

Artifact

The overall legacy of the Arab Spring might be debatable, especially in light of the continuing bloodbath in Syria, the implosion of Libya, the return of military rule in Egypt and further weakening of the already weak government of Yemen which was allowed Al Qaeda and their ilk to capture and hold cities and in some cases entire regions in the Arab world’s poorest state. However, what can never be denied is Bouazizi’s role as the one who lifted the lid from the simmering resentment in the hearts of millions and which lead to the removal of long time dictators Ben Ali (Tunisia), Mubarak (Egypt), Saleh (Yemen), Qaddafi (Libya) with perhaps Syria’s Assad next to go. All of these men were brutal dictators who have remained in power through the use of torture, forced disappearing and the extrajudicial execution of their opponents. It should be noted that prior to their removal by a populace that was fed up with their corruption and brutality, all of the men mentioned above were stalwart allies of the West with the exception of Qaddafi who reveled in his role as the enigmatic pariah of the world.

Chicago Disability Pride Parade

Disability Pride Parade

The Chicago Disability Pride Parade was the first parade to celebrate individuals with disabilities.  Now after 10 years it is recognized as the model for the 8 other disability pride parades across the country.  The mission of the parade includes the following:

  • To change the way people think about and define “disability”;
  • To break down and end the internalized shame among people with Disabilities; and
  • To promote the belief in society that Disability is a natural and beautiful part of human diversity in which people living with Disabilities can take pride.

The ideological rhetoric behind the parade has been described as a militant, however through this methods post I would like to reveal that it is not a forceful movement, but rather a movement of self-disclosure. Above I have linked the marketing video. This video represents how the movement wants to be perceived by the outside world, or those not attending the event.

It begins with a happy gathering of individuals together.  Then a young lady says into the microphone “I am disabled and proud!” The video continues with similar stories of individuals who are disclosing their disability.  They say that this parade gives them the comfort  to embrace and accept their disability. I think this is interesting because often times within the disability community individuals choose to “pass”.  One girl states that she has “come out” similar to the phrase that is used for individuals who hide their sexuality.  The ideology used throughout the event is celebration.  All the people seem happy and excited to be at the event. They are rejoicing in the diversity within their community.

I think it is interesting how the ideals of Disability Pride address the stigmas associated with disability. Often times disability organizations use the “super-crip” rhetoric described by Mossman.  This is the dramatization of something a person with a disability has accomplished to the point where they are labeled as a hero.  However, this heroism for actions and accomplishments that are not recognized when other people do them heightens the stigma.  Instead, Disability Pride erases the stigma and removes labels.  They are not two communities; disabled and non-disabled, they are one untied community.

I am intrigued by the ideologies of the Chicago Disability Pride Parade because we used their mission as a model for the Columbus parade.  While their parade is much larger in scale I think we projected similar discourse about disability pride.  I did find a conflict with my original suggestion that the parade would not be militant. While we were parading around Fred Beekman park the members of our group were shouting “disabled and proud” and “I am proud”.  It turned into a chant similar to what soldiers would speak as they marched into battle. From that I was able to piece together how these ideologies were working together within the movement.

The objective of the movement is to create a public community where individuals with disabilities can disclose and feel proud.  However, through that disclosure they are choosing a public, forceful forum. This is how the movement becomes militant. It is a constant connection.  The ideologies are not hope, inspiration, or heroes, but rather determination, success, and diversity.

proud

 

Digital Advocacy as a Starting Point

Today, I read a blog post regarding the recent comments made by Los Angeles Clippers owner, Donald Sterling, stating that he did not want his girlfriend (who, interestingly, is both black and Mexican) to bring minorities to his games. The story was originally reported by TMZ, and the audio is included below.

Article & Audio

The blog post, written by a black author, was called “Black People are Cowards,” and beseeched African Americans to make more of an effort to stand up against this sort of intolerance. He tells them that they are cowards because the black players on the Clippers still showed up to play the day after the comments were made public, albeit with shirts turned inside out. He cites pictures Dwayne Wade’s photo shoot for Ebony Magazine of him and his children wearing gray hoodies in reference to the Trayvon Martin shooting. The author, writing under the name Homeboy Sandman, implores African Americans to stop allowing these injustices to occur. He encourages them to not show up for work for a racist boss, to boycott cable networks that distort the public image of black Americans, and to generally take a hard line against injustices. He also calls for African Americans to utilize social media to rally each other. This piece calls upon a method that we discussed within the context of Malcolm Gladwell’s article, “Small Change, Why the Revolution Will Not Be Tweeted,” at the beginning of the course.

The author’s comments on digital advocacy hearken back to one of the first class discussions that we had about the loose ties created by digital advocacy. Although social media can provide networks for us to engage in discussion on social issues, and even opportunities for us to actively participate, the bonds that it creates are much weaker than those created by in-person interaction. Malcolm Gladwell discusses sit-ins staged by the Greensboro Four as the pinnacle of social bonds creating positive change in the form of a social movement. Homeboy Sandman references similar situation in the Civil Rights movement, but calls upon African Americans to utilize social media to rally around, whereas Gladwell seems to think this is futile.

Examining both of these articles simultaneously, we must consider the possibility that digital advocacy may indeed not be the best way to facilitate a social movement, but could it be the new best tool for starting them? While Gladwell is correct in that strong social bonds create accountability and reciprocity in those going out of their comfort zone to act in a social movement, we live in an era that develops relationships much differently than it did in the days of the Greensboro Four’s nightly dorm room discussion. Today, one in three married couples meets online. Surely, this gives some merits to the idea that strong bonds can be initiated digitally. So, while websites like Change.org fail to encourage true social action and perhaps even encourage and perpetuate “slacktivism,” are we just behind in creating a mechanism for social movements to simply begin on the internet before they move offline into more tangible demonstrations. Or have we accomplished this through online entities like Anonymous, and have reached the zenith of digital activism? I don’t know the answer, but it is surely worth discussing whether or not the internet inherently produces a lesser form of engagement, or whether it simply has not yet been used fully to its potential.

 

 

Dear World- Coding the body

In 2009, the founder of “Dear World”, Robert Fogarty, began capturing photos of people with statements written on their body.  In these photos individuals make statements about themselves and then purposefully choose where to place it on their physical body. I am using “Dear World” as a representation for what I hope to come of my final project.  This methods post will code three of Robert’s photos in an effort to see how physical space and self-proclamation can shape the words.

Earlier in the semester we read a case study where James Darsey coded catalytic events throughout the modern Gay Rights Movement. He says, “such studies have potential to provide fundamental insights into relationships between rhetoric and history, between rhetoric and its antecedents, among competing rhetorics within a movement” (43). I think this will be an effective method to analyze the “Dear World” photos because of the relationship that demonstrate between a person and what makes them that person.   “Dear World” does not focus on a specific social movement, but rather humanity.  They do choose where to have photo shoots.  Most recently, they went to the site of the Boston Marathon bombing and took photos of survivors.  They also visit various events, universities, and communities throughout the US.

Dear World

This first image is of Jesse Jackson, a famous civil rights activist and politician.  On his hand Jesse has written “Keep Hope Alive”.  This statement codes as inspirational, determination, hope, life, and struggle.  I chose these codes because it seems that through this message the movement that Jesse is striving for has not been reached.  It is also interesting to think about the placement and surroundings within the photo.  Jesse is wearing American color combination shirt and tie.  He also is sporting a rainbow pin that is typically associated with the human rights movement.  He looks happy and the message codes as inspirational.

17

This photo was taken after the 2011 tornado that struck Joplin, Missouri.  This father is carrying his son who’s neck was exposed and badly injured due to the tornado. However, as it is written on his back, almost underlining the scar, they “survived”.  This word on this neck codes as determination and success. I think it is interesting that Robert chose to juxtapose the black and white photo with the color photo.  The black and white photo alone you cannot see the background and wouldn’t be able to place the disaster. In the color photo it is clear that the tragedy took place close to the earth. The building in the background is not clear, but it is most likely damaged from the tornado.  This photo says a lot about the father, son relationship.  It only gives a face to the father, making the son an extension of his being.

Dear World + Chicago Ideas Week. Follow Robert at www.dearworld.me

 

This final post is of Natalie Coughlin, a US Olympic Swimmer.  Her statement “find your passion” written on her arms connects directly to her sport.  With her arms (and legs) she swims to achieve gold medals and success. She is also wearing a watch suggesting that her success is measured by time. This codes as determination, achievement, and success.  Her eyes and posture looked determined to set a goal and achieve.

 

I selected these photos randomly, but “Dear World” has hundreds more. I think the placement of the phrases on the bodies adds an extra dimension of rhetoric interpretation.  It also takes the phrase and literally makes it apart of the person. I hope to use a similar method in coding my photos from the Disability Pride Parade.

 

The Importance of Imagery

Throughout Jenny McCarthy’s campaign to end autism she has been has been portrayed as the concerned mother.

ABC's "The View" - Season 16

 

Yet, in many of her other advertisements and campaigns she uses her sexuality to promote the item or product. In this methods post I will analyze the imagery that Jenny portrays while she is fighting against autism versus when she is promoting something else.

The picture above is Jenny on The View; as we can tell she is wearing clothing that goes up to her neckline and she is wearing glasses. Both of these strongly suggest a conservative and smart person. She poses with her hand under her chin as if she is thinking or studying. This is the general picture of Jenny McCarthy since she has come out along with Generation Rescue. Here is another picture indicating that she is going for the more conservative look. Why do you think Jenny feels the need to do this? I believe that Jenny’s wardrobe changes when her promotions change. jenny-maccarthy-glasses

 

Just last year there is an example of Jenny McCarthy using her looks to guide the promotion. Instead of coming off as a mom, which she does to mostly female audiences, she is seen using her sexuality to promote Carls Jr. In this picture we can obviously see what Jenny is using to sell the product: her breasts. So why does Jenny switch back and forth between the two: sexual vs. conservative? I just don’t understand how she can come off as such a worried parent and mother in one instance and then she flaunts everything and goes against the “normal, worried” parent persona. I’m definitely not saying that she can’t do both, but for what she’s advocating against begs for a certain kind of professionalism. She comes off as a mother in the first instance and the next moment she is a sex symbol; isn’t that a contradiction?

rs_560x415-130619061158-560.jenny.CarlJr.jc

Now we can use Foss’s Ideological Criticism to critique other examples of Jenny outside of the Generation Rescue world.  http://youtu.be/bk7LeC_1-IA  This is the link to Jenny’s eCig advertisement (the same one from my blog post a while ago). I am going to use the eCig video(s) to my advantage to showcase how horrible her advertisements are because they contradict each other.

1. The first part to Foss’s ideological criticism is to “identify the presented elements of the artifact.” The first thing that stands out is Jenny’s attire; she is wearing a slick, blue dress with a very low-cut neckline. This dress is much more scandalous than the black turtle necks and glasses that she wears for Generation Rescue videos. Whether or not the eCigs are safe, by smoking the eCig and stating that she doesn’t feel the “guilt” she is hinting at the fact that she has smoked in the past. The video continues with her smoking and winking while saying “I won’t scare any guys away.” But what about her son? She did mention she was a single parent. For the most part, the advertisement seems to be targeting single people who smoke and how the eCig automatically makes you much sexier since you don’t have to go outside to smoke. The video goes on to become much more funny when Jenny has to advertise what the eCig pack comes with. This portion includes her putting the charger in her mouth, putting the case in her cleavage, and making odd faces to show how cool the product is.

2.  The second part of Foss’s criticism is to “identify the suggested elements linked to the presented elements.” So let’s look at the presented elements

  • Outfit: Low-cut blue dress with huge side slit. – She automatically comes off as sexy. The product is being sold for the sex and to attract others so she has to be sexy too. If everyone smokes an eCig they’ll be as sexy as her.
  • “I can whip out my blue and know that I won’t scare any guys away.” – Smoking does scare guys away, but this advertisement suggests that it’s only the cigarettes that scare potential husbands away. “Whip out my blue” comes off as domineering, physical, and almost sexual (perhaps I’m the only one thinking that). But I find it overwhelming how much of this video is geared towards sex.
  • “eCigs have been an absolute savior for me.” – The metaphor of a savior brings god into the picture. What did the eCigs save her from? Being single?
  • She uses her mouth and bra to hold onto the eCig accessories. – These are both very over the top and very sexual ways to hold items. Obviously they didn’t think to have her hold a purse or something so that she didn’t need to use her cleavage to hold the pack.

3. Jenny uses her sexuality throughout the entire video to advertise for the eCig. Sexuality and freedom are two of the biggest themes throughout the advertisement. She is already sexy because she is a model, but now she is sexier because of use of the eCig. Freedom is another theme because she showcases freedom as a way of living that smokers aren’t aware of.

4. I think this advertisement reaches people way different than the Generation Rescue campaign reaches people. For the eCig, she is geared towards sex and single adults that don’t have anything else to worry about than getting some action. But in the Generation Rescue video she is strictly geared towards worried parents who don’t have anything else to do but beg for hope and look to her for help. I think the differences of the two campaigns is ridiculous. How can she feel comfortable doing both roles: the mother vs. the sexy, former playboy bunny. I think if Jenny wants to be taken seriously then she needs to pick one or the other.

 

Works Cited:

Foss, Sonja. “Ideological Criticism.”

Coding the Administration

For my final project I have used different methodologies to examine Jenny McCarthy and her stance in the anti-vaccine movement. Unfortunately, I was unable to go further than Jenny McCarthy, so I will use the methods posts to examine different aspects of the anti-vaccine movement.

Recently, all of us should have received an e-mail (or message) from Joseph A. Alutto, the interim president of The Ohio State University. I will use Darsey’s method of coding to analyze the rhetoric he uses in his message. Although this is not completely related in the anti-vaccine movement, I thought it was an intriguing example of the importance of vaccines and the need for everyone to get vaccinated.

A MESSAGE FROM JOSEPH A. ALUTTO
Dear Students, Faculty and Staff:As we have shared with you in ongoing communications since March, The Ohio State University Columbus campus and the central Ohio region have experienced an outbreak of mumps. Mumps is a contagious disease caused by a virus.

University officials have been working closely with our on-campus experts in infectious diseases and epidemiology, our colleagues from Columbus Public Health, the Ohio Department of Health and the Centers for Disease Control and Prevention (CDC) to formulate a plan to combat this outbreak and proactively provide the university community with guidance on how to stay as healthy as possible.

The recommendations of our panel of experts based on the current characteristics of the mumps outbreak on our campus are below. Beginning today, April 21, 2014, the University’s MMR Vaccination Initiative will be launched to increase the number of our students, staff and faculty who will be vaccinated with MMR according to these recommendations:

  • Individuals who have documentation of receiving two doses of the MMR vaccine or a positive mumps titer (blood test used to confirm immunity) do not need to receive any additional vaccine. If an individual has received two doses of MMR, a third dose is not recommended at this time.
  • The following groups are at higher risk, and receiving two doses of the MMR vaccine is strongly recommended: Anyone who works in a healthcare facility; post-secondary (college) students, and anyone who plans to travel internationally.
  • For all other individuals who work on or frequent the Columbus campus, one dose of the MMR vaccine is recommended.
  • The MMR vaccine is a live vaccine, and certain individuals should not receive it. The MMR Vaccine Information Statement from the CDC details those conditions where MMR should not be given.
  • At all university sites individuals will be screened by a healthcare professional to ensure eligibility prior to receiving the vaccine.

A flowchart to determine if you need to be vaccinated is available online at osu.edu/mumpsinfo.

  • Faculty, staff and students should do their best to confirm their vaccination history (see below for instructions) with their physician or through the two online resources noted below prior to vaccination. If available, please bring your vaccination records with you.
  • While not required for employment or enrollment at this time, it is strongly recommended that all individuals associated with the university follow these guidelines.

Online vaccination information is available for the following faculty, staff and students:

  • Wexner Medical Center staff and faculty may check their vaccine records through the Employee Self-Service portal under the HR tab on OneSource. Directions for finding these records are also available on OneSource.
  • Health Sciences students may check their vaccine records through the My BuckMD portal through Student Health Services. Instructions for finding these records are at the My Buck MD webpage.

The mumps vaccine (MMR) is available at the following locations:

Ohio State Students (including health science students):
Wilce Student Health Center
1875 Millikin Road
614-292-4321
Time: Call to schedule an appointment during routine hours.

Ohio State Staff and Faculty (Ohio State ID required to receive vaccine):
OSUWMC University Health Services:
McCampbell Hall Suite 221
1581 Dodd Drive
614-685-9941 (Mumps hotline for faculty and staff)
Time: Walk-ins welcome Monday through Friday between 8 a.m.-4 p.m.

OSUP, Ambulatory and OSU East Faculty/Staff:
CarePoint East Occupational Medicine
543 Taylor Avenue
614-685-9941 (Mumps hotline for faculty and staff)
Time: Walk-ins welcome Monday through Friday between 8 a.m.-4 p.m.

After Hours and Weekends for Faculty and Staff:
OSU AfterHours Care at Morehouse
2050 Kenny Road, Morehouse Pavilion, Second Floor
614-685-3357 (AfterHours Care main phone during operating hours)
Time: Walk-ins welcome Monday through Friday from 7 p.m.-10 p.m.;
Saturday and Sunday from 10 a.m.-5:30 p.m.

You may also contact your primary care physician to ask about the vaccine.

For Ohio State students, faculty and staff not located on the Columbus campus, all of the above clinics are available for your use. You are also encouraged to reach out to your primary care physician, especially those who spend significant time on the Columbus campus. In the coming days, we will also work with leadership at each regional campus and our facilities across Ohio regarding the most appropriate manner in which to respond to the Columbus-based outbreak.

Additional information about the mumps and the mumps vaccine can be found at the following sites:

Again, the safety of the university community is our top priority, and we will continue to update you as needed.

Sincerely,
Joseph A. Alutto
Interim President

 

Darsey uses a few different keywords throughout his piece, “From ‘gay is good’ to the scourge of AIDS: The evolution of gay liberation rhetoric, 1977-1990.” I will be using Darsey’s codes, unity, strength, and others to code this message from the president.

The first paragraph can be marked with determination, work, and fact. I think it’s important to bring in “fact” as a code because the way Alutto expresses himself comes off as factual and firm; unlike Jenny McCarthy who comes off as emotional and opinionated.

The second paragraph can be coded with work, unity, and determination. I chose work because of the obvious, “University officials have been working closely with our on-campus experts.” Unity was chosen because of  how everyone is working together to solve this epidemic. And determination was chosen because they CDC and university officials are determined to find an answer and a way to prevent the outbreak from growing.

I believe that the third paragraph can be coded with work, security, safety, and determination. I added security and safety because the two are obviously the top two priorities of the university. “The recommendations of our panel of experts” are there so that students can stay safe and secure. Work is going to be a popular code throughout this piece because it is going to take a lot of work to secure our campus from such an outbreak. Though the panel and university are determined to fix the problem and prevent it from continuing.

The first bullet is partially bolded; this implies the importance of the message. The bullet demonstrates authority and rules; all readers must comply by the rules and follow the authority.

In a different bullet the following link is given:

http://www.cdc.gov/vaccines/hcp/vis/vis-statements/mmr.pdf 

The bullet point kind of teases the audience into thinking that there could be serious autism-like complications with the vaccination. But upon further investigation we can see that the vaccine has a few risks, but not autism: fever, mild rash, swelling of glands.  I think it’s important in the message because it shows fact and gives correct information on the dangers of the MMR vaccine. Never once in the fact sheet does it say anything about autism because that is completely unproven. Instead, the coding for the entire sheet would be factual, risks, advice, and knowledge.

The most popular codes of the message and the fact sheet are work, determination, and authority. Work is popular because the panel of experts, The Ohio State University, and the students need to work together to prevent this problem from spreading and to eradicate the problem altogether. Determination is also popular because the mentioned groups are determined to put an end to the spread of the mumps. The third most popular codeword is authority because the entire message and CDC fact sheet have an air of authority. The student must abide by these policies and follow the rules. The administration knows best, so listen to their authority.

Although this message is unrelated to the anti-vaccine movement and Jenny McCarthy, it is a great example of the advocacy side of the vaccine movement. I thought it would be important to highlight this side of the argument since my project is focused on Jenny McCarthy.

Men Taking Up Too Much Space on the Train

For my last methods post I am going to attempt to veer out on a limb and examine rhetoric behind (not a movement…) but rather, a blog that has been piquing my interest with it’s seriously political implications and undertones. This blog is Men Taking Up Too Much Space on the Train, a Tumblr blog that has garnered both criticism, confusion and support in it’s mere six pages of existence. On the blog, individuals with smart phones use their cameras to document men on a train or subway who remorselessly occupy a large amount of space, much of which is limited and in the context of rush hour. The blog’s headline is A Classic Among Public Assertions of Privilege, a statement on both patriarchy, gender, space, and who and what is acceptable to occupy space in our culture.
Furthermore, there is clearly a reaction within the blog to some sort of higher structure. To bring back theory from Griffin earlier in the semester, this seems similar to what he would refer to as a ‘pro-movement’.. that is, it seems to be a rhetorical attempt is to arouse public opinion to the acceptance of an idea- or rather, the promotion of an idea or invitation to discussion. The author and contributer of this blog is taking artifacts from the public sphere and using them for private sphere consumption; that is, a man photographed on a public transit system may be viewed inside thousands of people’s bedrooms, on their computers- tonight. What makes it even more flummoxing and no doubt controversial is the blatant lack of consent on behalf of those being photographed. Is the author of Men Taking Up Too Much Space on the Train creating an exigence by exploiting publicly observable facts and suggestions about the world, located in reality- in social circumstance? Is there controversy because it is forcing people to consider notions about gender and space they had the privilege to ignore beforehand? Regardless- it is a simple and voyeuristic method of welcoming the public to reconceptualize space.
Edbauer argued that it is not texts that create publics, but the concatenation of texts through time- and that rhetorical situations operate within a network of lived practical consciousness/structures of feeling. Using a photograph-based blog to examine space can be fascinating in that the author can contribute and post to the site for as long as he/she wants (even years), giving the spectator a chance to visualize (literally) any changes in the content they are attempting to address… Additionally, the transformation of structures of feeling throughout the blog could potentially be telling as well. Is this blog successful in creating an exigence; in making men reconceptualize their privilege, the space they take up remorselessly, and the subtle notions that come along with this, reminding women they need to take up as little space as possible in every situation? I would argue the author has indeed been successful in this due to the conglomeration of different reactions that have arose. Without a reaction, one cannot attempt to modify and facilitate public discourse into the direction one desires. I applaud the author of this blog for fearlessly inviting this.