{"id":16,"date":"2022-11-28T16:45:43","date_gmt":"2022-11-28T21:45:43","guid":{"rendered":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/?p=16"},"modified":"2022-11-30T16:06:36","modified_gmt":"2022-11-30T21:06:36","slug":"photo-essay","status":"publish","type":"post","link":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/photo-essay\/","title":{"rendered":"Photo-Essay"},"content":{"rendered":"

__________________________________________________________________________________________________________________<\/span><\/p>\n

\"\"
Role of Body Labor in Sex Work<\/figcaption><\/figure>\n

The image displayed states that \u201cSex Work is Work.\u201d<\/span> This seems to be a controversial viewpoint, with lots of differing opinions on how a woman can use her body in exchange for making money. Millian Kang\u2019s study <\/span>\u201cThe Managed Hand: The Commercialization of Bodies and Emotions in Korean Immigrant-Owned Nail Salons\u201d, explains how those who perform body labor must not only deal with the customer\u2019s expectations and feelings, but also their own (Kang, 2003, p. 820). Kimberly Hoang discusses sex work in her study, \u201c<\/span>Economies of Emotion, Familiarity, Fantasy and Desire: Emotional Labor in Ho Chi Minh City\u2019s Sex Industry.\u201d These women working as sex workers had to commodify their emotional and body labor<\/span> in order to obtain financial stability they would not have been able to achieve with other service jobs\u00a0 (Hoang, 2010, p. 270). Hoang also details how Ho Chi Minh City\u2019s sex industry has an economic structure predicated upon the amount of emotional labor delivered (Hoang, 2010, p. 270). Thus, to these women in HCMC working as sex workers, sex work is work, and for many of them it is the only kind of work they can engage in to support themselves financially.<\/span><\/p>\n

__________________________________________________________________________________________________________________<\/span><\/p>\n

\"\"
Woman Masking and Surface Acting<\/figcaption><\/figure>\n

This image depicts a woman putting on a facade, a happy presentable face, to mask her true emotions which resemble sadness and negativity.\u00a0 In the workplace, women are often expected to have an upbeat and beautiful appearance to help sell products and make customers or clients feel comfortable. Here, the woman in the image shows acts of emotion management<\/span> as explained by Arlie Hochschild in <\/span>The Managed Heart<\/span><\/i>. Instead of displaying how she truly feels, she surface acts<\/span> and appears happy, similar to how Hochschild describes the ways flight attendants are required to keep an amiable presentation for work and conceal their emotions.<\/span><\/p>\n

__________________________________________________________________________________________________________________<\/span><\/p>\n

\"\"
Flight Attendant & Body Labor<\/figcaption><\/figure>\n

The work that a flight attendant performs while on the job relates to the concept of body labor<\/span> in Millian Kang\u2019s study <\/span>\u201cThe Managed Hand: The Commercialization of Bodies and Emotions in Korean Immigrant-Owned Nail Salons.\u201d Kang defines body labor as \u201cthe provision of body- related services and the management of feelings that accompanies it\u201d (Kang, 2003, p. 820). The dimensions of body labor include the physical labor of managing one\u2019s bodily appearance and pleasure of customers, the emotional labor of <\/span>managing and displaying certain feelings and readily responding to customers\u2019 feelings about servicing them, and routine body labor involving efficient, competent physical labor and minimal emotional labor<\/span>. Flight attendants must successfully perform all three dimensions of body labor in order to make their customers satisfied and to represent their airline company.<\/span><\/p>\n

__________________________________________________________________________________________________________________<\/span><\/p>\n

\"\"
Customer Service Creates Altruistic False Self<\/figcaption><\/figure>\n

In this image, a woman is holding a mask of her smiling facial expression that reveals her inner thoughts behind it. Underneath the mask is a computerized machinery based inside her mind. This demonstrates ideas of an altruistic false self<\/span> that emotional labor<\/span> creates. By performing emotional labor such as surface acting<\/span> as joyful, the woman became more invested in others that her own sense of self got diminished. This art shows how she has lost her ability to freely think and has become similar to that of a computer with automatic responses based on what is expected of her, and in this case that is a positive facial expression.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

__________________________________________________________________________________________________________________ The image displayed states that \u201cSex Work is Work.\u201d This seems to be a controversial viewpoint, with lots of differing opinions on how a woman can use her body in exchange for making money. Millian Kang\u2019s study \u201cThe Managed Hand: The Commercialization of Bodies and Emotions in Korean Immigrant-Owned Nail Salons\u201d, explains how those […]<\/p>\n","protected":false},"author":2,"featured_media":179,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","footnotes":""},"categories":[1],"tags":[],"class_list":{"0":"post-16","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-posts","8":"entry"},"featured_image_src":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/wp-content\/uploads\/sites\/595\/2020\/09\/Screen-Shot-2022-11-28-at-1.03.08-AM-600x400.png","featured_image_src_square":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/wp-content\/uploads\/sites\/595\/2020\/09\/Screen-Shot-2022-11-28-at-1.03.08-AM-600x600.png","author_info":{"display_name":"David Israel","author_link":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/author\/disrael\/"},"_links":{"self":[{"href":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/wp-json\/wp\/v2\/posts\/16","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/wp-json\/wp\/v2\/comments?post=16"}],"version-history":[{"count":0,"href":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/wp-json\/wp\/v2\/posts\/16\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/wp-json\/wp\/v2\/media\/179"}],"wp:attachment":[{"href":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/wp-json\/wp\/v2\/media?parent=16"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/wp-json\/wp\/v2\/categories?post=16"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/courses.bowdoin.edu\/sociology-2310-fall-2022-group-4\/wp-json\/wp\/v2\/tags?post=16"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}