3.2 System Justification Theory
3.2.6 Conclusion
In their reflections on a decade of SJT Jost and his colleagues (2004) mention the four tenets of SJT as “(a) there is a general ideological motive to justify the existing social order, (b) this motive is at least partially responsible for the internalization of inferiority among members of disadvantaged groups, (c) it is observed most readily at an implicit, nonconscious level of awareness and (d) paradoxically, it is sometimes strongest among those who are most harmed by the status quo” (p. 881). This suggests that subordinate and dominant groups seek to preserve the status quo. One way in which this is done, most likely on a nonconscious level, is through women’s depressed sense of entitlement, whereby they hold beliefs that they do not deserve as much as men do (Jost, 1997; van der Toorn, Tyler & Jost, 2011). Women’s false consciousness, as the holding of disadvantageous beliefs that maintain their disadvantaged position, is probably greatly influential in the manifestation of this depressed sense of entitlement (Jost & Banaji, 1994). Another way in which system justification occurs is through out- group contact (Dixon et al., 2012). Through out-group contact subordinate groups will internalise the ideas, values and stereotypes that the dominant group holds about them and therefore they may not dispute existing inequalities, because they implicitly agree with them (Nosek, Banaji & Greenwald, 2002). Research suggests that people hold stereotypes of their own group, even if this is not in their favour (Glick & Fiske, 2001).
Therefore, through (positive) out-group contact subordinate groups encourage their own subordination (Tombaugh, 2009).
The most astounding facet of SJT is probably that subordinate groups, although they are the most disadvantaged, show the greatest support for unequal and oppressive ideologies (Jost & Hunyady, 2002). It would be expected that subordinate groups would not support, but instead oppose their disadvantaged position, because this may prove to be in their best interest (Oyserman, Coon & Kemmelmeier, 2002). From this perspective it is evident that system justification serves a significant purpose for subordinate groups in that it meets social and psychological needs by legitimising the status quo and defining it as just, fair and necessary (Jost et al., 2004). As such system justification reduces ideological dissonance and provides other relieving effects for subordinates and dominants (Jost et al., 2003).
In their ground-breaking paper on SJT Jost and Banaji (1994) stipulate that “in order for the concept of system-justification to be useful, future research would need to identify conditions that produce responses of system-justification” (p. 16). This is indeed what subsequent studies on SJT have sought to research and it is within this understanding that the current study on discourses as an instrument of system justification in Eurocentric, white, heterosexual wedding ceremonies is situated. The fundamental questions that this research study seeks to answer are: how do women support existing social arrangements, although these social arrangements are ultimately not in their favour? And why do women support existing social arrangements, although these social arrangements are ultimately not in their favour? Through the literature reviewed above, this study hypothesises that women will support the status quo by engaging system- justifying mechanisms, which will reduce ideological dissonance and fulfil a palliative function for them. This study aims to contribute to the already large body of research supporting SJT; however, by studying brides and grooms’ discourses about their white wedding, this research adds a novel contribution to SJT. Since wedding ceremonies are
normative and formative rituals that mark a particularly significant milestone for people in society, they are transmitters of norms, practices and ideology (Montemurro, 2005).
Consequently, the importance of identifying and understanding social practices that perpetuate gender inequality and prevent social change is apparent. The gap in literature and research is plain and evident, with no research in this particular area having been found. The planning of wedding ceremonies, as a site in which women and men are in close contact, presents an ideal environment in which to study interactions between subordinate and dominant groups and the possible effects of system justification.
4 Aim and Rationale
White weddings are patriarchal rituals that are gender unequal; however, women actively and eagerly engage in, conform to, encourage and support gender biased wedding practices (Heise, 2012). This is evident in how women fervently participate in gender unequal wedding rituals and how they engage in most of the wedding planning work (Sniezek, 2005). The current study broadly aims to uncover how and why women support existing social arrangements through their white wedding, despite these social arrangements ultimately not being in their favour as a group. It appears that there is some motivation for women to participate in this significant and formative ritual.
SJT is applied as a framework to investigate how and why white wedding discourses perpetuate these patriarchal wedding practices. It is understood that discourses related to the white wedding are influential in constructing beliefs which are particularly restrictive to women (Woods, 2006). To summarise: this research aims to study how system justification is present in heterosexual white weddings, how system justification contributes towards the performance and reproduction of gender unequal practices and how and why couples justify the gender unequal nature of the white wedding through commonly used discourses.
The rationale for this study is to expose taken-for-granted sexist wedding practices that are influential in maintaining and promoting gender inequality. This study intends to raise consciousness and awareness on how women enable their own subordination by actively participating in and supporting the white wedding. From this understanding it is anticipated that by identifying sexist wedding practices women and men are equipped to identify gender inequality in traditional wedding rituals, to challenge these gender biased practices and to encourage social change towards the emancipation of women, which would in turn promote gender equality.