This article is making its way through my news feed again, despite the fact that it is more than 2 years old. Fresh comments, fresh outrage from the community. Students experiencing race-based standards give interviews on NPR about how these standards make them feel and think while they are inside the classroom. To date my favorite casual observational comment about having different standards for different sets of students based on their race is, “based upon their race? The only race is human”. IF these standards a way for the public education policy to attempt to acknowledge the reality of racial differences then they are misunderstanding the way structural differences are reproduced. Racism Without Racists, by Eduardo Bonilla-Silva tackles the topics of racism and social stratification through a paradoxical lens of how people see themselves as racialized beings. (more…)
In my last post I discussed the problems with juridical changes and practice in real life, problematized ubiquity amongst communities that are at odds with solidarity and posed questions about challenging privilege. Today’s post continues that conversation by asking how does one create change around ideologies? Those who work in the health and human services, who are educators and the like, know that change does not come just from juridical amendments. Change is only created through education and practice: not when certain laws are, finally, deemed as “unconstitutional.” (more…)
(Source:http://commons.wikimedia.org/wiki/Category:LGBT_rights#mediaviewer/File:Demonstration,_with_Gay_Liberation_Front_Banner.jpg, via Wikimedia Commons)
During the trials of Eric Garner, Michael Brown and others, my Facebook newsfeed was filled with a barrage of status updates about the refusal to indict the officers: I had “friends” standing behind the police officers and the law, and “friends” who were in line with protestors and the families of the victims. For the majority of the press coverage, I stayed quiet and did not take a side: but the time has come for the silence to be broken. I stand in solidarity with the families of the victims and the protestors. Although I do not have a J.D., I do realize institutionalized racism when it is played out.
Protestors gather outside the CONAIE (Confederation of Indigenous Nations of Ecuador) in Quito, Ecuador.
Yesterday, in Quito, Ecuador, hundreds of Indigenous people from around the country, including those from the Amazon, the Sierra and the Coast, gathered outside the offices of CONAIE (the Confederation of Indigenous Nationalities of Ecuador), in the north of the city, to continue the fight against a government plan to close the organisation’s headquarters. CONAIE is among the largest and longest standing Indigenous organisations in Ecuador, and its work focuses on defending the rights, territories, culture and lives of millions of Indigenous people who make up approximately 25% of the country’s population.
I am writing this blog post to encourage academics and activists from around the world to sign the open letter, drafted by CONAIE, in support of the organization and the indigenous peoples that it represents in their struggle to maintain control of the building, which is a key strategic part of the indigenous political community. (more…)
The Color of Welfare: How Racism Undermined The War on Poverty
Florida State University
In 1994 Jill Quadagno published The Color of Welfare: How Racism Undermined the War on Poverty. To celebrate the 20th anniversary of this highly influential text, Dr. Quadagno did a series of media interviews two days. She also graciously sat down with me for an informal chat about what she believes to be the lasting outcome of The War on Poverty. (more…)
Source: AP Photos
I have been reading the most recent posts on Sociology Lens and I was surprised to see that there has not been a post on the recent grand jury decision in not to indict police officer Darren Wilson in the shooting death of Michael Brown in Ferguson, Missouri. For weeks, a large portion of news coverage has been on the death of the unarmed 18-year-old black teen. Then Wednesday, a grand jury declined to indict another white police officer, Daniel Pantaleo, in the death of unarmed Eric Garner. There seemed to be so much to discuss but many of us remained silent.
Many bloggers, reporters, scholars, and writers will tell you there is an obvious problem in our society; a society where black men and boys are perceived as such a treat that they are being handled with deadly force by our police department. However, I feel there is another epidemic that is equally problematic in our culture, white men and women disengaging from this topic and failing to understand how race relations impact everyone of our daily lives, albeit in different ways.
Over the last two weeks two videos have repeated shown up on my social media pages: “10 Hours of Walking in NYC as a Woman” and “3 Hours of Walking in NYC as a Homosexual.” Both videos aim to illuminate the often unnoticed topic of street harassment. And both videos clearly illustrate what day to day life is like for some women and gay men. However, it is important to frame both videos within the context of location, race, class, and presentation.
“10 Hours of Walking in NYC as a Woman” was created as a collaboration between Hollaback and Rob Bliss Creative, a video marketing company. In the video, actress Shoshana B. Roberts dressed in jeans, black t-shirt, and tennis shoes walked through various Manhattan neighborhoods recording the actions and comments of men she encountered with a hidden camera and microphone.
Google images screen grab
Pop Quiz! What do Brandeis, UCLA, and Fayetteville Universities have in common? Answer: They all have The Color of Welfare: How Racism Undermined the War on Poverty by Jill Quadagno on their 2014 syllabi. This book is taught in departments of history, public affairs, social work, sociology, and political science. Professors use it to examine sociological methods, poverty, race, politics, and welfare state. For many students this was a life changing book. This book ignited our interests in studies of inequality and even though it is already 20 years old the issues Quadagno raises are still fresh and relevant today.
Image credit: PhD Comics www.phdcomics.com/comics/archive.php?comicid=1723
In a previous post (which can be found here), I mentioned the ‘impostor phenomenon’ and how I and many people I know who work in academia have experienced it in some form or another during their career. The ‘imposter syndrome’ (identified by Clance & Imes, 1978, pp. 1-2), the feeling that leads the self-declared impostors to believe that they are not intelligent and that anyone who thinks otherwise has simply been fooled, is usually accompanied by a fear that one day some significant person (a colleague, boss, parent, or partner) will catch them out and realize that they are a fraud. It is incredibly common among academics and is even more common among those who are not in the ‘elite’ category normally associated with academia, i.e. white, wealthy men. Thus, impostor phenomenon is particularly prevalent among women, ethnic minorities and/or any under represented populations (see e.g. Peteet, Brown, Lige & Lanaway, 2014).
As impostor phenomenon has entered mainstream discourses surrounding academic success (and failure), numerous books and articles (such as Clance, 1985, this Forbes article, or this advice for new students at MIT) attempt to offer ways to understand and deal with this newly acquired insecurity; the fear of failing because you feel like an impostor. Oftentimes, it is said that feeling like an impostor is something that we need to overcome, and that ‘faking it’ is an important part of doing so (for example, Amy Cuddy’s TED talk, 2012). This is almost certainly the case for people in academia who are undermining themselves unjustly, particularly women and first generation graduate students who tend to face significant internal barriers to success (see e.g. Gardner, 2013). I would argue, though, that in some instances (particularly in my own experience) feeling like an impostor can be a legitimate emotion, because that is exactly what we are.
Under what conditions might it be ethical to refuse to meet or return someone’s gaze? Is it ever acceptable for a social scientist or journalist to write ‘with their eyes shut’? The notion that visual receptiveness can be a spur to urgent ethical response is captured in that familiar category of humanitarian action, ‘bearing witness’ (so much so, in fact, that we often forget about the work that must be done in order for witnesses to be created). At the same time, it is almost a sociological commonplace that to look is to do violence. From Michel Foucault’s ‘medical gaze’ – implying a mute body patiently set before the sovereign eye of a physician – we derive John Urry’s ‘tourist gaze’, and Raewyn Connell’s ‘imperial gaze’. The last is found wherever classical sociologists sought to generate what Connell calls a ‘synoptic view of human affairs from a great height,’ inserting vulgar classifications of social types into a hierarchy of peoples and nations that had an undeniable elective affinity with colonial projects.