race

Originally published November 19, 2020.

From 1900 to 1978, between 25 to 35% of American Indian children were forcibly removed from their homes. Federal officials used this practice to colonize indigenous lands and undermine tribal sovereignty. In 1978, Congress passed the Indian Child Welfare Act (ICWA) which created new legal protections for Native children in child welfare cases. At the time, this legislation was considered “the most far-ranging [Indian rights] legislation ever enacted.” Despite this legislative success, American Indians continue to be disproportionately represented in foster care, continuing the legacy of child removal.

Under the ICWA, state officials must determine whether or not a child is American Indian In order to apply these new legal protections.How do state agencies and officials decide if a child is American Indian? Hana Brown examines how state child welfare agencies, state courts, and federal courts implemented the Indian Child Welfare Act between 1978 and 2018. Analyzing state archival data, she explores how these agencies identify Native children and the consequences of those everyday decisions.

Brown explains that American Indians are classified as both citizens of sovereign tribal nations and as racialized minorities. Although the ICWA applies to citizens of tribal nations, caseworkers and public officials often applied the law based on race, not citizenship. For example, a caseworker may think a child “does not look Native” and marks them as non-Native. By assuming who “looks Native,” the caseworker treats citizenship status as something that is visible. In doing so, they racialize American Indians. When state workers misclassify Native children, they deny the sovereign legal rights of both individual children and tribes. In short, this misclassification strips away the tribe’s agency in child welfare cases of their own citizens, halting the progress of the Indian Child Welfare Act.Although the ICWA applies to citizens of tribal nations, caseworkers and public officials often applied the law based on race, not citizenship. For example, a caseworker may think a child “does not look Native” and marks them as non-Native.

Native children have a unique set of legal protections due to tribal sovereignty. While the ICWA combats the legacy of child removal in American Indian communities, the application of the law does not always enable these added protections. This research shows how legislation advancing racial justice or tribal sovereignty is often just a first step toward equality. The force of such laws is determined by the small, everyday moments in which the rules are applied. Without this analysis, we overlook how state actors may reproduce inequality and undermine sovereignty, even when they attempt to rectify it.

Originally published April 22, 2020.

The Rev. Dr. Martin Luther King Jr. famously proclaimed that Sunday mornings contain the most segregated hour in America. MLK was talking about churches in 1960. Today, a small but growing reality is a move toward multiracial churches. These churches create a unique situation in which Black pastors have a seat at the table in predominantly white institutional settings. But, as recent research demonstrates, white pastors benefit more from leading a multiracial church. 

 Christopher Munn conducted a qualitative analysis using a national, stratified sample of 121 religious leaders to understand how race shapes inequality in multiracial churches. He looked at multiple social contexts (i.e. mentorship, leadership positions) and material resources (i.e. grant funding) that each leader described, weighing each social relationship by its potential benefit and perceived durability. Munn found clear racial differences in social capital, or the resources that come from social relationships.

First, white pastors hoard capital. They trap resources by sharing primarily with other white network members. This looks benign on the surface, as it commonly takes the shape of things like peer mentor programs, sharing social ties, and informal exchanges of resources in general. But access to these embedded resources is mostly limited to white men, and to a lesser extent white women. 

Second, Black pastors found a more symbolic seat at the table, in which their contributions were devalued and their access was restricted. For example, they could be paid a small sum for leading a diversity workshop for other church leaders, but were unlikely to find the more sustainable funds that white pastors were more able to access. 

In a telling example, a white male pastor serving on the board for a local healthcare system befriended the hospital’s CEO, and now his church’s nonprofit housing initiative receives $100K/year from that hospital. Racial inequality in wealth and access continues to matter, even in the leadership of religious organizations. 

The spring real estate market is right around the corner, and the annual frenzy of home buying and selling will begin again. For many parents, the residential search means finding a house in a neighborhood and school district with desired characteristics. But new research shows that not all families have the luxury of taking these factors into account. 

To better understand how people choose a home, Hope Harvey, Kelley Fong, Kathryn Edin, and Stefanie DeLuca interviewed 156 parents with young children in metro areas in Ohio and Texas. They interviewed about two-thirds of the parents again one year later, and also accompanied about two dozen residents who moved between interviews on their search for a new home. 

Regardless of their financial resources, parents of all racial and ethnic backgrounds expressed similar desires for high-quality homes in safe neighborhoods with strong schools where they could live for many years. However, parents thought about the goals of their searches differently depending on their income level. Higher-income parents’ searches were geared toward finding “forever homes,” and these parents attempted to come as close as possible to achieving their long-term preferences. In contrast, nearly all of the lower-income parents in the study were seeking to rent rather than buy. Because circumstances like eviction often pushed them to relocate, these parents tended to look for a new rental unit that would meet their immediate needs. Thinking of these rented homes as “temporary stops,” lower-income parents deferred their plans to search for homes that better matched their preferences until they were ready to buy a home. 

Understanding why lower-income parents may be willing to settle for houses that don’t match their long-term preferences is key to reducing a number of social inequalities, like disparities in school and neighborhood quality across income groups. This study shows that parents who decide to relocate before they can afford to purchase a home often turn to rental units that are better than their previous residences, while falling far short of their ideals. As a result, solutions that provide families more time to evaluate their options–like giving evicted residents longer to move–could help lower-income families forced to move on a tight timeline. 

The coronavirus pandemic has heightened the long-standing inequalities service sector employees face as they grapple with dangerous and potentially deadly working conditions. Yet new research shows that these inequalities have deep structural and interpersonal causes, which disproportionately impact workers of color and stand to endure beyond the current public health crisis. 

Using survey data from The Shift Project, sociologists Adam Storer, Daniel Schneider, and Kristen Harknett suggest racial and ethnic discrimination within and across service-sector firms shapes working conditions. The survey asked participants about scheduling practices, the amount of time off received, and various other human capital measures such as education and job tenure. Unlike other datasets on job quality, these data include matching responses from both hourly workers and their supervisors in more than 100 retail and food service firms. The big takeaway: the authors find non-white workers experience greater exposure to unpredictable and inflexible working conditions.The big takeaway: the authors find non-white workers experience greater exposure to unpredictable and inflexible working conditions.

The data reveal that non-white workers are concentrated in positions with low job quality indicators. For example, non-white workers are more likely to work consecutive closing and opening shifts, or “clopening” shifts. Additionally, authors find that racial and ethnic tensions between employees and supervisors diminish non-white employees’ job quality. Non-white employees with supervisors of a different race or ethnicity reported a 7% higher likelihood of canceled shifts, difficulty getting time off, and clopening shifts. Unsurprisingly, these data suggest work quality disparities are worse for women, even more so for women of color, a finding supported by past research on gendered differences in earnings. 

Storer and colleagues also illuminate the ways individual relationships maintain these job quality disparities. Tense and racialized interpersonal relations between supervisors and workers are one of those, suggesting job quality is increasingly stratified by “racial discordance” within the workplace. What is more, the inequalities service sector workers face — like unpredictable scheduling and meager fringe benefits — have real impacts on health outcomes, like poor sleep and psychological distress. While the coronavirus vaccine might alleviate some of the immediate health risks frontline service sector workers face, the inequalities embedded in the structure of their work itself may prove far more resistant to change.

From 1900 to 1978, between 25 to 35% of American Indian children were forcibly removed from their homes. Federal officials used this practice to colonize indigenous lands and undermine tribal sovereignty. In 1978, Congress passed the Indian Child Welfare Act (ICWA) which created new legal protections for Native children in child welfare cases. At the time, this legislation was considered “the most far-ranging [Indian rights] legislation ever enacted.” Despite this legislative success, American Indians continue to be disproportionately represented in foster care, continuing the legacy of child removal.

Under the ICWA, state officials must determine whether or not a child is American Indian In order to apply these new legal protections.How do state agencies and officials decide if a child is American Indian? Hana Brown examines how state child welfare agencies, state courts, and federal courts implemented the Indian Child Welfare Act between 1978 and 2018. Analyzing state archival data, she explores how these agencies identify Native children and the consequences of those everyday decisions.

Brown explains that American Indians are classified as both citizens of sovereign tribal nations and as racialized minorities. Although the ICWA applies to citizens of tribal nations, caseworkers and public officials often applied the law based on race, not citizenship. For example, a caseworker may think a child “does not look Native” and marks them as non-Native. By assuming who “looks Native,” the caseworker treats citizenship status as something that is visible. In doing so, they racialize American Indians. When state workers misclassify Native children, they deny the sovereign legal rights of both individual children and tribes. In short, this misclassification strips away the tribe’s agency in child welfare cases of their own citizens, halting the progress of the Indian Child Welfare Act.Although the ICWA applies to citizens of tribal nations, caseworkers and public officials often applied the law based on race, not citizenship. For example, a caseworker may think a child “does not look Native” and marks them as non-Native.

Native children have a unique set of legal protections due to tribal sovereignty. While the ICWA combats the legacy of child removal in American Indian communities, the application of the law does not always enable these added protections. This research shows how legislation advancing racial justice or tribal sovereignty is often just a first step toward equality. The force of such laws is determined by the small, everyday moments in which the rules are applied. Without this analysis, we overlook how state actors may reproduce inequality and undermine sovereignty, even when they attempt to rectify it.

During the Covid-19 pandemic, families are especially reliant on prior wealth (savings, home equity, other assets) to deal with potential changes in income and health. But the racial wealth gap is extreme, with Black Americans holding only 2.6% of wealth in the United States. Disparities in wealth, a household’s assets minus its debts, are a key source of generational inequality. Wealth disparities are greater between Black and White households, and in a recent article, Christine Percheski and Christina Gibson-Davis find that racial wealth inequality is even greater for a key group: families with children.

Percheski and Gibson-Davis examine nationally-representative data collected by the Federal Reserve. The Survey of Consumer Finances took place every three years between 2004 and 2016. This data set indicates that the gap between Black and White households with children (child households) is bigger than the gap between general Black and White households at every level of wealth; although both gaps are quite large. In 2016, the median Black child household had only one cent in wealth for every dollar that the median White child household held. This means $294 in wealth for the median Black child household and $47,250 for the median White child household. In 2016, the median Black child household had only one cent in wealth for every dollar that the median White child household held.

In dollars the disparity is most dramatic when comparing the wealthiest households. For example, Black child families in the 90th percentile hold $69,773 in wealth as compared to $565,700 for White child families at the same percentile. But the biggest relative gaps (the smallest ratio of wealth between Black and White child families) are at the bottom of the wealth spectrum. Black-White differences in wealth have grown since 2004, and they have grown more quickly for households with children. 

Wealth differences are not primarily a story of jobs. Income differences between Black and White families with children have not changed since 2004. Since 2004, Black families with children have seen a decline in home ownership and home equity levels and an increase in educational debt. These changes hit Black families more than White and Hispanic families, and by 2016, Hispanic child households had greater wealth than Black child families. This research indicates that the recovery from the 2008 recession was especially limited for Black families with children, which makes these families particularly vulnerable to economic disruptions due to the Covid-19 pandemic. 

Since the 2016 presidential election violent hate crimes have risen by over 12% in America’s largest cities. It is not unusual for hate crimes to rise during election years, but they typically decrease quickly in the following year. For the first time in American history, however, hate crimes continued to rise after the last election. Hate crimes, or violent crimes committed against someone due to their race, ethnicity, sexual orientation, religion or national origin, are not simply individual acts. They are also symptomatic of racial power dynamics and are employed to reestablish a group’s dominance.

Using federal violent hate crime statistics and data on US federal government actions from 1992 to 2012, Laura Dugan & Erica Chenoweth examine this phenomenon. They ask how the federal government’s expressions of support or opposition to racial and ethnic minorities, such as affirmative action policies or hostile rhetoric towards immigrants, affect hate crimes rates.  

The authors find that when political gains are made by Black Americans, they are more likely to be targets of hate crimes. For example, when the government supports civil rights protections, hate crimes against Blacks people increase. Conversely, when politicians engage in hate speech against immigrant populations, demonizing and degrading these groups, hate crimes against Latinx folks increased.

These findings suggest that hate crimes that target Black people are used to reestablish White dominance because they occur when Black people have made political progress and are consequently seen as a political threat. This differs for Latinx persons. Hate crimes are more likely to target Latinx persons when politicians support anti-immigration policies or use hate speech.

These findings show how political actions aimed at minorities (such as protection measures and hate speech) may result in hate crimes, but these actions affect Black people and Latinx communities differently. The authors suggest this may be because Whites view Black people as “insiders,” and therefore, as a greater political threat. Alternatively, while Latinx persons may be seen as less politically threatening “outsiders,” the racist and exclusionary language of officials can encourage violence against Latinx targets.These findings show how political actions aimed at minorities (such as protection measures and hate speech) may result in hate crimes, but these actions affect Black people and Latinx communities differently.

This article cautions us that government actions and hate speech among elites have serious consequences and may in fact motivate Americans to commit hate crimes. In this election season, this research demonstrates the important role of government actions in driving violence against racial and ethnic minority groups.

1 out of every 3 children will have their families investigated by Child Protective Services (CPS) over the course of their childhood. Many of these children come from poor families and/or families of color. Investigations by CPS are often invasive. Investigators enter family homes and ask probing questions. But through these investigations, CPS is also able to assess and respond to the needs of families, oftentimes concluding that child abuse did not occur.

Drawing on observation of 37 CPS cases, including interviews with investigators, mothers, and ethnographic observation of two Connecticut CPS offices, Kelley Fong argues that it is a combination of care and coercion that brings CPS investigators into so many family homes. CPS investigators can often provide much-needed resources to families that are otherwise difficult to access, such as care for mental health, as long as families comply with CPS’ demands.

Workers at schools, doctors’ offices, and social service agencies realize that many families and children need assistance that they are unable to provide. In response, such workers file reports with CPS even when they do not believe that abuse is occurring, in hopes that CPS will offer families the kind of tangible support that they are unable to offer.

However, the intervention of CPS is also coercive and intrusive. While CPS can provide access to resources, this help is offered alongside the threat that the agency will separate children from their parents. The anxiety and fear sparked by an investigation can make parents wary of interacting with any institution that may refer families to CPS, including schools, doctors’ offices, or social service agencies.

In the United States, a weak social safety net means that families are left with few options for receiving support. A referral to Child Protective Services is one of the few options left for administrators who are aware of the challenges children and families face at home. However, CPS investigations also bring fear and worry to these families and may marginalize them from the institutions of social life, such as their children’s school. Strengthening social support programs outside of CPS would allow families to get needed help from concerned professionals without intruding into and threatening family life. A referral to Child Protective Services is one of the few options left for administrators who are aware of the challenges children and families face at home.

Early hip-hop forwarded themes of counterculture, anti-establishment, and underprivilege; marginalized groups used hip-hop to tell their stories. Today, however, hip-hop is a multinational and multi-billion dollar industry. Can hip-hop music hold onto connections with disadvantaged communities? Sarah Becker and Castel Sweet explore this in new research based on interviews with 25 Southern hip-hop artists, most who are black men. The authors draw on “black placemaking” theories to explain how artists maintain connections to disadvantaged communities and to explore how perceptions of and connections to physical place can shape hip-hop and art.

Artists interviewed in the current study represent a variety of personal backgrounds and hip-hop styles; some are from disadvantaged, lower-class communities and some are not. The authors turn to theories of “black placemaking” about how black Americans build meaningful community solidarity in the face of oppression, marginalization, and disadvantage, both past and present. Research on black placemaking has found that alliances between black working-class and middle-class neighborhoods can bolster how underprivileged neighborhoods build community and solidarity. In addition to driving community resilience and solidarity, black placemaking can shape artistic visions, goals, and careers.

Artists from concentrated disadvantage in impoverished areas draw heavily on community connections and responsibilities when describing their artistic visions and personal goals. Being a role model and helping the community is an important motivator for many of these artists, and many shared tales of community resilience in the face of adversity and marginalization. Interestingly, artists from middle-class backgrounds who have personal connections with disadvantaged communities or now live in such areas also discuss community building and dealing with concentrated disadvantage. 

This study shows that, in addition to driving community resilience and solidarity, black placemaking can shape artistic visions, goals, and careers. It also illustrates how cross-class alliances and middle-class blacks continue to play a role in how underprivileged neighborhoods survive and thrive in hard times, and this can drive some sick rhymes; commercialism be damned, hip-hop is still alive!!! #bars

The Rev. Dr. Martin Luther King Jr. famously proclaimed that Sunday mornings contain the most segregated hour in America. MLK was talking about churches in 1960. Today, a small but growing reality is a move toward multiracial churches. These churches create a unique situation in which Black pastors have a seat at the table in predominantly white institutional settings. But, as recent research demonstrates, white pastors benefit more from leading a multiracial church. 

 Christopher Munn conducted a qualitative analysis using a national, stratified sample of 121 religious leaders to understand how race shapes inequality in multiracial churches. He looked at multiple social contexts (i.e. mentorship, leadership positions) and material resources (i.e. grant funding) that each leader described, weighing each social relationship by its potential benefit and perceived durability. Munn found clear racial differences in social capital, or the resources that come from social relationships.

First, white pastors hoard capital. They trap resources by sharing primarily with other white network members. This looks benign on the surface, as it commonly takes the shape of things like peer mentor programs, sharing social ties, and informal exchanges of resources in general. But access to these embedded resources is mostly limited to white men, and to a lesser extent white women. 

Second, Black pastors found a more symbolic seat at the table, in which their contributions were devalued and their access was restricted. For example, they could be paid a small sum for leading a diversity workshop for other church leaders, but were unlikely to find the more sustainable funds that white pastors were more able to access. 

In a telling example, a white male pastor serving on the board for a local healthcare system befriended the hospital’s CEO, and now his church’s nonprofit housing initiative receives $100K/year from that hospital. Racial inequality in wealth and access continues to matter, even in the leadership of religious organizations.