Cross-posted at Cyborgology.

Fake news among the alt-right has been central in post-election public discourse, like with Donald Trump’s dubiously sourced tweet about the “millions of illegal voters” supposedly driving Clinton’s substantial lead in the popular vote. Less attention, however, has been paid to the way “real” news is, to use the sociologist Nathan Jurgenson’s term, based in “factiness,” described as “the feel and aesthetic of ‘facts,’ often at the expense of missing the truth.”  Mainstream news gets cast as objective in part because journalists, stack of papers and obligatory pen studiously in hand, point to statistics that back up their reports. Such reliance on “data” can mask the way that humans are involved in turning things into numbers and numbers into stories. So here I present a cautionary tale.

It is a common truism that white male voters without college degrees disproportionately supported Trump in the 2016 election. Indeed, the notion that men with high school as their highest level of education were more likely to vote for Trump is an empirically supported fact. This data point spread widely throughout the campaign season, and bore out in the post-election analyses. But also in the post-election analyses — over which researchers poured in response to the statistically surprising result — another data point emerged that could have, but didn’t, change the narrative around this demographic voting bloc.

The data point that emerged was that white American men without college degrees have remained economically depressed since the 2008 recession and subsequent recovery. Although the U.S. economy has been steadily improving, the economic reality for this particular segment of the population has not. This is what Michael Moore talked about experientially (but not statistically), claiming that he knows the people who live in the rust belt, and they are struggling. He was right, the data show that they are struggling. Highlighting the economic reality for people without college degrees in the U.S. tells a very different story than highlighting the fact that they don’t have college degrees. The former renders an image of a voting contingent who, in the face of personal economic hardship that contrasts with national economic gain, are frustrated and eager to try something — anything — new. The latter renders an image of ignorance.

Data about education levels of voters is transformed by its coupling with economic trajectories. What’s been strange, is that although this coupling was discovered, it never really penetrated the larger “what happened” narrative. This is particularly strange given the meticulous and sometimes frantic search for explanation and the media’s public introspective quests to understand how so many got it all so wrong.

The transformative effect of the economic data point and its failure to effectively transform the story underlines two related things: data are not self-evident and narrative currents are hard to change.

The data weren’t wrong — people without college degrees were more likely to vote for Trump — but they were incomplete and in their partialness, quite misleading. That’s not a data problem, it’s a people problem. Data are not silent, but they are inarticulate. Data make noise, but people have to weave that noise into a story. The weaving process begins with survey construction, and culminates in analyses and reports. Far from an objective process, turning data into narrative entails nuanced decisions about the relevance of, and relationship between, quantifiable items captured through human-created measures. The data story is thus always value-laden and teeming with explicit and implicit assumptions.

Framing a contingent of Trump supporters through the exclusive metric of education without examining the interaction, mediating, and moderating effects of economic gains, was an intellectual decision bore out through statistical analyses. That is, pollsters, strategists, and commentators treated “lack of education” as the variable with key explanatory power. Other characteristics or experiences of those with low levels of education could/should/would be irrelevant.

Such dismissal created a major problem with regard to Democratic strategy. To situate a voting bloc as “uneducated” is to dismiss that voting bloc. How does one campaign to those voting in ignorance? In contrast, to situate a voting bloc as connected through an economic plight not only validates their position, but also gives a clear policy platform on which to speak.

But okay, after the election, analysts briefly shed light on the way that economics and education operated together to predict candidate preference. Why has this gotten so little attention? Why is education — rather than economics or the economic-education combination — still the predominant story?

The predominance of education remains because narrative currents are strong. Even when tied to newly emergent data, established stories are resistant to change. Narratives are embedded with social frameworks, and changing the story entails changing the view of reality. A key tenet of sociology is that people tend towards stability. Once they understand and engage the world in a particular way, they do social and psychological gymnastics to continue understanding and engaging the world in that way. To reframe (some) Trump voters as part of an economic interest group that has been recently underserved, is an upheaval of previous logics. Moreover, disrupting existing logics in this way forces those who practice those logics to, perhaps, reframe themselves, and do so in a way that is not entirely flattering or identity affirming. To switch from a frame of ignorance to a frame of economics is to acknowledge not only that the first frame was distorted, but also, to acknowledge that getting it wrong necessarily entailed ignoring the economic inequality that progressives take pride in caring so much about. Switching from ignorance to economics entails both a change in logic and also, a threat to sense of self.

Data are rich material from which stories are formed, and they are not objective. Tracing data is a process of deconstructing the stories that make up our truths — how those stories take shape, evolve, and solidify into fact. The “truth” about Trump voters is of course complex and highly variable. The perpetually missed nuances tell as much of a story as those on which predominant narratives hang.

Jenny L. Davis, PhD, is in the department of sociology at James Madison University. She studies social psychology, experimental research methods, and new and social media. She is also a contributing author and editor at Cyborgology.  You can follow her at @Jenny_L_Davis.

Flashback Friday.

Electric clothes dryers are among the most energy-greedy appliances in the home, accounting for between 6% and 15% percent of home energy use. In contrast, drying clothes outside is both environmentally friendly and free. Yet, according to the New York Times, many homeowners associations insist that they are “…an eyesore, not unlike storing junk cars in driveways, and a marker of poverty that lowers property values.” In the documentary Drying for Freedom, laundry activists claim that bans on clotheslines affect 50 million households, requiring people to buy electric clothes dryers or hang their clothes inside their home.

Homeowners associations require many things intended to increase the “curb appeal” and property value of homes.  Many of these things specifically function to make the home and yard appear decorative instead of functional. Rules prohibit visible vegetable gardens, parking cars in the driveway overnight, allowing your cat outside (lest they poop), and failing to clean oil stains left by leaky vehicles.  They turn driveways, curbs, front yards, and porches into communal space designed to advertise the luxury of having non-functional spaces.  They say, in effect, “This is a lovely neighborhood where we can afford to curate flowers instead of vegetables and preserve pristine concrete by taking our cars to Jiffy Lube.”

All of this supposedly protects home values by preserving the notion that the neighborhood includes only middle- and upper-class people who can afford to avoid (dirty) work by consuming services.  Not being able to afford to dry your clothes electrically apparently appears, well, trashy.

Drying for Freedom is trying to interrupt this narrative, but instead of fighting the classist reasoning behind the clothesline bans, they are trying a different social movement strategy: re-framing. They are suggesting that using clotheslines isn’t a sign of poverty, but one of good global citizenship and, thus, a sign of responsible living. It seems to be working, too. As of 2016, 19 states ban clothesline bans, which is a start. Laundry activists hope the trend will go nation-wide, and then global, and that someday drying one’s clothes in a dryer will be the “trashy” thing to do.

Trailer :

Originally posted in 2010.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

According to the Southern Poverty Law Center, the US saw a spike of hate incidents after the election of Donald Trump on November 8th. 867 real-world (i.e., not internet-based) incidents were reported to the Center or covered in the media in just 10 days. USA Today reports that the the Council on American-Islamic relations also saw an uptick in reports and that the sudden rise is greater than even what the country saw after the 9/11 attacks. This is, then, likely just a slice of what is happening.

The Center doesn’t present data for the days coming up to the election, but offers the following visual as an illustration of what happened the ten days after the 8th.

If the numbers of reports prior to the 8th were, in fact, significantly lower than these, than there was either a rise in incidents after Trump’s victory and Clinton’s loss, or an increase in the tendency to report incidents. Most perpetrators of these attacks targeted African Americans and perceived immigrants.

The most common place for these incidents to occur, after sidewalks and streets, was K-12 schools. Rosalind Wiseman, anti-bullying editor and author of Queen Bees and Wannabes, and sociologist CJ Pascoe, author of Dude, You’re a Fag, both argue that incidents at schools often reflect adult choices. Poor role models — adults themselves who bully or who fail to stand up for the bullied — make it hard for young people to have the moral insight and strength to do the right thing themselves.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

Originally posted at Orgtheory.

Iowa in 2008, Iowa in 2016

So there are a thousand reasons Trump won the election, right? There’s race, there’s class, there’s gender. There’s Clinton as a candidate, and Trump as a candidate, the changing media environment, the changing economic environment, and the nature of the primary fields. It’s not either-or, it’s all of the above.

But Josh Pacewicz’s new book, Partisans and Partners: The Politics of the Post-Keynesian Society, implies a really interesting explanation for the swing voters in the Rust Belt—the folks who went Obama in 2008, and maybe 2012, but Trump in 2016. These voters may make up a relatively small fraction of the total, but they were key to this election.

Pacewicz’s book, which just came out this month, doesn’t mention Trump, and presumably went to press long before Trump was even the presumptive Republican nominee. And the dynamics Pacewicz identifies didn’t predict a specific outcome. (In fact, Josh guest-blogged at orgtheory in August, but focused on explaining party polarization, and did not venture to predict a winner.)

But Partisans and Partners nevertheless does a really good job of explaining what just happened. Its argument is complex, and doesn’t imply a lot of obvious leverage points for decreasing political polarization or the desire for “disruptive” candidates. But I think it’s an important explanation nonetheless.

The book is based on ethnographic and interview data collected over a period of several years in two Rust-Belt Iowa cities of similar size, one traditionally Republican, and the other traditionally Democratic. Both of these cities saw a transformation in their politics in the 1980s. Until the 1970s, urban politics were organized around a partisan divide closely associated with local business elites, on the Republican side, and union leaders, on the Democratic side. Politics was highly oppositional, and the party that won local elections got to distribute a lot of spoils. But it was not polarized in the sense it is today—while there were fundamental differences between the parties, particularly on economic issues, positions on social issues were less rigidly defined.

During the 1980s, something changed. Pacewicz calls that something “neoliberal reforms”; I might argue that those are just one piece of a bigger economic transformation that was happening. But either way, the political environment shifted. Regulatory changes encouraged corporate mergers and buyouts. This put control of local industry in distant cities and hollowed out both business elites and union power. The federal government shifted from simply handing cities pots of money that the party in power could control, to requiring cities to compete for funds, putting together applications that would compete with those of other cities. This environmental change facilitated the decline of the old “partisans”—the business and labor elites—and the rise of a new group of local power brokers—the “partners”.

The partners were more technocratic and pragmatic. They did not have strong party allegiances, nor did they see politics as being fundamentally about competition between the incompatible interests of business and labor. Instead, they focused on building temporary alliances among diverse groups with often-conflicting interests. Think business-labor roundtables, public-private partnerships, and the like. This is what was needed to attract industry from other places (look how smooth our labor relations are!) and to compete for federal grants and incentives (cities with obviously oppositional politics tended to lose out). The end of politics. Sounds great, right?

The problem was that these dynamics also hollowed out local parties. The old partisans had lost power. Partners didn’t want to be active in party politics. This left parties to activists, who over time came to represent increasingly extreme positions—a new wave of partisans.

What did this mean for the average voter? Pacewicz shows how older voters still conceptualized the two parties as fundamentally reflecting a business/labor divide. But most younger voters came to understand politics as representing a divide between partners—people working together, setting aside differences, for the benefit of the community—and partisans—people representing the interests of particular groups.

Partners didn’t like politics. They didn’t really think it should exist. They disliked political polarization, thought that people were pretty similar underneath their surface differences, and that conflict was generally avoidable. They distrusted politics, their party affiliation tended to be provisional, and they often responded only to negative ads around hot-button issues.

The new partisans, on the other hand, were alienated from contemporary life. They thought things were going to hell in a handbasket. They were looking for change, and saw outsider candidates as appealing—candidates who promised to shake up the system. Many had a strong preference for Democrats or Republicans. But while for traditional voters party affiliation was rooted in a sense of positive commitment, for the new partisans, it was based on disaffection with the alternative. And a key group of “partisans” was politically uncommitted (a contradiction in terms?)—disaffected and angry and wanting politics to solve their problems, but not aligned with a party.

The 2008 election illustrates how these types respond to candidates. In the primaries, partners liked Obama, responding well to his post-partisan image. He was less favored by Democrats and traditional voters and partisans. By fall, though, traditional (Democratic) voters and (Democratic) partisans tended to get on board, while partners waffled as Obama came to seem more partisan.

The most erratic group was the uncommitted partisans. These people wanted somebody—anybody—to shake things up, to change the system. And they wanted somebody to represent them—the outsider. They tended to lean toward GOP candidates (one illustrative voter was a big Palin fan), but many also simply remained disaffected and stayed home.

This is the group, it seems to me, that is key to understanding the 2016 election. Democrats gonna Democrat, and Republicans gonna Republican. In the end, most people really aren’t swing voters. But the unaffiliated partisans are the type of voters who would have found some appeal in both Bernie and Trump: someone claiming to represent the everyman, and someone willing to shake up the status quo.

In the end, these folks are unlikely to be motivated to vote for a Clinton or a Romney. It’s just more of the same. But they can be energized by populism, and by the outsider. These are the people who will vote for Trump just as a big old middle finger to the system. Partisans and Partners isn’t specifically trying to explain Trump’s win, in Iowa or anywhere else. But it does as good a job as anything I’ve read at pointing in the direction we should be looking.

Elizabeth Popp Berman, PhD is an associate professor of sociology at the University at Albany, SUNY, and the author of the award-winning book Creating the Market University: How Academic Science Became an Economic Engine. 

Sometimes there’s nothing to do but take matters into our own hands. Danielle Lindemann, a mother and sociologist, decided to do just that. After discovering that one of her daughter’s books required some “subversion,” she decided to do a little editing. Here’s to one way of fighting the disempowering messages taught to little girls by capitalist icons:

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

Originally posted at Race, Politics, Justice.

A few days after Donald Trump won the electoral votes for president, some people started suggesting that pro-immigrant people in the US wear safety pins in emulation of the movement in Britain after Brexit to signal support for immigrants. A social media debate quickly ensued about what this might mean, some asserting that the safety pin meant that an immigrant could view one as a “safe” White person, some ridiculing the exercise as a “feel-good” effort by Whites to distance themselves from the White nationalist vote, some interpreting its meaning as “I don’t agree with Trump.” (This latter interpretation was offered by both pro- and anti-Trump people.)

My entirely unsystematic observations were that it was African Americans who were mostly negative and White liberals (like me) who were trying to figure out what the “meaning” of the pin would turn out to be. I’m not sure what immigrants thought about safety pins, although I know they are generally frightened by the election results.

Through a neighborhood email newsletter I learned that a family in the area received a racist hate letter using the N-word after the election and that a resident who is also a minister ordered a bunch of yard signs that say “No matter where you’re from, we’re glad you’re our neighbor” in English, Spanish and Arabic. I bought one and will put it in my yard. I really don’t know how this action will be viewed by actual immigrants.

There are some non-Muslim women who have taken to wearing scarves as a symbol of solidarity with Muslims (one story circulating talks about attacks on a non-Muslim woman who was wearing a scarf due to hair loss from cancer treatment), an action that has received (so far as I know) little endorsement from Muslims and some responses that say that this subtracts from the religious symbolism of wearing hijab. After Trayvon Martin was killed, many Black people put up pictures of themselves in a hoodie with “I am Trayvon Martin,” but also often objected when Whites did the same, because the point was that a White person in a hoodie was not treated the same.

In the 1990s, Madison had a flurry of protests and counter-protests in which out-of-town anti-gay protesters were picketing pro-gay churches. Many Madison residents, including me, put up yard signs distributed primarily through churches that said “Madison supports its gays and lesbians.” About the same time, the KKK came through, and we also put up “Let your Light Shine, Fight Racism” signs in our yards. (I recall having both in my yard in the same winter.) Also in the 1990s, many of us wore rainbow ribbons (I kept mine pinned to my purse so I didn’t have to remember to put it on), again as a symbol of support for gays and lesbians. During the first Gulf War, Madison’s lawns often featured either anti-war signs or “support our troops” signs or, often, both. Earlier this year, after a lot of Black Lives Matter protests here as well as around the country, in addition to the relatively small number of yard signs or flags supporting BLM, some streets blossomed the “Support our Police” yard signs. And, of course, yard signs are a staple of political campaigns, most Decembers see a flurry of “Keep Christ in Christmas” yard signs, and Wisconsin Badger and Green Bay Packer pennants fly all around town on particular weekends.

So how should we think about these visible symbols and the varying reactions they elicit?

Let’s begin with the obvious. Symbols are symbols, and displaying a symbol is not the same thing as showing up for a protest or taking other active steps to pursue social policies you believe in. Wearing or displaying some sort of symbol of support for a minority is not the same thing as being a minority, nor will the symbol necessarily be interpreted by others in the way it is meant. This does not make symbols meaningless. They are visible symbols of adherence to some cause or belief system and, as such, open the wearer to reactions from others. But, as symbols, they are subject to multiple interpretations and their meaning varies with context. So those displaying symbols and those viewing others’ displays of symbols need to do interpretive work to understand the symbol and to assess the consequences of displaying it.

If you display or wear a symbol that you are sure others around you will approve of, you have little to lose from the symbol and something to gain. Signaling support for a cause the majority supports signals your affiliation with the majority. Supporting a beleaguered minority in a context where the majority is at least tolerant is also a low-cost gesture. When I displayed pro-gay ribbons and yard signs, I had no expectation of negative reaction, and I doubt any other straight person in Madison did either.

But that does not mean it was meaningless. Gays and lesbians I knew personally were feeling attacked and the visible support was meaningful to them. The signs and ribbons were passed out at church by people I knew. In that context, I could either display the symbol or not display it but, either way, my action would be interpreted as having meaning. I felt the same way about this latest “welcome neighbor” sign. When confronted with the question, I could either put up a sign or not put up a sign, but either choice carried meaning. I know of at least some instances in the 1990s in which gay and lesbian people stated that the signs made them feel supported and better about living in Madison. Of course, you can “do” support without yard signs or ribbons. After 9/11, Christian churches and Jewish congregations reached out to Muslim congregations (and Muslim congregations for their parts held open houses) and Muslims generally felt supported in Madison, even without yard signs or ribbons.

In places where the symbol is low cost, one can justly be suspected of displaying the symbol just to go along with the majority or as a low cost way of feeling good about a problem you don’t plan to do anything more about.

The same yard signs and ribbons (or safety pins) in some areas would not be safe gestures but would open up a person to verbal or physical assaults, or worse. Whites who visibly supported Blacks in the old rural South or Chicago’s segregated White neighborhoods in the 1950s were violently attacked and had their houses bombed. Displaying pro-gay symbols in areas dominated by conservative Christians in the 1990s could lead to hostile interactions. Even displaying the wrong sports team colors can get you hurt in some contexts.

Displaying a symbol where you know you are an opinion minority, and especially where it opens you to attack, is a very different gesture than where it is safe. In these contexts, it is an act of dissent. It is especially meaningful to dissent visibly in contexts where a dangerous segment of the majority feels empowered to commit violence against minorities. In these contexts, the symbol does not necessarily mean “I am a safe person” but “I am willing to draw the attention of dangerous people” or “not everybody supports those people.” If the intent is actually to shelter minorities from violence, the goal usually is to get as many people as possible to wear the symbol of dissent, to signal to those who intend violence that they cannot act with impunity and cannot count on community support.

Conversely, yard signs and other symbols are sometimes used by majorities to coerce compliance or intimidate minorities. Pro-police, pro-KKK, anti-gay, anti-immigrant symbols and yard signs signal to minorities that they are not safe in the area. When you know that you are in an area where your views are contested, your visible symbol chooses sides.

Another dimension is the clarity or ambiguity of a symbol. This also is contextual. In the US today, it is not quite clear what a safety pin is supposed to signal. Does it merely signal opposition to violent attacks on minorities, or does it also signal opposition to deportations and registries? Can I assume that a safety pin wearer supports DACA and keeping DACA students in the US?  Does a safety pin also mean the wearer supports Black Lives Matter? Expanded immigration policies? Or is it merely a signal that one voted Democratic and is vaguely against “hate”? Or that the person voted for Trump (or Stein?) and wants to disguise the fact in a liberal area? In the late 1960s during the anti-war movement I once tied a white scarf to the sleeve of my dark jacket when biking at night across campus so I could be seen. Several people stopped and asked me what my white scarf “meant.” Was it a new anti-war symbol? If so, they did not want to be late to adopt.

But non-verbal symbols can come to have very clear meanings. In Britain, the safety pin has a clear meaning, from what I’ve read, although its meaning in the US is not clear. In the US, a spray-painted swastika can be safely assumed to be the work of neo-Nazis meant to intimidate minorities and not a Hindu religious symbol. Text is often clearer: The phrase “let your light shine, oppose racism” is hopefully a clearer symbol that merely lighting a candle in your window in December, and “Madison supports its gays and lesbians” is also relatively clear. The latest sign about being happy my neighbors are here, written in Spanish and Arabic, also conveys pretty clear meaning in its language choices as well as its content, although could be criticized for its ambiguity about racism (as the impetus for the signs was a hate letter that used the N-word) and immigration policy (as the sign does not mention your document status).

The ambiguity of a symbol can make signaling one’s actual opinions complex. This is a Christian-majority country and there is a strong politicized Christian movement that is affiliated with White nationalism and/or strong anti-abortion sentiments and/or hostility to gays, lesbians, transgender and other sexual minorities and/or hatred of Muslims or, possibly, Jews. This makes any overt Christian symbol (a cross, a crucifix, a “keep Christ in Christmas” yard sign) an ambiguous symbol that is likely to be interpreted both by non-Christians and also Christians one does not know as a symbol of adherence to the Christian Right or at least Republicanism. Muslim women have a similar problem, as their hijab is often interpreted as symbolizing things other than what they think it symbolizes.

The minister who organized the welcome neighbor signs in Madison told reporters that part of his motivation was that as a White Evangelical Christian, he wanted to distance himself from White Evangelical Christians who are advocating messages that he considers hateful. In the 1990s, pro-gay churches similarly sought to distance themselves from the association of Christianity with anti-gay movements.

But even text symbols can “mean” something other than what the user thinks it meant. I interpret the pro-police yard signs in Madison as “meaning” opposition to Black Lives Matter, as I interpret “Blue Lives Matter” to have a similar meaning. I make this interpretation because there were no pro-police signs in Madison before Black Lives Matter, because the only contextual factor that could be construed as anti-police would be Black Lives Matter, and because the last time pro-police signs and bumper stickers were common it was the “Support Your Local Police” bumper sticker campaign launched by the far-right John Birch Society in 1963. In fact, a quick Google search reveals that the JBS has revived this campaign and there is now a movement among police to spread this slogan as opposition to federal attempts to supervise and rein in the excesses of local police. It could be that someone who put up that sign lives next door to a police officer and couldn’t say no when asked to put it up, despite the person’s private support for Black Lives Matter and concern about racial disparities in Madison. But the “meaning” of the sign still encodes opposition to BLM, regardless of private motives. Likewise, some of my neighbors referred to pro-Trump yard signs in the area as evidence of “hate,” a characterization which other neighbors objected to.

Symbols have to be collective to have any meaning at all, and that is why they tend to have a fad-like character and are typically promulgated and distributed by organizations. That is also why people may contest the meaning of symbols. They are superficial and elusive conveyors of meaning. There are no clear guidelines about when to display symbols and how they will be interpreted. But the use of symbols to convey one’s identity and stance with respect to important issues is an important part of how people come to perceive the opinions of those around them. And that is important.

Pamela Oliver, PhD is a professor of sociology at the University of Wisconsin, Madison. Her specialty is collective action and social movements and, since 1999, she has been working intensely on the issue of racial disparities in criminal justice. You can follow her at Race, Politics, Justice.

Originally posted at the Huffington Post.

In the 21st century, it is perhaps time to rethink the American Dream of owning a house. The feasibility of this dream was in the back of my mind the entire time I read Matthew Desmond’s Evicted, the highly praised ethnography of landlords and renters in Milwaukee. Dr. Desmond flips the relationship between poverty and housing instability on its head: eviction is a cause, not a symptom, of poverty.

To make a long, well-put, and worth-reading argument short: eviction isn’t rare as many policymakers and sociologists might assume; it is actually a horrifyingly common phenomenon. Urban sociologists have missed the magnitude of the eviction phenomenon because they have traditionally used neighborhoods as the unit of analysis, studying issues such as segregation and gentrification. Because eviction is rarely studied, we don’t have good data on eviction. Establishing a dataset of eviction is not a simple data collecting task, given that there are many forms of informal eviction. The consequences of eviction are devastating and have a profound, negative, and life-long impact on subsequent trajectories: worse housing, more eviction, and homelessness, all disproportionately affecting women of color with children (“a female equivalent of mass incarceration,” Desmond argued at a talk at the University of Pennsylvania last week).

The solution is a universal housing voucher program that is funded using money that currently goes to the mortgage interest tax deduction, a $170 billion program for homeowners that benefits mostly the upper-middle class.

Let’s set the economics of a universal voucher program aside — Desmond and many economists on both sides of the political spectrum (including Harvard economist Edward Glaeser) have already addressed the effects on the market, the argument that such a program will be a disincentive to work, and the fear of the lag time that a program will create in the housing market increasing search times. At the heart of public policy are norms and values, and the existence of the mortgage interest tax deduction — the largest housing assistance program in the country — is not a reflection of an inherent American preference for the rich over the poor. Rather, it is a reflection of an inherent American preference for the homeowner over the renter.

To implement the universal voucher program that Desmond argues for, we need to rethink the way we conceive of homeownership in American culture. As I read Evicted, the work of Robert K. Merton came to mind. In 1938, Merton, one of the contenders for the title “founder of modern sociology,” published a paper titled “Social Structure and Anomie.” In the paper, Merton argues that every society has cultural goals, “a frame of aspirational references,” and institutionalized means, “permissible and required procedures for attaining these ends.”

In American society, the institutionalized means are study hard/work hard (and maybe go to church every so often), and the cultural goals are accumulate wealth and own a house. Obviously, the vast majority of Americans don’t achieve these goals and it is extremely hard to argue that the institutionalized means will actually lead them there. But that’s okay; it just makes for a nation of ritualists. Ritualism is devotion to the means without achieving the goals. These ritualists are everywhere in American society, or at least in the way we perceive our society. We romanticize a fictional poor person that takes pride that s/he never took welfare, for example, no matter how tough times were. Welfare is not one of the institutionalized means, and the ritualist prefers to stay farther away from the goal than to cross the line to non-institutionalized means.

According to City Lab, 41% of all US households are residing in a rental unit. Are these households inhabited by ritualists, trying to achieve the goal but without the means? Maybe, but Merton offers another option – they could be rebels. The rebel may or may not conform to the cultural goals and may or may not use the means. The condition for rebellion, according to Merton, is that “emancipation from the reigning standards, due to frustration or to marginalist perspectives, leads to the attempt to introduce ‘a new social order.’”

If one of the American cultural goals is homeownership, the mortgage interest tax deduction is a tool to maintain this social order. The goal’s support structure recognizes in a sense that, with only the purist version of the institutionalized means (hard work with no government assistance), the goal is out of reach. If that support system is taken away, if we shift funding from the mortgage interest tax credit to a universal housing voucher program, we must recognize that we are supporting a cultural rebellion.

It is time to call for a change in the norms and values that are at the heart of our public policy. That is not a simple task. When I think of the “American,” I think about Ron Swanson from the TV show Parks and Recreation. In one of the show’s episodes, Swanson explains America to a little girl, “Let’s get started. Life, liberty, and property. That’s John Locke. This is your lunch.” Matthew Desmond, by calling for a universal voucher program, challenges this status quo and attempts to put habitability, stability, and opportunity at the heart of our value system and not as byproducts of homeownership and hard work. He also challenges the institutionalized means by calling for an increase in the number of people achieving this new goal — a stable home — specifically through quality rental housing, with government assistance, rather than through hard work alone.

The United States is nation of renters that views itself as a nation of homeowners. The millions of rental households deserve to be a part of the group that achieves the American cultural goal. They deserve government support, they deserve stability, and they don’t deserve to have to break away from the American institutionalized means. We must not shy away from the size of this task. The country might not be ready to think of itself as the nation of renters that it is. The United States is undergoing a housing and eviction crisis, and as Matthew Desmond said in his talk at Penn this week, “This is not us, there is nothing American about this.” It is time for a new social order, for the rise of the renter class as more than ritualists and rebels.

Originally from Tel Aviv, Abraham Gutman is currently at the Center for Public Health Law Research at Temple University. He is an aspiring sociologist working on econometrics, race, policing, and housing. He blogs at the Huffington Post and you can follow him on Twitter.

Dear readers, I shut down SocImages after the election. It didn’t feel like a time for business as usual. Sociology is not a partisan enterprise, but sociologists understand themselves to be scientists and we share a body of literature from which we derive things we believe to be more fact than fiction, at least until we have better data. Donald Trump’s candidacy made a mockery of facts, while his and Pence’s policy recommendations on everything from torture to climate change to stop-and-frisk to excluding Muslims from the US to “reformability” of sexual minorities to The Wall fly in the face of available data.

I expressed my personal feelings about Trump’s election here, arguing that we need to shift our focus away from the voting patterns of our fellow Americans and toward the institutions that suppress, exclude, and differently weigh our votes. It’s a sociological argument, but also a partisan one, so I won’t reproduce it. What I will do is go forward with Sociological Images, bringing it back to keep spreading the science of sociology, putting empirical research before presumptions as best as I can, as I and so many guest posters did during the campaign.

See you on Monday.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.