A new survey of 557 female scientists found widespread experiences of discrimination and alienation in the workforce that varied in interesting ways by race.

While all types of women reported experiencing these forms of discrimination in large numbers — and 100% of a sub-sample of 60 interviewed for the study reported at least one — the race differences are interesting:

• Black women were especially likely to need to prove and re-prove competence.
• Asian and white women, especially, received pressure to withdraw from the workplace after having children.
• Asian women were most likely to be pushed to perform a stereotypically feminine role in the office, followed by white and then Latina women. Black women rarely reported this.
• Latina and white women were most likely to feel supported by other women in the workforce; Black women the least.
• And almost half of Black and Latina women had been mistaken for janitors or administrative assistants, compared to a third of white women and a quarter of Asian women.

The study, by law professor Joan Williams and two colleagues, can be found here.

SocImages News:

Phew. What a month.

• Thanks to The Conversation for asking me to expand a post I wrote about the sexism and xenophobia behind Dylann Roof’s murders. Their version was picked up by the Washington Post, where it was re-posted, attracting over 500 comments.
• June’s roller coaster of events inspired two new SocImages Collections on the fight for same-sex marriage and white men’s violence. See them all on our Instructors Page.
• We got to put up this beautiful map.

You like!  Here are our most appreciated posts this month:

• I am a white woman. No more murder in my name (1,500+ likes)
• Millennials are no less racist than Generation X (and hardly less racist than Boomers) (1,200+ likes)
• Why it was easy for Rachel Dolezal to pass as black (1,000+ likes)
• Powerful people are sensitive to injustice, but mostly when they are its victims (700+ likes)
• Child pageants and the performance of gender (700+ likes)
• The iron cage in binary code: How Facebook shapes your life chances (650+ likes)
• Buy a Joe Strummer replica guitar with your Sex Pistols credit card because layers upon layers of irony (550+ likes)

Thanks everybody!

Editor’s pick:

• Animal cultures and new questions of conservation

Top post on Tumblr this month:

With over 15,000 likes and shares, I’m so happy to be helping bring awareness to this issue. At Tumblr, this month’s top post: Defensive architecture aimed at the homeless as a deliberate, considered kind of cruelty.

Social Media ‘n’ Stuff:

Finally, this is your monthly reminder that SocImages is on Twitter, Facebook, Tumblr, Google+, and Pinterest.  I’m on Facebook and most of the team is on Twitter: @lisawade, @gwensharpnv, @familyunequal, and @jaylivingston.

Finally…

Bye-bye June 2015; we’ll remember you forever.

All eyes are on the Confederate flag, but let’s not forget what enabled Roof to turn his ideology into death with such efficiency, as illustrated in this comic from Jonathan Schmock. Visit Schmock’s website here.

On June 26th, 2015, the United States Supreme Court ruled that bans on same-sex marriage violate the 14^th Amendment of the Constitution. This is your image of the week:

Source: Slate.

Legal status of same-sex marriage in the U.S.:

• 2015: Supreme Court rules ban on same-sex marriage unconstitutional
• 2013: A great year for marriage equality
• 2012: Map of the state legality of same-sex marriage in the U.S.

The social psychology of same-sex marriage:

• Why are people changing their minds on same-sex marriage?
• The contact hypothesis: Does knowing a gay person change your mind?
• Americans underestimate how many other Americans support same-sex marriage

Politicians on same-sex marriage:

• Politicians followed, didn’t lead, on same-sex marriage
• Politicians overestimate their constituents’ conservatism

Humor/commentary:

• Who enjoys “traditional” marriage?
• Challenging the definition of marriage equality
• What exactly do we mean by “traditional”?

Changing public opinion on same-sex marriage:

• 2012: Support for same-sex marriage rising in every demographic
• 2012: Political affiliation and support for same-sex marriage
• 2010: Increasing cultural acceptance of gay and lesbian rights

Discourse:

• Naming marriage between people of the same sex
• Same-sex marriage and the social construction of social problems
• Individualist vs. social frames for favoring same-sex marriage
• Rhetorical strategy in the same-sex marriage debate
• Framing North Carolina’s Amendment One
• The changing definition of family

The movement for same-sex marriage:

• Outing Prop. 8 supporters on Google Maps
• Stigmatizing cousin marriage in an argument for same-sex marriage
• Using children in anti-same-sex marriage ads
• “Yes on Prop. 8”: Heteronormative, pro-natal, and anti-miscegenation
• A rainbow coalition against same-sex marriage
• Highlighting the economic impact of same-sex marriage
• Rhetorical strategy in the same-sex marriage debate
• Framing North Carolina’s Amendment One

In the aftermath of Dylann Roof’s racist murder, some cities in the South are reconsidering their relationship to the Confederate Flag. Should it fly? Be in a museum? Burn? The discussion raises larger questions of how to move forward from ugly histories without simultaneously whitewashing a city’s past. And, as well, how do we know when something is truly in our past?

I was thinking about just these questions a couple weeks ago when a friend of mine walked me by the monument to the Crescent City White League in New Orleans. The conical stone was erected to commemorate the return of white supremacist government two years after a lethal insurrection against the Reconstruction state government in 1874. In that insurrection, thousands of former Confederate soldiers attacked the city police and state military. They killed 11 members of the NOPD and held city government buildings for three days before federal troops arrived and they fled.

Two years later, the white supremacist politicians were back in power and they placed the monument in a prominent place where Canal St. meets the Mississippi. The monument, to be clear, is in honor of cop-killing white supremacists.

Here it is in 1906 (source, photographer unknown):

So, what to do with the thing?

In 1974 — one hundred years after the insurrection and 98 years after its erection — the city added a marker nearby distancing itself from the message of white supremacy. It read:

Although the “battle of Liberty Place” and this monument are important parts of the New Orleans history, the sentiments in favor of white supremacy expressed thereon are contrary to the philosophy and beliefs of present-day New Orleans.

In 1993, some of the original inscriptions were removed and replaced with this slightly more politically correct comment:

In honor of those Americans on both sides who died in the Battle of Liberty Place. … A conflict of the past that should teach us lessons for the future.

It was also moved to a new location. Today it sits between a flood wall, a parking lot, and an electrical substation. If you wanted to give a monument the finger, this is one way to do it. Here’s how it looks on Google Maps streetview:

So, the question is: What to do with these things?

I’ll admit that seeing the monument tucked into an unpleasant corner of New Orleans was somehow satisfying. But I was also uneasy about its displacement. Is this an example of New Orleans trying to repress knowledge of its racist history? (And present?) Or is it a sign that the city actively rejects the values represented by the monument? Conversely, if the city had left the monument at the foot of Canal St. would this be a sign that it took history seriously? And, thus, responsibility for its past? Or a sign that it didn’t take an anti-racist stance seriously enough?

This seems like an obviously difficult call to make, but I’m glad that we’re using the horror of Roof’s massacre to begin a discussion about how to handle symbols like these and, maybe, truly make them a part of our past.

One of the important conversations that has began in the wake of Dylann Roof’s racist murder in South Carolina has to do with racism among members of the Millennial generation. We’ve placed a lot of faith in this generation to pull us out of our racist path, but Roof’s actions may help remind us that racism will not go away simply by the passing of time.

In fact, data from the General Social Survey — one of the most trusted social science data sets — suggests that Millennials are failing to make dramatic strides toward a non-racist utopia. Scott Clement, at the Washington Post, shows us the data. Attitudes among white millennials (in green below) are statistically identical to whites in Generation X (yellow) and hardly different from Baby Boomers on most measures (orange). Whites are about as likely as Generation X:

• to think that blacks are lazier or less hardworking than whites
• to think that blacks have less motivation than whites to do well
• to oppose living in a neighborhood that is 50% or more black
• to object if a relative marries a black person

And they’re slightly more likely than white members of Generation X to think that blacks are less intelligent than whites. So much for a Millennial rescue from racism.

All in all, white millennial attitudes are much more similar to those of older whites than they are to those of their peers of color.

***

At PBS, Mychal Denzel Smith argues that we are reaping the colorblindness lessons that we’ve sowed. Millennials today may think of themselves as “post-racial,” but they’ve learned none of the skills that would allow them to get there. Smith writes:

Millennials are fluent in colorblindness and diversity, while remaining illiterate in the language of anti-racism.

They know how to claim that they’re not racist, but they don’t know how to recognize when they are and they’re clueless as to how to actually change our society for the better.

So, thanks to the colorblindness discourse, white Millennials are quick to see racism as race-neutral. In one study, for example, 58% of white millennials said they thought that “reverse racism” was as big a problem as racism.

Smith summarizes the problem:

For Millennials, racism is a relic of the past, but what vestiges may still exist are only obstacles if the people affected decide they are. Everyone is equal, they’ve been taught, and therefore everyone has equal opportunity for success. This is the deficiency found in the language of diversity. … Armed with this impotent analysis, Millennials perpetuate false equivalencies, such as affirmative action as a form of discrimination on par with with Jim Crow segregation. And they can do so while not believing themselves racist or supportive of racism.

Comic by Wiley Miller. H/t to Larry Stern.