Research on college student alcohol consumption shows that they drink significantly more when they link their drinking to a reason to celebrate. Halloween is one of the many “alcoholidays” that occur throughout the school year.
Psychologist Kent Glindemann and colleagues took measures of the blood alcohol concentration of college students on Halloween and a comparative non-holiday. As a measure of their investment in the celebration, the researchers also indicated whether the student was in costume on Halloween and asked the subject how much time and effort they spent putting it together.
They found that students on Halloween were significantly more intoxicated than they were on the non-holiday, significantly more intoxicated if they were in costume, and significantly more intoxicated if they had invested more versus less time in their appearance.
Glindemann and his colleagues theorize that the Halloween costume mediates the intent to celebrate, but costumes may also have an independent effect. Social work professor John D. Clapp and his colleagues studied non-holiday-related college parties. Such parties often have themes that encourage students to dress up. In theory, the themes apply to all students but in practice women dress up far more often than men.
Clapp and his colleagues found that women tested at themed parties had higher rates of intoxication than women at non-theme parties. Women may be de-inhibited by the costumes themselves or the costumes may make the party feel more like an alcoholiday.
October 2015: University of Louisville President James Ramsey held a staff Halloween party where stereotypically Mexican sombreros, maracas, and bushy mustaches were handed out to guests. Latinos account for 3.4% of the college’s student population.
October 2015: Members of UCLA’s Sigma Phi Epsilon fraternity and Alpha Phi sorority threw a “Kanye Western” party. According to UCLA’s Afrikan American Newsmagazine, witnesses reported:
“a group of women leaving the dormitory dressed in oversized shirts, gold chains, and form-fitting black dresses stuffed to caricature their butts.”
a girl who had “taped a wine glass to her fake butt.”
people “dressed in baggy clothing, bandanas, and gold chains.”
“fraternity members [wearing] black face paint.”
When witnesses tried to take photographs, they reported being rushed by fraternity members, but some images appeared on social media. In their coverage of the party, Cosmopolitan included these:
March 2015: Sigma Alpha Epsilon members and others at the University of Oklahoma sing:
There will never be a nigger in SAE.
You can hang them from a tree, but they’ll never sign with me.
November 2014: “USA vs. Mexico” party hosted by the Kappa Alpha fraternity at Randolph-Macon College
September 2014: Entries in a “car costume” event by ENSOC, the Engineering Society of the University of Canterbury, mock ebola victims, the violence in the Gaza strip, and the Taliban. Discussed here and the university’s official response can be read here (thanks to Mark B. and another anonymous tipster for the heads up).
And some sexism for good measure:
Earlier that year, in May, the same group also put out a song parody featuring an actor in blackface. The negative response to this incident was swift, but it did not apparently make much impact on the group.
February 2014: Photos from an Olympics-themed mixer co-hosted by the Kappa Alpha Theta sorority and the Sigma Phi Epsilon fraternity at Columbia University, discussed here. Costumes and gags reflected racial/national stereotypes:
January 2014: The Tau Kappa Epsilon fraternity at Arizona State University hosted a so-called Martin Luther King, Jr party in which “mocked blacks by donning loose basketball jerseys, flashing gang signs and drinking from hollowed-out watermelons.” Photos online were tagged with #hood.
November 2013: The Phi Sigma Kappa fraternity at California Polytechnic – San Luis Obispo threw a “Colonial Bros and Nava-Hos” party.
October 2013: The Delta Kappa Epsilon sorority at the University of North Carolina, Chapel Hill, throws a 60s-themed party features “hippies” mixing with men in rice paddy hats. Faces blacked out. (Thanks to Holly for the link!)
July 2013: The Alpha Delta fraternity and Delta Delta Delta sorority at Dartmouth College hosted at “Bloods and Crips” party (story here, picture here):
April 2013: This still is from a video celebrating the spring semester induction of new recruits into UC Irvine’s Asian-American fraternity Lambda Theta Delta (via Colorlines). It features a fraternity member in blackface. The entire video can be seen here.
February 2013: Three hockey fans in the audience of a North Dakota high school semifinal donned Ku Klux Klan-ish hoods as a “joke,” they later said:
October 2012: The photograph below depicts the members of the Chi Omega sorority at Penn State (source). It was taken during a Mexican fiesta-themed party around Halloween. The signs read: “will mow lawn for weed & beer” and “I don’t cut grass I smoke it.” The Vice President of the college’s Mexican American Student Association, Cesar Sanchez Lopez, wrote:
The Mexican American Student Association is disappointed in the attire chosen by this sorority. It in no way represents our culture. Not only have they chosen to stereotype our culture with serapes and sombreros, but the insinuation about drug usage makes this image more offensive. Our country is plagued by a drug war that has led to the death of an estimated 50,000 people, which is nothing to be joked about.
The president of the sorority sent out an apology. Penalties are under discussion as of this posting.
May 2012: The University of Chicago’s Alpha Delta Phi fraternity required pledges to wear “Mexican labor outfits” and sombreros while mowing the frat house lawn to Mexican ranchera music (source).
UPDATE: A University of Chicago student involved in reporting this incident wrote it to say that the photograph we originally published is likely unrelated to the Alpha Delta Phi incident (that is, a fake or a photo of a different event). In other words, the incident happened, but the photograph was not of the incident. Accordingly, we’ve removed the photo.
March 2012: “Cowboys and Indians” party, University of Denver, hosted by the Lambda Chi Alpha fraternity and Delta Delta Delta sorority:
February 2010: Members of the Athletics Union at the London School of Economics painted their faces brown and “dressed up as Guantanamo Bay inmates and drunkenly yelled ‘Oh Allah’…” At least 12 students were found to have dressed up in costumes that were deemed “racist, religiously insensitive and demeaning.”
October 2009: University of Toronto students decided to dress up like the Jamaican bobsled team from Cool Runnings for Halloween (source). Their costume, which earned them a “Costume of the Night” award at this college-sponsored party, included blackface.
February 2007: Pictures from a “South of the Border” party at Santa Clara University in California. Indeed, that IS a pregnant woman, cleaning ladies, and a slutty gang member.
January 2007: A party in “honor” of Martin Luther King Day at Tarleton State University in Texas:
January 2007: A party in “honor” of Martin Luther King Day at Clemson College in South Carolina:
January 2007: A party in “honor” of Martin Luther King Day at University of Connecticut School of Law:
The image above is a photograph of a snowflake taken in the late 1800s by Wilson Bentley. Bentley, a 19-year-old farmer in Vermont, was the first person to ever photograph snowflakes. From the Guardian:
Bentley’s obsession with snow crystals began when he received a microscope for his 15th birthday. He became spellbound by their beauty, complexity and endless variety.
“Under the microscope, I found that snowflakes were miracles of beauty; and it seemed a shame that this beauty should not be seen and appreciated by others. Every crystal was a masterpiece of design and no one design was ever repeated. When a snowflake melted, that design was forever lost. Just that much beauty was gone, without leaving any record behind,” he said.
Bentley started trying to draw the flakes but the snow melted before he could finish. His parents eventually bought him a camera and he spent two years trying to capture images of the tiny, fleeting crystals.
He caught falling snowflakes by standing in the doorway with a wooden tray as snowstorms passed over. The tray was painted black so he could see the crystals and transfer them delicately onto a glass slide.
To study the snow crystals, Bentley rigged his bellows camera up to the microscope but found he could not reach the controls to bring them into focus. He overcame the problem through the imaginative use of wheels and cord.
Bentley took his first successful photomicrograph of a snow crystal at the age of 19 and went on to capture more than 5,000 more images.
What struck me about this story, other than the pretty pictures and neat historical trivia, was the fact that nearly every schoolchild in the Western world knows what a snowflake looks like under a microscope, even as their experience of snowflakes is mostly of them as cold, fuzzy, frozen blobs, if they have any regular experience with snow at all. They know because we teach them.
The idea of the meme is one way to discuss our ability to transfer elusive knowledge like this. A meme is a unit of knowledge or a type of behavior that’s passed on from generation to generation culturally. The gene is its evolutionary cousin, passing along knowledge and behavior genetically. In the US, this particular knowledge meme is found in books or scientific discussions, but it has also become a common arts and craft project: many of us learn about snowflakes when we are shown how to make them from construction paper:
It’s quite amazing to consider how every human generation since Bentley understands the snowflake just a little bit differently than anyone before him. Because of the advantage that human culture gives each new generation, nearly every child learns to appreciates their beauty.
See a slide show of his photographs at The Telegraph. This post originally appeared in 2010.
In the 6-minute video below, Stanford sociologist Aliya Saperstein discusses her research showing that the perception of other peoples’ race is shaped by what we know about them. She uses data collected through a series of in-person interviews in which interviewers sit down with respondents several times over many years, learn about what’s happened and, among other things, make a judgment call as to their race. You may be surprised how often racial designations. In one of her samples, 20% of respondents were inconsistently identified, meaning that they were given different racial classifications by different interviewers at least once.
Saperstein found that a person judged as white in an early interview was more likely to be marked as black in a later interview if they experienced a life event that is stereotypically associated with blackness, like imprisonment or unemployment.
She and some colleagues also did an experiment, asking subjects to indicate whether people with black, white, and ambiguous faces dressed in a suit or a blue work shirt were white or black. Tracing their mouse paths, it was clear that the same face in a suit was more easily categorized as white than the one in a work shirt.
Race is a social construction, not just in the sense that we made it up, but in that it’s flexible and dependent on status as well as phenotype.
She finishes with the observation that, while phenotype definitely impacts a person’s life chances, we also need to be aware that differences in education, income, and imprisonment reflect not only bias against phenotype, but the fact that success begets whiteness. And vice versa.
The ideology of intensive motherhood is a cultural approach toward parenting that suggests that competent childcare demands “copious amounts of time, energy, and material resources” and that providing such childcare should take priority over everything else a mother might like or need to do. In South Korea, this imperative is at work even before babies are born and the practice is called tae-gyo. A reporter for the Korea Herald, a local newspaper, explains:
Since over 600 years ago, expectant mothers in Korea have been practicing taegyo, a series of prenatal routines aimed at nurturing a healthy, virtuous and skilled child. They try to see and hear only the most pleasant things starting from three months of pregnancy.
Koreans believe that a mother’s state of mind and ongoing education during pregnancy determines a baby’s prospects. Their educational and occupational future, even their personality, is dependent on what their mothers do while they’re pregnant. A reporter, below, quotes a South Korean figure who claims that “nine months of prenatal education is more valuable than nine years of post-natal learning.”
Interest in tae-gyo is escalating thanks to declining birth rates and hyper-competition. Fewer Korean couples are having more than one child and they want to give these “single” children an edge by helping them from the womb. They want their children to survive in a hypercompetitive educational environment.
Accordingly, while the most common tae-gyo used to be listening to classical music, women are facing increasing pressure to do more and more for their child before it is born. During the past 20 years, tae-gyo has incorporated learning calligraphy or floral arrangement, crafts like knitting and sewing, and doing yoga. Expected mothers are doing English and math tae-gyo, meaning that they study English and do math for their unborn children to ensure that they will excel in those skills. Korea’s tourism industry have developed a “taegyo travel package,” which is supposed to be beneficial for babies in the womb.
This can all be quite intensive, as you might imagine, as women are expected to personally practice all of the skills and traits they hope their baby will have. Intensive mothering in South Korea, then, starts before the baby is born.
Sangyoub Park, PhD, is an associate professor of sociology at Washburn University, where he teaches Social Demography, Generations in the U.S., and Sociology of East Asia. His research interests include social capital, demographic trends, and post-Generation Y.
A child that was 7 years old when Hurricane Katrina hit New Orleans will be 17 today. When the storm hit, he would have just started 2nd grade. Today, that 17-year-old is more likely than his same age peers in all but two other cities to be both unemployed and not in school. He is part of the Katrina generation.
When the city was evacuated, many families suffered a period of instability. A report published nine months after the storm found that families had moved an average of 3.5 times in the first nine months. One-in-five school-age children were either not enrolled in school or were only partially attending (missing more than 10 days a month).
Five years later, another study found that 40% of children still did not have stable housing and another 20% remained emotionally distressed. 34% of children had been held back in school (compared to a 19% baseline in the South).
With so much trauma and dislocation, it is easy to imagine that even young people in school would have trouble learning; for those who suffered the greatest instability, it’s likely that their education was fully on pause.
At The Atlantic, Katy Reckdahl profiles such a family. They evacuated to Houston, where they suffered abuse from locals who resented their presence. At school, boys from New Orleans were getting picked on and getting in fights. So the mother of three kept her 11- and 13-year-old boys at home, fearful for their safety. Indeed, another New Orleanian boy that they knew was killed while in Houston. The boys missed an entire year of school.
“An untold number of kids,” writes Reckdahl, “probably numbering in the tens of thousands—missed weeks, months, even years of school after Katrina.” She quotes an educator who specializes in teaching students who have fallen behind, who estimates that “90-percent-plus” of his students “didn’t learn for a year.”
When the brothers profiled by Reckdahl returned to New Orleans one year later, they were placed in the correct grade for their age, despite having missed a year of school. The system was in chaos. Teachers were inexperienced thanks to charter schools replacing the public school system. One of the boys struggled to make sense of it all and eventually dropped out and got his GED instead.
No doubt the high number of unemployed and unenrolled young people in New Orleans and other Gulf Coast cities devastated by Katrina is due, in part, to the displacement, trauma, and chaos of disaster. Optimistically, and resisting the “at risk” discourse, the Cowen Institute calls them “opportunity youth.” If there is the political will, we have the opportunity to help empower them to become healthy and productive members of our communities.
For more, pre-order sociologist Alice Fothergill and Lori Peek’s forthcoming book, Children of Katrina, watch an interview about their research, or read their preliminary findings here.
Despite popular notions that the U.S. is now “post-racial,” numerous recent events (such as the Rachel Dolezal kerfuffle and the Emmanuel AME Church shooting) have clearly showcased how race and racism continue to play a central role in the functioning of contemporary American society. But why is it that public rhetoric is at such odds with social reality?
A qualitative study by sociologists Natasha Warikoo and Janine de Novais provides insights. By conducting interviews with 47 white students at two elite universities, they explore the “lenses through which individuals understand the role of race in society.” Described as race frames, Warikoo and de Novais articulate two ways in which their respondents rely on particular cultural frames in making sense of race and race relations.
The color-blind frame: the U.S. is now a “post-racial” society where race has little social meaning or consequence.
The diversity frame: race is a “positive cultural identity” and the incorporation of a multitude of perspectives (also referred to as multiculturalism) is beneficial to all those involved.
Integral to Warikoo and de Novais’ study is the finding that about half of their student respondents simultaneously house both the color-blind and diversity frames. Of 24 students who held a color-blind frame, 23 also promoted a diversity frame. Warikoo and de Novais explain this discursive discordance as a product of the environments in which respondents reside: a pre-college environment where race is typically de-emphasized and a college environment that amplifies the importance of diversity and multiculturalism.
Importantly, Warikoo and de Novais argue that the salience of these two co-occurring race frames is significant not only because of their seeming contradictions, but because they share conceptions of race that largely ignore a structural frame: the idea that social structures are an important source of racism and racial inequality in the U.S. Ultimately, Warikoo and de Novais’ findings illustrate the general ambivalence that their white respondents share about race and race-based issues — undoubtedly reflective of the discrepancies concerning race in broader society.
Stephen Suh is a PhD candidate in Sociology at the University of Minnesota and a graduate board member at The Society Pages. His dissertation research examines the growing global trend of ethnic return migration through the perspectives of Korean Americans.
There is new research from the National Center for Education Statistics (NCES), written up by Susan Dynarsky at the New York Times Upshot. The striking finding is that poor children in the top quartile on high school math scores have a 41% chance of finishing a BA degree by their late twenties — the same chance as children from the second-lowest quartile in math scores who are high-socioeconomic status (SES). Poor children from the third-highest quartile in high school math have graduation about equal to the worst-scoring children form the richest group. Here’s the figure:
The headline on the figure is misleading, actually, since SES is not measured by wealth, but by a combination of parental education, occupation, and income. (Low here means the bottom quartile of SES, Middle is the 25th to 75th percentile, and High is 75th and up.)
One possible mechanism for the disparity in college completion rates is education expectations. Dynarsky mentions expectations measured in the sophomore year of high school, which was 2002 for this cohort. What she doesn’t mention is how much those expectations changed by senior year. Going to the NCES source for that data (here) I found this chart, which I annotated in red:
Between sophomore and senior year, the percentage expecting to finish a BA degree or more decreased and the percentage expecting to go to two-year college increased, across SES levels. But the change was much greater for lower SES students. So the gap in expecting to go to two-year college between high- and low-SES students grew from 6 to 17 percentage points; that is, from 9% versus 3% in the sophomore year to 22% versus 6% in the senior year.
That’s a big crushing of expectations that happened in the formative years at the end of high school.