race/ethnicity: Blacks/Africans

Angi S. alerted us to a cartoon that ran this month in Eastern Michigan University’s student newspaper, The Echo. It featured two people in white supremacist hoods in front of a noose hanging from a tree. One says to the other: “Honey, this is the tree where we met.”

The ensuing conversation is a good example of how claims that materials are racist are dismissed by their producers.  After receiving criticism, The Echo made the following “response” (here):

We understand the “You Are Here” cartoon may have offended some readers. We apologize for the lack of sensitivity some felt we showed for publishing the piece.  The cartoon points out the hypocrisy of hate-filled people. Its intent was to ask how can someone show affection for one person while at the same time hating someone else enough to commit such a heinous act as hanging. We wish to remind readers that they are free to express their opinion on our discussion boards and we hope to continue to foster free thought and open discussion on campus and in the community.

– The Eastern Echo

First, notice that it is a typical “we are sorry that you were offended” non-apology.  The first sentence acknowledges that some readers “may have [been] offended” and then says that “some felt” that there was an insensitivity.  It does not say that the cartoon was offensive or insensitive.

Second, it also explains that the intention was to point out the “hypocrisy of hate-filled people,” not make light of lynching, without interrogating the relative importance of intent and reception.  One could argue that cultural producers are at least somewhat responsible for the  myriad of ways that an item could be reasonably interpreted.

Third, it backs into the free speech corner by claiming to be open to all opinions (using the word “free” twice in one sentence).

The Detroit News covered The Echo’s response and also added that while one African American student objected to the cartoon, another thought it was funny.  So…

Fourth, the coverage relied on the idea that if just one member of the relevant group is not offended, then maybe the rest are over-reacting.

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.

We know that U.S. stereotypes associate black people, especially black men, with criminality (for examples, see our posts on who looks suspicious, racial profiling, and race-sensitive trigger fingers).  But a new study by sociologists Aliya Saperstein and Andrew Penner shows that being convicted of a crime sometimes shifts people’s racial self-perceptions in related directions.  Saperstein and Penner compared the self-identification of people in 1979 and 2002.  Reflecting the social construction of race, it is typical for there to be some mis-matches between people’s reported race at different times; but the researchers discovered that the experience of being incarcerated shaped if and how one’s racial identification changed.

The Table below compares the self-reported race in 1979 (far left column) with the self reported race in 2002 (next left column).  The third and fourth columns show the reported race of people in 2002 who were not incarcerated and incarcerated, respectively.  We see that, among people who were not incarcerated, 5% of the people who identified as “European” in 1979 identified as “Black” or some other race in 2002.  Among people who were incarcerated, however, we see a much greater defection from whiteness; only 81% of those who identified as white in 1979 still did so in 2002.

Saperstein and Penner argue that this shows that “…penal institutions play an important role in racializing Americans…”  The experience of being incarcerated somehow makes people, even people who feel white, feel somehow less white.

Via Contexts Discoveries.  For great examples of the social construction of race, start with this simple lesson, then see these great posts: black and white twins! wha’!?, Obama looks just like his white grandfather, history and race in the U.S. census, claiming whiteness in court, judging racial phenotypes in China, and figuring out “Creole”.

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.

Rachel F. sent in a link to a site sponsored by the National Center for Culturally Responsive Educational Systems that provides a lot of information on rates of children diagnosed as in need of special education services, broken down by race. For instance, this map shows the proportion of African-Americans aged 6-21 who qualified for special ed services in 2006-2007 for all disabilities (you can also select a specific disability). The states are arranged into quintiles (so each color includes 20% of the states):

I always prefer to know the exact percentages, so I clicked on the Tables tab at the top of the page and looked at the Special Education Rates by Race and Disability link. Here are the percentages for the map above (just the first page of the table):

Here’s the equivalent data for Whites (again, page 1 of the table):

The site also provides info on teacher certification (look under the Tables tab). Here’s page 1 of a table of the states ranked by the % of special-ed teachers who are not fully certified in special education:

If you go to the map and click on a state, you can get the trend in certification over time. This shows special ed teachers who aren’t fully certified in California:

Of course, there are all sorts of interesting questions about special ed that this data set doesn’t address. The evidence is pretty clear that boys are more likely to be diagnosed as having a learning disability than girls are, and some critics suggest that behavioral issues like acting up and causing teachers headaches are becoming the basis of a diagnosis that can have life-long consequences for teachers’, parents’ and students’ expectations about how they’ll do in school. Insofar as perceptions of behavior are affected by a student’s race (see Ann Ferguson’s Bad Boys: Public Schools in the Making of Black Masculinity), this could have particularly negative consequences for some groups.

Interpreting rates of use of special ed programs is hard, too. Does the fact that Black kids in Iowa have much higher rates of qualifying for special ed courses than Black kids in Mississippi do mean that there are more disabilities in Iowa? Or that kids there benefit from better screening to identify kids who might benefit from the classes?

Aside from that, thoughts on what might be causing the dramatic differences in rates between states and between race/ethnicities?

The New York Times reports that there has been an increase in the percent of Black Americans reporting that they are “pretty” or “very” happy (though Blacks lag behind Whites in happiness).  Indeed, while their happiness quotient appears to have dipped a bit this decade, Blacks have reported significantly higher rates of happiness in the ’80s, ’90s, and ’00s, compared to the ’70s.

Still, the article entirely skips over the fascinating gender difference.  While American Black men’s happiness appears to have peaked in the ’80s and ’90s, they show real losses in reported happiness in the ’00s.  In contrast, Black women’s happiness has been steadily rising; they  neither express the same rapid increases or decreases that characterize the trend among men.

When we look at race and gender together, Black men are often among the most disadvantaged groups in society.  They are among the most hard hit by the recession in terms of joblessness.  They are less likely than Black women to enroll in and complete college.  That said, I am hardly an expert in happiness studies… any ideas as to why the gender disparity in self-reported happiness would be so much stronger among Blacks than Whites?

Via Racialicious, and sender-inners Patricia P. and Dmitriy T.M.

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.

Yesterday I posted the news that the percent of Americans in poverty reached nearly 15% in 2009.  Philip Cohen, at Family Inequality, used the same Census data to give us an idea of how both wealth and poverty are distributed across U.S. racial groups.  We know that Blacks, Latinos, American Indians and some, but not all, Asian sub-groups are poorer, on average, than Whites.  Cohen offers us a different way of looking at this, however, by plotting the income-to-needs ratio for Whites, Blacks, and Latinos over the last 8 years.

That income-need ratio is, by definition, 1.0 at the poverty line, and numbers above that are multiples of needs, so 3.0 is income of 3-times the poverty line.

That ratio sits along the vertical axis, with time at the horizontal:

This, Cohen explains, “…allows us to see the size of the White advantage…”  He continues:

So, for example, the richest 5th of Whites are above 11-times the poverty line, while the poorest 5th of Whites are (on average) just above the poverty line. In contrast, the richest 5th of Blacks and Latinos are around 7-times the poverty line, and 40% of both groups are below 1.5-times the poverty line.

It’s not simply, then, that Blacks and Latinos are disproportionately poor.  Their poor are also poorer than the poor Whites and their rich are less rich than rich Whites.

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.

Rachel sent in a link to a post about the recession by Tim Cavanaugh at Reason that led me to an interactive graphic at the Wall Street Journal that lets you track job loss by either sector or by race/ethnicity and sex from December 2007 to August 2010.

Here is the race/ethnicity and sex data for January 2008 (for reasons I cannot understand, Asians are not separated out by sex, and as usual, American Indians aren’t included):

And here’s the breakdown for January 2010:

Unfortunately, the numbers aren’t weighted by the number of total workers per category, so we don’t have any way to know how these raw numbers translate into percentages of workers losing their jobs.

By economic sector, for January ’08:

January ’10:

[On a nitpicky note, the sector graphs show job losses in negative numbers, which would work if it showed total change in # of jobs. But I think we’d be thrilled if we had -8… thousand job losses, as the graph is labeled. Just a small sloppy labeling issue.]

As the data show, and as we’ve discussed before, the economic recession has disproportionately affected men. But Cavanaugh cautions that it might be a little soon to declare men an at-risk species or lament the bad luck of being born male. Presumably, if men’s over-representation in construction, for instance, has meant they suffered more than women from the real estate bust, if you felt like it you could turn it around and argue that perhaps they disproportionately benefited from the boom that preceded it. Additionally the employment sectors are pretty broad; “retail” or “finance” will include some specific occupations that are fairly gender balanced, some that are dominated by men, and some dominated by women. And overall loss in retail jobs doesn’t tell us if the losses are spread equally across occupations within the sector.

Should we care about the suffering of men and their families in the recession? Of course. And to the degree that men are disproportionately represented in occupations that are prone to boom/bust cycles, we’re likely to continue to see greater volatility in their employment rates than women’s, sometimes to their advantage, sometimes not. But we might want to be a little careful and look at some more in-depth data before we declare, as some commentators seem to want to do, that women have basically escaped the recession. If nothing else, men and women aren’t islands; lots of us share household expenses, and a woman whose husband loses his job but keeps her own doesn’t exactly avoid any negative consequences of the recession.

Related posts: more comparisons of joblessness, race and recession, unemployment and education level, not everyone suffers during a recession, the gender employment gap,

Trigger warning: racial violence and racist language.

A disturbing picture of racial slaughter emerges in the days following Katrina, at the hands of private residents and police officers. Racially-motivated murders were carried out in Algiers Point, a predominately white enclave nestled in mostly black Algiers, not far from Gretna. This part of the city is connected to the rest of New Orleans by bridge and ferry only, and it did not experience flooding. After the storm, a band of 15 to 30 white men formed a loose militia targeting anyone whom they deemed “didn’t belong” in their predominately white neighborhood (source). They blocked off streets with downed trees, stockpiled weapons, and ran patrols.

At least eleven black men were shot, although some locals expect that the actual number is much higher. On July 16, 2010, Roland Bourgeois was charged with shooting three black men in Algiers in the days following Katrina (source). He allegedly came back to the militia home base with a bloody baseball cap from Ronald Herrington, a man he shot, and told a witness that “Anything coming up this street darker than a paper bag is getting shot.”

To date, this is the only arrest of militia members, but the FBI is investigating the situation and will likely make more arrests given that two Danish filmmakers interviewed multiple residents who admitted shooting black people. In “Welcome to New Orleans,” militia member Wayne Janak smiles at the camera: “It was great! It was like pheasant season in South Dakota. If it moved, you shot it.” A woman nearby adds “He understands the N-word now… In this neighborhood, we take care of our own.” Many of the victims reported that militia members called them racial epithets during attacks, and a family member of militia members reports that her uncle and cousins considered it a “free-for-all—white against black,” and her cousin was happy they were “shooting niggers.”

Malik Rahim, a long-time Algiers resident and activist who co-founded Common Ground Relief after the storm, took me on a tour of bodies in his neighborhood a week or so after the storm. I only made it through one viewing – a bloated body of a man under a piece of cardboard with a gunshot wound to his back. I assumed that this death was being investigated, but should have known otherwise given that the state had essentially sanctioned these actions with a “shoot to kill” order that allowed civilians to make their own assessments of who should live or die.

One of Many New Orleans Vigilante T-Shirts Slogans:

Cross-posted at Caroline Heldman’s blog.

Caroline Heldman is a professor of politics at Occidental College. You can follow her at her blog and on Twitter and Facebook.

Presumably many of you have heard about the controversy that has arisen about a conversation between Laura Schlessinger (aka Dr. Laura) and a female African American caller. Corina C. sent in some links to posts on the topic. Trigger warning for harsh, racist language.

Here’s a recording of the conversation (found at Media Matters) in which Schlessinger responds to the caller’s concerns about comments from her White husband’s friends and relatives by suggesting she is “hypersensitive” and isn’t in a position to be concerned about comments she considered racist because “Turn on HBO, listen to a black comic, and all you hear is nigger, nigger, nigger”:

Selected parts of the transcript:

CALLER: I was a little caught back by the N-word that you spewed out, I have to be honest with you. But my point is, race relations —

SCHLESSINGER: Oh, then I guess you don’t watch HBO or listen to any black comedians.

…

SCHLESSINGER: Yeah. We’ve got a black man as president, and we have more complaining about racism than ever. I mean, I think that’s hilarious.

…

SCHLESSINGER: Chip on your shoulder. I can’t do much about that.

CALLER: It’s not like that.

SCHLESSINGER: Yeah. I think you have too much sensitivity —

CALLER: So it’s OK to say “nigger”?

SCHLESSINGER: — and not enough sense of humor.

…

SCHLESSINGER: …You know what? If you’re that hypersensitive about color and don’t have a sense of humor, don’t marry out of your race. If you’re going to marry out of your race, people are going to say, “OK, what do blacks think? What do whites think? What do Jews think? What do Catholics think?”…And what I just heard from Jade is a lot of what I hear from black-think — and it’s really distressting [sic] and disturbing. And to put it in its context, she said the N-word, and I said, on HBO, listening to black comics, you hear “nigger, nigger, nigger.” I didn’t call anybody a nigger. Nice try, Jade. Actually, sucky try. Need a sense of humor, sense of humor — and answer the question. When somebody says, “What do blacks think?” say, “This is what I think. This is what I read that if you take a poll the majority of blacks think this.” Answer the question and discuss the issue…Ah — hypersensitivity, OK, which is being bred by black activists. I really thought that once we had a black president, the attempt to demonize whites hating blacks would stop, but it seems to have grown, and I don’t get it.

There are a number of things going on here. In Racism without Racists: Color-Blind Racism and the Persistence of Racial Inequality in the United States, Eduardo Bonilla-Silva discusses the various ways that Whites, in particular, downplay racial discrimination through a number of rhetorical and discursive strategies, several of which Schlessinger draws on in this exchange. For instance, she naturalizes the behavior the caller is concerned about: if you marry someone of another race, you just have to accept that their friends and family are going to consider you a representative of your entire race and constantly interact with you through the lens of your racial/ethnic background. That’s just to be expected, and if it starts to bother you, you’re “hypersensitive.” In fact, you ought to be sure and constantly educate yourself about all social trends as they relate to African Americans, so that if someone has any questions about what “Blacks think,” you can quickly tell them.

Think about the level of mental energy that is being expected here. Schlessinger is saying that it is the responsibility of minorities to know what members of their race/ethnicity think, in the aggregate, about whatever topic anybody else might want to know. I, as a White woman, am not expected to be able to provide, at the drop of a hat, data on Whites’ opinions about anything. (Though I do find that people who find out I’m a sociologist often think I must have insight into every aspect of social life, leading to questions such as, “My sister-in-law likes to _____. What do you think causes that?” or “So what do you think _____ will be like in 50 years?”, neither of which I am usually prepared to address in the middle of getting some potato salad at a picnic or buying a soda at the gas station.) The underlying argument here is that it is minorities’ responsibility to patiently educate Whites about things related to non-Whites, and an unwillingness to take on that role is evidence that you have a “chip on your shoulder.”

Another frame Schlessinger draws on is the minimization of racism: we have a Black president now, so racism’s totally over. What’s your problem?

Schlessinger is also holding all members of a racial group responsible for the actions of any of them. She argues that the routines of some Black comedians invalidates this individual African American woman’s right to be upset by racialized language in any context. It doesn’t matter whether this woman approves of the comedians’ comments — or has ever heard any of them; all African Americans are treated as an undifferentiated group, and the behavior of some revokes the rights of any others to bring up issues they find problematic.

In an interview with The Hollywood Reporter, Schlessinger hints at another rhetorical strategy, the “some of my best friends are _____ and thus I can’t possibly be racially prejudiced” argument:

I went out to dinner with three friends after Larry King. One of my friends who is gay is sitting there with another friend who is black, and he looks up and says, “I wonder what the media would do with this? You’re with a black guy and a gay guy.” We laughed, because we all understand what this is really about — censoring a point of view.

So there you have it: a round-up of ways to frame non-Whites as overly sensitive and unilaterally responsible for improving race relations.

UPDATE: The comments section is closed. There were still a lot of people commenting, but much of it had descended into name-calling and accusations, and I can’t keep up with all of them to catch the truly offensive ones. I may reopen comments in 48 hours after a cooling-off period.