Sign in a store that says “We Accept SNAP.” Photo by ajmexico, Flickr CC

Recently, Trump advisor Stephen Miller announced plans to bar documented immigrants from citizenship if they or their families have ever used social assistance programs such as food stamps or welfare. Such action reflects stereotypes about who uses social assistance — in the United States, people of color take the blame. Not only are these stereotypes often incorrect, they are also deeply rooted in a long history of race and racism in America.

It is important to understand that racial minorities and immigrants do not necessarily use more public resources than native-born whites. Racial minorities and immigrants do tend to have lower incomes and levels of education than native-born whites, but research shows that they do not excessively use social assistance programs when compared with other groups.
Americans’ attitudes towards welfare — particularly myths that certain groups overuse programs such as welfare and food stamps — are heavily rooted in politics of race and racism. In fact, several scholars have illustrated how political and ideological opposition to social spending are shaped by racial appeals. Even in the post Civil Rights era, political figures use implicit messaging and coded language to attack social spending programs and recipients of these programs, subtly implying racial minorities overuse such programs, thus perpetuating these racist narratives.
Miller’s plan to bar citizenship for immigrants who have used social spending programs must also be understood as a consequence of historical racism in the American welfare state. During the 19th and 20th centuries, white working-class immigrants from a variety of European countries accessed social spending programs, opportunities for home ownership, and union membership due to their racial privilege.  On the other hand, Blacks and other non-white groups — including non-white immigrants– were denied the same opportunities. This heightened racial inequality while simultaneously validating racist beliefs about minorities and immigrants. In short, while Miller’s plan seems to primarily focus on immigration, it most certainly also about race.
Photo by Steven Depolo, Flickr CC
Photo by Steven Depolo, Flickr CC

Originally Posted September 14, 2016.

It’s September, which means students are zipping up their backpacks and sharpening their pencils for a new school year. For many kids, however, disciplinary actions like suspension and detention make school feel less like a place of learning and more like a minefield for getting into trouble. Some schools are experimenting with restorative justice practices to address disruptive behavior in lieu of more traditional means that often mean missing class. These new policies tend to take a lot of time and effort to implement, and very little research has been done regarding the efficacy of these restorative justice initiatives. However, research points to an array of problems with the more traditional, exclusionary methods educators have relied on in the past. 

Many schools have increased their use of punitive discipline and zero tolerance policies, despite drops in school-based delinquency. A shift in school disciplinary procedures would likely result in fewer days of missed tests and lectures for African American students, who are the most likely to receive suspension as a punishment in schools, especially in more racially diverse schools. Research shows that black students are more likely to receive the brunt of disciplinary action when overall delinquent behavior in school is low because teachers and administrators perceive them as threatening day-to-day proceedings.  
Educators often evaluate certain behaviors and mannerisms like punctuality, quiet voices, and particular styles of dress as indicative of being good students. These perceptions of good behavior often stem from teachers’ raced and classed biases regarding what a model student looks like. But many of the characteristics that teachers think make bad apples, like tardiness and attendance inconsistencies, are in fact the same red flags that a student is at risk of dropping out of school. And new research finds that exclusionary punishments like detention and suspension lead to lower test scores and increased tensions between teachers and students.


Lactation Room Sign. Photo by Cory Doctorow, Flickr CC

Recently, Utah and Idaho legalized public breastfeeding, finally making the practice lawful in all parts of the United States. Yet, even where public breastfeeding is legal — and has been for some time — breastfeeding mothers still face stigma. For instance, a pool patron and a staff member recently asked a breastfeeding mother in Mora, Minnesota to cover herself while at a public pool. Many have pointed out the contradictions between observers’ acceptance of women’s skin in certain public domains (like at the beach or on the cover of a magazine) and the public shaming women receive when their skin is exposed during breastfeeding.

In U.S. society especially, breasts are sexual symbols. And since motherhood is not highly sexualized, public breastfeeding presents a cultural contradiction in the United States. Because of these shared understandings of breasts as sexual, mothers must consciously negotiate spaces where they can breastfeed. For example, mothers report they engage in a variety of behaviors, like avoiding breastfeeding in certain spaces where they might face scrutiny or draping a blanket over the baby to hide their breasts, in order to not be viewed as sexual while breastfeeding.

In other words, one reason people respond to public breastfeeding with discomfort and sometimes hostility is that breasts have a particular meaning within U.S. culture and breastfeeding in public challenges that meaning.

Photo by Indi Samarajiva, Flickr CC
The word “rave”evokes different responses depending upon one’s generation. For many it symbolizes fun all-night dance parties with friends. While the public may be quick to associate rave culture with youth delinquency, social science explores the broader range of social, spiritual, and cultural elements of raves and electronic dance music (EDM). Raves began in 1980s Britain and quickly spread to the United States. Youth created these anti-establishment and and underground events to celebrate peace, love, unity, and respect — otherwise known as “PLUR.” However, heavy drug consumption resulted in media scrutiny and government crackdowns of these underground locations in the 1990s and early 2000s, pushing raves into more formal spaces like clubs.
Social scientists have explored raves and the electronic dance music scene from two different perspectives. The cultural perspective emphasizes a sense of community and empathy for its members as the roots of the scene. From this perspective, drug use enhances these experiences. The rave has been portrayed as a youth cultural phenomenon, characterized by belonging, self-expression, acceptance, camaraderie, escape, and solidarity, and where drugs — particularly ecstasy or “E” — are often central to the scene or tools in rebellion. From the public health perspective, excessive drug use is the defining feature of rave culture. Here raves and the electronic dance music scene are perceived as dangerous drug subcultures that increased drug-related health problems in the United States. However, some debate these claims and argue that the effects of ecstasy itself are linked to feelings of closeness and solidarity at raves.
While typically not linked to public perceptions of rave culture, some scholars connect raves and electronic dance music culture (EDMC) to religion and spirituality. In particular, scholars point to the non-Christian religiosity of rave’s dance “ritual,” likening it to the non-denominational “new church.” Further, EDM inherits its ritualistic, chanting, and percussive elements from African, Asian, and Indigenous cultures in North America, and African American, Latino, and gay communities in Chicago and New York City in the 1970s and 1980s. Thus, youth promoted raves as place of growth, sacredness, and unity, where youth were not divided through class, ethnicity, and gender.

Though the shape and form of raves and rave culture continues to change, both cultural and public health scholars agree that these events are much more than sporadic, all night dance parties.

Photo by Sara Star NS, Flickr CC
Despite the stressful experiences and the poverty that often accompany immigration, social science research shows that Hispanics as a whole fare better in health outcomes than non-Hispanic Whites. The ‘Hispanic Paradox’ refers to the fact that these good health conditions in Hispanic populations represent a curious puzzle for researchers. This is because Hispanics also exhibit low-income status, disproportionate exposure to stress factors associated with the immigration process such as learning a new language, adapting to an unfamiliar environment, and encountering persistent discrimination — factors associated with poor health outcomes.
Some studies explain the ‘Hispanic Paradox” based on Hispanic culture-specific features that act as protective factors of health and wellbeing. They include the cultural emphasis in the development of social resources, family ties, and religious affiliations. Hispanic mothers in the United States, for example, enjoy favorable birth outcomes due to their close relationships with family, friends, and community members who provide a protective network of informal prenatal care. However, new research has found that Hispanic mothers’ adaptation to the norms of U.S. society — known as acculturation — erode these healthy behaviors.
Notably, the Hispanic Paradox may not remain consistent when researchers consider the specific composition of Hispanic populations living in the United States, compared to Hispanic populations in their places of origin. For instance, Hispanics who migrate may have better health conditions than those who stay in their home countries, known as the ‘healthy migrant effect’. On the other hand, less healthy Hispanics may be more likely to return to their home countries and thus less likely to participate in research studies, what is called ‘the salmon bias’. A study of Hispanics tested both the ‘healthy migrant’ and ‘the salmon bias’ effects among Cubans (for whom returning to their home countries is not feasible), Puerto Ricans, and U.S.-born Hispanics (whose deaths are recorded in the U.S. national statistics). Findings reveal that lower mortality for Hispanics remains constant, even when controlling for these alternative hypotheses.

Alberto Palloni and Elizabeth Arias. 2004. “Paradox Lost: Explaining the Hispanic Adult Mortality Advantage.Demography 41(3): 385-415.

Ana F. Abraido-Lanza, Bruce P. Dohrenwend, Daisy S. Ng-Mak, and J. Blake Turner. 1999. “The Latino Mortality Paradox: A Test of the” Salmon Bias” and Healthy Migrant Hypotheses.” American Journal of Public Health 89(10): 1543-1548.

Studies on the Hispanic Paradox shine a light on how ethnicity can affect health outcomes. However, concerns about health outcomes among minorities require both strengthening the benefits and preventing potential harmful consequences of being Hispanic in the United States.

Photo by Debra Sweet, Flickr CC

With the appointment of a new Supreme Court Justice looming, Roe v. Wade — the landmark legislation that legalized abortion across the United States — faces an increasing threat of being overturned. While we often talk about the women who have or seek abortions, we tend to forget about the providers who perform them. Abortion providers today certainly face many challenges to performing this service, but before Roe v. Wade, choosing to perform abortions was usually illegal and dangerous. Despite this precarity, many providers risked their lives to ensure women had access to abortions.

Abortion didn’t always receive public concern. In fact, prior to the mid 1900s, abortion was considered a strictly medical matter. In the late 1800s, medical professionals began advocating for the criminalization of abortion, arguing that women who sought them were medically ignorant about pregnancy. And, at a time when a growing number of immigrant groups seemed to threaten the dominance of White, Anglo-Saxons, doctors vehemently opposed abortions for White, Anglo-Saxon women who defied their “natural” purpose — to reproduce. Many doctors remained opposed to abortion into the mid to late 1900s, but not all. These others doctors — known as “doctors of conscience” — performed illegal abortions, often requiring the women they served to wear blindfolds so they could not identify the doctors if they were later arrested.
It was not only trained medical professionals who performed illegal abortions. Some providers had little to no legitimate medical training. For example, members of the underground abortion service in Chicago — known as “Jane” — sought training so they would not need to rely on outsiders to perform services. Surprisingly perhaps, many clergy used their status and privilege of confidentiality with clients to provide referrals and assistance to women seeking abortions through an organization known as the Clergy Consultation Service (CCS).

The CCS alone estimates that the abortion providers they worked with were able to supply hundreds of thousands of women with abortion services before Roe v. Wade. And this was only possibly through the collaborative efforts of individuals who formed organizations and networks, and used their privileges and resources to help women who sought their assistance. Today women continue to fight for reproductive rights, and with the possibility of Roe v. Wade‘s overturning, many worry that women will once again need to rely on providers like doctors of conscience to meet their reproductive needs. 


This episode of the podcast, Criminal has more about the Clergy Consultation Service.

Photo by Matt Wade, Flickr CC

Brett Kavanaugh’s recent nomination for Supreme Court Justice faces much opposition from Congressional Democrats and other progressive political groups. These groups express concerns over a possible overturning of Roe v. Wade, redaction of climate change policies, and implementation of more punitive criminal justice policies. This political contention is crucial, as Supreme Court justices and their rulings can have far-reaching impacts. One area where the Court has been highly influential is shaping how colleges and universities consider applicants’ racial identity during their admissions decisions.

In the 1960s and 1970s, several colleges voluntarily implemented admissions programs designed to boost the presence of underrepresented racial minorities and women within their student bodies. These policies became known as “affirmative action,” a highly politicized issue since its inception. During the 1978 case, Regents of the University California v. Bakke, the Supreme Court ruled against the use of racial quotas and thresholds, but Justice Lewis F. Powell stated that pursuing “diversity” is a constitutional goal. His written opinion affirmed colleges’ right to pursue a diverse student body and therefore consider applicants’ race in admissions, albeit with several considerations and under a standard of “strict scrutiny.”
Since Bakke, The Supreme Court has ruled on affirmative action in cases such as Gratz v. Bollinger in 2003, Grutter v. Bollinger in 2004, and Fisher v. University of Texas, which appeared before the Court in both 2013 and 2016. In each instance, the “diversity” rationale in the Bakke ruling was upheld; colleges have been allowed to consider race in admissions under certain conditions. Yet, several scholars note that prioritizing “diversity” often ignores issues regarding privilege, access, and racial inequities in America. The Supreme Court inspired a defense of race-based policies in admissions for the sake of promoting a cosmopolitan, worldly, “diverse” college experience. By contrast, the original proponents of affirmative action highlighted the need to address pervasive racial inequalities in America, inequalities that persist today.

The history of race-based policy and the Supreme Court illustrates how the Supreme Court justices can shape public policies and social problems. It is likely that anti-affirmative action lawsuits will appear before the Supreme Court again (see Margaret M. Chin and Syed Ali’s recent TSP feature on race, merit, litigation, and school admissions procedures). For now, it is unclear whether the Supreme Court will continue to rely on Bakke or turn to a different rationale in the future. Thus, as the nomination and confirmation process for the next Supreme Court justice plays out, we can be sure that many people will be keeping a close eye on proceedings.

Photo by Rodrigo Soldon Souza, Flickr CC
The FIFA World Cup is in full swing in Russia, and fans from all over the world have been traveling or tuning in to catch their favorite teams and players. The World Cup may seem like fun and games, but for social scientists all over the world, soccer — or “football,” as most of the world calls it — is Exhibit A in the argument that sport and its mega-events are a powerful social force on the world stage.
Sport elites and enthusiasts often celebrate the positive, community-building dimensions of soccer’s social power, highlighting soccer’s role in building national unity and fostering international cooperation. Across various geographic boundaries and historical periods, soccer can and often does bring people together through shared traditions, social networks, and goals. International sports can even shape international politics and diplomacy.
As TSP co-Publisher Doug Hartmann has insisted for years however, even as sport builds community and social connections, it simultaneously crates differences and distinctions, some of which can lead to conflict or inequality. Global soccer exhibits these social dynamics as well. For example, the popularity of sports and competition in many parts of the world can be connected to historical processes of colonialism and imperialism. Another common theme in the social scientist’s playbook is the racism and violence that so often accompanies soccer in both national and international settings.

All this might help explain why some scholars have been cautious and critical of the Russian World Cup, such as Jules Boykoff, who warns against the presence of bigotry and ultranationalism in an op-ed with the LA Times. The complicated intersections of sport, power, and race means that there are times when it’s not all fun and games.


For more, check out this NBC Think article on “sportwashing”– using mega-sports events to elevate a country or politician’s reputation and distract from their negative human-rights records.

A hijra at the birth of a baby. While the mother rested, she acted as a host. Photo by Whitney Lauren, Flickr CC

The recent hire of a transgender news anchor in Pakistan garnered strong national and international support. Transgender individuals, commonly referred to as hijra or khawaja sara in South Asia, have long held a place in societies in the region, for Hindus and Muslims alike. Officially defined as a “third gender,” hijra — a non-conforming, trans, or intersex gender identity — in Pakistan now have their own category in the census, the right to vote, and the right to inherit property. Despite these advances, recent sociological findings point out that the hijra community still faces problems of legal recognition, social stigma, marginalization, discrimination, and violence.

Hijra often face familial rejection, lack of opportunities, and human rights violations in Pakistan. Most hijra are born biologically male, but many run away from home due to physical, emotional, or verbal abuse by family members who shame hijra for not performing traditional masculinity. After forming their own communities, hijra may be coerced into dancing, sex work, and begging to make a living. Hijra are also routinely discriminated against and excluded from schools, health services, and government jobs. When police sexually and physically abuse hijra, the legal system often fails to protect or support them. Even in old age, many hijra are cast out of their own communities because they can no longer support themselves.
At the same time, many hijra resist the man/woman gender binary and navigate society without the confines of traditional gender roles, allowing for some freedom under patriarchal social structures. When excluded from their families, kinship groups, and social networks, hijra create parallel social institutions, relations, and practices that make up new, distinctive communities.
Even with the implementation of a third gender category, some hijra do not legally adopt the category. Instead, some opt to combine feminine symbols with aspects of masculinity, demonstrating their goal to remain free of any singular legal definition. Given the benefits of being a man in Pakistan — and where a number of familial, religious, and economic difficulties may arise with legally choosing the third gender — hijra often opt to continue to maintain a male legal identity. But the supreme court rulings recognizing hijra indicate that the Pakistani state may in fact be moving away from gender binaries.

Though Pakistani laws have formally recognized hijra, this research suggests that social change is necessary for their inclusion in society. It also indicates that hijra communities will likely continue to be resilient and adaptive in a social structure that does not always afford them the benefits of those that identify along the male/female gender binary.

LGBT Celebration at Foundry United Methodist Church in Washington, D.C. Photo by Elvert Barnes, Flickr CC

In the United States, tension between religious institutions and the LGBT community persists, even after the legalization of same-sex marriage. While some faith groups are becoming open and affirming, the recent Supreme Court decision in Masterpiece Cakeshop v. Colorado Civil Rights Commission and stories of LGBTQIA+ exclusion at religiously-affiliated institutions like Hope College and Wheaton College show continued conflict between religion and sexuality, even in an era when Americans have become more accepting of same-sex relationships. Social science research shows that these challenges continue, but it also demonstrates how people don’t always have to choose between faith and being faithful to who they are.

Religious institutions are clearly changing. Even churches without formal welcoming statements often accept LGBT members, sometimes in contrast to the policies of their national organizations. At the same time, queer students are both learning to navigate their identities on religious campuses, and engaging in direct activism to create more welcoming and inclusive organizations.
Some people who are queer and religious experience tension between their identities, especially when they feel family members, faith leaders, or friends want them to choose one or the other. But other people work out all kinds of ways to be both religious and queer at the same time, from different doctrinal interpretations to forging their own communities.