Just over a year ago, a group of African American students at Harvard University initiated the “I, Too, Am Harvard” campaign, exposing the racialized microaggressions black students at Harvard face. According to Columbia University Professor Derald Sue and colleagues, microaggressions are a contemporary form of racism, which can be defined as “brief, everyday exchanges that send denigrating messages to people of color because they belong to a racial minority group” (p. 273). In this post, David Mayeda overviews the “I, Too, Am Auckland” movement, where Māori and ethnically diverse Pacific students describe the lexicon of microaggressions they face, how they and their peers cope with racially disparaging actions, and how we as a society can overcome racial inequalities.
For the last seven months, six University of Auckland students and I worked diligently on a projected titled, “I, Too, Am Auckland.” Building off the widely successful “I, Too, Am Harvard” project and the university campaigns that followed at Oxford, Cambridge, and Sydney, our project speaks to the seemingly subtle, covert but still very damaging racism directed towards Māori and Pacific university students in Aotearoa New Zealand.
To provide some context, in New Zealand, Māori are the indigenous population who have undergone waves of colonialism and face marginalization in society that is similar to indigenous peoples in the United States, Canada and Australia. Pacific peoples have ancestries tied to Samoa, American Samoa, Tonga, the Cook Islands, Fiji, Tokelau, Vanuatu, Hawai’i, French Polynesia/Tahiti, and many other Pacific islands/nations. Most Pacific nations also underwent European colonization, and notably in New Zealand, Pacific people were recruited to work in factories during the 1950s, 60s and 70s, valued predominantly for their unskilled labor….
In this essay Nathan Palmer discusses how the The River Rouge high school football team has developed social capital to achieve both on the field and in the classroom.
Just south of Detroit, in a neighborhood struggling with poverty and crime is a shining example of what we can accomplish when we work together. Head coach Corey Parker has The River Rouge Panther high school football team focused on a vision and committed to each another.
How are the Panthers defying the odds? Why are these young men achieving academically when roughly a third of their peers won’t even graduate? How did coach Parker change the culture of the football team? Social capital.
How Social Capital Transforms Lives
Why do some schools do better than others? That was the simple question that sociologist James Coleman wanted to answer. The intuitive answer to this question was, money. It would make sense that schools with fewer resources would have lower educational outcomes (e.g. low grades, graduation rates, and college enrollment rates). However, in 1966 Coleman published a study which suggested that the amount of money a school had to spend on it’s students had only a modest impact on student outcomes (e.g. graduation rates, GPA, etc.). So if not money, what else could explain school success? Coleman believed that differences in school performance were due to differences in social capital.
The semester is just not finished until you have completed course/teaching evaluations. Most students probably see them as a pesky task, but we can learn a lot about ourselves as faculty and our students from these evaluations. In this post, Stephanie Medley-Rath explains how gender bias influences the feedback on these evaluations.
It’s the most wonderful time of the year… Chrismakwanzika? No. It’s the end of the semester! During these last couple of weeks of the semester, you have written papers, passed your exams, and completed course/teacher evaluations. Let’s talk about these evaluations.
When your professor brings out the evaluation forms, you probably think a a few things:
- The semester really is almost over!
- If my classmate, who is handing out the evaluation forms, moves a bit more quickly, I can get out of class early today!
- I can give my professor fair and constructive feedback on this course and their teaching abilities.
What? Fair and constructive feedback isn’t what you had in mind? That wasn’t on the top of my mind either when I was in your shoes.
Now that I am the one being evaluated, I think about course evals a bit more than I did as an undergraduate. Many (rightly) critique these evaluations because students might not be the best judges of quality teaching given that at times what is best for learning might not be something students particularly enjoy. Learning a subject involves being challenged, dealing with confusion, and suffering through failure along the way to developing mastery….
Why are men far more likely to be in positions of leadership than women are? In this post, Nathan Palmer partially answers this question using the concept of the Glass Cliff.
What does it mean to have social power? That’s a tricky question to answer, so maybe we could make it easier by focusing on just one particular group and just one particular type of social power. Let’s talk about men and their current strangle hold on economic social power.
Every year Fortune magazine publishes a list of the 500 publicly traded U.S. companies with the largest gross revenues. The Fortune 500, as it’s called, can serve as a good representative sample of the largest and most influential firms within the U.S. economy. The people running these companies are behind the wheel of the U.S. economy.
Of the all the CEOs in charge of the Fortune 500 companies, 95.2% are men. Despite representing 51% of the U.S. population, only 24 women (or 4.8%) of the largest revenue generating firms in the states are ran by women. That’s what social power (i.e. collective power between people of a similar social location) looks like.
But, to be fair, we should note that the proportion of Fortune 500 companies led by women is growing. In 2011, just 12 women (or 2.4% of the whole) served as CEO of one of these companies. So perhaps there is reason for a tiny bit of optimism. Expanding our focus to the Fortune 1000 (which includes the Fortune 500 in addition to the next 500 largest revenue generating U.S. publicly traded firms) only 27 women CEOs are added to the total. Which means of these 1000 highly influential economic firms, only 5.1% are led by women.
I could spend an entire semester unpacking the reasons why we see so few women CEOs. There are so many cultural and structural barriers that keep women from turning the tide of economic patriarchy (i.e. a male dominated economic system). Instead of telling you the whole story of gender inequality, I want to tell you about just one piece of the puzzle. That piece is called the Glass Cliff and it shows us how sometimes we create more inequality in the process of trying to reduce inequality.
Set Up For Failure: The Glass Cliff
As a sociologist our job is to observe the social world, identify patterns within our observations, and then use those patterns to draw conclusions. When we observe how applicants are chosen for leadership positions within society we see that when women and people of color are tapped to lead, the positions they step into have similar qualities.
In particular, in the relatively rare cases when women and people of color secure leadership opportunities, they are often taking the helm for a company, agency, or group that has been in decline, is currently in crisis, or is at a high risk of failing (Ashby, Ryan and Haslam 2007; Haslam and Ryan 2008; Ryan and Haslam 2005).
Unless you have paid work lined up, soon-to-be graduates frequently ponder what they will do with all the newfound spare time on their hands, while simultaneously questioning how their university degree can be put into practice in the “real world.” Lacking that tangible, reliable post-graduation roadmap, many recent university graduates (at least those who can afford it) are choosing to volunteer internationally, as a way to build their resumes, help others in need and add meaning to their lives. In this post, David Mayeda draws on the concept of neocolonialsim to critique this growing practice of international volunteerism.
In just over two weeks, 11 current and former University of Auckland students and I will embark on a two-week trip to Cambodia and Thailand to learn about the horrific practices of human trafficking and modern day slavery. Our guides on this trip will be personnel from an organization called, Destiny Rescue, a non-governmental organization (NGO) that specializes in stopping the trafficking of women and children who are coerced into sex work. During the past year, the students and I have been preparing for this trip, which has included all kinds of fundraising, as well as having honest conversations about our short trip’s objectives.
For the most part, our trip will entail learning how broad structural factors (e.g., poverty, discriminatory citizenship laws, corruption in law enforcement and politics, gender and age discrimination, demand from high income countries) contribute to modern day slavery, guided through this learning process with people who deal with these factors “on the ground” as part of their daily work. However, there will be a few occasions where our tour group volunteers with young people who have escaped trafficking rings….
In 1991, Philomena Essed wrote an important book titled Everyday Racism: An Interdisciplinary Theory. In her seminal text, Essed outlines how seemingly subtle and innocuous interactions between majority group members and women of color are muddled with racism. Essed termed these interactions, “everyday racism.” Other scholars in social psychology have called everyday racist acts “microaggressions.” In this post, David Mayeda discusses a recent commercial from Australia and his own research with Maori and Pacific students in Aotearoa New Zealand to illustrate the power of everyday racism and what he and his colleagues term, everyday colonialism.
Before I get into this post, check out this recent commercial that demonstrates what indigenous peoples in Australia (Aborigines and Torres Strait Islanders) must cope with on a regular, everyday basis.
Here at SociologyInFocus, a sociological topic we tend to neglect is colonialism. First let’s define imperialism – “the practice, the theory, and the attitudes of a dominating metropolitan centre ruling a distant territory; ‘colonialism’, which is almost always a consequence of imperialism, is the implanting of settlements on distant territory” (Ashcroft, Griffiths, & Tiffin, 2002, p. 46). In short, colonialism is imperialism put into action.
Today, old school colonialism is less prevalent. Instead what we tend to see are modern remnants of colonialism operating systemically through what scholars call “neo-colonialsim.” In neo-colonial settings, previously colonized states have gained political independence from the colonial powers of yester-year. However, contemporary political, social and economic arrangements persist that keep indigenous peoples pushed to society’s margins and in a state of perpetual structural disadvantage. Thus, colonialism lives on even if we don’t realize it….
If you graduate from college with a degree, does it matter how hard you worked or how much you learned? I mean, you have a degree, right? So, you should be able to get an entry level job with most companies, right? In this post, Nathan Palmer shares some recent research that can help us answer these questions.
“As long as you graduate you’ll find a good job.” I heard this a lot when I was an undergraduate. Usually from a friend of mine who was focused more on partying and less on his/her schoolwork. “After we graduate no one will ever care what your GPA is or how seriously you took your homework. All that matters is you graduate.”
That’s a bold hypothesis about how our social world works. But is it accurate?
One study that might help us answer this question was done by a team of researchers led by Richard Arum. They used a test called the Collegiate Learning Assessment (CLA) to measure a students ability to write well, critically think, analytically reason, and problem solve. They found that students CLA scores were connected to successfully transitioning after graduation.
For instance, when we compare the top CLA performers to the bottom, we find that low performers were three times more likely to be unemployed….
Can maps be racist? Aren’t maps just a reflection of reality? In this piece Nathan Palmer will show us how maps are actually a social construction and how they can lead us to think that anglo nations are bigger and more central to the world than nations of color.
A few years back I had the opportunity of seeing Jane Elliot speak at the University of Nebraska-Lincoln my alma mater. She was one of the boldest speakers I’ve ever heard before or since. She said, “The education system in the U.S. is racist and I’m going to prove it to you.” She then started to unfold a world map. “How many of you went to school looking at a map like this?” I raised my hand and so did most of the 400+ people in the room.
Elliot continued, “How many continents are there?” Someone shouted out that there were 7. “Okay, let’s all count them together”. She pointed at North America, South America, Africa, Europe, Asia, Australia, and Antarctica and we all spoke their names aloud.
“Wait. Are there 8 continents?” We all looked at her with our crazy faces. “Don’t give me that look. You said that Africa was a continent, right?” We shook our heads and droned out a yes in unison. “Well look at greenland up there. It’s almost the same size as Africa. Why isn’t Greenland a continent?” Nervous laughter ran across the room.
We are going to try something new here at SociologyInFocus. Instead of reading about a social issue we are going to learn about the issues of social location and life chances by watching the documentary American Promise. This documentary follows two African American boys from kindergarten through high school and over the 13 years we watch them grow and see the challenges they face.
What would happen if you placed a 5 year old child into one of the most prestigious private schools in the country? How would his or her life change? Would they be fast tracked to a life of professional success and material wealth? What if that child was an African American male? Would that change their outcomes?
In the recent documentary American Promise we get to answer these questions by watching two little 5 year old African American boys, Idris and Seun, enroll at The Dalton School in New York City. We follow them and their families as they go through all 13 years of K–12 education. We get to see their first hand experiences of opportunity, discrimination, and struggle.
If you want to move up the social ladder and become wealthier, all you need is more money, right? Well, more money is a great place to start, but to rise in social class you will probably need to change the clothes you wear, the way you talk, the things you do for fun, the foods you eat, and much much more. In this post, Stephanie Medley-Rath explains why these non-money things are so important to being upper class by exploring the concept of cultural capital.
Sociologists study how people use symbols to communicate. These symbols include items that are part of our nonmaterial (or cognitive) culture, such as language, and also our material culture, such as clothing.
Every semester I ask students in my classes for examples of status symbols. Without fail, every semester someone mentions a car, which they claim symbolizes wealth. Note, I said claim. Why might I say claim?
Cars exist in a strange world in that they are both a necessity for many Americans but they also can be used as a status symbol. Some vehicles may be both simultaneously. For example, many of the agricultural majors at my college drive big trucks. These vehicles both simultaneously communicate wealth and masculinity, yet are also vehicles bought for functional purposes for use in agriculture (or perhaps they are really bought just to make the biggest donut in a deserted and icy parking lot). Even the wealth message is limiting in that what the vehicle could be communicating a large sum of debt….