In this essay Nathan Palmer provides some helpful suggestions for how to deal with personal social privilege and strategies for reducing social inequality in general.
Have you recently been told that you need to, “check your privilege”? Has someone just told you that they experienced something you said or did as a microaggression? Did you have a conversation about race, sexuality, religion, etc. go horribly wrong? Are people upset with you? Are you trying unsuccessfully to convince everyone that, “that’s not what I meant”?
I feel you. I’ve been there myself more times than I care to admit. As a white, heterosexual, middle-class, able-bodied man I have most if not all of the social privileges a person can have. Getting “called out” about your social privilege is not fun, but it can be a learning experience, if you let it be. Here’s some strategies for how to make the best out of these uncomfortable moments.
Start by Actually Listening
When those around you tell you that you words or actions are hurtful or exclusionary, it’s very easy to bunker down behind all of your defenses. If you try with all your might to convince everyone that they got it all wrong, don’t be surprised if they try just as hard to convince you that your social privilege is real and creating problems. Instead of getting defensive, try to really listen to what those around you are saying. Hear them and repeat back to them what you think they are saying.
Accept That Other People Experience The World Differently
When discussions of privilege or discrimination come up, it is only a matter of time until someone of privilege says, “you’re seeing things that aren’t there.” First, we have a name for that; it’s called being delusional. Second, it’s unlikely that people of color, women, gender-sexual minorities, etc. are all suffering from the same collective delusion. So if it’s not a mass collective delusion, then how can two people see things so differently?
In major cities across the U.S., communities are using smartphone apps to alert one another when they are victimized by crime and to report suspicious people who they believe are about to commit a crime. In this essay Nathan Palmer discusses how this effort is increasing both social integration and racial profiling.
In Georgetown, a wealthy and predominately white neighborhood in Washington D.C., Terrence McCoy reports that 400 residents, retailers, and police officers have been using the smartphone app GroupMe to send alerts when crime happens and photos of suspicious looking people in their shops or walking on the street. The program, which was codenamed “Operation GroupMe”, is just one of many similar efforts taking place in major cities around the country. McCoy discussed what his reporting uncovered in an interview with NPR’s Kelly McEvers last month:
Those who support initiatives like Operation GroupMe argue that they make communities safer. On the other hand, critics argue that initiatives like these encourage racial profiling and reveal how hostile these posh neighborhood can be toward people of color and those who are not highly affluent. Sociological theory can help us better understand both sides of this issue.
This post is Part One of a two-part discussion addressing this October 13th article in The Washington Post. The story describes the effects of a private app called GroupMe that enables users to send out real-time notices of suspicious activity in the neighborhood. In this first post, Ami Stearns suggests that the concept of the Panopticon can be applied to the racialized nature of this smartphone surveillance app.
“Big Brother is Watching.” That’s the famous phrase from George Orwell’s dystopian novel, 1984, and the theme of a popular TV series where every move of the cast is recorded every moment of the day. In the late 1700s, the British philosopher Jeremy Bentham envisioned a building that enabled a single, invisible, watchman to monitor everyone. This building design could be applied to prisons, schools, factories, asylums, and hospitals. Bentham theorized that this “Panopticon,” as it became known, would confer power to those performing the surveillance, largely because those inside the facility would know they were being watched at all times, but were unsure when exactly the eyes were upon them. He argued that this would address any behavior problems. A more modern example can be seen in most retail establishments. The shopper may see a sign with something like, “Smile, you’re on camera” or may see the large cameras themselves in the ceiling. Whether or not anyone is actually monitoring the consumer at that very second is unknown, but it is this threat of being watched that works to convince people not to steal or misbehave.
In some countries, closed circuit televisions (CCTV) cover much more than an individual store or restaurant- these cameras capture streets, sidewalks, the subway, and entire neighborhoods. So, a heavily CCTV-saturated place like the UK should be the safest on earth, right? Actually, an evaluation undertaken by highly-regarded Campbell Collaboration suggests this mass surveillance only has a “modest” impact on crime rates….
In this essay April Schueths discusses transracial adoption and the laws and policies that govern how children are placed with adoptive families.
Should White parents be allowed to adopt children of color? This question is one that social service workers have been wrestling with for years. Before you answer this question, you should know a couple of other facts. First, the majority of parents looking to adopt are White. Second, the majority of children in foster care who are eligible for adoption are non-white. If you say that children of color shouldn’t be placed with White families, then you are in effect arguing that children of color should stay in the foster care system; perhaps for their entire childhood. On the other hand, are White families equipped to help children of color develop a healthy racial identity and cope with interpersonal and institutional racism? The issue at the heart of this question is what sociologists call transracial adoption. Before you settle on your answer, let me give you a little bit of the history of transracial adoption and the controversies surrounding the laws that govern it.
What is Transracial Adoption?
Transracial adoption is when an adopted child doesn’t share the same race or ethnicity of the adopted parent(s). According to the National Survey of Adoptive Parents, 4 out of 10 adopted children in the U.S. are transracially adopted. Most adoptive parents are white, while most adopted children are non-white. However, Hannah Rau and Lisa Wade (2013) from Sociological Images point out that proportionally, white people are actually less likely to adopt than nonwhites.
Historically, transracial adoption was not the norm. In the 1970s the National Association of Black Social Workers argued that in order to preserve African American families, White families shouldn’t adopt African American children for any reason. Instead they argued that African American children should be placed with family members. Up until the 1990s social service workers tried to place children in adoptive families that shared the child’s racial-ethnic background. This all changed in the 1990s….
In this article Nathan Palmer discusses Viola Davis’s historic Emmy win, her powerful acceptance speech, and what both have to teach us about the racial structure of media in the United States.
Last week, Viola Davis the How to Get Away With Murder star became the first African American woman to win an Emmy for best leading actress in a drama. In her powerful acceptance speech, Davis made one of the clearest structural explanations of inequality I have ever heard:
- “The only thing that separates women of color from anyone else is opportunity. You cannot win an Emmy for roles that are simply not there.”
Davis’s cogent argument illustrates the widely documented and long standing unequal racial structure within Hollywood. We’ll get to that in a minute, but first let’s take a step back and discuss what social structure is and how it affects our lives and our communities.
Structure is All About Opportunities
Sociologists are always talking about how social structure influences individuals and groups. However, despite sociologists incessant use of the concept, we have done a rather terrible job at defining what it means (Rubinstein 2001)….
In multicultural societies, different cultural groups are bound to share their respective norms, exchange traditional values and learn from one another. Present-day technology has helped make our global society smaller. Not only do people migrate at faster rates, in larger numbers and with varying levels of privilege. Additionally, information technology expedites cultural interchange and movement of financial capital across global platforms, often times in a matter of seconds. If cultural interchange is an inevitable by-product of globalization, how should we interpret use of culture for capital gain? In this post, David Mayeda offers analysis of a recent commercial, which presents rugby icon Richie McCaw and Māori culture as symbols to sell products for Beats by Dre, and asks if this representation of Māori culture is cultural appropriation.
With expected victories and massive upsets, the 2015 Rugby World Cup (RWC) is now in full swing. Back in 2011, New Zealand’s All Blacks were winners of the RWC, led by team captain and rugby legend, Richie McCaw. Though aging, McCaw is still an impact player and continues his role as captain. An icon in the sport, it’s probably no coincidence that Dr. Dre’s “Beats by Dre” company released the following YouTube video featuring McCaw at the start of this year’s RWC. While watching, note inclusion of New Zealand’s indigenous Māori practicing haka that adds to the commercial’s ambiance.
Haka is a Māori war dance, used historically in times of conflict and coming together. In contemporary New Zealand, haka are still used to signify an occurrence’s importance, and in popular culture it is not uncommon to see haka performed at sporting events by Māori and non-Māori alike (to learn more on the connection between the haka and NZ rugby, watch the video, below; to see the All Blacks perform at this year’s RWC, click here). According to the New Zealand Herald, the haka in the above commercial was written specifically for the Beats by Dre ad….
Nobody likes being told they have it easy, especially if they’ve overcome obstacles to get where they are. This is one of the reasons white people sometimes find the term white privilege bothersome, perhaps even offensive. The fact is, people from all ethnic backgrounds typically need to work hard in order to get through life, including those of European descent. Consequently, understanding and accepting white privilege can be a difficult task. In this post, David Mayeda takes an example of a recent New Zealander who moved to London to inspect the concept of white privilege.
The New Zealand Herald recently published a letter written by a young, ambitious New Zealander named Alex Hazlehurst who moved to London aiming to expand her professional work experience in broadcast journalism. Titled, “I’m talented. I’m hard-working. I’m blonde. So why can’t I find a job in London?”, Hazlehurst explains, she arrived in London with a university degree, solid work experience and a positive attitude. In turn, she expected to find meaningful work relatively quickly.
Unfortunately upon arrival, Hazlehurst encountered a London employment market that was cut-throat and highly competitive: “It doesn’t matter if you are Kiwi, Aussie, Canadian or British; London has become the Hunger Games of employment. So much so, a job will go up online and within 48 hours it has 786 applicants.” Indeed, tough odds for any applicant.
Hazlehurst explains further, the inability to find gainful employment had rippling effects on her morale: “It was starting to feel like this city hated me. I was angry, broke, drinking a lot, and lacking any of the confidence I arrived with four months ago.” Fortunately, Hazlehurst persevered, landing “a permanent job, at a great company, in the heart of Leicester Square.”
Undoubtedly, it takes courage for a 25-year-old to move half way across the world to a city twice as big in population as her home country. Likewise, it takes talent and determination to grind through the process she did to find meaningful work. So if this individual struggled to succeed, how could she be privileged? How might she have white privilege?…
Students often wonder why sociology 101 is a required course. In this piece, Nathan Palmer argues that without sociology we cannot fully understand events like the tragic killing of Mike Brown by officer Darren Wilson.
Over the next few weeks thousands of students across the country will start a sociology 101 class. Most will not be sociology majors and many will walk into class wondering, “why on earth am I required to take this class?” The answer is, at least in part, so you can understand the world around you instead of merely making sense of it.
All of us make sense of the world around us, but that doesn’t mean that we understand why people behave the way they do or why things happen day-to-day. To fully understand the people and events in our lives, we must use science and develop a sociological imagination. That is, we have to develop the ability to see how individuals are influenced by the rest of society. We also have to consider how what is happening today is the result of what has happened in the past. In the abstract, the sociological imagination can be hard to understand. However, it can be easier to understand when applied to a single situation.
One year ago yesterday Mike Brown, an unarmed African American teenager, was shot and killed by Darren Wilson, a white police officer, in Ferguson Missouri. Without a sociological imagination we are forced to make sense of Brown’s tragic death by only considering the individual actions of the two men involved. However with a sociological imagination, we can see how both Brown and Wilson were a part of a much larger social system and the killing was not an isolated event, but a part of a much longer timeline. Simply put, to understand Brown’s killing we have to consider the social and historical contexts that surrounded it.
In December 2012, a young woman from New Delhi, India was sexually assaulted and murdered by six male perpetrators in such brutal fashion that the tragedy provoked nation-wide protests and drew extensive international media attention. The incident also inspired British filmmaker, Leslee Udwin, to produce a documentary titled India’s Daughter (see trailer here). As part of the documentary, Udwin interviewed one of the convicted perpetrators, who declared the victim should not have resisted and was responsible for her own victimization because she violated feminine norms by dressing inappropriately and staying out late at night. In this post, David Mayeda uses Edward Said’s system of Orientalism to analyze a discussion on India’s Daughter that took place earlier this year.
TRIGGER WARNING: This article discusses sexual assault.
Edward Said is one of the most influential academicians in the Humanities and Social Sciences. His system of Orientalism has been fundamental in assisting scholars to rethink how we understand discourse directed towards people of color and conversely, those of European descent. As described in Said’s seminal 1978 text, Orientalism entails constructing representations of non-European, colonized groups in negative ways across a range of mediums (military documents, popular media, academic study). Throughout this broad discourse, non-European cultures are framed as dangerous, backwards, inferior, simple, mystical and/or uncivilized, and lacking cultural diversity.
Coupled with this definition of “the other,” comes the implicit understanding that those who are not Orientalized must be by comparison, uniformly safe, forward thinking, superior, advanced, scientific and/or civilized. To this end, Said argues that when western European powers define “others” in disparaging ways, they are simultaneously coming to understand themselves in opposing, positive terms.
Said contends further that an Orientalist system served as the foundation for British and French colonialism from late 17th century until World War II, and American neo-colonialism in the post-World War II period, though Said acknowledges Italy, Spain, Portugal, Russia and Germany relied on Orientalist practices as well.
It is in this regard that Orientalism is so important as a conceptual framework, because without first Orientalizing non-European cultures, colonizing powers could not justify taking possession of other countries and imposing economic and educational systems that benefitted colonizers at the expense of the colonized. Understanding themselves as higher cultures, western Europeans assumed the right to bring said lower cultures along, no matter how grizzly the means….
Why do people riot? In this post, Stephanie Medley-Rath explains how Robert Merton’s structural strain theory can shed some light on the Baltimore riots.
Over the last few weeks, thousands of people took to the streets in Baltimore, Maryland and cities around the country to protest the killing of Freddie Gray and the violent mistreatment of African Americans across this country by law enforcement. Last Monday, a small sub-set of the protestors in Baltimore rioted, looting and burning multiple business. Both the mainstream news media and many people on social media immediately started asking, why are these people rioting? Why would anyone riot in city they live in? While the answers to those questions would take for more time than I have hear, part of their answers lie in the strain theory of deviance.
Structural Strain Theory
The sociologist Robert Merton argued that deviance (i.e. people breaking social norms/rules) is produced by how that society distributed the means to achieve cultural goals. According to his structural strain theory (or anomie strain theory), deviance is a result of a mismatch between cultural goals and the institutionalized means of reaching those goals.
Cultural goals refer to legitimate aims. In the United States, we might refer to the cultural goal as the American Dream. In general, the American Dream includes economic success, home-ownership, and a family. A person achieves the American Dream through hard work and education (i.e., a college degree). Education is an institutionalized means of achieving the cultural goal. Military service might also be considered an institutionalized means….