Certainly, a majority of whites do not seem to view most racist joking, commentaries, and other routinized racist actions out of the dominant racial frame as morally wrong. Such actions tend to be viewed as harmless and “no big deal,” indeed often just good interactive “fun.”
This no-big-deal viewpoint prevents most from perceiving how such racialized performances cause substantial harm, and it also links to a common defensiveness when they are asked about their racist commentaries. When challenged, most whites will feel defensive and assert their virtuousness. Many will say something like, “No, of course we don’t intend our jokes to hurt anyone,” “They’re just jokes,” or “You people are too sensitive.” This reaction is a contemporary version of the old notion that whites are morally superior. Even when they do racist performances targeting Americans of color, the old racial frame accents that they, as whites, still should be considered to be “good” and “decent” people. The dominant racial frame not only provides the fodder for whites’ racist performances, but also one means of excusing those performances. For most whites, at least some white-racist commentaries and performances are just part of the normality of U.S. society. For that reason, most people do not reflect much on them.
— Joe Feagin, The White Racial Frame (via pedagogyoftheoppressed)
EDIT 04 March 2014
Hello! I’ve gotten an amazing response from my original call for participants in my thesis research (please read below). Thank you! As I am finishing up the data collection process, I am realizing that I am lacking respondents that possess certain characteristics. I am looking now, in particular, for non-binary individuals (who fit the criteria below) who have ALSO pursued surgeries (“top,” “bottom,” or other) and/or hormones/hormone blockers as part of their transitions. If you have, I would absolutely love to interview you, as I am trying to include more folks with this experience. Please contact me if you can help me fill this gap!
My name is Elis Herman, and I am a senior majoring in Sociology and Women’s Studies at Salem College. I am recruiting individuals for a qualitative study examining genderqueer individuals’ experiences navigating body image. To be eligible, individuals must: a) be 18 years of age or older, and b) self-identify as female-assigned-at-birth (FAAB/AFAB) AND describe your gender identity as non-binary (genderqueer, androgynous, neutrois, agender, bigender, or any other non-binary category).
Volunteers will be ask to participate in a taped interview via Skype or phone and discuss topics related to gender and body image. Interviews may range from 45 to 90 minutes. All information collected will be treated confidentially, and any identifying information will be obscured in the final product. The results of this research will be used to further understanding of how FAAB non-binary transgender people perceive their bodies and manage body image issues.
This research has been approved by the Institutional Review Board of Salem College and is supervised by Dr. Elroi Windsor, Associate Professor of Sociology. If you are interested in participating in this research, or have concerns or questions, please contact me at elis.L.email@example.com.
It’s all very well to talk in the abstract about the dignity of work, but to suggest that workers can have equal dignity despite huge inequality in pay is just silly. In 2012, the top 40 hedge fund managers and traders were paid a combined $16.7 billion, equivalent to the wages of 400,000 ordinary workers. Given that kind of disparity, can anyone really believe in the equal dignity of work?
In fact, the people who seem least inclined to respect the efforts of ordinary workers are the winners of the wealth lottery.
— Paul Krugman, New York Times
In November 2013, a study revealed how queerpeople of color have the most stacked against them when it comes to getting by in the USA. They face the biggest challenges of any workers in the recession economy. The LGBT community is also more ethnically and racially diverse than the country as a whole.
The report, entitled “A Broken Bargain for LGBT Workers of Color,” was coauthored by National Black Justice Coalition, Service Employees International Union, Human Rights Campaign and others, and it outlines the hostile economic reality for queers of color.
While headlines celebrate public acceptance of LGBT people and passage of gay marriage, the study looks at the real life of queer and trans people of color — and how racial discrimination intersects with institutionalized homophobia and transphobia.
The study is groundbreaking because it’s a data-based look at what socialist feminists have long pointed out — that American capitalism has created layers upon layers of discrimination to keep wages low and sections of workers impoverished.
The story told in the charts and research is how the poverty of LGBT workers of color is connected to adversities at home and in school, as well as in the workplace.
It is important for scientists to be aware of what our discoveries mean, socially and politically. It’s a noble goal that science should be apolitical, acultural, and asocial, but it can’t be, because it’s done by people who are all those things.
The dialectic of progress governs our individual careers as well as our collective discipline. The original passion for social justice, economic equality, human rights, sustainable environment, political freedom or simply a better world, that drew so many of us to sociology, is channeled into the pursuit of academic credentials. Progress becomes a battery of disciplinary techniques-standardized courses, validated reading lists, bureaucratic rankings, intensive examinations, literature reviews, tailored dissertations, refereed publications, the all-mighty CV, the job search, the tenure file, and then policing one colleagues and successors to make sure we all march in step. Still, despite the normalizing pressures of careers, the originating moral impetus is rarely vanquished, the sociological spirit cannot be extinguished so easily.
— Michael Burawoy (via reblogging4reference)
It is the role of critical sociology, my fourth type of sociology, to examine the foundations- both the explicit and the implicit, both normative and descriptive of the research programs of professional sociology. We think here of the work of Robert Lynd (1939) who complained that social science was abdicating its responsibility to confront the pressing cultural and institutional problems of the time by obsessing about technique and specialization. C. Wright Mills (1959) indicted professional sociology of the 1950s for its irrelevance, veering toward abstruse grand theory or meaningless abstracted empiricism that divorced data from context. Alvin Gouldner (1970) took structural functionalism to task for its domain assumptions about a consensus society that were out of tune with the escalating conflicts of the 1960s. Feminism, queer theory and critical race theory have hauled professional sociology over the coals for overlooking the ubiquity and profundity of gender, sexual, and racial oppressions. In each case critical sociology attempts to make professional sociology aware of its biases, silences, promoting new research programs built on alternative foundations. Critical sociology is the conscience of professional sociology just as public sociology is the conscience of policy sociology.
— Michael Burawoy, “Public sociology” (via reblogging4reference)
Indeed, part of our business as sociologists is to define human categories- people with AIDS, women with breast cancer, women, gays-and if we do so with their collaboration we create publics. The category woman became the basis of a public -an active, thick, visible, national nay international counter -public-because intellectuals, sociologists among them, defined women as marginalized, left out, oppressed, and silenced, that is, defined them in ways they recognized. From this brief excursion through the variety of publics it is clear that public sociology needs to develop a sociology of publics to better appreciate the possibilities and pitfalls of public sociology.
— Michael Burawoy, “Public sociology” (via reblogging4reference)
When we assume that boys won’t read books with girls on the cover, and then institutionalize that assumption by leaving the “girlie” books out of award nominations (as well as school wide reads, story times, etc.), we insult them. By suggesting that on the whole our boys have a limited capacity for empathy, an inability to imagine a world beyond their own most obvious understanding, and an unwillingness to stretch.
In the same stroke, we neglect our girls. Not because they can’t read “boy books” (they do and will). But because when they see those awards, they also learn something —to accept a world in which they are rarely the central players. They learn, at a formative age, that the “best” books are the ones about boys.
It’s a problem. And when we play into it, when we accept it as THE TRUTH, we’re reaching for the simplest solution, not the best one. Because the best solution would require us to push against the gender bias in the world, and in ourselves. It’s easier to say, “Boys naturally gravitate to these things, and we want them to read, don’t we?” - Laurel Snyder
— Boys Will Be Boys, and Girls Will Be Accomodating — Open Ticket — Medium / The amazing Laurel Snyder NAILING IT with nuance and empathy and smarts. Read the whole thing. Share it. Yes. (via gwendabond)
The majority of the productive work done by the human race is, in fact, unwaged labor performed under duress by women and children. Not only raising crops and providing cooking, laundry, cleaning and sexual services to men, but in maintaining a community and reproducing physically and socially the next generation of workers, women’s unwaged labor is such an absolute necessity to male society that it is considered part of Nature along with forests and oceans and rainfall. The rightful bounty of men to share and fight over. All waged labor rests upon the greater foundation of women’s unwaged labor.
— Night-Vision: Illuminating War & Class on the Neo-Colonial Terrain, Butch Lee and Red Rover (pg159)
. (via the-uncensored-she)