Saturday, November 16, 2019

W.E.B. Dubois's Wages of Whiteness and Implicit Institutional Bias

HW: Read  Jonathon Metzel's Dying of Whiteness

Recapping racism, institutional, individual and explicit

We have been learning about the ways that the social construction of race has been used to gain and maintain power in society, also known as racism.  One type of racism is in the way that institutions have helped create and maintain power for the majority race, also known as institutional racism.  Another way that racism shows up is in individual racism as in the case of the tweets against Miss America, Nina Davuluri which claimed many things that were meant to prevent her from winning or being accepted as Miss America such as she is not a real American, she is Arab, or a terrorist, etc...  All of which are racist.  These direct forms of racism are also called explicit racism.  However, there is also a hidden, subconscious racism also called implicit racism.  


What is implicit racism?  What are some examples of it?

Prejudices and stereotypes exist in our subconscious.  These hidden biases are called implicit bias.  Although implicit bias can be about myriad topics (gender, occupation, age), it can also promote racism.  Here is an explanation from Teaching Tolerance:
While the brain isn’t wired to be racist, it uses biases as unconscious defensive shortcuts.  As human beings, we are not naturally racist. But because of the way our brains are wired, we are naturally "groupist." The brain has a strong need for relatedness.  This wiring for “groupism” usually leads the dominant culture (the in-group) in a race-based society to create “out-groups” based on race, gender, language and sexual orientation. A system of inequity is maintained by negative social messages that dehumanize people of color, women and LGBT people as “the other.” For folks in the in-group, the brain takes in these messages and downloads them like software into the brain’s fear system. This leads to implicit bias: the unconscious attitudes and beliefs that shape our behavior toward someone perceived as inferior or as a threatening outsider.
The passage above is connecting race to ingroups and outgroups that we learned about in unit 1.   It constructs a reality where whites feel and experience life differently because they are white.  White is the majority group in the United States so it comes with a feeling of power and belonging.  This is true even for whites who might not have a lot of real power in society - low-income whites with less education.  So, for them, even though they are at the lowest end of the social class ladder, at least they are white.  This is another reason why all of the groups in yesterday's lesson wanted to become white - not just for the institutional benefits, but also for the social status.  This type of racism was first written about nearly a hundred years ago by W.E.B. Du Bois.


Who is W.E.B. Du Bois?

From the NAACP history website, William Edgar Burghardt Du Bois became the first African American to receive a doctorate from Harvard University (1895).  Du Bois became an assistant instructor in sociology at the University of Pennsylvania. There he conducted the pioneering sociological study of an urban community, published as The Philadelphia Negro: A Social Study (1899). These first two works assured Du Bois’s place among America’s leading scholars.

From 1934 to 1944 Du Bois was chairman of the department of sociology at Atlanta University.  Du Bois published numerous works of academic research on African Americans.  His body of work was considered the greatest study of African Americans at that time and it still remains respected.


What is W.E.B. DuBois's Mental Wage of Whiteness?

From the Social Science Research Council (SSRC),
Du Bois famously argues that whiteness serves as a “public and psychological wage,” delivering to poor whites in the nineteenth and early twentieth centuries a valuable social status derived from their classification as “not-black.” The claims embedded in this thesis—that whiteness provides meaningful “compensation” (Du Bois’s term) for citizens otherwise exploited by the organization of capitalism; that the value of whiteness depends on the devaluation of black existence; and that the benefits enjoyed by whites are not strictly monetary—shaped subsequent efforts to theorize white identity and to grasp the (non)formation of political coalitions in the United States.
An excerpt from DuBois is here:
Most persons do not realize how far [the view that common oppression would create interracial solidarity] failed to work in the South, and it failed to work because the theory of race was supplemented by a carefully planned and slowly evolved method, which drove such a wedge between the white and black workers  that there probably are not today in the world two groups of workers with practically identical interests who hate and fear each other so deeply and persistently and who are kept so far apart that neither sees anything of common interest. 
It must be remembered that the white group of laborers, while they received a low wage, were compensated in part by a sort of public and psychological wage. They were given public deference and titles of courtesy because they were white. They were admitted freely with all classes of white people to public functions, public parks, and the best schools. The police were drawn from their ranks, and the courts, dependent on their votes, treated them with such leniency as to encourage lawlessness. Their vote selected public officials, and while this had small effect upon the economic situation, it had great effect upon their personal treatment and the deference shown them. White schoolhouses were the best in the community, and conspicuously placed, and they cost anywhere from twice to ten times as much per capita as the colored schools. The newspapers specialized on news that flattered the poor whites and almost utterly ignored the Negro except in crime and ridicule. (Black Reconstruction [1935], 700-701)
Dubois wrote this in 1935, but I still think it applies to today.  For example, when reading about the racist tweets towards Nina Davuluri, it sends the message that she might be pretty and successful, but she is not and will never be a real American.  For the millions of poor whites who feel powerless, that small act of racism might make them feel good about being white, being a "true American."


Peggy McIntosh's Contribution to Dubois

Then, about 50 years later, Peggy McIntosh wrote a piece called the Invisible Knapsack that explained these "hidden wages" show up in a number of different ways in everyday life.  McIntosh called these "privileges".  This is where the term "white privilege" came from.   The essence of McIntosh's claim is that whites can live their daily life in the United States without having being judged for their race.  This includes meeting new neighbors, shopping, getting a promotion, etc... All of these are more likely to be viewed with individualism for whites and race-related for everyone else.  Essentially, it is saying that minority race becomes a master status for everyone who is not white.  McIntosh is not saying that whites have been handed everything on a silver spoon or that they have not worked hard for what they have.  She is simply saying that race is not a factor that white people have to overcome to be successful.  See this post for more about white privilege.

How can White Privilege be Measured Empirically? 

Michael Harriot, and MBA, measures the privilege in dollars in my other post here.  He quantifies the privilege that was created by the racism that was begun in 1619 with the beginning of slavery in this land and the laws beginning in 1705 that institutionalized that racism.  Now the legacy is not directly or legally tied to race, but it still exists, implicitly.  Below is a summary from Harriot's article (linked above):
Education In 2012, the U. S. Department of Education reported that about 33 percent of all white students attend a low-poverty school, while only 6 percent attend high-poverty schools. In comparison, only 10 percent of black students attend a low-poverty school, while more than 40 percent of black students attend high-poverty schools.  This means that black students are more than six times more likely than white students to attend a high-poverty school, while white students are more than three times more likely than black students to attend a low-poverty school.  And, in 2015, a research scientist named David Mosenkis examined 500 school districts in Pennsylvania and found that—regardless of the level of income—the more black students, the less money a school received.
WorkAccording to the Bureau of Labor Statistics, as of Friday, April 7, the unemployment rate for African Americans was nearly double that of whites (8.1 percent for blacks, 4.3 percent for whites).  A 2015 study by the Center for Economic and Policy Research shows that whites with the exact same résumés as their black counterparts are hired at double the rate. In fact, a white man with a criminal history is more likely to be hired than an African American with no criminal past.  the Economic Policy Institute—examined 2015 data and discovered that at every level of education, whites were twice as likely to have jobs as blacks.  Researchers at EPI found that black men with 11-20 years of work experience earned 23.5 percent less than their white counterparts, and black women with 11-20 years of experience were paid 12.6 percent less than white women with the same experience. This disparity is not getting smaller. The wage gap between black and white workers was 18.1 percent in 1979, and steadily increased to 26.7 percent in 2015. When Pew Research controlled for education and just looked at income data, white men still surpassed every other group.
MarketA John Hopkins study (2008) showed that supermarkets were less prevalent in poor black neighborhoods than in white neighborhoods with the same average income, leading to increased food costs. News organization ProPublica recently found that car-insurance companies charge people who live in black neighborhoods higher rates than people in predominantly white areas with the same risk.  When it comes to credit, it is even worse. According to the National Bureau of Economic Research, The Atlantic reports, “even after controlling for general risk considerations, such as credit score, loan-to-value ratio, subordinate liens, and debt-to-income ratios, Hispanic Americans are 78 percent more likely to be given a high-cost mortgage, and black Americans are 105 percent more likely.” Even banks as large as Wells Fargo have lost cases for up-charging minorities.  According to the Wall Street Journal, large auto lenders have paid more than $200 million since 2013 to settle lawsuits for charging minorities higher rates, but in November, both Democrats and Republicans voted to reduce regulations on the financial institutions that offer auto loans. The National Consumer Law Center filed a 2007 lawsuit that exposed how “finance companies and banks put in place policies that allowed car dealers to mark up the interest rates on auto loans to minorities based on subjective criteria unrelated to their credit risk.”

How Does Implicit Racism Show Up in Everyday Life?

The wages of whiteness and privilege show up in other indirect and subconscious ways too. Look at the following pictures and captions which both appeared in the press after Hurricane Katrina.  Here is one example of racism showing up in the media:



How are these images examples of racism or implicit bias?


What color dress is Mrs. Obama wearing in this picture?


This picture featuring Michelle Obama was published with a caption saying that she wore a "flesh-colored" dress. Are they implying that Michelle's skin is not flesh?  I don't think so, but this is an example of the privilege of being white; white skin is considered normal/flesh-colored.  This is just one of many privileges of being white in a culture that sees white as normal, desirable or better than other "colors".  This type of privilege is often unnoticed, subconscious, implicit.  But, it has a big impact.
Here is another example from Johnson and Johnson.  Note that the bottle says, "Normal to Darker skin," implying that there is normal skin and then there is darker skin which is implicitly abnormal. And, here are some privileges related to Christmas.  Sometimes these subtle instances of racism are called "microaggressions".  Here are 25 microaggressions from buzzfeed.



Police Surveillance and Implicit Bias from the Sociologist Toolbox
Part of the privilege of being white and implicit bias of not being perceived as white is the idea of belonging.  Similar to Nina Davuluri who was perceived as not American
Here are a number of examples
 (A NY Police Lt., Harvard U. President, State Senator Obama)

In 2018, police across the United States have been urged to investigate black people for doing all kinds of daily, mundane, noncriminal activities. This year alone, CNN has reported on police have been called on African-Americans for:

And these are just the incidents that CNN has reported. There are no doubt many others.  A review of news headlines this year shows that police were also called on other people of color. But it seemed to happen most often to black people: black people just going about their business.

A Girl Like Me
https://youtu.be/YWyI77Yh1Gg
Watch the following video and explain what evidence it provides that explicit bias exists and promotes racism and implicit bias exists and promotes racism.


What evidence does the video provide that explicit bias exists and promotes racism?

What evidence does the video provide that implicit bias exists and promotes racism?

The Police Officer's Dilemma from University of Colorado at Boulder

And another example of implicit bias is from the University of Chicago's Joshua Corell who showed how people react in a split second when they confront someone with a weapon. Soc Images explains it here.  See here for a link to the game and conclusions.


The Kirwan Institute from The Ohio State University

The Ohio State University does extensive research on implicit bias through their Kirwan Institute for the Study of Race and Ethnicity.

The institute publishes a yearly review of the state of implicit bias research.  You can find that here.



Kirwan Institute and Medicine

Kirwan's 2017 research shows that even doctors and patient health are affected by implicit bias.  The research is supported by the American Association of Medical Colleges.  You can download it here.






University of Chicago School of Economics and Labor Market

Marianne Bertrand and Sendhil Mullainathan published a study of implicit bias and the labor market in The American Economic Review called Are Emily and Greg More Employable Than Lakisha and Jamal? A Field Experiment on Labor Market Discrimination?

Labor Market and Felonies

From the NY Times, When a Dissertation Makes a Difference shows not only how unconscious bias can play a role in hiring in a most inequitable way, but also how sociology can make a difference that influences policy.
As a graduate student at the University of Wisconsin, Devah Pager studied the difficulties of former prisoners trying to find work and, in the process, came up with a disturbing finding: it is easier for a white person with a felony conviction to get a job than for a black person whose record is clean.

Sociology of Education and School Discipline

Edward Morris and Brea Perry's research found that discipline in school for subjective offenses might be shaped by implicit bias.  See their research published in the ASA's journal here or here.


What Would You Do? 

And this video showing how people are more quick to be suspicious and to call the police if they see a black man committing the same crime as a white man.











Who is affected by this explicit bias?  Is it only whites?

What are microaggressions? 

This article from American Psychologist explains microaggressions and the implications of them for clinical therapists.  See the table below for an explanation of different microaggressions.






Thursday, November 14, 2019

A Race Around the World: Cross-cultural comparisons of race

As students enter, please look over Omi and Winant's Racial Formation.


What are the important claims in the Omi and Winant article "Racial Formation?"


What does it mean to be “one-thirty second black”? 

Do you think one-thirty second black should mean someone is considered black?  If so, why?  If not, why not, and what should be the demarcation for being considered black?
  
What does polygenesis mean?  What are the ways Europeans would treat people differently based on idea of polygenesis – list at least 3.

What does “hypo-descent” mean?

 How does the classification of race differ in Brazil?

What does “passing” mean? 

The book by Omi and Winant called "Racial Formation" provides a detailed explanation of how race is formed through a social construction.  Here is a video of Omi and Winant explaining their seminal work:


If "race" is not biological then it is a social construction.  There is no way to separate humans biologically, physically or scientifically into distinct racial groups.  If there was, then racial groups would be the same all over the world.  They would fit into the scientific classification system such as kingdom, order, phylum etc...  But instead, each culture has its own racial types.  The system of classification in each country is based on the country's social, cultural and political history.  In sum,
  • Racial categories vary around the world.
  • The categories are formed in each country because of the local social, cultural and political history.

How does Omi and Winant provide evidence for these claims?


If race varies around the world based on the social, cultural and political histories of each country, what are some examples?

Race in Japan

For example, when I was in Japan, I asked some Japanese friends what races were in Japan and they said "nihon-jin and gai-jin," Which means "Japanese people and foreign people.  In other words, the Japanese think that there are Japanese people in the world and then there is everyone else.  And then I pressed him further and I said, " But aren't there different groups within Japanese culture?"
My friend finally said, " Ahh yes... there were ancient Japanese who settled the islands from the north and there were ancient Japanese who settled the islands from the south, and you know how to tell who came from where?  Earwax." That's right, earwax! He explained that some Japanese have dry flaky earwax and others have wet greasy earwax.  That determines where your ancestors came from and a different biological group that you are a part of- essentially a different race.  But that makes no sense to us because in the US we never think of earwax as part of race.

Race in Mexico

Here are the racial groups in Mexico:
  1. Mestizo: Spanish father and Indian mother
  2. Castizo: Spanish father and Mestizo mother
  3. Espomolo: Spanish mother and Castizo father
  4. Mulatto: Spanish and black African
  5. Moor: Spanish and Mulatto
  6. Albino: Spanish father and Moor mother
  7. Throwback: Spanish father and Albino mother
  8. Wolf: Throwback father and Indian mother
  9. Zambiago: Wolf father and Indian mother
  10. Cambujo: Zambiago father and Indian mother
  11. Alvarazado: Cambujo father and Mulatto mother
  12. Borquino: Alvarazado father and Mulatto mother
  13. Coyote: Borquino father and Mulatto mother
  14. Chamizo: Coyote father and Mulatto mother
  15. Coyote-Mestizo: Cahmizo father and Mestizo mother
  16. Ahi Tan Estas: Coyote-Mestizo father and Mulatto mother

Race in Brazil

In Brazil, although the Brazilian census defines the races as:
branco (white), pardo (multiracial), preto (black), amarelos (Asians), caboclos (indigenous and white mixed), indigenous

However, Brazilians are far more conscious of physical variations.  For example, in 1976, the Brazilian Institute of Geography and Statistics (IBGE) conducted a study to ask people to identify their own skin color.  Here are the 134 terms, listed in alphabetical order:
Acastanhada (cashewlike tint; caramel colored)
Agalegada
Alva (pure white)
Alva-escura (dark or off-white)
Alverenta (or aliviero, "shadow in the water")
Alvarinta (tinted or bleached white)
Alva-rosada (or jamote, roseate, white with pink highlights)
Alvinha (bleached; white-washed)
Amarela (yellow)
Amarelada (yellowish)
Amarela-quemada (burnt yellow or ochre)
Amarelosa (yellowed)
Amorenada (tannish)
Avermelhada (reddish, with blood vessels showing through the skin)
Azul (bluish)
Azul-marinho (deep bluish)
Baiano (ebony)
Bem-branca (very white)
Bem-clara (translucent)
Bem-morena (very dusky)
Branca (white)
Branca-avermelhada (peach white)
Branca-melada (honey toned)
Branca-morena (darkish white)
Branca-p�lida (pallid)
Branca-queimada (sunburned white)
Branca-sardenta (white with brown spots)
Branca-suja (dirty white)
Branqui�a (a white variation)
Branquinha (whitish)
Bronze (bronze)
Bronzeada (bronzed tan)
Bugrezinha-escura (Indian characteristics)
Burro-quanto-foge ("burro running away," implying racial mixture of unknown origin)
Cabocla (mixture of white, Negro and Indian)
Cabo-Verde (black; Cape Verdean)
Caf� (coffee)
Caf�-com-leite (coffee with milk)
Canela (cinnamon)
Canelada (tawny)
Cast�o (thistle colored)
Castanha (cashew)
Castanha-clara (clear, cashewlike)
Castanha-escura (dark, cashewlike)
Chocolate (chocolate brown)
Clara (light)
Clarinha (very light)
Cobre (copper hued)
Corado (ruddy)
Cor-de-caf� (tint of coffee)
Cor-de-canela (tint of cinnamon)
Cor-de-cuia (tea colored)
Cor-de-leite (milky)
Cor-de-oro (golden)
Cor-de-rosa (pink)
Cor-firma ("no doubt about it")
Crioula (little servant or slave; African)
Encerada (waxy)
Enxofrada (pallid yellow; jaundiced)
Esbranquecimento (mostly white)
Escura (dark)
Escurinha (semidark)
Fogoio (florid; flushed)
Galega (see agalegada above)
Galegada (see agalegada above)
Jambo (like a fruit the deep-red color of a blood orange)
Laranja (orange)
Lil�s (lily)
Loira (blond hair and white skin)
Loira-clara (pale blond)
Loura (blond)
Lourinha (flaxen)
Malaia (from Malabar)
Marinheira (dark greyish)
Marrom (brown)
Meio-amerela (mid-yellow)
Meio-branca (mid-white)
Meio-morena (mid-tan)
Meio-preta (mid-Negro)
Melada (honey colored)
Mesti�a (mixture of white and Indian)
Miscigena��o (mixed --- literally "miscegenated")
Mista (mixed)
Morena (tan)
Morena-bem-chegada (very tan)
Morena-bronzeada (bronzed tan)
Morena-canelada (cinnamonlike brunette)
Morena-castanha (cashewlike tan)
Morena clara (light tan)
Morena-cor-de-canela (cinnamon-hued brunette)
Morena-jambo (dark red)
Morenada (mocha)
Morena-escura (dark tan)
Morena-fechada (very dark, almost mulatta)
Moren�o (very dusky tan)
Morena-parda (brown-hued tan)
Morena-roxa (purplish-tan)
Morena-ruiva (reddish-tan)
Morena-trigueira (wheat colored)
Moreninha (toffeelike)
Mulatta (mixture of white and Negro)
Mulatinha (lighter-skinned white-Negro)
Negra (negro)
Negrota (Negro with a corpulent vody)
P�lida (pale)
Para�ba (like the color of marupa wood)
Parda (dark brown)
Parda-clara (lighter-skinned person of mixed race)
Polaca (Polish features; prostitute)
Pouco-clara (not very clear)
Pouco-morena (dusky)
Preta (black)
Pretinha (black of a lighter hue)
Puxa-para-branca (more like a white than a mulatta)
Quase-negra (almost Negro)
Queimada (burnt)
Queimada-de-praia (suntanned)
Queimada-de-sol (sunburned)
Regular (regular; nondescript)
Retinta ("layered" dark skin)
Rosa (roseate)
Rosada (high pink)
Rosa-queimada (burnished rose)
Roxa (purplish)
Ruiva (strawberry blond)
Russo (Russian; see also polaca)
Sapecada (burnished red)
Sarar� (mulatta with reddish kinky hair, aquiline nose)
Sara�ba (or saraiva: like a white meringue)
Tostada (toasted)
Trigueira (wheat colored)
Turva (opaque)
Verde (greenish)
Vermelha (reddish)

Can a plane ride change your race?

Looking at the distinctions in Japan, Mexico and Brazil might not make sense to us because we view race so differently.  However, all of this is evidence that race is a social construction.   Read the passage below and then answer the questions after.


4.  Answer individually:   Did the girl’s race change?  Why or why not?

 5.  As a group discuss, each student share his/her answer to this question.  Change or add to your thoughts above as needed.  Then as a group decide on one answer: Yes or NO?

 

Here is a link to different censuses around the world.

Click on the link and then note in your packet which race you would be in the other countries around the world.
When you are finished, which countries were you a different race than how you identify yourself in the U.S.?


Here is a link to a survey of who is white around the world.

 And here is a global dialogue about race.


Global Systems of Racial Construction; Race is socially constructed differently around the world.
                        F&S 217-222
                        What is some evidence from around the world that race is a social construct?





Why would a plane ride change your race?

What evidence is there that race is constructed differently depending on where you are?