You may have heard that Megan Smith former Vice President of GoogleX is now the Chief Technology Officer for The White House. Smith has both a Bachelor and a Masters degree in Mechanical Engineering from MIT, she serves on the MIT Board, and she is also a successful entrepreneur. She has an outstanding commitment to gender diversity and she is one of the few big-name leaders in Science, Technology, Engineering and Mathematics (STEM) who is visible in her work with Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ) communities. Smith was formerly the CEO of PlanetOut, an online LGBT organisation. Let’s take a look at Smith’s amazing credentials and her work on women in STEM and LGBTQ advocacy.
This the story of how sociology can improve public science. I discuss the social science research explaining why some sections of the general public resist research evidence. As some of you know, I’m one of around 20 Moderators who run Science on Google+. Our Community is managed by practising scientists and our membership includes researchers as well as members of the public who are interested in science. I run the Social Science stream (along with Chris Robinson who created the Community). Our Community aims to improve the quality of science posts and public outreach, by connecting the public to real scientists. This week, we celebrated the fact that our Community has grown to 200,000 members. The Community receives numerous posts each day. We want to move discussion away from people sharing their personal opinions on “fluff” science pieces that often end up distorted in the news, and instead we’d like to focus on the relevance, validity and reliability of peer reviewed science. Invariably, we get people coming to the Community specifically looking to argue about how all science is wrong (usually with regards to social science), corrupt (often regarding life sciences), or “just a theory” (creationist arguments against the physical sciences).
These critics do not focus on the scientific content of a study. They focus on moral and cultural arguments, which to them are scientific. For example, when discussing research on gender inequality in science, there’s a variation of: “In my engineering class there’s only two women. I think that most women just aren’t interested in science. That’s not sexism to point out the truth.” (Yes, it is sexist.) When discussing research on climate change: “There’s inconclusive evidence on this!” (No, the evidence is compelling.)
Most of these people do not use credible scientific research to back up their claims, but they evoke some general statistics (“everyone knows…” and “countless studies show”).We ask for links to peer reviewed science, which never come. Sometimes they post links to conspiracy videos that have no scholarly merit. Despite their lack of evidence, these people are thoroughly convinced that they are scientists or that they are very well informed on a topic. They cite ideas of science from popular culture (“science is about questioning everything!”). Otherwise they draw on something they heard in the news or they revert to personal anecdotes and subjective observations.
These critics are the exception, as most of our Community members are genuinely curious in science and learning. The problem is that these anti-scientist “scientists” take up a lot of time and they derail discussions. So what motives them?
Chad Haney, one of our colleagues and a Curator for the excellent Science Sunday, wrote a fantastic post about how social psychology concepts might explain why people refuse to engage with scientific evidence. Chad invited me to comment on his post, and this has led me to crystallise thoughts that I’ve had circling my head since I started blogging seven years a go. Other than a sheer love of the social sciences, why bother with public science? Who is our audience? Does it “work” and how do we measure its success? How can we improve it?
My post will discuss the sociology of beliefs, values and attitudes to describe the cultural, institutional and historical ways in which the public has engaged with science. I present two case studies of “hot topics” that usually draw anti-science comments to our Community regarding gender inequality and genetically modified foods. I show how cultural beliefs about trust and risk influence the extent to which people accept scientific evidence. I go on to discuss how sociology can help improve public science outreach. Continue reading The Sociology of Why People Don’t Believe Science
By Zuleyka Zevallos, PhD
Sociology and anthropology have long used the experiences of “third sex” cultures, such as the Native American Two Spirit people, to teach students about the social construction of sex and gender. In many cultures around the world, people are allowed to live their lives beyond conventional binaries; they need not adhere to the biological sex they were born into. These people are usually revered and there are special circumstances where individuals are allowed to shift their gender position. These groups, including the Two Spirit people, are used as examples in the sociology of Lesbian, Gay, Bisexual, Transgender, Queer and Intersexual (LGBTQI) issues. Recent scholarship, however, has questioned this practice, demonstrating that social scientists are applying Western concepts to misappropriate the Two Spirit phenomena.
My post gives a broad overview of the social science concepts of gender and sexuality. I then discuss the spirituality, gender and sexuality of Two Spirit people as well as the history and culture that informs their social position. Let me put my analysis in context: I am not Native American nor am I a transgender person. I identify as a *cis-woman of colour (*that is, my biological and gender identity align). As a sociologist who has researched, published on and taught gender and sexuality courses, I seek to explore how Western social scientists, queer theorists and other social activists have misappropriated the Two Spirit experience to highlight social causes.
I propose that social science needs to move forward from our dominant understandings of the Two Spirit experience. My aim is to start a conversation about how we might expand sociological understandings of gender and sexuality using this case study. How do we best communicate the social construction of gender and sexuality to students and to the public? I argue academics and activists need to be mindful that, even with the best of intentions, misappropriation of cultural traditions of minority groups is dangerous. This perpetuates historical practices that have silenced Indigenous experiences. There are better ways to appreciate and form solidarity with Other cultures. This begins by listening to the way minorities speak about their own experiences, rather than projecting our seemingly-progressive perspective onto Others.
I begin by giving a background on what inspired this post as an example of public sociology. Public sociology describes how we produce sociology for mass audiences outside academia. My focus here is on how we use sociology in the classroom and in social media. It is vital to the longevity of our discipline that sociologists explain our key concepts to general audiences. At the same time, I see it important that we publicly own up to, and invite a public discussion about, the changing dynamics of power which influence social theories. We also need to take responsibility for the way we teach and publicly discuss social science ideas. This means being more critical about the ways in which social science ideas are produced and disseminated, especially via social media.
By Zuleyka Zevallos
Last month, The New York Times gave a disheartening insight into Google’s Executive hiring practices. Google is predominantly staffed with young men,* and they have trouble hiring and retaining women. Google turned to its “famous algorithms” to work out why this was the case, developing spreadsheets to help address the matter. In Google Executive land, it seems, engineers and computer scientists are characterised as “guys” who are proactive in advancing their careers, while women are seen as failed “business” people who don’t ask for promotions. Google has taken some measures to address their hiring practices, but its Executives seem to accept that their gender imbalance (30% women to 70% men) is unlikely to change much. While I focus on Google as a case study, my analysis deconstructs the flaws in the gender logic that large companies have about workplace inequality. Studies find that it is not the fact that women do not ask for promotions that impede their career progression; nor is it simply the decision to exit the workplace to have children. Instead, empirical data show that when employers are faced with equally qualified and experienced candidates who put in the same amount of work and who have the same outcomes, they are more likely to hire, promote and remunerate men over women. I argue that there is a resistance in workplaces to understand how their organisational practices are structured in ways that impede women from thriving professionally.
Gender imbalance and inequality are not inevitable. These are the outcome of daily interactions, organisational practices, policies, and unexamined norms and values. Sociology can help workplaces address gender inequalities by taking an organisational approach to gender. Such a framework makes gender biases visible and involves everyone in addressing inequality – not just women, but people of all genders, as well as the Executives who hold ultimate power in organisational change. Continue reading Google’s Glass Ceiling: A Case Study of Why Organisations Lose Innovative Women
By Zuleyka Zevallos
One year ago, Twitter celebrated that it would uphold free speech as a ‘human right‘ for countries that had censorship laws. On the 26th of January, Twitter announced a back-flip on its previous public pronouncement that it was the bastion of free speech:
As we continue to grow internationally, we will enter countries that have different ideas about the contours of freedom of expression. Some differ so much from our ideas that we will not be able to exist there. Others are similar but, for historical or cultural reasons, restrict certain types of content, such as France or Germany, which ban pro-Nazi content.
Twitter’s blog includes a link to Chilling Effects, a site that alerts users about what content has been flagged for censorship. The complaints currently listed are about media content. What will happen when the complaints are about freedom of expression for various political activist groups?
It goes without saying (but I’ll say it anyway) that this past week has been filled with spectacular changes in the world of social media. The changes seem to be crashing the private/public divide more so than ever before, with Google+, Facebook and, to a lesser-extent, Twitter, emulating one another as they wrestle for a bigger slice of the social media pie. But where does the battle of the social media giants this leave the rest of us users?