Race is a social construction. This means that biological or phenotypic traits are classified in ways that reinforce inequalities benefiting majority groups. Hence “race” is understood differently across nations, depending on history and culture. White people have a tendency to see racism in subjective and relativist views: White Canadians think that racism is less of an issue in their country than in the USA; White people in Aotearoa New Zealand think racism in Australia is far worse than in their own backyard; and Australians think racism in Australia has “gotten better,” and that we are better off than the USA. These comparisons are one way in which White supremacy is maintained locally. Individual observations about so-called “worse” racism in other countries only serves to maintain racial injustice. Let’s now see how this plays out in everyday discussions of racism.
“Colonial Sugar,” Tracey Moffatt and Jasmine Togo-Brisby, exhibition at the City Gallery Wellington. From 1863 to 1904, the Queensland government in Australia enslaved at least 62,000 people from the Pacific to fuel production in its prosperous sugarcane plantations. Continue reading Colonial Sugar
My trip to New Zealand Aotearoa was lovely. I was a guest of the Women in Science group, the New Zealand Association of Scientists and various other partner and sponsor agencies. In Wellington, I gave a talk about gender equity and diversity. I discussed how intersectionality can be used in various national models of change, to increase the number of minorities and White women in leadership positions. I also addressed some considerations for creating a more inclusive research culture that draws leadership from Indigenous scientists. I then joined a panel of distinguished academics to further discuss diversity in the local context.
Most of my trip in New Zealand was spent at the University of Auckland. I gave a talk on intersectionality and the March for Science as well as attending various meetings providing advice and listening to progress and thinking on inclusion in science. The campus is stunning. This is the inside of the Clock Tower, an impressive tall, white building with beautiful architecture.
Being Chinese in Aotearoa: A Photographic Journey. This is a stunning and informative history of migration. It documents difficulties and triumphs in the face of ongoing racism. Highly recommend visiting if you’re in New Zealand Aotearoa. On the left you can see Appo Hocton (Ah Poo Hoc Ting), who arrived in his 20s, in 1842, to become the first documented Chinese-New Zealander. Continue reading Being Chinese in Aotearoa
At the Corsini Collection: A Window on Renaissance, at the Auckland Art Gallery Toi O Tāmaki. The Corsini family settled in Florence in tge 13th Century and had a stranglehold of power in banking, trade and Government. They had ties to the strongest families in Florence, the Medici (there’s an excellent social network analysis article that documents how families used their social ties to maintain influence). The Corsini also had strong religious capital, with tge cardinals, one Pope and one saint in the family. The latter is seen at the end here – Saint Andrea Corsini. There are two bullet wounds in the painting, which was painted in 1630, and hidden behind a safe wall in 1944. A soldier shot through the wall, noticing fresh plaster.
In this Suffrage Day event, Dr Zevallos will reflect on national approaches to improving the hiring, promotion, retention, recognition and participation of all women, specifically including Indigenous and transgender women, as well as other under-represented minorities in science. She will then be joined by panelists for a discussion of the specific needs of the NZ research community.
Panellists include: Prof Anita Brady; Di Tracey; Izzy O’Neill; A/Prof Joanna Kidman; and Prof Richard Blaikie.
The event is co- sponsored by the Dodd-Walls Centre, The MacDiarmid Institute, and Te Pūnaha Matatini.
Light refreshments from 5pm. Come along and say hello!
This is Part 2 on my participation in Kiwi Foo, an invitation-only “unconference” in Auckland, New Zealand, that brings together people from broad fields to work on social change (read about the rest of Kiwi Foo in Part 1). I spoke about Informed and Practical Ways to Enhance Gender Equity and Diversity in Science, Technology, Engineering, Mathematics and Medicine (STEMM).
Ruby Payne-Scott. Photo via Peter Gavin Hall, Wikipedia, CC 3.0
I started my talk at Kiwi Foo by telling the story of Ruby Payne-Scott, a pioneer in radio astronomy whose work led to major technological innovation and scientific knowledge. She supported top secret science on radar detection in the 1940s during the war, and she was a women’s rights activist. During the 1930s and 1940s, she worked for Australia’s premier government research agency, CSIRO, at a time where women were not allowed to be married and working in the public service. So she secretly married in 1944 and subsequently lost (but fought hard to keep) her permanent position at CSIRO. She was finally forced to resign in 1951, a few months before the birth of her son, Peter, as her pregnancy was no longer able to be hidden. Her career in science was effectively ended because her family status was deemed unlawful for the public service.
Ruby Payne-Scott, 5th from the right, at the 1952 International Union of Radio Science conference, University of Sydney. Photo: Wikipedia, CC 3.0
Women scientists and allies who care about gender equity in STEMM tell Dr Payne-Scott’s story often, though it is a shamefully unknown story by broader Australia. My point in beginning my talk with this lamentable tale is that Payne-Scott’s historic impact lives on for the wrong reasons. In Australia, the shameful employment discrimination she endured overshadows her scientific achievements in many ways. More sadly, while women in the present day are no longer discriminated in the same overt way, other structural inequalities make it difficult for women to remain in science, especially after they have children. So Payne-Scott’s legacy remains perennially relevant, 70 years later. Continue reading Ways to Enhance Gender Equity and Diversity in STEMM
On Friday the 11th of March, I travelled to Auckland New Zealand for Kiwi Foo, a two-and-a-half day “unconference” where 150 participants from New Zealand and other parts of the world from a wide range of professional backgrounds self-organise the sessions. This includes people from technology companies, policy and community organisations, as well as academics . The idea behind Foo Camp is to bring together like-minded individuals who might otherwise not meet, and listen to one another and look for ways to connect in our common goal to make the world a better place.
In order to attend, one must be nominated by a previous Foo alumn from Kiwi camp or SciFoo from the UK. You pay for your own travel but all other costs, including food and lodging if you want it, are provided. When you accept the invitation, you nominate three keywords. Upon arrival, in a large hall filled with around three hundred people, each person stands up to introduce themselves by their name, their affiliation and their keywords, without elaboration. It took awhile but it was really fun. I went representing myself (and this blog!) and my three keywords were: gender equity & diversity; science communication; sociology.
Kiwi Foo proved to be one of the most personally challenging but most rewarding experiences I’ve had. It was an insightful sociological weekend. This is part one of two posts. Part one focuses on what I learned, how I was inspired, and why you should jump at the chance to go, should you get a chance. Part two contains my talk, Informed and practical ways to enhance gender equity and diversity in STEMM.Continue reading Sociology of Kiwi Foo, an Unconference
The Other Sociologist 