Before the year ends, here’s a couple of things I forgot to cross-post here: an interview about interracial friendships; my work on applied sociology translated into Italian and Farsi; and my analysis of race and the management of the COVID-19 pandemic.Continue reading Race and Translation
It is still Reconciliation Week, and Australia is undergoing two major court cases where police have shot dead young Aboriginal people. Yet non-Indigenous people remain wilfully oblivious. We are collectively spending more energy in feeling morally superior to other countries, rather than acting towards national change. Specifically, Australian media lead with stories of “violent unrest,” “violent protests,” and “mayhem” in the USA, instead of focusing on police violence against Black victims and protesters, and providing insightful analysis on similarities to Aboriginal deaths in custody in the Australian context.
Australian social media and public commentary are preoccupied with either dismissing current events as unique to other societies (“only in America”), or posting aghast (rightfully) over police brutality overseas. We do this despite not engaging with long-running campaigns led by Aboriginal and Torres Strait Islander communities. It’s not that we should disengage from world events; #BlackLivesMatter is an important movement that resonates globally and deserves attention. The issue is the disproportionate focus on the USA by Australians. This maintains our perception that police brutality is an American quirk and allows non-Indigenous Australians to ignore local racial justice movements led by Aboriginal and Torres Strait Islander people.
This post will illustrate how non-Indigenous Australians “other“ national racism, as if it is the abhorrent opposite of our national culture. This is easier than taking the steps we need to address police brutality and racial injustice right here and now.Continue reading Police Violence in Australia
Part 2 of 3 of my visual sociology for 2019. Take in the flavours of April to June. We start with a look at the architecture of inclusion. Then we go backwards, so you may join me in a feminist retaliation. Let’s then reminisce over racial justice at the Sydney Writers Festival, and think deeply on Aboriginal women’s family bonds through the wonderful play, Barbara and the Camp Dogs. We go on to trace the joys of the Finders Keepers market, the Sydney Comedy Festival, and Peruvian treats. We bear witness to the destruction being imposed by the Adani mine. I also bring you a cornucopia of the sociology of trolleys, and a special guest appearance by the enigmatic Bubsy.Continue reading And I for Truth
How does a White male student with no expertise in critical race studies, with little sociological training, publish a peer reviewed article in one of the most prestigious journals in our field? How is this possible when the paper misrepresents the Black Lives Matter movement and intersectionality theory? How does this paper make it through peer review to publication in less than six months? ‘Black Lives Matter at Five: Limits and Possibilities,’ by Adam Szetela, was submitted to Ethnic and Racial Studies on 24 January 2019, accepted for publication on 21 June 2019 and published online on 18 July. The expediency of the peer review process, given the content of the article, warrants strong evaluation.
I express my gratitude to Dr Shantel Gabrieal Buggs, who brought this to public attention, and who led a robust discussion on Twitter with sociologists and scholars from other fields. I’m using this and other examples as a case study of whiteness in academic publishing.
I’ve written about why White people should reflect on the deeper motivations whenever they feel a need to tag Aboriginal and Torres Strait Islander people, and other people of colour, in their own conversations on race and racism. White people should understand that tagging people of colour into racist exchanges introduces further discrimination and abuse into that person’s life. I show this through an example of online abuse I received after one of my White followers tagged me twice into conversations involving someone who had previously harassed me.
White people often tag people of colour into their social media conversations on racism without recognising the impact. Sometimes this is because White people become easily overwhelmed when engaging in personal conversations of racism. This is an outcome of Whiteness. White people do not often think critically about race and so they are not readily aware of the benefits and protections they receive from their race. As such, everyday racism is often invisible to them. This includes not noticing racism unless it is overt in an extreme form which they recognise and feel disconcerted by. When they decide to step into racial conversations, White people are unfamiliar with how quickly race discussions escalate. As they face race discussions head on, they may panic and tag people of colour, ironically, to get support and reinforcement from people of colour.
This might take the form of a benign invitation to a person of colour as racial observer (“I wonder what @PersonOfColour thinks about this?”) or as racism expert (“How dare you say something so racist. You should read @PersonOfColour’s posts”). Continue reading Enacting Whiteness When Tagging People of Colour
In case you missed this on my other social media, in January 2019, Lady Science published a podcast about my career and feminism. I was interviewed in late 2018 by Leila McNeill, one of the editors-in-chief. Below is an excerpt where you can learn a little about my professional history. I discuss how racial minority sociologists are challenging knowledge production in our field. I show how the concept of otherness is feeding the overt political resurgence of White nationalism. Then I cover the importance of intersectionality in sociological practice.
Leila: To kick off our series I’ll be talking with Zuleyka Zevallos, a sociologist from Australia, about the history of sociology, how the work of Indigenous and minority sociologists is changing the field, and how intersectional feminism influences her work. Leila: Without further ado, I’ll let Zuleyka introduce herself.
Z. Zevallos: Yep, so my name’s Zuleyka Zevallos. I’m a sociologist, and I’ve got a PhD in sociology. I started off doing research on the intersections of identity from migrant background women. I was really interested in how their experiences of gender, sexuality, ethnicity and also religion made their sense of identity, and how that also interconnected with their experiences of racism and multiculturalism, and how all of that affected their sense of belonging to their communities, as well as broader Australian society.
Z. Zevallos: After I finished my PhD I’ve been teaching the whole way through, and then I was an academic for a little while. I taught the sociology of gender and sexuality as well as leading courses on ethnicity and race. I also looked at the impact of technology on society…
Z. Zevallos: I spent the first few years working with an interdisciplinary social modelling team. That was a really great experience because it really taught me different applications of sociology, but also how to speak to scientists from the natural and physical sciences, from computer sciences, and how to blend their disciplines with mine.
Continue reading Interview: Talking Feminist Sociology
Today marks the 11th anniversary of former Prime Minister Kevin Rudd’s Apology to the Stolen Generations. From 1910 to 1970, up to one third of all Aboriginal and Torres Strait Islander children (100,000 children) were forcibly removed from their families and sent away from their communities. They were classified according to their skin colour and put into Christian missionaries where they suffered abuse and neglect, or they were placed with White foster families who did not understand their needs. These children were forced to forget their language, culture and spirituality, and in many cases they were not told of their Indigenous heritage.
The Bringing Them Home report of 1997 gathered evidence of the impact this cultural genocide had on Indigenous Australians, showing that it led to intergenerational trauma, poor health, and socio-economic issues. The report made 54 important recommendations to end the cycle of violence against Indigenous Australians.
Twenty years later, Indigenous children are being removed from their families up to four times the rate.
Join the Grandmothers Against Removals, protesting forced adoptions law in NSW. Their ethos is that: ‘The best care for kids is community.’ Below are my live-tweeted comments, beginning at the Archibald Fountain in Sydney.
Here’s a typical example of how White people exercise and maintain racism. Kerri-Anne Kennerly flies into a rage about Saturday’s protests, led by Aboriginal people, seeking to change the date of Australia Day and establish systemic reform that includes a Voice to Parliament and Makarrata (treaty). Kennerly taps the table angrily, ‘Has anyone of them been out to the Outback where children, babies, 5 year olds are being raped. Their mothers are being raped. Their sisters are being raped. They get no education. What have you done? Zippo.’
Here, Kennerly evokes the same strawman argument that politicises rape and child abuse that has been used since colonisation to deny Aboriginal people rights. She could be referring to the Northern Territory Intervention, where the army went into remote regions to justify removals of Aboriginal children. The Intervention was NOT based on evidence – that’s already been proven. It has been catastrophic for communities. Continue reading Whiteness, Racism and Power
I’ve been away for work for awhile now, and hope to bring you more on this soon. For now, I thought I’d share with you a post I had planned to publish weeks ago, but haven’t been able to finish until now. Let’s talk about the sociology of Indian people in Australia, with a case study of the Hindu festival of Diwali in Melbourne.
Indian migration to Australia has a long history, dating back to the 19th Century, with early records showing the British brought Indian servants (noting this may have included forced servitude). At the time of colonial Australia’s first Census, there were 1,800 Indian people in Australia. Today, Indian-Australians represent our fourth largest migrant group and they are also the biggest growing migrant group next to China, with their population doubling in the past decade, according to the Australian Bureau of Statistics.
In the most recent Census of 2016, over 455,000 Australians were born in India, corresponding to 1.9% of our population, though this does not include the second-generation (their children born in Australia). Together with Nepalese-Australians, Indian people make up 76% of the Hindu population in Australia (noting that Hindu people make up only 1.9% of our national population).