On 2 September 2017, writer and social justice coordinator with the American Humanist Association, Sincere Kirabo, interviewed me about misunderstandings of intersectionality and the problems with the term “identity politics.” He writes:
…White identity politics go “undetected,” as we’re socialised to regard the sustaining of dominant culture as “what is expected” or “the way things ought to be.”
Dr. Zuleyka Zevallos, sociologist with Swinburne University, echoes this sentiment, stating:
‘If the phrase has any value at all — and it really doesn’t — “identity politics” calls attention to the ways that people from majority groups, especially White people, do not “see” how their identities are governed by politics.
This is how Whiteness works: White culture is embedded into all fields of public life, from education, to the media, to science, to religion and beyond. White culture is constructed as the norm, so it becomes the taken-for-granted ideal with which other cultures are judged against by White people.
‘Hence, White people do not recognise how their race shapes their understanding of politics, and their relationships with minority groups.’ Continue reading Interview: Intersectionality and Identity Politics
The history of Aboriginal and Torres Strait Islander social justice activism to destabilise and overcome colonial practices in Australia began with the British invasion in 1788 and has continued to the present-day. These acts of social and political organisation have strong sociological resonance that should centrally inform sociological inquiry in Australia. Yet Indigenous knowledges are peripheral to the discipline of sociology. This post is the first in a series exploring ways to decolonise sociology, through the leadership of Associate Professor Kathleen Butler, sociologist and Aboriginal woman belonging to the Bundjalung and Worimi peoples of coastal New South Wales.
To redress the problematic racial dynamics of sociological theory and practice, Associate Professor Butler convened the first Indigenous Sociology for Social Impact Workshop at the University of Newcastle, Ourimbah campus, on Darkinjung land. Held on 27-28 October 2016, Professor Butler invited Indigenous and non-Indigenous sociologists from different parts of Australia to consider gaps and opportunities in addressing the ongoing impact of colonialism in our theories, methods and practice.
Today’s post places the workshop in historic context and summarises the discussion. I also include reflections by Associate Professor Butler about the outcomes from the workshop. I end with a set of questions that emerged from the workshop that we should now face as a discipline in order to centre Indigenous knowledges and methods in sociology.
Continue reading Indigenous Sociology for Social Impact
Sociology provides critical thinking about society. So where is analysis in this hateful book promo? Contexts: Understanding People in Their Social Worlds has published a racist, transphobic interview with Rachel Dolezal, a White American woman who deceptively lived as a Black woman until her parents exposed her. She has a new book out and, sadly, Contexts chose to sell out to racism by printing Dolezal’s racist fantasies without any analysis.
This article is dangerous. Not only does it give uncritical media attention to a problematic person; it’s a distortion of social theory.
Social construction of race (and gender) doesn’t mean “whatever White people want to believe.” Social constructionism is a critical theory connecting personal biography to history, culture and place. This is Sociology 101, which we would expect to see explored thoughtfully in a sociological publication, especially one that is available to lay audiences. No such luck.
The social construction of race means that ideas about race categories (genetic features) vary in their social definition, depending on cultural and historical context. Nevertheless, racial relations are real in their consequences. Continue reading Racism and Transphobia in Contexts
Update: a few days after going public with this story, which especially received a lot of attention on Twitter and Google+, I received an email saying that my visa waiver was approved. It came one month after I’d initially applied, and too late to attend the United Nations conference.
Given the Trump Administration’s Executive Order that aims to revoke visas to nationals from seven Muslim-majority nations, what is your professional society doing to further support conference travel to the USA?
This is my story as a non-Muslim Australian. I’m sharing it as a minor example of the confusion and possible ramifications of the “Muslim ban” on academics. The broader context is much more perilous for Muslims who have a concrete fear for their lives and future under President Trump. As my blog has a strong focus on enhancing social justice in academic and applied research settings, and sociological responses to social change, these are the dual topics of this post. The bigger picture beyond considerations for academic travel is more insidious.
I was invited to speak at a conference in honour of the International Day of Women and Girls in Science. The event, Gender, Science and Sustainable Development: The Impact of Media – From Vision to Action, was held on February 10th, 2017 at the United Nations Headquarters in New York City, USA. Gender equity in science and academia is a field in which I’ve long worked, researched and volunteered, including in a previous role where I implemented and managed a national program to increase gender equity and diversity in science. I was invited to discuss my public writing on women in science. I was excited.
In preparation for this travel, I applied for the visa waiver program in January, as is my right as an Australian citizen. This program should provide automatic approval for people holding an electronic Australian passport. That’s me. I received an automatic message when I applied that I was not auto approved but that I’d hear an outcome within 72 hours, as is the maximum waiting period for this service. The time came and went and there was no response. I have not been denied a visa, I have simply not been granted one and not given a reason.
Then the Muslim ban was in full effect. Let me provide the background and how scientists have responded, before I tell you more on what happened to me, and what research organisations may need to consider in terms of academic conferences.
Continue reading Muslim Ban and Visas for Researchers
I am writing to you from Sydney, land of the Gadigal people of the Eora Nation, who have looked after these lands for over 75,000 years (and much earlier by other accounts).
Today is a painful day for Indigenous Australians; the 26 January is a date commemorating the day British ships (”the First Fleet”) arrived on Aboriginal and Torres Strait Islander lands. It is a day that marks the decimation of First Australians; the dispossession of their land; the removal of children to be raised in Missions and in White foster homes with no ties or knowledge of their culture (“the Stolen Generation”); amongst many other human rights crimes. This history impacts Indigenous life chances in the present-day.
Australia Day was only observed by all states and territories from 1935 and it was relatively recently that it was made a national holiday in 1994. Indigenous Australians have been protesting this date since 1938, on the first ever Day of Mourning, 150 years after colonialism. Since then, Indigenous Australians have also held both Invasion Day and Survival Day events to continue resistance against colonialist, patriarchal views of what it means to be Australian.
Join me through three case studies about the problems arising from Australia Day celebrations. First, I analyse a national advertisement that has been lauded as well as critiqued for its depiction of colonial arrivals. Second, I discuss a funding campaign to reverse the removal of Australia Day billboards featuring two Muslim girls. Third, I reflect on sociology’s role in the change the date protests, given the colonial origins of our discipline.
These three case studies will allow us to think about the limits of mainstream feminism and the gaps in sociological practices. I end with advice about how we might contribute to the change the date protests.
Please note that in this post, I use the phrase Australia Day to contextualise recent national debates about the celebration held on the 26 January. This phrase is hurtful to Aboriginal and Torres Strait Islander people and I use it only in context of discussing its colonial origins.
Continue reading Australia Day and Intersectionality
Have you ever had a song playing in your mind that you just can’t tune out? The social science term for this is “involuntary musical imagery” (IMI) otherwise known as an “earworm.” In this post, I’ll discuss research about IMI, focusing on data from a study by Victoria Williamson and colleagues tracing the “earworm” phenomenon. I end by discussing some gaps in the research, and I reflect on my experiences with earworms.
Much of our thinking happens without our conscious attention. Involuntary thoughts are always running in the back of our brains. These unconscious thoughts happen spontaneously, but they reflect our prior experiences. So why do earworms exist? It turns out that they serve both a functional and a socio-psychological purpose.
Continue reading Earworms: How and Why Music Gets Stuck in Your Head
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
This is the story of my blog, and why blogging became a strategy to make sense of my career and my life as an Other – a woman of colour, the “non-academic” sociologist.
I started my blog in September 2011. This inauspicious date is not coincidentally aligned with the 10 year anniversary of the September 2001 attacks in the USA. Back in 2001, I was just beginning my PhD and had been trying to recruit Turkish-Australian women for my dissertation, with little success. I wanted to extend my Honours thesis, which focused on heterosexual Latin American women in Australia. A small aspect of that study had lingered, with respect to otherness: the Latin women, who had experienced much racism, expressed high support for multiculturalism. They had many friends from various backgrounds, and some had boyfriends of diverse origins (though Latin American men were a preference). One group they would not date was Muslim men, and many referenced Turkish men specifically due to negative gender stereotypes surrounding Turkish men in the Western suburbs of Melbourne, where most of the women lived.
Given the Latin women’s experiences of racism by Anglo-Australians, this intrigued me, as it suggested what I came to term as hierarchies of otherness.
Continue reading Blogging as a Woman of Colour Sociologist
Canberra is Australia’s capital city, but you may not necessarily know this if you were parachuted in blindfolded, out of the blue. While Sydney is bustling with tourists and attractions, and Melbourne is brimming with multicultural events, Canberra is seemingly pedestrian. On a Sunday, the majority of the shops close at 4 PM, even in the city’s central business district, and on holidays, there are few people in the centre of the city. That’s because Canberra is, in many ways, a satellite city: our politicians fly in on weeks when Parliament sits, which ramps up the pulse of taxi drivers and plumps up some of our cafes and bars at peak times, every other week. Many people who live here are not locals. Young people tend to move away, while public servants and academics move their families here for their careers.
I had previously lived in Canberra for six months as part of a secondment for another job, many years ago. I was much younger then and, looking back, I did not really enjoy the city. I mostly spent my free time with groups who knew each other from graduate placements and often talked about work, even at 1 AM outside clubs – which is, by the way, the time that most clubs clubs closed back then (and likely do still). “Did you know he’s still an APS5?” (Australian Public Service Level 5) “He’s never going to be promoted!” I was surrounded by Anglo-Australian people who had little interest in multicultural experiences – having come from a highly multicultural part of Melbourne, this was a big change.
Back then I worked very long hours (and do still but not quite so intense) and, to be honest, I was often tired and I own the fact that I did not make a big effort to get to know the city. This time around, knowing that I’d be here a bit longer, I have gotten to know different types of people and have gone out of my way to get the most out of Canberra, by exploring more of its heart and culture. I aim to bring you a few visual stories of how I reacquainted myself with this city, with a visual sociology series I’m calling, Weekends With a Sociologist.
Continue reading Weekends With a Sociologist
Any time there is an article about vaccine initiatives, a segment of the public begin to shout about government conspiracies and their perception of nefarious science. What is behind the anti-vaxxer movement? I start by discussing the scientific evidence about the fraud that inspired the anti-vaxxer movement before providing a broad sketch of the public who don’t believe in vaccination.
The science demonstrating that there is no link between autism and vaccines is peer-reviewed and well-established. The original paper that made the assertion that such a link existed was retracted by the original publisher, The Lancet, due to fraud by Andrew Wakefield and his team.
People who are convinced that vaccines cause autism have never read the original article that made this outlandish claim, let alone understand the science and its motives. For example, the fact that the study used a sample of only 12 boys; that the methods and conclusions were falsified; and most importantly, that Wakefield had a financial interest in making his fraudulent claims. He was funded by lawyers who were engaged in a lawsuit against vaccine companies. The retraction can be clearly seen on the original paper. The original retraction states:
“no causal link was established between MMR vaccine and autism as the data were insufficient.”
It is rather ironical that some people imagine there is some financial or political incentive amongst scientists to support vaccines. This is simply not true.
Continue reading Sociology of the Anti-Vaccination Movement