‘White Supremacy Is Not An Attitude… It’s a Question of Power’

Kwame Ture (AKA Stokely Carmichael) is a young Black man speaking at a podium with many microphones. He has a short Afro and wears a trenchcoat. He has his fist in the air in the Black power sign

“Some groups in this country, talking all sorts of nonsense, will make you think that white supremacy is a sickness, is a ‘this,’ is a ‘that.’ White supremacy, as far as we’re concerned, just means we’re powerless. That’s all. White supremacy is not an attitude, it’s not a sickness, it’s a question of power. If a white man wants to lynch me, that’s his problem. If he has the power to lynch me, that’s my problem. But as long as I have the power to stop the white man from lynching me, him wanting to lynch me is his problem, and it can remain his problem forever. So the only reason the white man can lynch me is because I am powerless.”

Kwame Ture (previously known as Stokely Carmichael)
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Two Out of Five Migrants Experience Racism

A massive crowd of walking people dressed in coats and scarves

An Australian study by philosophy Professor Andrew Markus finds that 40% of migrants from non-English speaking backgrounds have been subject to racism. This is an increase of 19% from six years a go. The groups who reported highest level of abuse include: people from Malaysia (45%), India and Sri Lanka (42%), Singapore (41%), Indonesia (39%), and China and Hong Kong (39%). The national average for experiences of racism was 12%.

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Earworms: How and Why Music Gets Stuck in Your Head

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.

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Visual Science: Maps and Other Representations of Culture and History

Visuals can shape world views – but not always for the better. Portuguese anthropologist João Figueiredo shared an example how an entrepreneur announced at a conference that Portugal is the centre of the Earth because of his country’s position on a map he presented. This idea is, of course, scientifically incorrect. Unfortunately, this did not stop this notion from being integrated into a Portuguese Government marketing campaignMaps are factual, so they can’t be political, right? Not so. Maps are created by people and they carry the history of cultures and political ideologies. In this post, we’ll look at the culturally loaded notions of North and South on visual maps, and other representations of science in evolution and science presentations, that have strong cultural authority, even though they are incorrect. 

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Day of Mourning

Day of Mourning – Australia Hall, Sydney, 1938. Protest of 150 years of colonialism.

On 26 January [1938], as Australia celebrates the 150th anniversary of the landing of the First Fleet in Sydney Cove, Indigenous Australians attend a Day of Mourning and Protest in Sydney. The mourners wait for the sesquicentenary procession to pass, then march in silent protest from the Sydney Town Hall to an Australian Aborigines Conference at the Australian Hall. The Australian Aborigines’ League and Aborigines Progressive Association of New South Wales use the meeting to speak out about the denial of civil rights for Indigenous Australians. The protest is the culmination of years of campaigning by Aboriginal leaders including William Ferguson, William Cooper and John Patten. Patten and Ferguson circulate a pamphlet, Aborigines Claim Citizen Rights.

Top photo via Indigenous Rights. Document and quote via Museum of Australian Democracy at Old Parliament House.

The Sociology of Why People Don’t Believe Science

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. 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.

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The Surprising Cultural History of New Year’s Resolutions

By Zuleyka Zevallos, PhD

In a fun rummage through vintage sociology, I found an interesting study by Isidor Thorner. Writing in 1951, he used a survey of Americans from various backgrounds to determine the relationship between New Year’s Resolutions (NYR) and Protestant values. Below I take a look at the major findings of Thorner’s study, exploring the historical and cultural variations of resolutions.

Protestant culture highly valued the idea of being in full control of one’s emotions. This meant being organised and denying oneself frivolous pursuits so as to be free to fulfil religious duty. Not adhering to these strict values brought about great personal shame.

Thorner argues that the New Year’s resolutions helped Protestants to manage their emotional baggage, and that over time, this practice lost its religious connotation and spread more widely.

Photo by Steve Davidson via Flickr.
Photo by Steve Davidson via Flickr.

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Nelson Mandela’s ProSocial Moral Disobedience

Nelson Mandela is an elderly, Black, South African man with white hair. He is smiling looking to the corner

In honour of Nelson Mandela’s life, let’s take a critical look at the sociology of Mandela’s leadership. This is as an opportunity to better understand how Mandela’s social experiences inspired his search for social justice.

Davide Morsellia and Stefano Passini draw on social psychology and sociology in order to compare the social and political influences on three world leaders of civil rights movements in three different societies: Nelson Mandela in South Africa, Mahatma Gandhi in India and Martin Luther King Jr in America. The researchers argue that these three world leaders engaged in “prosocial moral disobedience.” That is, they actively went against authority despite the personal persecution that followed. They did so not simply due to personal qualities, but as a direct result of their socialisation. This post will show that Mandela’s moral development and personal attitudes were affected by his social context.

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Reverse Racism is Not Real

A white hand holds a "reverse Uno" card, which shows two arrows pointing in opposite ends

Bangladeshi Australian comic Aamer Rahman humorously shows the problem with the idea of “reverse racism.” Sociological research bysociologist Eduardo Bonilla-Silva and colleagues backs up the idea behind his comedy, by showing the paradoxical beliefs held by white people who think they have been the victims of reverse racism: first, that racism is no longer a problem; second, that minorities get special privileges that are unfair, and which disadvantage white people.

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Paternalism, Colonialism and Indigenous Education

Photo by Mark Roy via Flickr
Photo by Mark Roy via Flickr

By Zuleyka Zevallos, PhD

WARNING: Aboriginal and Torres Strait Islander readers are warned that the content on this page may contain images and references to deceased persons. (Why this warning?)

The Council of Australian Governments has conducted a national review of Indigenous socio-economic outcomes. Its recent report finds that while some measures are improving, there is still a large gap between Indigenous and non-Indigenous Australians. This post provides a snapshot of the findings with a focus on education and responses by the state. One of the solutions being offered to improve educational outcomes amongst Indigenous youth is to send them to boarding schools. I discuss this in relation to Australia’s colonial history and the Government’s paternalistic views on Indigenous welfare.

I review other approaches to Indigenous education, which focus on working to students’ strengths in order to improve outcomes. This means making curriculum more focused on applied skills, vocational training within remote communities, and ensuring knowledge is culturally relevant. At the same time, educational efforts must avoid “pigeon holing” Indigenous students and teachers. Instead, education needs to make leadership and career pathways more accessible, and ensure that Indigenous insights are being fed back into the education system.

Finally, my post explores how sociological teaching and activism needs to change in reflection of the history of Indigenous educational practices.

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