Page Text: Vincent Roscigno, Jill Yavorsky, and Natasha Quadlin, “Gendered Dignity at Work,” American Journal of Sociology, 2022
A white blond-haired woman sits in front of her laptop, her head resting on her fist, staring off into the distance. Image via pixabay, pixabay license.
Gender and work researchers have long encountered a puzzle: despite persistent gender discrimination, pay gaps, sexual harassment, and segregation within workplaces, women report approximately the same levels of job satisfaction as men. A new American Journal of Sociology article shows how “dignity” at work, measured in terms of respect and recognition, helps resolve this paradox.
To consider whether work experiences of respect and recognition are gendered, Roscigno , Yavorsky , and Quadlin use nationally-representative survey data from 2002 to 2018. Specifically, the authors examined self-reported measures of job satisfaction, respect at work, fair pay, and fair promotional procedures.
Although men and women in this time span report roughly equivalent job satisfaction, women are approximately 20% less likely to say that their pay is fair, and about 27% less likely to perceive fairness in promotion and experience respect at work. In addition, women who had experienced sexual harassment or gender discrimination at work were less likely to report feeling respected at work.
Taken together, these findings indicate that women experience less dignity at work than men, despite reporting comparable levels of job satisfaction. Additionally, what the authors call power-laden, gendered interactions like sexual harassment play a strong part in undermining women’s sense of dignity and respect in the workplace.women experience less dignity at work than men, despite reporting comparable levels of job satisfaction
Aging and Manhood Among Gang Members
Mason Jones on April 7, 2022
John Leverso and Chris Hess, “From the Hood to the Home: Masculinity Maturation of Chicago Street Gang Members ,” Sociological Perspectives, 2021
A black and white photo of a young child of color walking and holding the hands of two adults, a woman on his left, and a man on his right. Image use under CC0.
Young men in gangs are often thought to always practice masculinity by engaging in violent behavior like fighting and shooting, which many attribute to systemic inequalities like mass incarceration, scarce jobs, and racism. New qualitative research by John Leverso and Chris Hess shows that as male gang members age, they remain committed to masculinity but they relate to their manhood differently.
Leverso and Hess asked about important life events that changed the way respondents understood what being a good man is in 29 in-depth interviews with current and former gang members in Chicago. These interviews showed how masculinity endures and evolves into new phases of adulthood, particularly fatherhood.
From the perspective of these current and former gang members, the ideal man is “hardworking, no punk, tough, and loyal.” Their concept of the ideal man reflects a tough, hardworking, and heterosexual ideal of manhood. These foundations of masculinity were consistent among men when describing both their past and present lives, regardless of whether they remained involved in a gang. However, despite this consensus, the ways gang members accomplish these goals of masculinity changed drastically as they became fathers, caregivers, and husbands. the ways gang members accomplish masculinity changed drastically as they became fathers, caregivers, and husbands
Even current gang members still value family as an important part in accomplishing masculinity. One example is Jason, a gang member who claims that he “will always be a Pope,” or a part of his gang. However, he now valued his role as a father more and put his daughter’s needs in front of the gang. For instance, Jason claimed he would only help his fellow gang members financially if they were desperate, but would not do anything dangerous for the gang, and if anyone asked him to do something dangerous he would “smack them silly.”
This change in understanding of being a good father was also observed with those who had left gang related activity. As a gang member, Juan expressed the importance of “putting in work” (violent or non-violent actions in service of the gang) to show he was “faithful, loyal and respectful.” For Juan today, however, “putting in work” means “spending time with his son, making money as a truck driver, and being a family man.” While no longer a gang member, loyalty and faithfulness to his family and children are still central to his ideas of manhood.
The article highlights that gang members, like non-gang members, change how they accomplish masculinity over the course of their lives. It also challenges assumptions about gang members as having radically different understandings of manhood. Like many men who were never in gangs, they prioritize being a family man and providing for their families. [This article] challenges assumptions about gang members as having radically different understandings of manhood
Who Says They Are Anti-racist?
S Ericson on March 24, 2022
Samuel L. Perry, Kenneth E. Frantz, and Joshua B. Grubbs, “Who Identifies as Anti-Racist? Racial Identity, Color-Blindness, and Generic Liberalism,” Socius: Sociological Research for a Dynamic World , 2021
Image: Black Lives Matter is written on a cardboard sign and held up in the air by a pair of white hands. (sasatro/Flickr; distributed under the Creative Commons Attribution 2.0 Generic license)
After the wave of Black Lives Matter protests in the summer of 2020, the idea of being actively anti-racist, as opposed to simply “not racist” or “color-blind,” has gained popular attention. But does the general public agree that there is a distinction between being “not racist” and being “anti-racist”? According to a new paper by three sociologists, Samuel Perry , Joshua Grubbs , and Kenneth Frantz , the answer is no.
Perry, Grubbs, and Frantz begin from the claim that the language of “anti-racism” has increased in prominence over the last decade. They point to the proliferation of educational curricula incorporating this language, as well as a number of best-selling books. Data from Google shows that the use of terms related to anti-racism in books has spiked since 2013. And Google searches for “antiracist” peaked in the summer of 2020. Against this backdrop, the sociologists use survey data to explore which groups of Americans are most likely to identify as “anti-racist.”
Unsurprisingly, the research team found that among the people surveyed, the strongest correlation for identifying as “anti-racist” is holding progressive views on racial issues.
Other findings were more surprising. For example, the second-strongest correlation among all survey respondents with identifying as “anti-racist” was identifying as “color-blind.” In other words, many Americans identify as both “anti-racist” and “color-blind.” This discovery is intriguing because in recent years sociologists have tended to emphasize the more conservative effects of colorblindness rather than its more liberal or change-oriented dimensions.many Americans identify as both “anti-racist” and “color-blind”
The authors suggest that this is because both the terms “anti-racist” and “color-blind” read to whites as being liberal views on race, but not radical. This is in contrast to the academic discourse (and even some popular books) about these terms.
In addition, researchers also found that Black and Hispanic people were significantly less likely than white people to identify as “anti-racist.” One reason for this may be that books, curricula, and other campaigns advocating for “anti-racism” are often targeted at white audiences. It also does not necessarily mean that white people more often behave in an anti-racist manner. People in general are likely to identify as “anti-racist,” regardless of their views on race. This includes those who would, for example, not confront a friend who made a racist comment.
This research reminds us that people’s conceptions of race are complicated and ever-changing. The way scholars understand race does not always line up with the general public.
A New Face of Gentrification: Gente-fication in Boyle Heights
Daniel Cueto-Villalobos on March 3, 2022
Alfredo Huante, “A Lighter Shade of Brown? Racial Formation and Gentrification in Latino Los Angeles,” Social Problems,” Social Problems , 2021
Image: Mariacha Plaza in Boyle Heights, looking West towards downtown Los Angeles. A mariachi musician crosses the street in the foreground, instrument in hand. Image courtesy of Wikimedia , CC BY-NC 2.0
We usually think about gentrification as the replacement of poor, non-white residents with white and affluent newcomersin city neighborhoods. According to this narrative, property values rise alongside an influx in amenities catering to a wealthy, whiter community. But an immersive new study from Alfredo Huante complicates that by showing how a changing working-class, Latinx neighborhood in LA grapples with affluent Latinx arrivals.
Using the case study of Los Angeles’ Boyle Heights barrio, Huante examines a process he calls “gente-fication.” During “gente-fication” educated, higher-income, and lighter-skinned Latinx move to historically working-class barrios. Instead of a process of “gentrification” where the “gentry,” or the elite and noble classes move to a neighborhood, “gente” describes a distinct process in which new, wealthier arrivals share existing residents’ racial or ethnic background. Huante’s research moves beyond the black-white conflict usually associated with gentrification to emphasize tensions within the same racial and ethnic group that are present in the processes of neighborhood change in Boyle Heights. Huante draws on in-depth interviews with long-term barrio residents, community activists, and real estate agents, in addition to data from social media and neighborhood meetings.During “gente-fication” educated, higher-income, and lighter-skinned Latinx move to historically working-class barrios
Despite the fact that the majority of Boyle Heights’ residents are Latinx and working class, barrio residents disagree about whether gente-fication is a threat to the neighborhood. Long-term White residents and Latinx media figures argue that new wealthy Latinx residents will stimulate economic growth and foster racial diversity. Because gente-fiers are Latinx, not white, they also feel like their arrival prevents the cultural erasure usually brought about by gentrification. On the other hand, local activists opposing gentrification claim the new class of Latinx newcomers are still displacing and replacing long-term working-class Latinx residents who are also darker-skinned.
While it seems like this process of gentefication preserves the racial and ethnic character of a neighborhood, Huante’s emphasis on class inequalities within racial and ethnic groups reminds us that the complexities of intra-ethnic dynamics on the ground have a much different story to tell.