“Let's Talk About Race”: Exploring Racial Stereotypes Using Popular Culture in Social Studies Classrooms

Imagery and sounds from television, film, music, the Internet, and other media bombard American youth; dictating to them how they should act, think, or what they should believe. They often do not realize that they find much of their identity and belief systems in messages put forth to them by popular culture (Du Gay 1997; Hall 1997). Young people should think critically about their media choices and reflect on the degree that they shape their identity (Considine 2009; Youngbauer 2013). Even when it comes to the topic of race, the media has messages and values readily available for youth to adopt (Bresnahan and Carmen 2011). Based on the work of many popular musicians, African American identity is associated with violence, misogyny, materialism, and deviancy (Balkaran 1999; Ruffner-Ceaser 2012; West 1993). Other forms of popular culture, such as television and film, communicate the same negative messages. In what ways are black stereotypes perpetuated through popular culture? Can social studies classrooms facilitate conversations about race? This article explores how social studies educators can integrate popular culture into their curriculum to unpack racial stereotypes in American society, thereby helping students become more critically aware of the media they consume and how it impacts their lives and self-image.     

The effects of racial/ethnic segregation on Latino and Black homicide

Racial/ethnic residential segregation has been shown to contribute to violence and have harmful consequences for minority groups. However, research examining the segregation–crime relationship has focused almost exclusively on blacks and whites while largely ignoring Latinos and other race/ethnic groups and has rarely considered potential mediators (e.g., concentrated disadvantage) in segregation–violence relationships. This study uses year 2000 arrest data for California and New York census places to extend segregation–crime research by comparing the effects of racial/ethnic residential segregation from whites on black and Latino homicide. Results indicate that (1) racial/ethnic segregation contributes to both Latino and black homicide, and (2) the effects for both groups are mediated by concentrated disadvantage. Implications for segregation–violence relationships, the racial-invariance position, and the Latino paradox are discussed.     

Racial/Ethnic Composition and Violence: Size‐of‐Place Variations in Percent Black and Percent Latino Effects on Violence Rates

According to racial invariance positions and mainstream sociological perspectives on race and crime, race differences in structural conditions should account for most if not all of the racial composition (or percent black) effect on aggregate‐level violence rates. However, prior research (mostly conducted prior to 1990) generally provides mixed or contrary evidence for this position, showing instead that greater concentrations of blacks are linked to increased violence even after accounting for racial differences in socioeconomic conditions. The current study uses recent data and a novel unit of analysis to go beyond extant research in two ways. First, we include percent Latino in our examination of the extent to which both racial and ethnic composition effects on violent crime rates are mediated by racial/ethnic disparities in socioeconomic disadvantage. Second, we test whether racial/ethnic composition effects are conditioned by size of place, through the use of census places as a uniquely varying unit of analysis. We find that both black and Latino composition effects are partly explained by controlling for structural conditions (especially structural disadvantage), but this characterizes smaller places much more than the largest, most urbanized places.     

Uncompensated emotional labor,racial battle fatigue,and (in)civility in digital spaces

Emotional labor was originally theorized by Arlie Hochschild in the context of domestic labor. Since her early theorization, popular culture and social scientists have adopted the term to refer to emotion work that is exhibited in a manner of financially compensated social settings. Emotional labor refers to the process by which individuals are expected to conform to a set of societal guidelines, ensuring that their emotions conform to that performance. As the use of social media grows, emotional labor plays an increasing role in the lives of people of color—across media platforms. We frame the ever‐present negotiation involved in racialized interactions online as a type of uncompensated emotional labor that results in racial battle fatigue. Next, we position emotional labor as an intrinsic part of the experience for social media users of color because digital media is by default a White, racialized space. Lastly, we argue that current research on civility does not account for the emotional labor of people of color. We offer an original view of uncompensated emotional labor that is inclusive of cross‐platform, racialized emotional labor that can result in racial battle fatigue.     

From I Love Lucy in Connecticut to Desperate Housewives’ Wisteria Lane: Suburban TV Shows, 1950-2007

The majority of Americans now live in suburbs, and a number of scholars have highlighted how various pop culture objects, from novels to television shows, have either reflected or encouraged suburban life. An analysis of the top 30 Nielsen-rated television shows from 1950 to 2007, a period of both rapid suburbanization and television growth, reveals that suburban TV shows did not dominate popular television. There is slightly more evidence for reflection theory with more sets of seasons with higher numbers of suburban-set shows following decades of rapid suburban growth. Additionally, the number of suburban-set shows was also influenced by the popularity of the genres of sitcoms and dramas. These findings suggest a need for further research into why relatively few popular shows were set in suburbs compared to big cities and how viewing settings on television directly influences suburban aspirations and behavior.     

‘If I was a different ethnicity,would she treat me the same?’: Latino parents’ experiences obtaining autism services

This article reports on an ethnographic study with 12 Latino families of children on the autism spectrum related to obtaining autism services in Los Angeles County. Using critical discourse analysis of interviews, observations, and records, we consider the experiences of the Latino families in relation to: a discursively constructed ‘autism parent’ subject position that mandates ‘fighting’ service systems to ‘win’ autism services for children, originating from White middle-class parents’ socioeconomic resources and social capital; a neoliberal social services climate that assumes scarcity of available resources and prioritizes austerity in their authorization; and a media and institutional ‘cultural deficit’ discourse that attributes disparities in autism services for Latino children to their parents’ presumed culturally-based ‘passivity.’ We argue that parental discourse about fighting, or not fighting, for autism services is engendered by a tension between a parental logic of care, and the logic of competition of the economic market.     

Stereotyping Online? Internet News,Social Media,and the Racial Typification of Crime

A substantial body of research indicates that television news consumption is associated with criminal stereotyping. However, less is known about how online media, such as Internet news and social media news consumption, is associated with such attitudes. Using a multisite sample of mostly young adults, the current study examines the relationships between multiple types of online news consumption and crime news engagement on racially typifying African Americans as violent, property, and drug offenders. Findings reveal that Internet news consumption is negatively related, but social media news consumption is positively related, to racially typifying African Americans as criminals. Beyond consumption, social media crime news engagement is negatively related to racial typification. Last, there is some evidence that the association between online media consumption and engagement varies by race and political ideology. Findings and direction for future research is discussed.     

Church, place, and crime: Latinos and homicide in new destinations

Latinos are moving beyond traditional areas and settling in new, potentially disorganized destinations. Without an established immigrant community, new destinations appear to rely more on the local religious ecology to regulate community life and to keep crime low. We examine the link between religious ecology and Latino homicide victimization for traditional and new destination counties. We observe four findings. (1) A Catholic presence has no effect on Latino violence in the old and well-organized traditional settlement areas. But in new Latino settlement areas, a Catholic presence substantially lowers violence against Latinos. In contrast, mainline Protestantism is linked to high levels of violence against Latinos in new destinations. (2) Previous claims that Latino communities are safe do not apply to new destinations, where Latinos are murdered at a high rate. (3) Previous claims that areas with high Latino immigration are safe for Latinos are not true for new destinations. (4) New Latino destinations offer little insulation from the effects of economic deprivation on violence. We discuss the implications of the findings.     

Once in Parkland,a Year in Hartford,a Weekend in Chicago: Race and Resistance in the Gun Violence Prevention Movement

Generally ignoring firearm‐deaths by suicide, “common sense” divides gun violence into two distinct types of phenomena: urban gun violence and mass shootings. At a cursory level, these phenomena seem distinct because of the difference in the number of victims killed during a particular shooting, rather than subtypes co‐creating a master category defined by gun violence. As a result, gunshot deaths of black and brown bodies in urban settings, which constitute the majority of deaths by gun violence after suicide, are viewed as routine whereas gunshot deaths in suburban settings are extraordinary and worthy of outrage. In this article, we draw on ethnographic observation to compare protest vigils in urban communities comprised predominantly of people of color, in suburban areas that are mostly white, and at the national level in order to uncover the racialized processes of symbolic classification by which this “commonsense” view is produced and how it is challenged by activists. We use the framework of cultural pragmatics to analyze these vigils, making visible the racialized forms of domination that structure activism and, we contend, ultimately divide gun violence into two distinct phenomena rather than constituting a master category. We argue that cultural pragmatics provides a way to understand what it means to challenge culture as emphasized by the multi‐institutional politics approach to social movements.     

Barbie Zelizer,Ed., Visual Culture and the Holocaust/Matthew Baigell and Milly Heyd,Eds., Complex Identities: Jewish Consciousness and Modern Art

Mass media and the culture it carries have been identified as a key site of conflict in the so-called culture wars, pitting evangelical Christians against mainstream American society. Paradoxically, Evangelicals historically have appropriated the spectrum of forms of popular culture in America and secular commercial practices for evangelizing vehicles and, at the same time, contributed an evangelical voice to that culture. The author argues that Evangelicals' use of media has moved into a new level of sophistication enabling effective entry into the national discourse, partly through dramatic growth of contemporary Christian music. Given this phenomenon, the author examines issues of identity and social forces driving the subculture; he also explores potential influences or effects on the broader secular culture. Using a range of cultural theory, the author argues that the movement toward religious messages in the form of popular music enables the subculture of evangelical Christians to resist against a dominant secular society by taking possession of a cultural form and redefining it as their own, empowering them to effect an influential voice in the cultural discourse of American society.     

Rearticulating Black Mixed-Race in the Era of Globalization

Since the mid-2000s, the term multiculturalism has entered the Korean lexicon as migration has become more and more prevalent due to globalization. The cornerstone of this multicultural explosion was a 2006 visit by American football star Hines Ward, born to an African-American father and a Korean mother. As a black mixed-race sports celebrity, he suddenly became an emblematic media figure in the Korean televisual landscape, signifying a broader racial reconfiguration in Korean society. This media event – what I shall call ‘the Hines Ward moment’ – created and opened the discursive space for racial politics and multicultural issues in Korean society. Hence, this article aims to look at what this discursive explosion of multiculturalism and mixed-race means in the context of globalization. Reading the Hines Ward moment as a symbolic media text, the paper examines how the media discourse on Hines Ward articulates the issues of national identity and racial politics in contemporary Korean society. For analysis, newspaper articles, television programmes and television commercials that deal with the Hines Ward case are examined. By analyzing the modes of articulation of the Hines Ward moment, this study deconstructs the image of a ‘global, multicultural Korea’ shaped by the Korean media and examines the struggle for Koreanness in the televisual area of contemporary Korean media.     

Dangerous Machinery: “Conspiracy Theorist” as a Transpersonal Strategy of Exclusion

In a culture of fear, we should expect the rise of new mechanisms of social control to deflect distrust, anxiety, and threat. Relying on the analysis of popular and academic texts, we examine one such mechanism, the label conspiracy theory, and explore how it works in public discourse to “go meta” by sidestepping the examination of evidence. Our findings suggest that authors use the conspiracy theorist label as (1) a routinized strategy of exclusion; (2) a reframing mechanism that deflects questions or concerns about power, corruption, and motive; and (3) an attack upon the personhood and competence of the questioner. This label becomes dangerous machinery at the transpersonal levels of media and academic discourse, symbolically stripping the claimant of the status of reasonable interlocutor—often to avoid the need to account for one's own action or speech. We argue that this and similar mechanisms simultaneously control the flow of information and symbolically demobilize certain voices and issues in public discourse.     

Securitization of migration and the far right: the case of Greek security professionals

Since the events of 9/11, security concerns have gained unprecedented dominance on western governments' national and international political agendas; Greece has been no exception. The success or failure of a far right party, like Golden Dawn, depends on the effectiveness of the government to regulate immigration and to develop policies aimed at combating the racism which pervades the political culture of society at this particular juncture, when the country is experiencing severe crisis. The aim is to provide an account of the rationale of the securitization of migration from the perspective of Greek security professionals. We argue that the extreme securitizing perceptions of security professionals have been exploited and assisted by far‐right extremist groups, which instilled racial violence, hate speech/crime into society, resulting in patterned, unreflective, and routinized security practices and discourses which are more in line with the beliefs and values advocated by the extreme right.     

The Impact of Comedy on Racial and Ethnic Discourse

An overwhelming facet of race literature suggests that American society has entered an era of colorblindness; where instead of perpetuating racist ideology through blatant discriminatory legislation, racial differences are either understated or ignored entirely. These new racial processes are reflected in the policies of major social institutions, but also within popular culture. Yet, as made evident by the success of comedians such as Chris Rock and Dave Chappelle, stand‐up comedy challenges acceptable racial discourse, placing race in the forefront. Comedy persists as a facet of popular culture where racial difference is made apparent, yet ironically the art of comedy is usually overlooked by sociologists. What is lacking in the humor research is an understanding of how comedy creates an environment where race can be spoken about directly, and often times harshly. Through the analysis of focus groups, this study finds evidence to suggest that racial and ethnic comedy serves to both reinforce and wane racial and ethnic stereotypes, similarities, and differences. After watching stand‐up comedy clips of popular comedians, black and white respondents show both agreement and disagreement on the following: (1) the offensiveness of ethnic comedy, (2) stereotypes and perceived truths, and (3) the utility of ethnic comedy in everyday interactions. These findings are helpful in understanding how comedy serves as one of the few openly racialized facets of popular culture as well as uncovering some of the ways in which race works within the culture of a self‐proclaimed colorblind society.     

The Imperative of Place: Homicide and the New Latino Migration

Prior research finds that Latino immigration reduced violence. We argue that this is because they settled in traditional immigrant areas. But recent migrants settled in new destinations where the immigration–violence link is more complex. Contrary to previous findings, we observe that (1) Latino homicide victimization is higher in new destinations; (2) Latino immigration increases victimization rates, but only in new destinations and only for Latinos entering after 1990, when they fanned out to new destinations; and (3) Latino deprivation increases victimization only in new destinations because, we speculate, these new areas lack the protective social control umbrella of traditional destinations. Thus, the “Latino paradox” may be less useful than time‐honored sociological frameworks for understanding the link between Latino immigration and violence.     

Theorizing New Media: Reflexivity,Knowledge, and the Web 2.0*

A recent wave of popular and scholarly discourse has hailed the arrival of the Web 2.0, marking a new generation of Internet users who share and collaborate on popular social networking sites such as MySpace and user‐generated communities such as YouTube and Wikipedia. Social and cultural critics have attempted to take stock of the implications of these various technological changes with specific emphasis on the state of knowledge in contemporary society. This article aims to theoretically examine knowledge in the context of new media technologies with particular attention paid to the notion of “reflexivity.” Focusing on the work of Scott Lash, whose theory of reflexivity radically differs from various other interpretations, I suggest that knowledge, in its modern formulation—as reasoned, stable, and linear—must be rethought for the information age, critiquing some of the predominant scholarly and popular media criticisms that suggests media to be mere enhancements of human forms of communication, knowledge, and sense‐making. I conclude by considering some of the ontological dimensions of the transformations in the dynamics of knowledge in new media technologies.     

Greedy Media: Army Families,Embedded Reporting,and War in Iraq

Abstract

Embedded reporting in Operation Iraqi Freedom provided real-time coverage of soldiers in war that was viewed and read by publics around the globe. Most constituents, such as the military, media, and the larger U. S. public perceived this coverage as positive; however, live television coverage had an intense and uncalculated impact on some U.S. Army wives and others on a military post at the individual, community, and institutional levels. This study provides a qualitative perspective on U.S. Army wives (N = 23) and their children on a military post whose soldiers deployed in the earliest phase of the war in Iraq in 2003. Live coverage created three types of viewing for Army wives and their children—compulsive, controlled, and constrained—and hastened use of other types of communication media. Live coverage also contributed to the expansion of the traditional definition of the military family and extended the reach of the Family Readiness Groups and the role of the Rear Detachment Command. We argue for an extension of Mady Segal's “greedy institution” application to the military family to include the mass media—specifically live television coverage of war.     

“Involved in something (involucrado en algo)”: Denial and stigmatization in Mexico’s “war on drugs”

This article responds empirically to the question posed by Stan Cohen about “why, when faced by knowledge of others’ suffering and pain—particularly the suffering and pain resulting from what are called ‘human rights violations’—does ‘reaction’ so often take the form of denial, avoidance, passivity, indifference, rationalisation or collusion?”. Our context is Mexico's “war on drugs.” Since 2006 this “war” has claimed the lives of around 240,000 Mexican citizens and disappeared around 60,000 others. Perpetrators include organized criminal gangs and state security services. Violence is pervasive and widely reported. Most people are at risk. Our study is based on qualitative interviews and focus groups involving 68 “ordinary Mexicans” living in five different Mexican cities which have varying levels of violence. It investigates participant proximity to the victims and the psychological defense mechanisms they deploy to cope with proximity to the violence. We found that 62 of our participants knew, directly or indirectly, one or more people who had been affected. We also found one dominant rationalization (defense mechanism) for the violence: that the victims were “involved in something” (drugs or organized crime) and therefore “deserved their fate.” This echoes prevailing state discourses about the violence. We argue that the discourse of “involved” is a discourse of denial that plays three prominent roles in a highly violent society in which almost no-one is immune: it masks state violence, stigmatizes the victims, and sanctions bystander passivity. As such, we show how official and individual denial converge, live, and reproduce, and play a powerful role in the perpetuation of violence.     

Reference Groups,Mob Mentality,and Bystander Intervention: A Sociological Analysis of the Lara Logan Case1

Despite that it involves mobs, bystanders, and political theater—three classic concepts in social psychology—academics have neglected analyzing the Lara Logan sexual assault case through these lenses. I explore how the case has been discussed in the media and suggest that analysis of the mob and bystanders has been, oddly, lacking. I argue that the best reference group to use when discussing this case is not other journalists or even other women who have survived assaults, but is instead enemy women who have survived politically motivated wartime gang sexual assaults. Most observers have overlooked the relevant reference group due to focusing on the traits of the victim, rather than on the context of the event itself. I argue that the case conforms to important dimensions: (1) the sociological norm that gang violence involves premeditation, (2) an agreement of values among perpetrators, and (3) that the violence itself lacked cultural and social legitimacy. Logan was likely targeted because she was a “stranger”; she was saved, in part, for the same reason. The case illustrates known patterns of mob mentalities and bystander intervention, yet it is unlike most cases of both nonwartime gender violence and violence against journalists.