Everyday Sociology Blog

There are No Heroes Here: Killers of the Flower Moon and the Treatment of Indigenous Peoples

By Rob Eschmann, Associate Professor of Social Work, Columbia University

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This post contains spoilers for the 2023 film, Killers of the Flower Moon

Killers of the Flower Moon is as good as you expect it to be, directed by Martin Scorsese and featuring spectacular performances from Robert De Niro as Bill “King” Hale, Leonardo DiCaprio as Hale’s easily influenced nephew Ernest Burkhart, and Lily Gladstone as Molly Burkhart, a beleaguered yet resolute Osage woman married to Ernest. Even the story behind the film is inspiring, as Scorsese worked with the Osage Tribe leadership, employed over one hundred Osage as extras, and was intentional about avoiding the Hollywood trope of Indigenous folks in trouble, White man to the rescue.

But don’t expect to like this film. Expect unease. For three and a half uncomfortable hours my heart broke for the Osage community as I held my breath, waiting for some respite, for the calvary to show up and save the day.

Social Media and Digital Resistance

By Karen Sternheimer

It’s not hard to find stories decrying social media. From concerns about mental health, bullying and eating disorders, wasting time, and spreading misinformation, the presumptive “harm” of social media has become taken for granted, especially where young people are concerned.

Creating Downtown LA

By Karen Sternheimer

Last summer, the American Sociological Association (ASA) held its annual meeting in downtown Los Angeles (DTLA). “We’re right in your backyard!” an out-of-town colleague said, and while only about 20 miles away, this area is in many ways a world away from where I live in Los Angeles. I seldom go downtown, despite it being a mere 2 miles from my workplace, mostly because I prefer open spaces to commercialized zones. (Yeah, traffic and parking issues are a deterrent too).

The conference took place at the city’s Convention Center, near the crypto.com Arena (formerly known as Staples Center) and LA Live, a complex of sports-themed restaurants, hotels, and performance spaces. My colleague, Leland Saito, studied the development of this area in his book, Building Downtown Los Angeles: The Politics of Race and Place in Urban America. He explores how low-income people of color were systematically displaced over the last five decades—mostly within the last twenty-five years—to create this commercial area. He argues that the meanings of race are intertwined with geographical spaces, and that displacement isn’t just an effect of race, but creates meanings of race itself (pp. 3-4).

Branding Racism

By Jenny Enos

In Sociology, we often talk about how race is a social construct. Rather than being a fixed system of classification rooted in biological difference, racial difference is (and has always been) created through social interactions, policy, and cultural meaning-making. Who is included in specific racial categories is fluid and context-dependent, constantly shifting over time. Medical and biological scientists are increasingly beginning to agree with this sociological understanding of race.  For something allegedly rooted so firmly in genetics, there is surprisingly little evidence to suggest that race is a good measure for genetic heterogeneity.

When we contend that race is a social construct, we can start noticing the ways in which race and racial difference are constantly being negotiated, (re)defined, and solidified by social processes and institutions. How corporations brand and advertise their products is a particularly interesting way in which meaning-making happens around racial difference. As they market their products to consumers through advertising, corporations attach social meanings to their products. For example, a shoe brand doesn’t sell shoes just because people need shoes; rather, the brand sells shoes because they convince consumers that there is a desirable lifestyle associated with the shoes (e.g., a life of being active, free, “cool”, or rebellious). In this sense, brands both reflect our cultural marketplace and influence what we think is desirable and how we create meaning.

Urban Barricades and Reconnecting Segregated Communities

By Colby King

When I discuss segregation in my classes, a key element I work to cover with students is the idea that the segregation we see today is the result of policies, preferences, and more to the point, choices that people made. This is a consensus view among urban sociologists, and something my co-authors and I explain in the most recent edition of The New Urban Sociology. Segregation does not just happen, but instead is the result of the accumulation of choices, individual and institutional, that have built inequality into the places we live.

In June of 2020, sociologist Patrick Sharkey published this essay in The Atlantic titled “To Avoid Integration, Americans Built Barricades in Urban Space.” In the piece, Sharkey illuminates this critical idea in detail, explaining how racial segregation has been exacerbated by the construction of literal barricades in urban space. These barricades, as he explains, separate neighborhoods, communities, and social groups, and heighten inequality across cities.

“Dream Big!”: Inequality in Dreams of the Future

By Jenny Enos 

“What do you want to be when you grow up?”

Most children and teenagers are asked this question countless of times by well-meaning parents, teachers, and friends. They are often told that anything is possible, and that they can be absolutely anything they want to be.

Some may dream of becoming the next Elon Musk, Mark Zuckerberg, or just some nebulous kind of “celebrity”; others may dream of becoming a doctor, veterinarian, or zookeeper. “Dream big!” is the mantra espoused by many parents who, often aware of the low likelihood of the outcome, nonetheless feel pressure to encourage their children’s dreams. Parenting guides even tell parents to fight the urge to fact-check or reality-check what their children dream of.

Far from “Post-Racial”: Color-Blind Racism, Group Threat, and Anti-Asian Prejudice

By Jenny Enos

Since the election of President Obama in 2008, many Americans have claimed that we live in a “post-racial society” in which race no longer matters. After all, if we elected a Black man to be president – the ultimate position of power in the country – how can people still claim that racism exists?

Some telling societal metrics also speak to an increasingly leveled playing field between the races; for example, the difference in college enrollment rates for White and Black 18-to 24-year-olds has decreased from 8 percentage points in 2000 to 5 percentage points in 2018. At the very least, might these numbers suggest that we are headed in the right direction?

James Loewen and the Sociology of Sundown Towns

By Colby King

Sociologist James Loewen passed away on Thursday, August 19 at the age of 79. In an obituary in the New York Times, he is described as a “civil rights champion who took high school teachers and textbook publishers to task for distorting American history, particularly the struggle of Black people in the South, by oversimplifying their experience and omitting the ugly parts.”

Loewen first worked as a professor at Tougaloo College, a historically black college in Mississippi. He later worked at the University of Vermont, and as a visiting professor at Catholic University of America in Washington, DC.

Loewen is probably most famous for his book Lies My Teacher Told Me, which my friend Myron Strong writes about here. Loewen produced other important work as well. For example, Facing South, the online magazine for the Institute for Southern Studies republished Loewen’s article “Lies Across the South” from the Spring/Summer 2000 issue of Southern Exposure in an effort, “to deepen understanding of the long movement for memorial justice in the South — and appreciation for Loewen's critical contributions to it.” Memorials and landmarks continue to be sites where we continue to struggle over racism and place character, as I wrote about in an  Everyday Sociology Blog post about the removal of the Confederate Flag from the South Carolina state house grounds in 2015. In this article written 15 years earlier, Loewen emphasized that, “All across the South, from Maryland to Texas, historical markers, monuments, and historic sites get history wrong, mostly on purpose.”

Lies My Teacher Told Me: In Memory of James Loewen

By Myron Strong

In my Intro to Sociology courses, I often recall a story I told students when I was teaching at Little Rock’s Parkville High School in Little Rock, Arkansas while working on my masters in secondary education. While analyzing a canonized text on King Arthur to a group of 10^th graders, I pointed to many of the problems centered around gender, class, violence, and history. At one point, I got heated and yelled, “they don’t want you to know this!” The students looking somewhat confused, asked who doesn’t want us to know? Surprised by their responses, I scrambled and replied, “the school board.”

I laughed thinking about it and the story warms me, in part because it reminds me of the book the Lies My Teacher Told Me. James Loewen, who passed away on August 19, 2021, published the book in 1995. It became an instant classic as it challenged the Eurocentric, white, patriarchal, narrow views of classroom texts by presenting an alternative text that corrected many of the myths and lies that are taught by the education system.

“The Right Look”: Emotional and Aesthetic Labor in Ballet

By Jenny Enos

It is no secret that jobs are not what they used to be. While Karl Marx’s disturbing depiction of alienated and lifeless factory workers in the mid nineteenth century may still ring true to some, our working conditions have arguably only gotten worse. The so-called “gig economy,” in which steady jobs are replaced with task-based independent contract work, has taken a strong hold in our society. Corporations like Uber, Lyft, and Instacart are making immense profits by hiring only independent contract workers (rather than employees), who are ineligible for benefits and exempt from minimum wage requirements – no matter how many hours these independent contractors actually work. Their argument, of course, is that limiting independent contract work would decrease flexibility and jeopardize the quirks of modernity we all hold near and dear – like ride sharing or food delivery .  

As our economy has expanded and morphed, so has scholars’ understanding of what “labor” actually means. In 1983, Arlie Hochschild famously published The Managed Heart: Commercialization of Human Feeling in which she details the advent of “emotional labor” in the growing service economy. According to Hochschild, emotional labor is the work we do (usually daily, on the job) to “induce or suppress feeling in order to sustain the outward countenance that produces the proper state of mind in others” (20).