Helicopter parenting is the latest way parents can ruin children–at least that is what the popular press would have you believe. In this post, Stephanie Medley-Rath details how she goes about assessing media claims on the topic.
Have you heard the news? Helicopter parents are ruining their kids? Here are just a few of the recent headlines:
I clicked on one titled “Kids of Helicopter Parents are Sputtering Out” (Slate) and read it looking to see which of the author’s claims were supported by empirical data (i.e. data gathered via scientific observation or experimentation) and which other claims were only supported by anecdotal data or anecdata (i.e. data that comes from a single person’s non-scientific observations of the world they live in).
How to Scrutinize an Article
My goal for this piece is to not get at the “truth” of helicopter parenting. Instead, I want to show you how I go about judging the credibility of an author’s claims. But first, what is helicopter parenting? Helicopter parents are perceived to be overinvolved in their child’s lives to the point the child can not make decisions for themselves.
The first thing I do to establish an article’s credibility is to examine the author’s credentials. Continue reading …
Recently multiple stories of migrants and refugees being stranded at sea or dying in the Bengal Bay and the Mediterranean Sea. In this essay, Stephanie Medley-Rath shows us how social class has always affected who lives and dies when accidents happen on the ocean.
Sociologists argue that social class–or more accurately, socioeconomic status–can be a matter of life and death. Socioeconomic status is a measure of a person’s or household’s income (and wealth), education, and occupation.
If you are early in your sociology class, you might be thinking something like this: “But really? Socioeconomic status is a matter of life and death? That seems a bit dramatic and besides, everyone dies eventually.”
Let’s explore this a bit more by examining the influence of socioeconomic status (or SES) on maritime travel.
How Social Class Affected Who Survived The Titanic Disaster
In 1912, the Titanic hit an iceberg and sank. The ship only had enough lifeboats to accomodate slightly more than half of the number of passengers and crew onboard. Approximately one-third of the passengers and crew survived the sinking. Survival, however, was not left purely to chance.
A person’s likelihood of suriving the sinking was correlated with social class. Of the 324 first class passengers, 201 survived (62.35%). Of the 277, second class passengers, 118 survived (42.45%). Of the 708 third class passengers, 181 survived (25.56%). In short, the wealthiest had a greater chance of surviving compared to the poorest on the ship (see Titanic Fast Facts). Continue reading …
Recently The Nobel Prizing winning scientist Tim Hunt made some controversial and sexist remarks about “the trouble with girls” in science. In this essay, Stephanie Medley-Rath uses her daughter’s STEM camp experience to argue that the real trouble in STEM fields is not with girls, but with sexism.
This summer my daughter attended a STEM-themed day camp. While STEM stands for Science, Technology, Engineering, and Math, I really think the S could stand for sociology, but nobody asked me. The day camp was open to any child, but really it was mostly the children of middle class parents who were able to attend. The camp cost a fair amount of money and required parents to drop kids off at 9am and pick them back up at 3:30pm. There aren’t too many working class families that could both afford the tuition costs and have work schedules flexible enough to handle the drop off/pick up times. While I could go on about the social class implications of this STEM camp, I want to focus on gender.
In sociology 101 classes we often talk about social class, gender, and race individually, but in reality each of us lives at the intersection of our class, gender, and race. To this end, sociologists emphasize a concept called intersectionality. What this means is that there are many characteristics that influence our life chances. You are probably most familiar with race, class, and gender stratification. But these things do not exist in isolation. For example, I know what the world is like for white middle-class women because I am one and have been one my entire life. Race, class, and gender work together. People perceive others on the basis of all of these things. As you have also learned in sociology, however, sometimes one of these characteristics becomes the most salient or trumps the other characteristics. Continue reading …
In this essay Nathan Palmer uses last week’s landmark supreme court ruling to discuss heteronormativity and what it means to embrace diversity.
Social change is often a painfully slow process until it becomes instantaneous. After decades of activism by marriage equality advocates and the LGBTQ community in general, the U.S. Supreme Court in an instant made the right to marry anyone, regardless of their gender or sexual identity, legal in across the country. For those concerned with social justice, this was a week to party.
Unfortunately, sociologists often make for crummy party guests. We tend to look at everything with a critical eye and I found myself unable to turn that voice in my head off Friday as I read through the Supreme Court’s majority opinion. This decision, which written by Justice Kennedy, provides good examples of something sociologists call heteronormativity and offers us a chance to think about what we mean when we use terms like equality and diversity.
It’s Either Marriage or a Lifetime of Loneliness
Reading through the majority opinion, which was written by Justice Kennedy, I was struck by the multiple times marriage was presented as the only way to avoid a “lifetime of loneliness.” Continue reading …
In celebration of Father’s Day, Ami Stearns argues in this post that the gifts we buy, or are encouraged to buy, for Mother’s Day and Father’s Day reflect deeper assumptions about what our society thinks it means to be a mother and a father.
It’s time to go buy your dad a tie! What are you getting your father for Father’s Day this year? One Father’s Day when I had no money, I decided to concoct some homemade barbecue sauce on the stovetop for my dad. I don’t even remember what ingredients I used, but for years afterward, Dad would bring up how good that jar of barbecue sauce was and ask if I could make it again (I was never able to recreate it, for some reason). Barbecue and men just seem to go together, don’t they?
The gifts that are promoted on Mother’s Day and Father’s Day often reflect society’s conception of what roles mothers and fathers are supposed to serve within the stereotypical heterosexual nuclear family. There are perhaps no other holidays that are quite so stereotypically gendered. Hanukkah, Christmas, birthdays, and anniversaries have us seeking out unique gifts that are tailored to the recipient’s particular personality, likes, or hobbies. But Mother’s Day and Father’s Day gift ideas appear to fall back on socially constructed family roles. Continue reading …
In December 2012, a young woman from New Delhi, India was sexually assaulted and murdered by six male perpetrators in such brutal fashion that the tragedy provoked nation-wide protests and drew extensive international media attention. The incident also inspired British filmmaker, Leslee Udwin, to produce a documentary titled India’s Daughter (see trailer here). As part of the documentary, Udwin interviewed one of the convicted perpetrators, who declared the victim should not have resisted and was responsible for her own victimization because she violated feminine norms by dressing inappropriately and staying out late at night. In this post, David Mayeda uses Edward Said’s system of Orientalism to analyze a discussion on India’s Daughter that took place earlier this year.
TRIGGER WARNING: This article discusses sexual assault.
Edward Said is one of the most influential academicians in the Humanities and Social Sciences. His system of Orientalism has been fundamental in assisting scholars to rethink how we understand discourse directed towards people of color and conversely, those of European descent. As described in Said’s seminal 1978 text, Orientalism entails constructing representations of non-European, colonized groups in negative ways across a range of mediums (military documents, popular media, academic study). Throughout this broad discourse, non-European cultures are framed as dangerous, backwards, inferior, simple, mystical and/or uncivilized, and lacking cultural diversity. Continue reading …
Why do we travel to far off places? We say that we want “to get away” and “leave it all behind,” but do we really? Do our actions match our words?
Think about the last few times you traveled. Did the room(s) you slept in look a lot like the room you left at home? What about the meals you ate? Did you dine on something you’ve never eaten before? Finally, think about what you did for fun while you were away. Did you have a lot of first time experiences?
From my non-scientific anecdotal observations, most of us leave home only to recreate the same daily routines we seemed to so earnestly want to get away from. Instead we stay at the Best Western, drink Starbucks, eat at chain restaurants, and go shopping, swimming, drinking, to the movies, or any of the other things we can do at home. It would seem that, for the most of us, we want to do the same old things , just in new places.
That people want to recreate their home routines while away doesn’t really say that much about society, but the fact that they so easily can recreate their routines does. While we may take it for granted, we should be awed by the fact that you can go nearly anywhere in the U.S. (and increasingly anywhere in the world) and have an almost identical experience. The sociologist George Ritzer would suggest that this is all made possible because of the phenomenon he calls The McDonaldization of Society.
There are 7 billion people in the world and every day we interact with one another like a giant ant colony. Just imagine how many one-on-one interactions happen every single day. Isn’t it remarkable that, for the most part, these interactions go according to plan. How is it that we can interact with people we’ve never met before? How do we know what these strangers will expect of us? The answer is simple, right? Common sense tells us how to interact with one another.
As we discussed in the first part of this series, despite it’s name, common sense is a fantastically complex system of rules within rules. It is so complex in fact, that currently there isn’t a supercomputer or algorithm that could recreate it. You read that right, common sense, the thing we all take for granted- the thing that even children have developed, is far more complex than all of our fancy modern technology can handle.
The sociological question you should be asking now is, if common sense is so complex, how did each of us develop it in the first place?
Common Sense & The Generalized Other
From the moment you opened your eyes, the humans around you have been interacting with you. As a newborn they made faces at you, spoke words around you, and taught you that certain stimuli (e.g. crying) would be rewarded (e.g. with food). You first learned to mimic these behaviors and then over time, through repeated one-on-one interactions and trial and error, you learned that there is a collection of rules, roles, ways of thinking, beliefs, customs, etc. that those around you were using to interpret your actions and design their responses.
In this essay Nathan Palmer discusses the influence significant others have on our thoughts and behaviors.
Right now my legs feel like Jell-O and my head feels like I’ve gone 12 rounds in the ring with Floyd Mayweather. Over the last four days I drove for 20 consecutive hours by myself from my home in Georgia to my hometown in Lincoln, NE. I spent 48 hours there and then again drove 20 hours back home. What was I thinking? Why would I do that to myself? The answer is simple: family.
The drive was hard, but that all melted away when I saw my beautiful niece moments after she came into the world. Being there to hold her, to comfort my sister-in-law, and to hug my brother as he became a father was priceless. In the end, the drive was a tiny price to pay for these life-long memories. I would do almost anything for my family and that, believe it or not, is a key lesson of sociology.
Others’ Influence on You
Others influence our thoughts and behaviors, that simple truth is at the center of sociology. Interacting with others is how we learn what is right/wrong, acceptable/unacceptable, appreciated/unappreciated, nice/mean, and so on. Most everything you know is something you learned from interacting with other people. Others teach us how to behave and influence how we think about the world and ourselves.
At the same time, not all others are created equal. Significant others is the term sociologists use to describe people who have a profound influence on our thoughts and behaviors. Often an individual is close both emotionally and physically to their significant others. Family members, best friends, and mentors most commonly fall into this group.
Significant others have a strong influence on us because we place a higher value on their opinions and viewpoints. We avoid saying or doing things that might disappoint, hurt, or offend our significant others. Similarly, we try to say and do things that we think our significant others will appreciate.
In this essay, Nathan Palmer uses the movie Ex Machina to discuss why common sense is so hard to replicate in a computer program.
Ex Machnia is a thrilling science-fiction movie that will leave you asking yourself, “what does it mean to be human?” In the film, we first meet Caleb who is a coder at Bluebook, the world’s most popular internet search company that seems like a fictionalized version of Google and Facebook combined. Caleb has been selected to fly to a secret underground Bluebook research facility to work directly with the company’s billionaire CEO, Nathan. There Caleb learns that Nathan has created a robot with artificial intelligence (A.I.) named Ava.