Everyday Sexism in Academia

Posted on by Dr Zuleyka Zevallos
Myth women in Science Flawed research design

I recently wrote up an overview of the sociological and legal definitions of sexism, which you can find on the STEM Women website. Sexism describes the ideology that one gender is superior to another. To put it another way, it’s a system of attitudes, beliefs, stereotypes, and other types of bias that perpetuate the idea that women are somehow lesser than men. These attitudes may or may not be voiced overtly, but they nevertheless guide social interaction and behaviour.

The word “sexism” has taken on a life of its own in the public imagination, when people joke about what it is, even suggesting that there’s such a thing as “reverse sexism” (there isn’t), typically when denouncing affirmative action or gender quotas at work. The scientific meaning of sexism is lost when people argue about what sexism is or isn’t. Many people think sexism is subjective. That’s incorrect.

There are different terms floating around that often confuse people. For example, hostile sexism is the type of overt physical and verbal aggression people often think about when they think of “sexism.” Benevolent sexism includes inappropriate “compliments” that focus on a woman’s looks, which inadvertently reproduce the idea that women should be judged primarily on their physical appearance and sexuality.

“Unintentional” or “accidental” sexism encompasses the “jokes,” comments and behaviour that people put down to ignorance. This includes everything from putting up pictures of semi-naked women at work, “overlooking” women on meeting invites or other career opportunities, and “casual remarks” and “oversights” like speaking about professionals, such as engineers, using the pronoun “he.”

In the STEM Women article, I show that these various terms and the attitudes and behaviours described by hostile, benevolent and unintentional sexism are all the same: they are all examples of sexism. The fact that one person might view one example as more extreme than another has no bearing on the impact these attitudes and behaviours have on women. Their cumulative effect is that women are denigrated, undervalued and expected to “put up” with sexism.

The sociological concept of everyday sexism captures the idea that everyday social exchanges, whether they’re “benevolently,” “unintentionally” or “accidentally” sexist, are actually connected to broader issues in sexist culture, such as sexual harassment and institutional discrimination. Sexism is more than the things that we say and do: it’s about the prejudices that underpin sexist culture. It’s about all the individual and collective things we do and say that makes possible sexual harassment and discrimination.

Continue reading Everyday Sexism in Academia

Rethinking Gender and Sexuality: Case Study of the Native American “Two Spirit” People

Posted on by Dr Zuleyka Zevallos

 

By Zuleyka Zevallos, PhD

Sociology and anthropology have long used the experiences of “third sex” cultures, such as the Native American Two Spirit people, to teach students about the social construction of sex and gender. In many cultures around the world, people are allowed to live their lives beyond conventional binaries; they need not adhere to the biological sex they were born into. These people are usually revered and there are special circumstances where individuals are allowed to shift their gender position. These groups, including the Two Spirit people, are used as examples in the sociology of Lesbian, Gay, Bisexual, Transgender, Queer and Intersexual (LGBTQI) issues. Recent scholarship, however, has questioned this practice, demonstrating that social scientists are applying Western concepts to misappropriate the Two Spirit phenomena.

My post gives a broad overview of the social science concepts of gender and sexuality. I then discuss the spirituality, gender and sexuality of Two Spirit people as well as the history and culture that informs their social position. Let me put my analysis in context: I am not Native American nor am I a transgender person. I identify as a *cis-woman of colour (*that is, my biological and gender identity align). As a sociologist who has researched, published on and taught gender and sexuality courses, I seek to explore how Western social scientists, queer theorists and other social activists have misappropriated the Two Spirit experience to highlight social causes.

I propose that social science needs to move forward from our dominant understandings of the Two Spirit experience. My aim is to start a conversation about how we might expand sociological understandings of gender and sexuality using this case study. How do we best communicate the social construction of gender and sexuality to students and to the public? I argue academics and activists need to be mindful that, even with the best of intentions, misappropriation of cultural traditions of minority groups is dangerous. This perpetuates historical practices that have silenced Indigenous experiences. There are better ways to appreciate and form solidarity with Other cultures. This begins by listening to the way minorities speak about their own experiences, rather than projecting our seemingly-progressive perspective onto Others.

I begin by giving a background on what inspired this post as an example of public sociology. Public sociology describes how we produce sociology for mass audiences outside academia. My focus here is on how we use sociology in the classroom and in social media. It is vital to the longevity of our discipline that sociologists explain our key concepts to general audiences. At the same time, I see it important that we publicly own up to, and invite a public discussion about, the changing dynamics of power which influence social theories. We also need to take responsibility for the way we teach and publicly discuss social science ideas. This means being more critical about the ways in which social science ideas are produced and disseminated, especially via social media.

We-Wah, a Zuni Berdache, from New Mexico, who was born biologically male but lived as a Two Spirit woman. via Chicago Whispers
We-Wah, a Zuni Berdache, from New Mexico, who was born biologically male but lived as a Two Spirit woman. via Chicago Whispers

Continue reading Rethinking Gender and Sexuality: Case Study of the Native American “Two Spirit” People

What The Sociology of Shoes Says About Gender Inequality

Posted on by Dr Zuleyka Zevallos

17th Century Persian Men's Shoe. Via BBC
17th Century Persian Men’s Shoe. Via BBC

By Zuleyka Zevallos

High heel shoes were once a status symbol for powerful men, from horse riding soldiers in 16th Century Persia, to European aristocrats in the 17th Century. Since the Enlightenment period, heels became associated with “irrational” fashion and pornography, and so “impractical” shoes became a symbol of femininity. What changed? Today’s post examines how history and fashion trends related to high heels help us to see how gender is a performance that entrenches inequality. Continue reading What The Sociology of Shoes Says About Gender Inequality

Google’s Glass Ceiling: A Case Study of Why Organisations Lose Innovative Women

Posted on by Dr Zuleyka Zevallos

Google's Glass CeilingBy Zuleyka Zevallos

Last month, The New York Times gave a disheartening insight into Google’s Executive hiring practices. Google is predominantly staffed with young men,* and they have trouble hiring and retaining women. Google turned to its “famous algorithms” to work out why this was the case, developing spreadsheets to help address the matter. In Google Executive land, it seems, engineers and computer scientists are characterised as “guys” who are proactive in advancing their careers, while women are seen as failed “business” people who don’t ask for promotions. Google has taken some measures to address their hiring practices, but its Executives seem to accept that their gender imbalance (30% women to 70% men) is unlikely to change much. While I focus on Google as a case study, my analysis deconstructs the flaws in the gender logic that large companies have about workplace inequality. Studies find that it is not the fact that women do not ask for promotions that impede their career progression; nor is it simply the decision to exit the workplace to have children. Instead, empirical data show that when employers are faced with equally qualified and experienced candidates who put in the same amount of work and who have the same outcomes, they are more likely to hire, promote and remunerate men over women. I argue that there is a resistance in workplaces to understand how their organisational practices are structured in ways that impede women from thriving professionally.

Gender imbalance and inequality are not inevitable. These are the outcome of daily interactions, organisational practices, policies, and unexamined norms and values. Sociology can help workplaces address gender inequalities by taking an organisational approach to gender. Such a framework makes gender biases visible and involves everyone in addressing inequality – not just women, but people of all genders, as well as the Executives who hold ultimate power in organisational change. Continue reading Google’s Glass Ceiling: A Case Study of Why Organisations Lose Innovative Women