Science Faculty Can Address Sexual Violence, Too

Note: this blog post was originally published on our career advice column on Inside Higher Ed (here). Dr. Maggie Hardy is a research fellow in the Institute for Molecular Bioscience at the University of Queensland in Australia. Her research program is focused on the discovery of new drugs from venoms. You can follow her on Twitter: @DrMaggieHardy.

Addressing Sexual Violence in Science

I have been speaking publicly about my experiences as a rape victim since I was an undergraduate student. I often find that I have a strong, immediate connection with fellow rape survivors — a kind of bond that allows me to offer a distinct brand of sustenance. I have also had incredibly fulfilling conversations with the partners and friends of other rape survivors who want to provide support.

In this article, I outline the ways that we can talk about rape and sexual harassment in academe. I focus specifically on science because I am a scientist, but my insight can be applied more broadly. You might be wondering what place discussing anything political or activist in nature has in science. But recent events have reinforced the many ways in which science is, indeed, political.

First, let me say that if you are a rape victim, you are not alone. According to statistics from the Rape, Abuse & Incest National Network (RAINN), approximately one in six American women and one in 33 American men have been the victim of attempted or completed rape. More than 90 percent of perpetrators are men. Statistically speaking, rape victims are everywhere, in every profession, including science — where you can find me.

The statistics suggest that incidences of sexual violence may actually be greater in higher education. For example, among undergraduates, female students (ages 18 to 24) are three times more likely than women in the general population to experience sexual violence; the statistic increases to five times more likely for male students of the same age compared to men in the general population. According to RAINN, “transgender students are at higher risk for sexual violence. In fact, 21 percent of transgender, genderqueer, nonconforming (TGQN) college students have been sexually assaulted, compared to 18 percent of non-TGQN females and 4 percent of non-TGQN males.”

What’s more, sexual violence disproportionately affects persons who are already marginalized within higher education. For example, statistics from 2005 to 2010 show that white and black American women are about equally likely to be raped (2.2 and 2.8 per 1,000 females age 12 or older, respectively), but that rate is nearly double for American Indian and Alaska Native women (4.5 per 1,000).

As academics, we are in an ideal position to combat the epidemic of sexual violence in our profession and on our campuses. As mentors and role models, members of professional societies should be prepared to instruct the next generation of researchers not to perpetrate harmful or unethical behavior (in research, academe or life in general), and to model those attitudes personally. Particularly in these uncertain times, it is vital to teach science students skills for success in a global job market and in government, industry and academic roles. Resilience, self-confidence and respect for the autonomy of their colleagues are key proficiencies.

Learning to navigate safe relationships and thinking critically about sexual experiences and personal safety is a hallmark of the college period. For some students, higher education will be their first exposure to extensive, evidence-based sexual education. Elizabeth Smart writes brilliantly about how her abstinence-only education shaped her thinking as a rape survivor and provides a window into what students with similar instruction may be experiencing: she describes feeling like “chewed-up gum” after being assaulted. I have found decolonizing my perspective to be useful in this space and essential to my work as a scientist. The work of Kim TallBear illustrating how the emphasis on virginity and purity is part of a colonial perspective has been revolutionary for me, as have her thoughts on the perception of promiscuity. Understanding the impact of language on your students and colleagues will go a long way toward creating a supportive environment.

How Academics Can Address Sexual Violence

As a proud Queenslander, let me share one of my favorite ways of approaching solidarity: “If you have come here to help me, you are wasting your time. But if you have come because your liberation is bound up with mine, then let us work together.” (This quote is often attributed to Aboriginal artist and activist Lilla Watson, although she considered her work collective and preferred the quote to be credited to the 1970s Aboriginal activists group Queensland.)

Even if you are not a victim of sexual violence, you can advocate for and support victims. The support that good mentors can provide in an academic setting is significant.

Some practical suggestions for academics to address sexual violence and support students who have experienced such violence include:

  • In your syllabus, outline a code of conduct and your nondiscrimination policy (particularly if your course involves fieldwork). Ensure that students understand their rights and responsibilities before class discussions. Model and enforce your own code of conduct, particularly in conversation with students and your colleagues. Overtly sexist behavior is easy for most people to identify, but bias is particularly insidious, especially for women in STEM. You can even take the Implicit Association Test for free online to identify your own biases.
  • Particularly if you work with new students, consider highlighting where to find important contacts for your campus health and sexual assault first responders should they need the information in an emergency. Statistically speaking, you are almost guaranteed to teach at least one student each semester who is or has been a victim of sexual violence, so you might as well get on the front foot. April is Sexual Assault Awareness Month, so it’s a fitting point to work in a brief mention.
  • I have written previously about my thoughts on trigger warnings: “We don’t need trigger warnings. We need change.” I mostly still agree with myself, though I do think the terminology of “rape victim” is more appropriate than “rape survivor” now. (For some excellent resources on why, learn more here and here.) When you address difficult material, take the time to explore it carefully. Feel free to add a content note that the material may be difficult and explain the reasons why. Be sure to include information about campus or free resources for students who may have dealt, or are dealing, with issues raised during the course. If you are unsure, ask for insight from other experts.
  • Support those groups and programs on your campus that provide assistance to victims of sexual violence. Offer to serve as a faculty liaison if they need one, dispute budget cuts to their essential work, and advocate on behalf of those they serve. Let the groups know that you are happy to help students who have experienced sexual assault where you are able to (such as with course selection, career advice or in other professional aspects). Listen to their advice about how to support students.
  • If you are involved with a professional society and are interested in shoring up your ethical standards, check out my article “Drafting an Effective Ethical Code of Conduct for Professional Societies: A Practical Guide.” The article outlines 10 practical steps to setting up a code of conduct, and provides an introduction to the ethical considerations of each step in the process.
  • Recently, initiatives to prevent sexual and other forms of harassment at professional conferences have sprung up across academic disciplines, from astronomy to entomology. Make your students aware of those groups, and if your students are attending conferences, ensure they are aware of professional expectations and how to manage unprofessional behavior.

For students who are victims of sexual violence, their academic progress or performance may be affected — in addition to many other facets of their lives. One thing that we can all do is to help support healing by ensuring victims of sexual violence are able to live their best lives afterward. Here is some specific advice for writing letters of recommendation.

  • Offer to address the topic in your letter directly, for example, “As an undergraduate, [student] was one of the many college students to be affected by [sexual violence/unfortunate events/extenuating personal circumstances/etc.].” Be sure to check what language the student would like you to use.
  • Highlight achievements relative to circumstances. If the events resulted in an additional semester or a class that had to be repeated, emphasize the student’s progress and dedication to the discipline, technical proficiency or leadership.
  • Avoid gender and other bias in writing letters of recommendation. Here’s a great list of suggestions from the University of Arizona.

Rape victims are powerful, and we are many. I talk about my experience as a rape victim because I care. During her incredible speech at the sentencing of her attacker, Emily Doe, who was assaulted at Stanford University in 2015, quoted author Anne Lamott: “Lighthouses don’t go running all over an island looking for boats to save; they just stand there shining.” My light is on.

Planning To March For Science? Bring A Mirror.

Photo credit: Susan Melkisethian

Photo credit: Susan Melkisethian

On Earth Day – April 22nd – droves of scientists are scheduled to march in Washington, DC, with satellite marches scheduled around the world. Many organizers and possible attendees have clearly stated that there is nothing political or partisan about the march. (They are just scientists after all!) Rather, they are taking to the streets to challenge the current presidential regime’s threat to scientific advancements, funding, and academic freedom.

As one of my tweeps (Twitter peeps), @DrCBurton asked, “if science isn’t political why the hell march?!?

Figuring out whether the very act of a political march is… well… political is perhaps a secondary concern to the longstanding debate over whether science itself is political. If science supposedly stays out of politics, and vice versa, why go political now?

Another tweep of mine, Dr. Zuleyka Zevallos (@OtherSociology), pulled back an important layer to these debates. “Why are they marching? Oh ‘Science is under attack.’ Read: now White male scientists affected, let’s march.”  (Dr. Zevallos has continued to offer important critiques online.)  Now the scientific profession is taking to political action – namely, against political interference – because the most privileged scientists (i.e., white men) are affected for the first time.

I should be clear that the concerns to be addressed by the upcoming March for Science are important, urgent, and noble. From the march’s main website: “Recent policy changes have caused heightened worry among scientists, and the incredible and immediate outpouring of support has made clear that these concerns are also shared by hundreds of thousands of people around the world.”

Scientists are unifying to emphasize the benefits of scientific advancement to all of society, of science education, of accessible scientific research, of public policy informed by science. The future of our nation – particularly in these tense and uncertain times – rests upon inclusive, accessible, and well-funded scientific research and teaching.

“The mischaracterization of science as a partisan issue,” that same website continues, “which has given policymakers permission to reject overwhelming evidence, is a critical and urgent matter.” They are neither politicians nor activists. Heck, they don’t even bring their values, ideologies, identities, or subjective experiences into their labs. They are objective!

And, that is where many academics of marginalized backgrounds roll their eyes. Being able to see science as an apolitical enterprise is either the product of social privilege or naiveté (or both). To its core, science is an inherently political affair. The systemic exclusion and marginalization of women, people of color, queer and trans people, and working-class and poor people from the profession is a prime example of the political workings of science. Let me cite just a few examples.

Let’s reflect on who gets to become a scientist in the first place. Of course, we must note active, intentional efforts to keep marginalized students out, namely interpersonal discrimination and sexual violence. But, we must also note other factors that contribute to what is known as a “leaky pipeline” – the systemic “leaking out,” particularly of women and racial and ethnic minorities, at each stage in the scientific career pipeline. They are not equally encouraged to take the harder classes, to pursue lab assistantships and internships, to apply for graduate schools (especially the most prestigious programs), to apply for postdocs or present at conferences or any other opportunity that will advance their career.

Even outside of withheld support, marginalized students and scholars face the burdens of lack of role models like themselves, of stereotype threat, which undermines their confidence and, ultimately, their performance. Later, women who have children will be undermined by the “motherhood penalty” – being viewed as less competent and committed than women without children and men without or even with children. I would be remiss to gloss over the rampant sexual harassment that occurs in the sciences and other academic disciplines, with serial predators getting a free pass from universities and academic societies.

Besides getting in the door in the first place, politics are at play in awarding grant funding and citations. Researchers have documented racist and sexist biases in both domains, with women scholars and scholars of color being penalized compared to white men scholars. Women scientists are also penalized in co-authorships, which further hinders their careers. You can’t dismiss these facts as anything other than the curse of not being a white man in a racist and sexist profession.

So, suffice to say, my fellow feminist, queer, trans, and Black and brown scholars in the sciences were well aware of the politics at play within science well before Trump. I cannot help but see the parallels with the recent women’s march, widely attended by white heterosexual cis women who were surprised by the harsh reality of oppression as indicated by this new regime. Women of color, queer and trans women, and poor and working-class women already knew what was up in Amerikkka. Trump has picked a fight with the scientific community, and suddenly white heterosexual cis men scientists know what censuring is, what fear is, what suppression is.

I’m sorry to say that your march is too little and too late. But, if you’re going to march, be sure to bring a mirror. I implore you to take a hard look at the politics within your supposedly apolitical, objective science. These barriers to scientific advancement existed well before the Trump era.

I will close with a few items desperately needed for the March for Science agenda:

  • Address bias in hiring, tenure, promotion, course evaluations, funding, citation rates, and other formal evaluations and opportunities for advancement.
  • Eliminate sexual violence in the classroom, lab, department, and at conferences.
  • Actively promote marginalized students and scholars in the sciences. Yes, that means diversity (numbers), and yes that means inclusion (climate); but, it also means real structural and cultural change.
  • Stand up against political and public interference in the work of your colleagues in the arts, humanities, and social sciences. Perhaps Trump’s threat to the natural sciences is new, but, as a sociologist, I’ve long known threats to eliminate government funding.
  • Commit to reversing the adjunctification of academia and ending the exploitation of contingent faculty.
  • Actively resist new and ongoing threats to academic freedom, including the Right’s new war against tenure. Even if you do not teach seemingly controversial subjects, your colleagues in the arts, humanities, and social sciences are all too familiar with political and public interference in their curricula and scholarship.
  • Make peace with the death of the myths of meritocracy and objectivity in academia. Y’all are scientists; if you are too grown to believe in Santa Clause, then you are certainly too grown to believe that you leave your biases at home and that every scientist has a fair shot at succeeding.
  • Even though you just teach science (not sociology), take note that the majority of white college educated voters cast their votes for Trump – the very threat against which you are now marching. These were students you educated, trained, and mentored and who, in turn, basically voted against science, truth, and critical thinking.  Maybe you could take a little more responsibility in preparing the next generation for living in a diverse, increasingly global society?
  • Next time you march, march for all academics – not just your damn selves.

“Objectivity” And Oppression In Academia

@grollman: Objectivity is a myth afforded to the privileged. (Source: Twitter)

@grollman: Objectivity is a myth afforded to the privileged. (Source: Twitter)

Objectivity — a scholar’s supposed ability to remain impartial about the subjects she studies — is a myth. Like the myths of meritocracy and color-blindness, objectivity sounds good in theory, but it is impossible to use it in practice. Simply put, researchers are not immune to bias. While in many instances such bias can be dangerous, bias is not bad, per se.

Objectivity Precludes Certain Areas Of Inquiry

I am a sociologist in training, perspective, and practice. (Un)fortunately, in the process of recovering from the trauma of my graduate training, my consciousness about my discipline has grown, as well. It recently hit me that it would be more accurate to say that my degree is in “white sociology” or “Eurocentric sociology,” not sociology. The training I received pushed objective research as the only true form of research. But, being detached was not enough; it was not enough to naively attempt to leave my anti-racist politics and Black racial identity at home when I left for school.

Rather, objectivity also implied that research on race — more specifically, research that made central the lives of Black people — was inferior to more mainstream areas. I was told that a true sociologist takes on a subfield — typically a social institution like education or medicine — and, in the process, she might just happen to focus on a particular (marginalized) population. But, no one should be a sociologist of race, and certainly not an anti-racist sociologist. Sadly, for me, “just happens to study [X population]” did not extend to LGBTQ people. In my case, to be objective meant to move away from studying the very community I went to grad school to study. It has taken a couple of years post-grad school to finally return to topics I wanted to pursue back in 2007.

As a powerful and seductive ideology, objectivity serves as a tool for (privileged) gatekeepers of the discipline to devalue research on oppression and oppressed communities. To be objective, one cannot be too eager to study trans people, or Latino fathers, or women with disabilities. To study these populations whom the academy finds suspect or, at worse, unimportant, is to compromise one’s credibility as a true researcher.

Objectivity Is A Privilege

Early in grad school, a fellow student criticized my interest in the intersections among racism, heterosexism, sexism, and classism as “narrow.” In the years since, others have implied or explicitly said that my research constitutes “me-search.” That is, my scholarship is suspect because I am a fat Black queer non-binary sociologist who does research on multiply disadvantaged individuals (e.g., queer people of color), trans people, queer people, people of color, and fat people. In my case, this suspicion is heightened because my anti-racist, anti-sexist, anti-cissexist, and anti-heterosexist activism is visible and publicly accessible. Mind you, my research is quantitative, rarely includes “I” or other first person references, speaks to mainstream sociology audiences, is published in mainstream sociology journals, and probably appeases the demand of objective research. My sins, however, are being fat Black queer and non-binary, and caring about the communities that I study.

My white cisgender heterosexual “normal weight” men colleagues are not suspected of bias. They are seen as the gold standard of objectivity. Their interest in topics that seem most interesting to other white dudes is somehow devoid of the influence of their social location. Their uncritical or, on rare occasion, critical perspective on a topic is seen as expertise, not bias. Even when these privileged scholars study marginal topics and/or marginalized communities, their work is taken seriously and remains unquestioned. I have yet to see a privileged scholar accused of having “narrow” interests or doing “me-search.” That is because objectivity serves as a device to police, devalue, and exclude the research of marginalized scholars.

I believe that the privilege of objectivity also includes the freedom from any sense of obligation to do work that matters, to do work that will liberate one’s people. “One could not be a calm, cool, and detached scientist while Negroes were lynched, murdered and starved,” DuBois remarked in his 1940 autobiography, Dusk of Dawn. Like DuBois, I wrestle so frequently with feeling that my publications that lie behind paywalls, only to be read by a handful of people in my subfield, are a complete waste of time while Black trans and cis people are being murdered by the dozens. Our privileged colleagues are not faced with the urgency of death, oppression, violence, invisibility, illness, and poverty of their people, so I can only imagine how much easier it is for them to (pretend to?) be objective, detached, and removed – experts on problems of the world, not of or in them.

Objectivity Perpetuates The Erasure Of Marginalized Scholars

Though my grad school coursework included 3 semesters of professional seminars, I have subsequently found it is neither enough professional development nor relevant to the primary concerns of many marginalized scholars. Instead of talking about how to select a qualifying exam area, I would have benefited from a reflexive discussion about the myth of objectivity in our discipline. Perhaps a less critical, and thus more palpable, topic would be “debates in the profession.” Indeed, whether objectivity exists and — to the extent that it exists — whether it is a good thing has been debated from the very start of the discipline of sociology. So, too, is whether sociologists should concern themselves exclusively with empiricism or also with making a difference in the world, or at least one’s communities.

To further raise my consciousness about my profession, I have started reading pieces by respected sociologists that have long been raising the concerns I have been struggling with privately. For example, Dr. Joe Feagin devoted his American Sociological Association presidential address (2001) to “Social Justice and Sociology.” Feagin raised a point that floored me. The rise of objective research by white men sociologists coincided with the erasure of the work and contributions of sociologists like Anna Julia Cooper, W. E. B. DuBois, Jane Addams — women and people of color in the discipline. Due to racist and sexist discrimination, these scholars’ work was already devalued; but, the shift toward “value-free” sociology further undermined their contributions in the discipline. Recovering their work, which in objective terms is simply a matter of good science, is an inherently anti-racist and feminist act.

Each instance of embracing objectivity, then, reinforces the erasure of women scholars and scholars of color. Each time I have taught the obligatory theory section in my introductory sociology courses, focusing on “the big three” — Weber, Marx, and Durkheim — I have been complicit in the erasure of W.E.B. DuBois, Harriet Martineau, and Patricia Hill Collins, and others who are not dead white men. The professor of my grad school theory course is complicit, too, by excluding any discussion of critical race theory, Black feminist theory, or queer theory; we focused, instead, on “classical” sociological theory. Each time I unquestioningly cited the (W. I.) Thomas theorem — what people perceive to be real is real in its consequences — I was complicit in the erasure of Dorothy Swaine Thomas, who was a co-author on the text from which this theorem comes.

To question whose perspective and scholarship is respected as central to the discipline would be suspected as activism; and, it requires additional work to learn and advance the perspectives and scholarship of marginalized scholars that one was denied in one’s own training. But, to consume and teach classical and mainstream sociological material without question is to reinforce the racist and sexist status quo.

I conclude by asking that scholars be brave enough to reject the myth of objectivity, and be willing to own subjective and scholar-activist work. But, a revolution of sorts in academe is necessary for this to happen. We must stop celebrating and so fiercely defending “objectivity” in graduate training, in publications, in grants, and in tenure and promotion. We do society and ourselves a disservice by standing on the political sidelines, complicit in our own irrelevance.

Introducing: Write Where It Hurts

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On June 2nd, three sociologists — Xan Nowakowski, J. Sumerau, and Lain Mathers (see their biographies on their site) — launched a new blog, Write Where It Hurts, that will feature blog posts for and by “scholars doing deeply personal research, teaching, and service.”  In this guest blog post, Xan, J, and Lain describe their findings from an informal study of scholars’ sense of personal connection with (i.e., subjectivity) or detachment from (i.e., “objectivity”) their scholarship.  These findings led them to create Write Where It Hurts (WWIH), which they describe in more detail below.  Readers are encourage to submit their own guest blog posts to WWIH (wewritewhereithurts [at] gmail [dot] com).

Write Where It Hurts

Like every scholar we have ever encountered, the three of us were initially drawn to teaching and research in hopes of understanding experiences within our own lives. While we have met people focused on lab treatments of biological material, evaluations of organizations, social inequalities and patterns, and survey design, in each case we came upon people who sought to make sense of things that were relevant to their personal lives. Through casual conversations with our colleagues, we noticed a discrepancy among their stories. Some of these people admitted this aspect of their life course by telling others and us directly how aspects of their life led to their work. Others, however, often claimed the opposite; for example, some people we met claimed to be “objective” despite making claims about elements – like race, class, gender, or other social issues – that influenced their social lives. As a result, we decided to explore this discrepancy further.

The Sources Of Scholars’ Research And Teaching Interests

To further our casual observations, we began directly asking fellow scholars how their personal experiences influenced their teaching and research at conferences, in departments, and on online forums. After learning in graduate programs that we were expected to attempt to be “objective” and pursue science from a “professional distance,” we sought to find out whether people actually thought such a position was actually realistic. We learned very quickly that the same discrepancy we saw in personal relationships and official training programs existed in the response of academics in various fields. Some of them quickly noted how, for example, a fascination with animals as a kid, a search for truth as a church member during childhood, or an experience of marginalization shaped their interest in academic work. Others, however, found many ways to argue that their own focus on this or that subject had nothing to do with their personal life, and was rather simply a “creditable” and “important” area of work. Not surprisingly, these informal conference talks revealed some interesting patterns in who said what about “objectivity.”

Digging deeper, we found three patterns in our informal study. First, most of the people who claimed “objectivity” or a “lack of emotional investment” occupied privileged social locations (e.g., white, male, middle-to-upper class, heterosexual, cisgender, religious, or normatively-bodied). Yet, most of the people who admitted the “subjective” nature of academic work and disclosed the “personal” experiences that fed into their research and teaching interests occupied at least one marginalized social location. Second, the people who claimed “objectivity” tended to be doing work in mainstream areas of scholarship long defined as politically and academically legitimate, whereas the people who were most often open about the “emotional” aspects of their work typically worked in newly emerging, controversial, and/or emotionally charged areas that conflict with established political and academic traditions. Finally, we noticed that academics in mainstream fields and privileged social locations often made claims about personal aspects of their lives without ever being accused of doing “me-search” (i.e., heterosexuals using lab samples to make claims about sexual norms, or religious people using surveys to talk about religion), while these same people used “me-search” as a type of slur targeted at anyone doing innovative work or occupying marginalized social locations.

Along the way, it became increasingly clear to us that academic programs, departments, and traditions encouraged people to pretend they were “objective” or “rational” despite the “subjective” and “emotional” aspects of all teaching and research. In fact, we listened as countless people in varied academic fields explained the ways that talking about emotions or personal experiences were devalued, marginalized, and attacked within their training programs, tenure-track positions, and academic organizations. Familiar with long traditions of critical pedagogy and scholarship, we began to recognize this culture of silence as a way to maintain academic hierarchies concerning who could speak, what could be said, and what “counted” as legitimate teaching and research. As many activist and academic communities have done throughout ourstory – including Conditionally Accepted in relation to marginalization within the academy – we sought to find a way to pull the emotional and personal elements of teaching and research out of the shadows and into the light of day.

To this end, we began hosting panels at conference meetings wherein people were encouraged to share the personal and emotional side of their research and teaching experiences. In so doing, we realized very quickly that many people longed to have space for sharing these stories, building community around these issues, and gaining resources and support for doing emotional and personally relevant work within and beyond the academy. As a result, we decided to create such a space in hopes of providing an opportunity to discuss the emotional and personal aspects of our work and in so doing, begin dismantling the myth of “objectivity” promoted in our disciplines and used to marginalize many academics and fields of study. Last week, we launched such a space in the form of a blog community entitled Write Where It Hurts, and we invite all interested parties to become involved in this conversation.

WWIH Editors: Xan Nowakowski, J Sumerau, and Lain Mathers

Write Where It Hurts Editors: Xan Nowakowski, J Sumerau, and Lain Mathers

Creating A Space To Write Where It Hurts

Write Where It Hurts serves as a public forum for discussions about the personal and emotional aspects of teaching and research. Specifically, we offer and collect contributions from scholars in different fields teaching and doing research in areas that are personally relevant to them, emotionally charged in relation to academic and broader social norms, and/or marginalized or defined as “me-search” by people attempting to enforce notions of “objectivity” predicated upon privileged social status and approved areas of study. Further, our site offers resources, tips, and strategies for navigating emotional and personal tensions, traumas, and concerns we face as teachers and scholars facing systemic inequalities within and beyond the academy, and critiques of “objectivity” claims made by members of privileged groups to justify hierarchical notions of what “counts” as legitimate teaching and research. Finally, our site displays both open and anonymous examples of these dynamics and the ways people manage them in hopes of providing a supportive community and public dialogue about these issues, which may be used when scholars attempt to disrupt the culture of emotional and personal silence promoted throughout academic operations.

We chose to call the community Write Where It Hurts for three specific reasons. First, it is noteworthy that people are only accused of doing “me-search” or “subjectivity” when they study things that are controversial or innovative, and thus these people are subjected to painful experiences with other academics simply for daring to be different types of teachers and researchers. While white males (or members of other privileged groups) who use surveys to measure gender or race are also doing personally relevant research based on their own emotional and social experiences, for example, they are freed from such critique due to their privileged social positions in ways that minority scholars are not. Minority scholars and those utilizing non-standard methods must therefore subject themselves to pain (or write where it hurts) to build careers within inequitable academic traditions. We thus focus on Writing Where It Hurts to draw attention to this imbalance, and begin the process of dismantling these inequitable patterns of academic interpretation and practice.

Second, we recognize long standing traditions wherein revealing marginalized narratives, experiences, and ways of knowing disrupt the silence necessary for maintaining inequitable systems.  Following Feminist, Critical Race, Queer, Interactionist, Nonreligious, Indigenous, and other Critical traditions, we thus recognize the power of expression to disrupt existing norms and patterns that serve to marginalize and silence some preferences and peoples for the sake of the elevation of others. In such traditions, there is a long tradition of writing about the pain, sharing the hurt, and expressing the struggle to build community, facilitating recognition of unconventional practices and beliefs, and finding support in the face of dominant ideologies and structures. We thus encourage others – both within and beyond the context of our blog, Conditionally Accepted, and other forums seeking to better our current academic structures – to Write Where It Hurts to both allow others to recognize the existence of such pain, provide support for those who have been convinced they suffer alone, and establish narratives and resources for challenging the inequalities at the heart of such pain.

Finally, our experiences (both informally and formally) offering panels on the emotional aspects of teaching and research have shown us that there are many people wrestling with these issues on a daily basis. In many cases, people are facing and navigating personal trauma, experiences with harassment and discrimination in varied forms, and other difficult life experiences in an attempt to further understanding of understudied aspects of this social experience that effect multitudes of people. In so doing, these people are drawing on their own pain to teach the world about sensitive and controversial realities, but in so doing, they face their own pain and trauma in every aspect of their professional lives. As such, we call our project Write Where It Hurts to celebrate their efforts, and create a community where these efforts are validated, recognized, and given voice in ways that are often to hard to find in existing academic programs, departments, and traditions.

In closing, we invite all readers to check out our blog community, and contribute in any way they see fit. Write Where It Hurts is committed to inclusive and supportive dialogue where all people are recognized and respected regardless of perceived difference in social location, and where the only requirement for membership is supporting the equitable treatment and affirmation of all people seeking a more just and egalitarian world. As fans and supporters of Conditionally Accepted, we are delighted to have the opportunity to share our project on this platform and with its readers and contributors, and we see our own project as an emerging complement to the work done by this site. To this end, we encourage all readers to consider Writing Where It Hurts on this site, our own, and others while doing your part to affirm others who openly engage in emotionally and personally relevant teaching and research geared toward the betterment of our shared social world.

“I Am A Skeptic” by Dr. J. Sumerau

Dr. J. SumerauDr. J. Sumerau is an Assistant Professor of Sociology at the University of Tampa.  Zir teaching, research, and activism focuses on intersections of sexualities, gender, religion, and health in the experiences of sexual, religious, and gender minorities.  In this guest post, Dr. Sumerau reflects on zir academic and social experience as a skeptic, or one who sees all “truth claims” (even those ze makes) as arguments to be critiqued, discussed, and debated rather than “accepted” or “trusted” in relation to binary notions of “right” or “wrong” and “true” or “false.”  Instead of suggesting other people’s “beliefs” or “truth claims” are right or wrong, the following post thus seeks to share the experience of a skeptic experiencing academic and social life within our contemporary (and often faith based) world.


I Am A Skeptic

While I was raised in a religious home, religious belief never suited me even though I tried to believe for a few years. I was unable to “have faith” or “believe” in any thing I could not directly experience with my own senses. Since I have never felt the presence of a supernatural force, I do not believe there is one even though I remain open to the possibility that I may be proven wrong at some point. I also have trouble imagining a supernatural being or force that would create a world filled with so much pain, suffering, discrimination, and violence without thinking said being or force should be fired for negligence at the very least. I just always thought that if I (a simple human being as far as I can tell) was capable of caring for others when I wasn’t forced to and able to make every effort to avoid hurting others, then certainly a supernatural being or force could at least do as well.

Since religious belief never suited me, I spent time with freethought and atheist groups as a teenager, and have both studied and interacted with both since. In so doing, however, I ran into similar problems with these groups – the ones I met “believed” (and expected me to believe) in things that could not be proven. Most of the nonreligious people I met, for example, believe deeply in science (e.g., they define it as a form of truth rather than a method limited by human assumptions, biases, and interpretative abilities) and often sound much like their religious counterparts in the process. Some others in these groups explained to me that while it was silly for religious people to “believe” in an unproven supernatural, they were “certain” there was no supernatural even though that can’t be proved either. Since I am unable to “believe” that there isn’t or is a supernatural for sure (after all, neither assertion can be proven) and since I have read widely enough to realize that “scientific” findings are produced by humans with biases, assumptions, and prejudices, I could not adopt the nonreligious “faith traditions” I found either.

The nonreligious “faith traditions” I found did, however, give me an idea – maybe I would find a haven for skeptics in scientific communities. Alas, I was once again mistaken.  (As readers have learned from this very blog, academia tends to enforce its own set of beliefs and values about what constitutes “normal” or “acceptable,” but even this blog has sometimes included religious and spiritual references without critique.)  Instead of skepticism, my seven years (10 counting undergrad) of scientific practice have shown me that most of the scientists I meet also carry around a lot of “beliefs” and have a lot of “faith.”

Despite the preponderance of statistical analyses in our journals, for example, most scientists I’ve met take these findings for granted even though replications are rarely done to verify claims. Similarly, I have noticed (and been explicitly told) that theoretical (i.e., possible explanations) and psychic (i.e., predicted probabilities that show what “might” happen in a given circumstance) contributions are granted much more value than concrete statistical or qualitative observations of the world we actually live in everyday. Further, I have been amazed to learn that most scientists I meet refer to findings as “facts” or “truth” despite the fact that (1) all such findings come from human “interpretation” of data (especially in the physical sciences where our data cannot generally talk back to tell us if our interpretations are incorrect or incomplete), and (2) scientific history is littered with examples of things the humans doing science have gotten wrong. Especially as a bisexual raised in the lower-working class who was transsexual as a teen before transitioning into a genderqueer identity rather than another sex (i.e., a member of three groups historically denied access to the academy and voices in science), I have thus realized that I also lack the “faith” necessary for properly fitting into “scientific faith traditions.”

I have thus come to realize that at present “skeptic” is likely the best way I can identify myself, but this leads me to wonder if there is space in the academy (and beyond it) for skeptics. While I have been lucky enough to find other skeptical folk (some that have “faith” in some of the above and some who, like me, are skeptical of all truth claims they have thus far come across even any we make at specific times), I wonder about other skeptics surrounded by those who develop “faith” in the truth claims of other human beings. I thus thought it might be useful to announce my presence in this space in hopes of both letting other skeptics know they’re not alone, and asking is there a place for skeptics among the religiously, nonreligiously, and scientifically “faithful.”

Still An “Outsider Within” In Academia

Me - Presentation 1

Around the time of my birth, Black feminist sociologist Patricia Hill Collins began writing, and ultimately publishing, an essay on being an “outsider within” sociology.  In her 1986 piece, “Learning from the Outsider Within: The Sociological Significance of Black Feminist Thought,” Collins writes about the difficulties Black women scholars — specifically sociologists — face in reconciling their personal experiences, identities, values, and perspectives with those that dominate academia.  In particular, “to become sociological insiders, Black women must assimilate a standpoint that is quite different from their own” (p. 49).  Almost 30 years later, I struggle with similar challenges at the beginning of my academic career.

In graduate school, I learned several harsh lessons about what was entailed in being a good scholar:

  • Academia and activism do not mix.  And, one of the primary aims of academic professional socialization is to “beat the activist” out of you.
  • Good researchers do not simply study oppressed populations.  Rather, one adopts a valued, mainstream framework (e.g., social psychology, medical sociology), and just happens to focus on a particular community or population.  Studying race, or gender, or sexuality, or *gasp* the intersections among them are deemed “narrow” research interests.
  • Qualitative methods, particularly approaches that give voice to and empower oppressed communities, are devalued relative to quantitative approaches.
  • Good research is objective.  One should not even write in the first person in articles and books!

I bucked at the pressure to “go R1.”  I publicly declared I would not put another day of my life on hold just to attain or keep an academic position.  And, I have dared to talk openly about inequality within academia.  You would think that I would be passed all of this, no longer carrying around bitterness or resentment about what my graduate training was or wasn’t.  It seems my journey as an outsider within has just begun.  Collins argues:

Outsider within status is bound to generate tension, for people who become outsiders within are forever changed by their new status. Learning the subject matter of sociology stimulates a reexamination of one’s own personal and cultural experiences; and, yet, these same experiences paradoxically help to illuminate sociology’s anomalies. Outsiders within occupy a special place – they become different people, and their difference sensitizes them to patterns that may be more difficult for established sociological insiders to see (p. 53).

I welcome what my unique perspective stands to offer sociology and academia in general.  Even at this early stage, I feel my research has covered issues that seem so obvious to me but, to date, has not been examined in prior research.  However, the downsides of the tension that Collins mentions — the frustration, self-doubt, alienation — continue to take a toll on my personal and professional life.  Can this tension ever be reconciled?  Collins suggests:

Some outsiders within try to resolve the tension generated by their new status by leaving sociology and remaining sociological outsiders. Others choose to suppress their difference by striving to become bona fide, ‘thinking as usual’ sociological insiders. Both choices rob sociology of diversity and ultimately weaken the discipline” (p. 53).

Wow, damned if you do…  This is why Collins advocates for greater acknowledgement, recognition, and use of the black feminist perspective in sociology.  She argues that outsider within perspectives should be encouraged and institutionalized.  In general, scholars, especially outsiders within, should “trust their own personal and cultural biographies as significant sources of knowledge” (p. 53).  Without this change, scholars continue to rely on research and theory that largely excludes, or even distorts, the experiences and values of oppressed people.

I suppose some progress has been made since Collins wrote this article.  Indeed, more and more sociologist recognize black feminist theory as an important perspective.  But, many marginalized scholars, like myself, continue to feel conditionally accepted in the profession.  Our success and relevance, even our livelihood, seems to depend on the extent to which we assimilate to white, masculinist, cis- and heterosexist, and middle-class ways of thinking (and being).

Objectivity Doesn’t Exist (And That’s A Good Thing)

Source: Steve Jurvetson

Source: Steve Jurvetson

Many scholars have long criticized the notion that research, in any capacity, can be “objective” — free the personal biases of the researcher, and reflecting universal Truth.  So, I will not take the time to review the argument(s) that research cannot and never will be objective.  Instead, I would like to reflect on the benefits that come from the inherently subjective nature of research — at least in my own experience.  While the “how” of the research process — how research was carried out — cannot be separated from the humanness of the researcher, I am more interested here in the “why” (why it was carried out and in that way).

Researchers Are Human

In much of my graduate training, and even at times now as a professor, I have agonized over concessions I feel forced to make in order to be successful.  I have sometimes relinquished authenticity in order to appeal to the mainstream of my field(s).  In other words, knowingly (or unknowingly), I have sometimes acted in a way that would keep me from standing out from the crowd.  I am already marginalized in academia and society in general; I cannot totally shake the feeling that I must “fit in” somewhere.

Fortunately, I have been moving in the direction of accepting my uniqueness.  Statistically speaking, I am a unicorn.*  There are few people in the US — the world even — like me.  And, my unique social location informs a unique perspective on the world.  I do myself a disservice by working against my uniqueness.  I do science a disservice by withholding a perspective that may challenge conventional and mainstream research.  And, I do my students a disservice by advancing the same perspective they might find in every other course.

In embracing my unicorn-ness, albeit unevenly throughout my career, two unique lines of research were born.  In one, which I started early in my career, I attend to sexual orientation as an important social status — one that likely shapes an individuals’ worldviews.  There is good work that looks at the sexual, romantic, and familial lives of sexual minorities, and other work examines their exposure to homophobic and biphobic discrimination.  But, these approaches have tended to focus at the surface level of this groups’ marginalization — what makes them unique (to be frank: sex and relationships) and the consequences of being stigmatized.  It is my hope to highlight how else this status shapes our lives.

In the other line of research, I have been more intentional in embracing my inner unicorn.  I examine exposure to more than one form of discrimination (e.g., Black women’s experiences of race and gender discrimination), and the impact it has on health.  In hundreds of studies on self-reported discrimination and health, I saw few that acknowledged that some individuals, namely those who are marginalized in multiple ways, face more than one form of discrimination.  I have been pushing greater attention to the intersection among systems of oppression (intersectionality) in this line of research.  But, as the intersectional theoretical framework has implicitly favored qualitative approaches over quantitative approaches, I now find myself pushing back on intersectionality to take seriously the quantifiable aspects of life at the various intersections.  (This comes after feeling I should apologize to intersectionality scholars for doing it “wrong.”)

Speaking of intersectionality scholars, three come to mind who, in their own ways, embraced their unique perspective.  Two, obviously, are the foremothers of the intersectionality perspective: Kimberlé Williams Crenshaw (the legal scholar who originally created the theoretical framework) and Patricia Hill Collins (the Black feminist sociologist who elaborated and further popularized it).  In her latest book, On Intellectual Activism, Dr. Collins discusses why she advanced Black Feminist Thought, including intersectionality — gaps she saw in how other scholars were examining the lives of people of color and women (as distinct, non-overlapping groups) among other reasons.  Another researcher who has embraced her unique perspective and social location is sociologist Mignon Moore, who has 1) pushed intersectionality scholars to bring sexuality (back) into such work and 2) challenged prior work on lesbian couples and families that failed to look specifically at Black women.

Imagine if these scholars decided not to “go against the grain,” did not dare to advance scholarship that actually reflected their lives and communities.  Would intersectionality be an increasingly popular theoretical framework in the social sciences?  With no hope of studying their often invisible communities, would marginalized students decide against training in traditional fields like sociology, law, psychology, etc.?  Or, would they even consider graduate training or an academic career?  By honing one’s own unique perspective, and inspiring new scholars to hone their own, we advance science to reflect diverse viewpoints and approaches, and challenge existing ones that may be limited or even one-sided.

Personal Motivations For Research

No matter the perspective you advance in your research, another important component of our subjectivity as researchers is why we study what we study.  Dr. Raul Pacheco-Vega recently reflected on the role of emotions in his (and other scholars’) research.  Though his work might be classified as positivistic in his approach, generally keeping focus away from him as the researcher, he embraces his personal motivations that influence what he studies and why:

It’s no secret to anyone that I have publicly declared my own research position and what drives and fires my research focus: I strive to narrow the gap between the rich and the poor. I want to see poverty alleviated and, if possible, eradicated. I want to address global inequalities and inequities. My research is driven by an intense desire to increase access to proper sanitation. Water poverty pains me and I want to help reduce it. Informal waste recyclers’ frequently face inhumane working conditions, thus making them vulnerable populations. I am interested in empowering the disenfranchised, and thus I strongly believe that my research benefits from the raw emotions that I feel whenever I am faced with, for example, the realities of poor communities with little access to water.

I suspect most researchers are influenced, to some degree, by their personal interests and values — at least in choosing what to study.  Women are overrepresented in research on gender and sexism.  The majority of scholars who study race, ethnicity, and racism are people of color.  I have heard those who have either suffered from mental illness or had relatives who did are drawn to psychology and psychiatry.  Even aside from what some have called “me-search,” I suspect curiosity — some mystery from one’s childhood that propels a desire to study it deeply — drives other researchers’ work.  Does anyone study something they do not care about at all?

I would argue that one’s passion for a particular topic still informs later aspects of the research process — not just in choosing what to study.  For example, a researcher may be disappointed to yield a “null finding,” that something that concerns them was not found in their analyses.  Of course, a good researcher would not intentionally manipulate their data or analyses in order to create a desired outcome.  (And, a good researcher would already exhaust all alternative measures and analyses.)  But, failing to find something you expect to find (either from personal experience or prior research) may push you to look a little deeper, to think more creatively about your analyses.  If one found that Black Americans fared better than whites on some health outcome, one might double-check their data and analyses because so much prior work suggests otherwise; if that finding truly holds beyond thorough examination of alternative approaches, a researcher might pursue additional projects to find what explains this odd finding in hopes of eliminating racial disparities in health.  A researcher who is not personally invested in what she studies might accept her results as is; she might not feel compelled to further unravel mysterious or provocative findings.

And, personal values and passions may influence what comes after our research is published.  To date, publishing in peer-reviewed journals that are locked behind paywalls remains the norm for much of academia.  There is little institutional reward (possibly even informal sanctioning) for making one’s scholarship accessible beyond paywalls and the classroom.  But, some scholars do take the time to propel their work beyond these boundaries.

There are numerous terms for such public scholarly efforts (e.g., public intellectualism, public sociology), though Dr. Collins has the best articulation of such work in On Intellectual Activism “speaking truth to power” and “speaking truth to the people.”  In her own career, she has balanced the two strategies of intellectual activism — advancing knowledge through theoretical and empirical work, and advancing knowledge beyond the Ivory Tower.  I see what one does post-publication as either the simple advancement of one’s career (“publish or perish”) or the advancement of a community or society (or both).

Top 3 Reasons Students go to Grad School

Top 3 Reasons Students go to Grad School, by Race/Ethnicity

Embrace Your Inner Unicorn

To be clear, agreed-upon standards of careful, thoughtful, and rigorous theorizing and empiricism is a must.  But, the pressure to maintain the same frameworks or perspectives considered traditional or mainstream in one’s field likely hinder the development of new ways of thinking, maybe even new ways of doing research.  It is a shame, in my opinion, that critical, radical, novel, and cutting-edge scholarship is too often discouraged, not supported, not mentored, not funded, not published, or even professionally punished.

Can we stop pretending objectivity exists?  Can we stop pretending we, as researchers, are soulless, experienceless, identityless, valueless automatons?  Conformity is overrated.  And, I would argue that it is bad for science and education.  Please, rather than suppressing who we are as humans, let’s embrace our unique perspective and experiences — the very things that likely propelled us into academia in the first place.   Since many marginalized students do not even see themselves reflected in their training — lack of diversity among faculty, narrow perspectives advanced in courses — we owe it to future generations to push out the boundaries of science and education.  Hell, we’re always already dismissed as “biased” anyhow!



* LGBT-identified individuals comprise of 3-4% of the US adult population, half or slightly less than half are men, and one-third of LGBT people are of color.  We’re already below 1% of the population here.  Narrow that to multiracial gay men.  And, add the layer of education, that 1% of the population receives PhDs.  Like I said — I’m a frickin’ unicorn.