Posts Tagged ‘men’

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The election and administration of Donald Trump have focused attention on the many symbols of racism and white supremacy that still exist across the United States. They’re a national disgrace. Fortunately, we’re also witnessing renewed efforts to dethrone Confederate monuments and other such symbols as part of a long-overdue campaign to rethink Americans’ history as a nation.

In economics, the problem is not monuments but the discipline itself. It’s the most disgraceful discipline in the academy. Therefore, we should dethrone ourselves.

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In the United States, thanks to the work of the Southern Poverty Law Center, we know there are over 700 monuments and statues to the Confederacy, as well as scores of public schools, counties and cities, and military bases named for Confederate leaders and icons.

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We also know those symbols do not represent any kind of shared heritage but, instead, conceal the real history of the Confederate States of America and the seven decades of Jim Crow segregation and oppression that followed the Reconstruction era. In fact, most of them were dedicated not immediately after the Civil War, but during two key periods in U.S. history:

The first began around 1900, amid the period in which states were enacting Jim Crow laws to disenfranchise the newly freed African Americans and re-segregate society. This spike lasted well into the 1920s, a period that saw a dramatic resurgence of the Ku Klux Klan, which had been born in the immediate aftermath of the Civil War.

The second spike began in the early 1950s and lasted through the 1960s, as the civil rights movement led to a backlash among segregationists. These two periods also coincided with the 50th and 100th anniversaries of the Civil War.

The problem, of course, is those statues have stayed up for so long because, like so many other features of our everyday landscape, they became so familiar that Americans hardly even noticed they were there.

It should come as no surprise, then, that a majority of Americans (62 percent) believe statues honoring leaders of the Confederacy should remain. However, a similar majority (55 percent) said they disapproved of the Trump’s response to the deadly violence that occurred at a white supremacist rally in Charlottesville. As a result, I expect Americans will be engaged in a new conversation about their history—especially the most disgraceful episodes of slavery, white supremacy, and racism—and what those symbols represent today.

The discipline of economics has a similar problem—not of statues but of sexism and hostility to women. It’s been so much a feature of our everyday academic landscape that economists hardly even noticed it was there.

They didn’t notice until reports surfaced—in the New York Times and the Washington Post—concerning Alice Wu’s senior thesis in economics at the University of California-Berkeley. Wu analyzed over a million posts on the anonymous online message board, Economics Job Market Rumors, to analyze how economists talk about women in the profession.

According to Wu,

Gender stereotyping can take a subtle or implicit form that makes it difficult to measure and analyze in economics. In addition, people tend not to reveal their true beliefs about gender if they care about political and social correctness in public. The anonymity on the Economics Job Market Rumors forum, however, removes such barriers, and thus provides a natural setting to study the existence and extent of gender stereotyping in this academic community online.

And the results of her analysis? The 30 words most associated with women were (in order, from top to bottom): hotter, lesbian, bb (Internet terminology for “baby”), sexism, tits, anal, marrying, feminazi, slut, hot, vagina, boobs, pregnant, pregnancy, cute, marry, levy, gorgeous, horny, crush, beautiful, secretary, dump, shopping, date, nonprofit, intentions, sexy, dated, and prostitute.

In contrast, the terms most associated with men included mathematician, pricing, adviser, textbook, motivated, Wharton, goals, Nobel, and philosopher. Indeed, the only derogatory terms in the list were bully and homo.

In my experience, that’s a pretty accurate description of how women and men are unequally seen, treated, and talked about in economics—and that’s been true for much of the history of the discipline.*

But, of course, that’s not the only reason economics is the most bankrupt, disgraceful discipline in the entire academy. It has long shunned and punished economists who endeavor to use theories and methods that fall outside mainstream economics—denying jobs, research funding, publication outlets, and honorifics to their “colleagues” who have the temerity to teach and do research utilizing other discourses and paradigms, from Marxism to feminism. 

Even the attempt to convince economists to adopt a code of ethics—like those in many other disciplines, from anthropology to medicine—was treated with disdain.

Sure, there’s a Bank of Sweden Prize in Economic Sciences in Memory of Alfred Nobel. And, in the United States, both a Council of Economic Advisers and a National Economic Council—but no White House Council of Social Advisers.

Economics may have national and international prominence. But it’s time we give up the hand-wringing and admit there is no standard of decency or intelligence (with the possible exception of mathematics) that economists don’t fail on.

We are, in short, a collective disgrace. That’s why we should dethrone ourselves.

 

*A history that includes Joan Robinson, who should have won the Nobel Prize in Economics but didn’t (because, of course, she was a non-neoclassical, female economist) and can’t (because she’s dead).

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That’s the way Fatih Guvenen, an economist at the University of Minnesota and one of the authors of a new paper on the decline of the American middle class, characterizes the results of their study.

What the authors found is, first, comparing the cohort that entered the labor market in 1967 to the cohort that entered in 1983, median lifetime income of men declined by 10–19 percent. Thus, for example, in terms of real earnings (deflated by the personal consumption expenditure), the annualized value of median lifetime wage/salary income for male workers declined by $4,400 per year from the 1957 cohort to the 1983 cohort, or $136,400 over the 31-year working period.

For women, median lifetime income increased by 22–33 percent from the 1967 to the 1983 cohort, but these gains were relative to very low lifetime income for the earliest cohort.

Second, they found that inequality in lifetime incomes has increased significantly within each gender group, which is largely attributed to an increase in inequality at young ages. Thus, for example, the median income at age 25 has declined steadily from the 1967 cohort to the 1983 cohort. Moreover, median incomes over the first 10 years in the labor market for more recent cohorts (those that turned 25 in the 2000s) indicate that the trend of declining median lifetime incomes seems likely to continue.

What the results show is that more unequal incomes are not primarily a result of a widening gap between younger and older workers. Even among older workers, typical incomes have been falling while the richest have been enjoying more and more of the economy’s gains. Poorer workers—who tend to be younger—will likely earn more as they get older but they are not going to earn enough to make up the difference.

Yes, indeed, this is a pretty bleak picture.

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Apparently, Arturo Di Modica, the sculptor who created Charging Bull nearly 30 years ago, considers Fearless Girl to be an insult to his work and wants it taken away.

Here’s the problem: artists (or, in the case of the opposing sculpture, the corporate sponsors) don’t get to claim the final interpretation of their work. They can attempt to control the interpretation, often with the addition of a title, but that’s it. The rest is up to the viewing public, the conversations they have about the works, and of course the way the images circulate in and through other discourses.

Thus, for example, Di Modica wants us to believe the bull’s meaning is “freedom in the world, peace, strength, power and love.” But that’s not how we see it. For us, his bull has come to represent Wall Street—hard-charging, run-over-everything-in-its-path financial capital.

And the girl? State Street Global Advisors put her there as a marketing stunt, to symbolize the idea that women have finally taken their place in the nation’s financial district. However, as Ginia Bellafante argues, that would be a “false feminism”: “really, how inspiring is a symbol of financial-world gender inequity to a cashier at CVS?”

But what if the girl has a different meaning—of people, both men and women, young and old, represented by a young fearless girl who is standing up to the hard-charging bull of Wall Street?

The late John Berger once wrote that, in the history of art, “men act and women appear.” But the Fearless Girl challenges that history. She doesn’t just appear, she acts—she stands there in an act of defiance against the marauding power of finance, the highest symbol of capitalism itself.

No wonder Di Modica, representing the powers behind him, wants her removed.

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No one ever accused American conservatives of being particularly original. They started with a story about the failure of government programs and they stick with it, against all evidence.

Originally, conservatives targeted African Americans, who (so the story goes, e.g., in the Moynihan Report) were mired in a culture of poverty and increasingly dependent on government hand-outs. In order for blacks to regain America’s founding virtues (so the story continues)—especially marriage and industriousness—well-meaning but ultimately destructive government programs should be abolished so that they would once again be able to enjoy the security of marriage and dignity of work.

That exact same story has now been transferred to the white working-class. Anyone who’s read Charles Murray and J. D. Vance will recognize the “the pejorative Moynihan report on the black family in white face.”

The latest version of that story was penned by the American Enterprise Institute’s Arthur Brooks, who cites Lyndon Johnson’s War on Poverty as the original sin, which “deprived generations of Americans of their fundamental sense of dignity.” According to Brooks, “rural and exurban whites” have been left behind “every bit as much as the urban poor” because they’ve come to “depend on the state instead of creating value for themselves and others.” Real dignity, argues Brooks (echoing a long line of conservative thinkers), stems from people being “authentically, objectively necessary.” And that means working—or at least looking for work.

That’s why Brooks cites the declining labor-force participation rate in the United States beginning with the War on Poverty.

The first problem is, the participation rate has been declining since the mid-1950s, long before Johnson’s program was enacted. As readers can see in the chart at the top of the post, the labor-force participation rate for white men (the red line), which stood at 87.4 percent in 1955, had fallen to 84.2 percent by 1964 and then dropped to 76.6 percent in 2007 (on the eve of the latest crash). If we calculate the change by decades, it dropped by 3.2 percent points in the first decade and then by less then 2 percent points in each succeeding decade.

It makes as much sense to blame the declining labor-force participation rate on Chuck Berry as the War on Poverty.

But notice also that, from the mid-1950s onward, the labor-force participation rate of white women soared—beginning at 33.4 percent (in 1955), rising to 37.3 percent (in 1964), and peaking at 60.2 percent (in 2007). In the terms set forth by Brooks, that increase in dignity more than makes up for the falling rate for men. And much of the increase for women comes after the War on Poverty is enacted.

Instead of mourning the fall in men’s participation, why isn’t the increase for women deemed a great success by Brooks and other conservatives?

The only possible answer is American conservatives hold a nostalgia—an extremely selective nostalgia—for a particular moment in U.S. history. They envision a white working-class made up of men most of whom are forced to have the freedom to sell their ability to work outside the home, with wives who for the most part stay at home, care for their husbands, and raise future workers. At the same time, conservatives forget about the unions that made it possible for workers to earn a family wage—not to mention the Jim Crow laws and bracero programs that created barriers for black and Hispanic workers to compete for the jobs white working-class men were able to find.

So, no, there never was a Garden of Eden—and, thus, no original sin.

March 8, 2017

Special mention

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Almost five years ago, I suggested we start calling things by their correct names.

Take the working-class—people who are forced to have the freedom to sell their labor power for a wage. We refer to them as members of the middle-class (which needs to be “rebuilt“) and working families (who need to be helped) or, now as workers’ wages stagnate and the real value of the minimum wage declines, as the “feral underclass” (especially in theUK, in the aftermath of the riots) or the working-age poor (as in the recent AP report on the demographic composition of those living in poverty [ht: ja]).*

What’s the problem with calling it as it is? What are we afraid of? It’s the working-class, and its member are becoming increasingly impoverished. People who work for a living, or want a full-time job but can’t find one (whether or not they’re actively looking for one, since it’s getting increasingly difficult to find a decent job), represent nearly 3 out of 5 poor people. . .

So, from now on, in political and economic discourse, let’s call things by their correct names. The vast majority of people in the United States are members of the working-class. And they’re getting shafted.

Well, it seems, Americans are still struggling with the notion of the working-class (and of class more generally).

The best Donald Trump was able to come up with were “the great miners and steel workers of our country.” (Really? Trump wants to send American workers back into the mines and steel mills? Those jobs are mostly gone, and that’s a good thing.) Even Elizabeth Warren and Bernie Sanders weren’t able to refer to the working-class, preferring instead to use terms like “working people,” “hard-working families,” “workers,” and “working families”—although, in their case, when counterposed to corporate profits and CEOs, it was pretty clear they were referring to the growing class divide in the United States.

As Tamara Draut [ht: ja] explains, the American working-class is in fact changing.

the blue-collar, hard-hat, mostly male archetype of the great post-war prosperity — is long gone. In its place is a new working class whose jobs are in the now massive sectors of our serving and caring economy. And so far, neither Trump nor Clinton have talked about this new working class, which is much more female and racially diverse than the one of my dad’s generation. With Trump’s racially charged and nativistic rhetoric, he’s offering red meat to a group of Americans who have every right to be angry — but not at the villains Trump has served up.

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“Long gone” may be an exaggeration. There are still more than 12 million workers employed in manufacturing in the United States (out of a total of 150 million employed people). And, according to the Economic Policy Institute (pdf), the American working class (which they define as people with less than a bachelor’s degree) is still a majority non-Hispanic white.* (It is projected to become majority people of color in 2032.)

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What we have, then, is an increasingly diverse working-class that together, “regardless of race, ethnicity, or gender,” has been receiving wages that fall far short of increases in productivity for more than three decades.

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The result, as I showed earlier this month, is that

the average income of the bottom 90 percent fell between 1979 and 2015 (from $34.6 thousand to $33.2 thousand), while the average income of the top 10 percent rose (from $149.1 thousand to $273.8 thousand) and that of the top 1 percent soared (from $370.2 thousand to over $1 million).

That dramatic rise in inequality—along with, as Dustin Guastella explains, “the rise of precarious labor, the proletarianization of white-collar work, the rise in real unemployment, [and] the persistence of underemployment—are what have propelled class issues back into the public debate.

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That combination is certainly what has convinced Millenials, the members of Generation Y, to see themselves less as middle-class and more as working-class. They may be better educated than their predecessors and for the most part they’re not working in traditional working-class jobs (like manufacturing or other blue-collar tasks) but their low wages and precarious employment make them identify with the working-class—”a feat in and of itself considering the narrow American cultural understanding for who qualifies as working class.”

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The fact is, as many Americans self-identify as working-class as they do middle-class, which is “striking given how uncommon the term working class seems to be in both the media and political speech these days.”

As I argued a year and a half ago,

Our political language has served to ignore the working-class status of most so-called middle-class Americans and, as a result, to confine the working-class (understood as workers without a college education), when it is mentioned at all, to a relatively small segment of the population. In other words, the working-class has come to be defined as the working-poor and the middle-class as something else.

As I see it, we’ll get a more accurate representation of our economic and political landscape if we redefine what we mean by the working-class. The fact is, what others understand to be working-class and middle-class actually have a lot in common. They may have different levels of education (high school, a year or two of college, and a four-year college degree), different color collars (blue, pink, and white), and work in different sectors (manufacturing and services, private and public) but they’re all pretty much in the same boat: they are forced to sell their ability to work to someone else in order to make enough money to support themselves and their families. That’s a very large part of the population. It basically excludes two relatively small groups: the capitalists at the top (who get the profits) and managers and supervisors (who manage the labor of others and get a cut of the profits).

So, we’re talking about 80 or so percent of Americans who, in one way or another, are members of the working-class.

They know it and we know it—even as mainstream economists, politicians (both liberal and conservative), and social surveys downplay or deny the existence of a large and increasingly distressed American working-class.

The next question then is, what kind of language are we going to use to characterize the not-working-class, the class that takes and otherwise lives off the surplus produced by the working-class? Right now, we have the “upper class” and, more recently, the “1 percent” and the “billionaire class.” Clearly, we need something better, a term that describes not just the rung at the top of the income ladder but a place in relation to that of the working-class, thus giving us a pair of positions that define the central relationship within the current economic system.

It’s going to take more than a bit of struggle. But, once we have that term, we’ll be well on our way to calling things by their correct (class) names.

 

*And that’s one of the reasons the presidential race right now is so close. Trump leads among white registered voters without a college degree, a significant portion of the working-class, by a margin of 58 percent to 30 percent.