This paper analyzes age and cohort changes in the occupational attainment of Blacks and Whites born in successive decades from 1910 to 1979. Occupational attainment is operationalized as “occupational returns to education” and “earnings returns to occupation.” The primary objective is to determine whether the relative occupational attainment of Blacks of the baby-boom generation and Generation X improved over that of their great-grandparents, grandparents, and parents. The results indicate that Blacks and Whites, and men and women improved their occupational attainment levels over those of previous birth cohorts. However, neither Black men of the baby-boom generation nor those of Generation X improved their occupational attainment relative to White men of the same age and born in the same decade. Moreover, on a per capita basis, Black men’s occupational status declined for the most recent birth cohorts due in large part to joblessness starting with members of the 1940 birth cohort, which increased progressively with each successive birth cohort. On the other hand, Black women seem to have improved their occupational status relative to White women, but the improvements fluctuated over the decades. These findings are discussed in relation to possible causes and limitations of this analysis.

Examining two sets of archived materials that include a corpus of narratives that reflect on the period of apartheid in South Africa and posters used by anti-apartheid activists, the paper teases out the operations of racism and the manifestations of rage on the Black body. Critical discourse analysis and affect as theory and method are applied to trace the work of racism and its affective consequences and resistances. Here affect is deployed to read the terrain of the corporeal and the discursive. Black rage is seen as a response to White supremacy and it has the following outcomes: it can have destructive consequences, can enable psychological release of pent up anger, and can simultaneously be an expression of self-love.

This paper compares the identity-formation processes of Latino students in three different college contexts (a liberal arts college, a research university, and a regional public university). Drawing on ethnographic observations, in-depth interviews, and surveys of members of Latino student organizations, I chart the distinct ways in which Latino students interact with one another and arrive at particular ethnic identities on different campuses. By applying ethnoracialization theory to mesolevel settings, I examine how students respond to external ascription as they co-construct and negotiate their ethnic-racial understandings. I identify three different patterns by which students deploy panethnic boundaries, specifically, as they adopt and define identity labels: inclusive Latino identification signifying solidarity above all, qualified Latino identification mediated through specific organizational membership, and the rejection of panethnic identities. I consider how the organizational context of each campus provides a distinct racial climate that mediates student interactions and potentially shapes the disparate identity outcomes that result. The findings suggest that, beyond providing academic experiences, colleges also provide Latino students with disparate lessons regarding who they are and where they fit in the ethnoracial hierarchy.

This project draws on psychological and sociological social psychology to investigate immigration policy opinions among native-born non-Hispanic Whites. Using data from a suburban Chicago-area county that has seen substantial growth in the Latino immigrant population, we examine Anglos’ opinions on three dimensions of immigration policy: preferred immigration rate, resistance to immigration, and assistance for immigrants. Our central hypothesis is that liberalizing effects of Anglo/Latino interpersonal contact are conditioned on Anglos’ recognition of hardships and barriers faced by Latinos. Five of the six interaction effects we estimated were highly significant: Personal contact with Latinos does promote more positive, progressive immigration policy opinions, but only among some Anglos—those who were acquainted with immigrants who had run afoul of immigration law or believed there is substantial local discrimination against Latinos. The results are reminiscent of James Kluegel’s (1985) analysis of White Americans’ views about affirmative action: “If there isn’t a problem, you don’t need a solution.” Affirmation of local anti-Latino discrimination was the stronger moderator of contact effects and also showed main effects on immigration policy opinion stronger than the effects of interpersonal contact. Denial of anti-Latino discrimination may be a means used by Anglos to defend their group position.

In this paper I argue that time is a social determinant of health, and one that perpetuates racial health inequalities. Specifically, Black people in the United States experience time losses across numerous domains throughout the life course, putting them at risk of disproportionate morbidity and mortality. Fundamental cause theory holds that social conditions structure health through pathways to resources including money, knowledge, power, prestige, freedom, and social networks. Racialized time indirectly harms health by disrupting or denying access to these flexible resources and by undoing utility among those that are obtained. Racialized time harms health directly when it produces stress and exacerbates conditions of racial subordination. I examine racialized time in three categories: 1) Black people spending too much time to meet basic needs; 2) Black people having less time spent on them than is required; and 3) lost years of (good quality of) life. Linkages between time and health disadvantage exist in material resources, interactions with the state, intimate lives, public space, and cognitive processes.

Whites’ sense of their racial vulnerability has been established as a key facet of U.S. post-civil rights racial ideology. This paper analyzes Whites’ victim claims attached to a historical era, via recent in-depth interviews with elder White Southerners, and argues that, through invoking civil rights-era racial vulnerabilities—mistreatment from social changes and African Americans—White Southerners downplay institutional racism, delegitimize the Civil Rights Movement, and construct White innocence and Black pathology. In contrast, younger Whites’ victim claims assert Whites as racially innocent and equitably vulnerable to racism, but these narratives of the racial past achieve similar ends. By constructing the civil rights era as dangerous and unjust, elder White Southerners lay claim to a lifelong nonracist identity and deny systemic racism. This analysis suggests that White threat and victim narratives are not products of a post-civil rights milieu, but rather are generated by Whites’ use of racial framing to construct a sense of self, other, and society.

Aggressive policing strategies have come under scrutiny for stark racial and ethnic inequities. New York City, home to the United States’ largest police force, was subject to a federal class action lawsuit that culminated in its “Stop, Question and Frisk” policies being ruled unconstitutional. In this paper we argue that Stop and Frisk not only violates constitutional rights, but also constitutes a public health problem. Operating as one process in the death world, Stop and Frisk transforms urban space from a resource to a source of danger; induces perceptual dysfunctions that stymie possibilities for Black engagement with the state and make blackness a metonym for crime and disorder; depletes economic and civic resources; and is embodied, by imprinting on the Black body, physically and mentally. Taken together this policing practice induces stress, fear and trauma, marks the Black body as the proper target for erasure by those who would restore the moral order of the polity, and sets Black lives on a trajectory of debility. Stop and Frisk, whatever its intent, is a necropolitical project. Though Achille Mbembe defined necropolitics as the sovereign determination of who lives and dies, we argue that necropolitical projects need not produce a dead body immediately to function. We extend Mbembe’s concept to include diffuse, environmental factors that scale up from individual encounters to Black communities. Though Foucault’s widely cited analysis sees the prison as central in the management and regulation of populations, we hold that Stop and Frisk has more in common with necropower than with biopower, producing dysfunctional bodies awaiting death.

Research on interracial marriage and relationships uses the incidence of interracial romantic relationships to measure immigrant assimilation. Little attention, however, has been paid to the implications of interracial relationships for racial group politics. Are those who practice exogamy politically distinct from those who do not? We develop testable hypotheses from existing theories of and literature on interracial marriages/relationships. We test these hypotheses on several outcomes using the 2008 National Asian American Survey of Asian Americans, as this group has one of the highest rates of interracial marriage with Whites. We find that those with interracial partners are more likely to be concerned about racial issues, less likely to favor co-ethnic candidates and belong to ethnically concentrated civic groups, but are no more likely to be concerned about immigration or to favor a pathway to citizenship. We offer some theoretical reasons for these findings and discuss the implications of these findings for immigrant assimilation, interracial marriage, and the American racial order.

Michelle Alexander argues that carceral inequality and mass incarceration together have created a “new racial caste system” in America (2010, p. 11). She contends that only a race-conscious social movement that engages both legal actors and the public can dismantle this system of racial control. Unfortunately, very little research has examined views about carceral inequality. Little is known about the attitudes of juvenile and criminal justice workers. We build on and integrate three literatures—scholarship on the framing perspective, comparative conflict theory, and group position theory and racial ideology—to develop a theoretical model of attitudes toward carceral inequality. We hypothesize that race influences the resonance of attributional frames, especially criminal injustice frames, but endorsement of these frames represents the primary factor shaping judgments about whether carceral inequality is a social problem (propriety, urgency, severity and policy frames). For several decades, framing efforts have been underway aimed at mobilizing JCJW to reduce racial disparities in the juvenile justice system. And most offenders first have contact with the state as juveniles. Accordingly, to test our theory, we analyze data on views about carceral inequality in the juvenile justice system—or disproportionate minority contact—among a nationwide sample of justice workers (N = 543). The findings show that race is strongly associated with attributional frames about carceral inequality, and is indirectly related, through attributional frames, to endorsement of propriety, urgency, severity, and policy frames about carceral inequality.

Previous research suggests that the mainstream media’s portrayals of the U.S. Supreme Court as an objective and impartial institution contribute to its diffuse support among the public. This study explores what happens if people are not exposed to these messages, relying instead on information sources that portray the Court and its justices as being politically oriented and motivated. We use the 2003 Blacks and the U.S. Supreme Court Survey data and coarsened exact matching to examine the effect of exposure to the Black media, whose reports are less likely to include legitimizing symbols of the Court. We find that exposure to the Black media significantly lowers people’s diffuse support for the Court among both Blacks and Whites. This result indicates that differences between Blacks and Whites with respect to their diffuse support for the Court are likely to be a function of the informational environment to which they are exposed rather than race per se.

Many commentators have described Barack Obama as a ‘deracialized’ politician. In contrast to ‘racialized’ Black candidates, deracialized politicians are said to deemphasize their Black racial identity, downplay the racial legacies of American inequality, and favor race-neutral over racially targeted policies. Puzzlingly, this narrative of Obama’s racial politics sits incongruously with his political curriculum vitae, spent largely in contexts which are difficult to describe as deracialized. This article holds that commentators have misjudged Barack Obama’s racial politics by conflating a contingent electoral strategy with a deeper expression of Obama’s racial philosophical commitments. In explaining these commitments, the article finds the deracialized/racialized framing inadequate. Instead, it favors the typology of racial policy alliances situating Obama within the “race-conscious” policy alliance rather than the “color-blind” alliance. By returning to the site of Obama’s political development, Hyde Park in Chicago, the paper uncovers a tradition of racial politics in which Blacks formed coalitions with progressive Whites but also embraced Black racial identity, acknowledged the enduring legacies of slavery and Jim Crow, and supported targeted policies to overturn these racial legacies. The article argues that Obama was an inheritor of this tradition.

This study investigates the characteristics of cases of police killing unarmed Blacks that receive national news coverage. I analyze an original quantitative dataset measuring the parameters of 111 cases occurring between 2013 and 2015, and the amount of coverage they received in six national news outlets. Multivariate models indicate that cases’ national newsworthiness is positively associated with Blacks’ share of the population where the fatal encounter occurred, and the presence of video evidence, peaceful demonstrations, or civil lawsuits. National newsworthiness is negatively associated with encounters that were initiated by a call to police, and those involving decedents who resisted arrest, suffered electroshock injuries, or were impaired by drugs or alcohol. The findings strongly suggest that the most newsworthy cases are those that align with an injustice frame. I discuss the results using theories of newsworthiness, describing how patterns of story availability and story suitability might shape which cases rise to the top of the national agenda. Using the social construction of reality approach, I discuss the implications of the results for how the public understands the empirical nature of police killing unarmed Blacks, and the symbolic meaning of these events.

Most studies on panethnicity have focused on the United States, leaving researchers with little understanding of how it becomes institutionalized in areas with different racial politics and histories. Drawing on fifty-two in-depth interviews with Latin American immigrant leaders, political party operatives, and bureaucrats, in addition to fourteen weeks of participant observation, I examine the establishment of panethnic Latino coalitions in the Barcelona, Spain, which has witnessed a sharp increase in Latin American migration. I argue that unlike in the United States, in Spain political parties play a critical role in establishing panethnic coalitions. They do so by enabling the development of panethnic civic organizations that they hope will be politically loyal to them. Latin American immigrant leaders respond to these efforts by cooperating with parties while also resisting political pressure. Specifically, immigrant leaders forge networks with one another that cross party lines, use media to promote the nonpartisan aspects of panethnicity, and construct cultural and instrumental narratives about panethnic unity. These strategies help immigrant leaders weather political shifts and make panethnicity seem to have arisen organically. Panethnicity is forged as a strategic, cultural, and experiential form of community identification precisely through this interaction between parties, immigrant leaders, and media. Implications for understanding how panethnicity becomes institutionalized and avenues for further international research on panethnicity are discussed.