Category Archives: Sociology

Latinos in American cities “Latinize” homes and use parks like plazas

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As part of a larger article about Latinos in American cities and suburbs, here is an interesting section about how Latinos adapt American houses and parks:

In 2005, the California State Assembly published a paper by then Senior Legislative Assistant Michael Mendez titled “Latino New Urbanism: Building on Cultural Preferences.” In the paper, Mendez notes that in established Latino communities in California, Latino living preferences are often carryovers or hybrid forms of living preferences typical of Latin America.

For example, Mendez noticed that “the adaptive reuse of homes” in established Latino communities — and in particular, East Los Angeles — was often “neither entirely Mexican, nor Spanish, nor Anglo-American.” Instead, Mendez writes, “the introverted American- style homes are transformed to extroverted, Mexicanized, or Latinized homes.”

Mendez also discusses the role of the public plaza in Latin America as a community’s essential social hub. In Latin America, the plaza is a place for people to gather to talk, play, party, and do business. Citing a 1995 survey of behavioral patterns in California’s public parks, Mendez notes that Latino use of public parks as “a surrogate for the misplaced plaza…is a great contrast to Anglos, who primarily participated in mobile, solitary activities such as jogging, walking, bicycling, or dog walking.”

In 2009, Washington, D.C. Mayor Adrian Fenty formally dedicated Columbia Heights Plaza. “Before, the plaza was an open lot full of drunks,” Toledo recalls. Now young people gather in the plaza after school and hipsters walk their dogs. During the summer, parents bring their children to play in the fountains surrounded by seating areas for people watching. Despite the decline in the neighborhood’s Latino population, Columbia Heights Plaza acknowledges the Latin American preference for public plazas in urban spaces.

It is too bad there aren’t more examples about residents and cities changing the physical form of space to accommodate Latinos and other groups. How far are cities willing to go to do this? In visiting such neighborhoods, would the average American pick up on the fact that the space has been altered or is used differently?

Illinois’ Kendall County the fastest growing US county between 2000 and 2010

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While digging through some 2010 US Census reports, I came across this table of the most populous and fastest growing counties between 2000 and 2010 (page 9 of this PDF):

Two thoughts came to mind at seeing this list of the fastest growing counties:

1. Kendall and Loudoun are the only two counties in the top ten not in the Sunbelt. While this isn’t a complete list of counties, it does suggest that the most rapid growth continues to take place in the Sunbelt. Similarly, look at the list of the most populous counties: the three non-Sunbelt counties barely grew or even lost population while some of the Sunbelt counties gained quite a few people.

2. Kendall County is at the far southwest edge of the Chicago region and thus, we should not be surprised that it is growing. Just to the east is Plainfield, a rapidly growing suburb. Just to the north is Aurora, now the second largest city in Illinois at nearly 200,000 residents. Additionally, there are three nearby interstates, I-88, I-55, and I-80 that can help residents get to other places.

Baby Boomers can’t retire because they all bought McMansions?

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The economic crisis has changed the retirement plans of many. How might have McMansions played a role?

Financial planners on the South Shore and a new national study all point to the same troubled financial picture for people in their late 40s to their early 60s: Many are carrying so much debt from mortgages and student loans they co-signed for their children that retirement is a distant dream.

“They traded in their houses for a McMansion and bought at the higher part of market. They hocked it over 30 years, and they have little equity, if any,” said John Napolitano, CEO of U.S. Wealth Management in Braintree and 2012 president of the Financial Planning Association of Massachusetts…

The study found that the mortgage burden for baby boomers is 25 percent higher than it was for the same age group in 1990.

“In the refinance boom, mortgage brokers convinced (baby boomers) don’t stress out and sold them on a 30-year mortgages,” said Harris. “It was all about cash flow.

The article suggests Baby Boomers are also helping their struggling children. Yet, I wonder about these figures about mortgages and McMansions. This leads to two questions: (1) How many Baby Boomers really bought homes that might be considered McMansions? (2) And how many of them went into excessive debt to purchase this McMansion? For example, I would guess there are a decent number of people underwater on their regular-sized (less than McMansion size) home, particularly in certain housing markets.

This could be a classic case of McMansions serving as a whipping boy or shorthand explanation for the complicated housing market of recent years. When the term McMansion is used here, a certain image comes to mind: a house that is extremely unnecessary for the homeowners. Without seeing the actual numbers, it is hard to know this is exactly what happened but using McMansion certainly helps drive home a particular idea.

A Costa Rican explains why the country’s #1 ratings in the Happiness Index is due to its culture

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The Happy Planet Index puts Costa Rica at number one in the world. A Costa Rican first describes what makes up the index and then how Costa Rican culture led to the top ranking:

Have you ever heard of the Happy Planet Index? As a Costa Rican, I hear about it quite a lot. Both the HPI, a project of the New Economics Foundation, and the lesser-known World Database of Happiness, assembled by a Dutch sociologist, put Costa Rica at the top of the rankings. This officially makes Costa Rica the most content country on the planet. (For once, we’re first in the world at something other than potholes per capita.)

The HPI is calculated from a combination of three factors: life expectancy, self-reported well-being, and ecological footprint. Thus, according to its own website, the HPI measures “how many long and happy lives [countries] produce per unit of environmental input.” That sounds like a mouthful at first, but once you think it through for a bit the concept seems to make sense. Traditional measures of wellbeing, such as GDP per capita, simply measure output. They don’t take into account environmental devastation brought about by industrialization or unhappiness stemming from social or economic inequality. The HPI, on the other hand, rewards countries with healthy, satisfied citizens for living within their ecological means. Thus, the HPI tells developing countries they shouldn’t aspire to the living standards of the United States or France, but rather to the smile production of Costa Rica…

My point here is that, in Costa Rica at least, happiness seems to stem partly from culture. It’s not at all controversial from an economic viewpoint to suggest a link between happiness and culture, and this is somewhat validated by the fact that five of the top ten countries in the latest HPI ranking are located in Central America, a relatively small and homogeneous region. One of those, El Salvador, has the highest murder rate in the world, and another, Nicaragua, displays levels of poverty one would expect from a war-ravaged Sub-Saharan nation. Living in either one of those (and I have for a time, in both) actually sounds like a pretty grim prospect to me, yet the HPI would have us believe that these countries are worth emulating.

Thus, we approach the core problem with the Happy Planet Index: Happiness and wellbeing are inextricably linked, but they cannot be reduced to the same thing. If Costa Rica got its act together and built better infrastructure (even at the expense of causing a little bit of damage to the environment) our wellbeing would be much higher—we would no longer have to endure endless traffic jams brought about by rock slides or sinkholes, for instance. Yet—here’s the key—our happiness wouldn’t change that much, because it’s largely a consequence of who we are as a people. Improved infrastructure is precisely the sort of advancement that shows up in measures like GDP per capita, and which the HPI ignores completely—forms of progress that undoubtedly change us for the better, though we remain as content as ever.

I’ve written about measuring happiness before (see here and here) but I don’t remember seeing this argument before about the Happy Planet Index: it is more dependent on culture than measures of material conditions. If you carry this argument to its conclusion, then great changes for the better or worse in Costa Rica wouldn’t affect people much.

I suspect it doesn’t exactly work this way. There are probably some thresholds that would affect happiness in Costa Rica and a lot of other countries. These would be similar to findings in the US that above a certain point, having more income doesn’t really change people’s happiness or well-being. There is an interplay between culture and material conditions; Marx may have suggested that culture is derived from those who control the means of production but others, including Weber, would argue that there is more of a back and forth. If the conditions changed a lot, the culture would have to respond and might change quite a bit as well.

Facebook runs 2010 voting experiment with over 61 million users

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Experiments don’t just take place in laboratories; they also happen on Facebook.

On November 2nd, 2010, more than 61 million adults visited Facebook’s website, and every single one of them unwittingly took part in a massive experiment. It was a randomised controlled trial, of the sort used to conclusively test the worth of new medicines. But rather than drugs or vaccines, this trial looked at the effectiveness of political messages, and the influence of our friends, in swaying our actions. And unlike most medical trials, this one had a sample size in the millions.

It was the day of the US congressional elections. The vast majority of the users aged 18 and over (98 percent of them) saw a “social message” at the top of their News Feed, encouraging them to vote. It gave them a link to local polling places, and clickable button that said “I voted”. They could see how many people had clicked the button on a counter, and which of their friends had done so through a set of randomly selected profile pictures.

But the remaining 2 percent saw something different, thanks to a team of scientists, led by James Fowler from the University of California, San Diego. Half of them saw the same box, wording, button and counter, but without the pictures of their friends—this was the “informational message” group. The other half saw nothing—they were the “no message” group.

By comparing the three groups, Fowler’s team showed that the messages mobilised people to express their desire to vote by clicking the button, and the social ones even spurred some to vote. These effects rippled through the network, affecting not just friends, but friends of friends. By linking the accounts to actual voting records, Fowler estimated that tens of thousands of votes eventually cast during the election were generated by this single Facebook message.

The effects appear to be small but could still be influential when multiplied through large social networks.

I suspect we’ll continue to see more and more of this in the future. Platforms like Facebook or Google or Amazon have access to millions of users and can run experiments that don’t change a user’s experience of the website much.

Time magazine cover: “One Nation on Welfare. Living Your Life on the Dole”

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This is an interesting cover story amidst the current election cycle and arguments about how much the government should be involved in day to day life: much of our current lives are already subsidized by the government.

Three things to note:

1. This story plays with what we mean by “welfare.” While there is a particular set of policies this typically refers to, the definition is expanded here.

2. While the two parties try to cast the other side as being on extreme, both parties want some government involvement. Democrats don’t want all of life run by the government just as Republicans don’t want no government involvement whatsoever. We’re talking about differences in degrees though this often gets cast as two different ideological poles.

3. I’m not sure Grunwald plays enough with the idea that while Americans may be okay with government funding certain things, they also tend to like local control over certain matters. In this sense, it is not just government vs. no government; it is “big government” in Washington versus “local government” represented by a local school board, park district, or municipality. The levels of government are important in this discussion as residents who pay taxes often want to feel like they still have some control over their tax dollars.

Old New York law says each community must have a historian

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Strange laws that are still on the books are occasionally rediscovered and make headlines. For example, here is an interesting 93 year old law from New York:

Back in 1919, the New York state legislature mandated that every “city, town, or village” must have an official historian. It’s a regulation that’s unique among the 50 states, and basically unenforceable. Towns are not required to pay these record-keepers, who are appointed by a town mayor or manager. Municipalities that fail to find a volunteer are sent a strongly worded letter, but little else can be done.

But this law could tell us a lot about American culture and our quest to preserve and understand our own history:

The phenomenon of local historians came of age in the early days of the Industrial age. As Americans began populating “the frontier,” they struggled to define themselves and their role in the places they called home. “In the late 19th century, you see a local history rush,” says James Grossman, Executive Director of the American Historical Association.

This fascination with ourselves was fueled by commercial firms that drafted early town histories, books that resemble the Who’s Who franchise of today. For a couple of dollars, anyone could contribute a piece about their own place in the history of their town, be it the story of their family, their house, or their autobiography.

It was around this time that city historians also became part-time urban boosters. “Cities began using history as an economic asset,” Grossman says. Many early historians were “people who had relationships with commercial interests, trying to promote city growth.”

A couple of reasons are given here: Americans wanted to understand themselves and there was money to be made in this business of local history. This second reason would fit right in with the growth machine model of urban growth: local boosters, leaders, and businesspeople promote development in order to make more money.

One might wonder how much this boosterism affects the actual reporting and interpretation of history. I suspect it influences things quite a bit. This doesn’t necessarily mean a local historian gets the facts wrong but it is more about how the story is told and what parts of local history are revealed. I have read a lot of local history for research projects and several features of local histories stood out across communities:

1. The local histories are often most interested in big and exciting facts and less about day to day life in the community or how these big changes occurred. We might call this the “peak view” of history – you only see the highest or noteworthy points.

2. Tied to the first observation, these histories tend to report only positives about the community. The histories leave out some of the most formative elements about a community if it doesn’t paint the community in a positive light. For example, I’ve uncovered information about racial prejudice in action in some suburban communities but based on the “official” histories, you would never know there was even any tension.

3. It is suggested later in the article that local historians need some training before they are set loose to collect and tell local history. From what I have seen, many local historians got the job because they wanted it, not because they necessarily had qualifications. This person might have had a particular interest in the community and so had done a lot of research or perhaps they knew a lot of people in the community. This has changed somewhat in recent decades with the rise of museums and degrees regarding operating museums as there are now often “official” keepers of a community’s history.

Lorton, Virginia illustrates the growing diversity across the US

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The Washington Post takes a closer look at Lorton, Virginia, recently named as one of the most diverse communities in the United States, and discusses how Lorton illustrates broader trends:

Non-whites no longer stick out in a crowd. Lorton is one of the most diverse places in the entire country, according to a new study of census data by two sociologists from Pennsylvania State University. The 19,000 residents are roughly a third white and a third black, and there are significant numbers of Asians, Hispanics and multiracial residents…

What’s happened in Lorton is typical of a demographic sea change that is transforming the Washington area and much of the country. Non-Hispanic whites are a minority in a growing number of metropolitan areas, including Washington. Predominantly white neighborhoods are a relic of the past. New developments that appeal to young families are among the most diverse, drawing Hispanics and Asians who, on average, are much younger than the whites.

Although metropolitan areas are the most diverse, small towns and the countryside are also attracting more minorities. The Penn State researchers found that whites are the predominant group in barely one-third of all places of 1,000 residents or more, compared with two-thirds in 1980.

“Racial and ethnic diversity is no longer a vicarious experience for Americans,” said Barrett A. Lee, one of the study’s authors. “It used to be something that was recognized and debated at the national level. But now even residents of small towns and rural areas are coming face to face with people of different races or ethnicity in their daily lives, not just on the evening news.”

This is part of everyday life in many communities across the United States.

Google Fiber and the racial divide in Kansas City

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As Google Fiber rolls out in Kansas City, they are running into an issue: the existing racial divides in the city.

With Google’s promise last year to wire homes, schools, libraries and other public institutions in this city with the nation’s fastest Internet connection, community leaders on the long forlorn, predominantly black east side were excited, seeing a potentially uplifting force. They anticipated new educational opportunities for their children and an incentive for developers to build in their communities.

But in July, Google announced a process in which only those areas where enough residents preregistered and paid a $10 deposit would get the service, Google Fiber. While nearly all of the affluent, mostly white neighborhoods here quickly got enough registrants, a broad swath of black communities lagged. The deadline to sign up was midnight Sunday…

For generations, Kansas City has been riven by racial segregation that can still be seen, with a majority of blacks in the urban core confined to neighborhoods in the east. Troost Avenue has long been considered the dividing line, the result of both overt and secretive efforts to keep blacks out of white schools and housing areas and of historical patterns of population growth and settlement, said Micah Kubic, with the nonprofit Greater Kansas City Local Initiatives Support Corporation…

During the sign-up, Google faced other practical problems. Many people did not have credit or debit cards, which were required to register, or e-mail addresses. And it failed to account for numerous vacant homes in some communities, so it lowered the number of registrants needed to qualify in those areas.

Many people in black neighborhoods had not heard about Google Fiber, and many who knew only had a vague understanding of it.

This is a reminder there is a “digital divide” between those who have Internet access as well as have knowledge about it and how to use it versus those who do not. As Google has found out, this project also involves public education about the value of having the Internet. It does read as though the company is making a strong effort to inform people about Google Fiber but it may take some time to get the information out.

Using social media to commemorate September 11th

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In recent decades, cultural sociologists have spent more time examining how people today create and experience newer memorials like the Vietnam Wall. But the nature of memorials changes quickly; here is a sociologist discussing how 9/11 is remembered on social media.

Brian Monahan, a sociology professor at Pennsylvania’s Marywood University, said social media helps Americans remember 9/11 in an anniversary year that is not a milestone 10th, 20th or 25th.

It also provides ways to remember events other than the structured process of scheduled memorials, said Monahan, who has studied coverage of 9/11. There was a proscribed way before of how to be solemn. The symbolism went through official channels.

“It was an informal process but it was structured,” he said.

Social media takes all the barriers away.

The conversation about 9/11 is also different now on Twitter and Facebook, especially after the killing of Osama bin Laden, Monahan said.

“There was only one way to talk about 9/11 and that was tragedy,’ Monahan said. “But now it’s about core American values.”

Maybe we are headed toward a world where physical memorials simply don’t matter as much. Existing and new memorials may still attract a lot of visitors and certain locations, such as government centers or big cities, might still be expected to commission and maintain memorials. For example, the 9/11 Memorial in New York City which I had a chance to see in July, may still be important because it is rooted in a certain space. Here is one picture from the site (with the to-be-completed museum in the background):

The collective memory may be rooted in the World Trade Center site but it is now more diffuse. Public commemoration can now be done from anywhere. The 9/11 site can be experienced through websites and Google Street View. Videos can be watched online. People can share their memories from that day and where they were when they heard the news. Now participants can more widely share their memories and opinions rather than just relying on the “big narrative” to which memorials often point.

Perhaps these social media expressions were in part foretold by these new memorials themselves which encourage reflection and having viewers read their own interpretation into display. The classic example is the Vietnam Wall in Washington, D.C. which was deliberately designed to move around controversial views of the war and allow people to reflect on the lives lost. See this classic 1991 piece in the American Journal of Sociology by Wagner-Pacifici and Schwartz titled “The Vietnam Veterans Memorial: Commemorating a Difficult Past.” Social media simply furthers this process but also possibly gives interpretations from individuals the potential to reach wider audiences.