Read an Excerpt
Race and the Invisible Hand
How White Networks Exclude Black Men from Blue-Collar Jobs
By Deirdre A. Royster UNIVERSITY OF CALIFORNIA PRESS
Copyright © 2003 the Regents of the University of California
All rights reserved.
ISBN: 978-0-520-93737-6
CHAPTER 1
Introduction
Black researchers rarely, if ever, get to study white working-class people up close and personal, revealing their economic hopes, racial fears, and politically incorrect observations about the world. It simply isn't done. While white and black (as well as other) researchers regularly study the inner workings of poor and working-class communities of color, who seem to have become accustomed to being studied, typically only white researchers have been able to gain access to white poor and working-class enclaves. But if you want to understand how similar working-class blacks and whites assess and pursue opportunities, it is important to have face-to-face conversations with both groups. It is also important to create a comfort zone within which people can candidly discuss at least a few intimate details of their work and personal lives. This is easier said than done, particularly in the case of whites. Working-class, as well as more affluent, whites don't usually volunteer to share intimacies with researchers, and most black scholars choose (perhaps wisely) not to even try "going there." But, for reasons I'll explain shortly, I had to go there. I needed to understand first-hand how working-class whites dominate skilled blue-collar opportunities that make possible a modest but sound version of the good life without attending colleges, inheriting substantial family wealth, or hitting the lottery. I had to go there to see for myself what prevents many working-class blacks from being able to do the same.
In my case, going there meant venturing into segregated black and white spaces, each of which presented unique potential dangers. In cities of the early 1990s, even stable black neighborhoods were experiencing the horrible randomness of drive-by shootings, and in the white neighborhoods I entered, anti-black sentiments, like those voiced by the skinhead movement, were gaining prominence. Despite these issues — both of which seemed like mortal concerns before the research was underway — I knew I could do this work. Because I lived in one of the working-class black neighborhoods in which my black subjects lived (and was familiar with the others), I knew I wouldn't often get lost and felt that chances were low that I would find myself in serious danger as long as I used caution. I was extremely reluctant to enter neighborhoods in which there was known skinhead activity, but I chose to go there anyway. I could do so because I can pass for white.
Because I can pass for white, I have often overheard conversations among whites to which people of color are not ordinarily privy. At the same time, as a child growing up in an African American family and community, I observed differences — sometimes subtle — in conversation content when whites were present. I have lived as a proverbial "fly on the wall" observing the private talk of both whites and blacks — and my racially ambiguous appearance has made it possible to observe, if not always interpret, private race-talk among other racial and ethnic groups as well. I have observed a fascinating, and I would argue universal, pattern in my inadvertent eavesdropping sessions: Americans of all backgrounds talk about race even when they appear not to be talking about race and change their racially charged conversations when they believe members of other races are present.
This pattern of conversation management, with its intricate codes, euphemisms, and censoring, is connected to the desire of most Americans to appear colorblind, or racially neutral, particularly when they are observed by someone they consider a racial "other." This pattern makes it difficult for researchers who conduct cross-racial interviews to be certain that their informants are not adjusting their responses in order to seem as much like completely unprejudiced beings as possible — and it isn't a pattern that is observed only among whites. For respondents of color, the pattern can involve deemphasizing anger about racial conditions or concerns about being the victim of racial discrimination when speaking with white interviewers. For whites it may mean being careful not to espouse stereotypes about people of color when being interviewed by a researcher of color. Sometimes scholars as well as laypersons view with suspicion data collected in cross-racial interviews because we know about this pattern of self-censorship, even though we don't talk much about it. Experienced researchers frequently make arrangements for subjects to be interviewed by same-race interviewers, even when we don't expect the data to yield sensitive racial material, so concerned are we that race might contaminate the interview process. We can never be sure which characteristics in an interviewer might lead subjects to censor themselves, but we routinely place our cautionary bets on race rather than differences in education, social class, or even gender.
Because it was possible to signal to black subjects that I was a "sister struggling to get a degree from Hopkins" while presenting myself to whites as an ordinary (read white) graduate student with an atypical interest in and sympathy toward working-class folks, both the blacks and the whites that I interviewed seemed comfortable engaging in significant levels of private racial talk with me. Since I was a stranger, I am certain that members of both groups engaged in some censoring, particularly during the first fifteen to twenty minutes, but I am equally certain, given the candid material I collected, that most of my subjects shortly thereafter became very comfortable revealing private aspects of themselves. For example, a number of the white men I spoke with discussed their concern that affirmative action was helping less qualified blacks and hurting more qualified whites like themselves.
One young white man, Chip, felt confident that reverse discrimination had hurt his chances with the state police. He explained to me: I applied for the state police and I passed all the tests and stuff like that. And we were down there for something, I forget what it was. And one of the [white] state troopers (we were on the side — a group of white male individuals), he said to us — [because] we obviously weren't selected to go further in pre-employment — he said, "I'm sorry fellas. Unfortunately, if you were black you would have had the job."
I asked Chip how that made him feel, and he continued:
It didn't make me feel any less of a person because I knew that I had the potential to get the job. I just feel that our system is a little bit screwed up the way sometimes ... where it feels that it's obligated to certain minorities to give them a certain amount of jobs for each job. I feel — I'm working on the old system — you could get the job according to the qualifications. So I wouldn't expect to go down to a drafting company and have a guy who's got CAD [computer aided design] training and not get the job over me because I was black. As far as that goes, I feel there's a lot of discrimination against that [whites]. I feel you should be hired for your intelligence not your race.
Chip went on to tell me about how his buddies at the state police offices became angry about "reverse racism" after talking to the white state trooper and started complaining about the "fucking niggers" who had been awarded the jobs they wanted. Chip's comments — expressed uncensored — are eerily close to the more censored concerns I have observed among affluent whites during coded conversations about what factors produce persistent racial inequality. I have observed these codes most closely in my classes on race relations.
Year after year, my students at the University of Massachusetts–Amherst asked me — sometimes bluntly, as if to challenge, sometimes more discretely, as if we were discussing some deep personal secret not to be mentioned in public — why blacks have not yet caught up with whites in terms of economic achievements. I sensed that many of the students sincerely hoped that greater equality between blacks and whites in the United States was not far off. Others seemed to be expressing frustration with blacks for appearing to take longer than other groups to achieve the "American Dream." Still others seemed ambivalent about black progress — perhaps because they, like Chip, feared that black progress might mean fewer opportunities for whites like themselves. This last group of students seemed the least satisfied with my lectures suggesting that historical forms of discrimination and exclusion do not die out simply because we have legislated against them. Ironically, these same students were also likely to argue that "who you know" is frequently more important than "what you know" in the search for jobs. But somehow this logic — supported by research — is never extended to African Americans, who, as a mere 13 percent of the population, are far less likely than members of the white majority to know the right people to get them the right jobs.
When I'd point out that blacks are still very much underrepresented in the more desirable occupations in the United States, these students countered that they knew whites who had lost a job, not been hired, or been passed over for a promotion that went to a black person for no reason other than race. It seemed that a narrow majority of my students felt that they or someone they knew had paid a price for the economic inclusion of black Americans that seemed both unfair and by and large regrettable.
Nearly all of my white students implied that we have reached a time when race shouldn't and doesn't matter, and, in those few places where it still does, it reflects the aberrant behavior of a few backward white people. Like Chip, they frequently suggested that when blacks lose in labor market competition with whites, it is solely because whites have superior qualifications. When blacks win, it is explained as the unfortunate result of a quota system that reserves positions for blacks, irrespective of qualifications.
Clearly, my students are not alone in their beliefs about labor competition between blacks and whites. Many whites outside of colleges and universities share similar views, including the notion that blacks are winning a disproportionate number of competitions because of government-sponsored affirmative action programs rather than merit. White activists in California, for example, have mobilized around this suspicion in order to overturn affirmative action statutes affecting both educational slots and the process of awarding state contracts. Activists in twenty-five other states, including Texas, Washington, Michigan, Arizona, Colorado, and Florida, appear poised to follow suit.
While my students grant that historical patterns demonstrate that whites have been favored over blacks for four centuries, regardless of qualifications, they will not grant that such patterns have produced an unfair advantage held by whites as a group or a pattern of exclusion that the government has not adequately dismantled. Even when I ask students about jobs that don't require a college degree or highly specialized skills, like blue-collar trades, students authoritatively claim that blacks don't get these jobs because they do not work as hard as whites, they are less reliable than whites, and they have attitude problems that make them less desirable as workers, even on the rare occasions when they have the requisite skills.
From an economic point of view, my students' comments demonstrate a great faith in the "invisible hand." They assume that everyone who seeks work has an equal chance of being considered for jobs and that the best candidate is nearly always chosen irrespective of race or other irrelevant characteristics — except when affirmative action interferes with this self-regulating system. The "invisible hand" analogy suggests a sorting process that is free of particularistic bias and therefore inherently meritocratic. According to this worldview, anyone who studies and works hard ought to be able to make it in their chosen field. Faith in the "invisible hand" is associated with an endorsement of Market explanations of social inequality. On the other hand, some of my students seem to endorse an alternative view, namely that many people get their jobs as a result of knowing the right people. Sociologists call this perspective the Embeddedness approach because it suggests that each person is embedded in a network of social relationships that help an individual accomplish a variety of goals, including getting a job. This approach brings to my mind the workings of a "visible hand" that interferes with the workings of the "invisible hand" and disrupts meritocratic sorting procedures. Not surprisingly, these two perspectives differ a great deal in how they explain the workings of complex labor markets that include young and minority job seekers, who are the main subject of this book.
A CRISIS IN THE YOUTH LABOR MARKET
Just as I started graduate school in Baltimore during the late 1980s, a number of journalists and researchers noticed a disturbing pattern of unemployment among young male workers, especially black men. Young black men between the ages of 16 and 24 were over twice as likely to be unemployed as their white counterparts, and white men were having unprecedented employment problems. In addition, growing numbers of black men were not even showing up in unemployment statistics because they had given up looking. They were not in the labor force and they were not looking; scholars referred to them as discouraged workers. But this pattern was familiar to me long before I started graduate school.
Each year I was in college, I remember returning home for holidays and summer vacations only to find a number of my black male high school classmates and neighbors having puzzling difficulties finding and keeping jobs. I could not forget the sadness that seemed to envelop my friends, especially around the holidays, when everyone expects to shower family members with specially chosen gifts. Their inability to provide even small treasures for nieces and nephews caused many to withdraw from family life altogether — a self-imposed exile that no doubt made resisting alcohol, drugs, and other escape routes more difficult. By the time I started my second year of graduate school, three of my friends were dead, several others had spent time in jail, and numerous others — even those who "kept to the straight and narrow" — continued to have employment difficulties.
My observations led me to wonder if there was something about my friends, or something about the Washington, D.C., metropolitan area (where we grew up), or something about the late 1980s that caused these men to slip through the cracks. As a graduate student studying sociology, I was in a good position to begin a serious investigation. I found that sociologists, particularly those interested in understanding complex employment trends, frequently turn to large-scale studies that draw samples of individuals from all across the United States. National studies of non-college-bound males indicated that black men tended to take longer than white men to make the transition from high school to work; that they were paid less, on average, than comparable white men; and that they experienced greater pre– and post–high school unemployment than white men and black women. Neither differences in men's work orientations — their attitudes about jobs and working — nor in their educational credentials accounted for these findings. My friends were not unique; their experiences were shared by many young black men across the United States.
The researchers who had been analyzing national data argued that the patterns most likely reflected contemporary racial discrimination and economic shifts that made fewer low-skilled jobs available to urban workers. Others, consistent with the thinking of some of my students, suggested an alternative explanation: black men had poor attitudes and unrefined skills, not examined in the studies, that simply made them less desirable as workers than other available low-skilled groups.
(Continues...)
Excerpted from Race and the Invisible Hand by Deirdre A. Royster. Copyright © 2003 the Regents of the University of California. Excerpted by permission of UNIVERSITY OF CALIFORNIA PRESS.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
