Tags: inequality, prejudice/discrimination, race/ethnicity, rural/urban, affirmative action, housing discrimination, institutional discrimination, racial steering, racism, redlining, stratification, subtitles/CC, 06 to 10 mins
Length: 6:05; 3:27
Year: 2003; 2010
Access: YouTube (clip 1; clip 2)

Summary: Institutional discrimination occurs where the practices and policies of an institution systematically benefit one group at the expense of another. The concept relies on the insight that individuals act and make decisions within an institutional context, and that even where explicit racism is difficult to identify, the rules, norms, and common sense associated with institutions may lead individuals—even well-meaning ones—to systematically deny opportunities and equal rights to minorities. When trying to explain the topic of institutional racism, it is useful to recall the history of redlining in the United States, which refers to the practice of appraising real estate differently based on the racial makeup of the communities within which the real estate sits. The first clip above comes from the documentary, Race: The Power of an Illusion, and features a concise explanation of the practice. Sociologist Melvin Oliver explains that "those communities that were all white, suburban, and far away from minority areas, they received the highest rating (from federal investigators of the National Appraisal System), and that was the color green. Those communities that were all minority, or in the process of changing, they got the lowest rating and the color red. They were redlined." Redlining is a form of institutional discrimination because the institutional mechanism of differentially valuing property based on race actually patterns the way individuals act. In other words, whites come to perceive a financial interest in keeping people of color out of predominantly white neighborhoods, and with the reasonable assumption that white neighbors may not be welcoming, people of color may avoid looking for homes in white neighborhoods from the very start. In yet another example of the way institutions pattern discriminatory behavior, real estate agents have been observed steering African American couples from white neighborhoods, as is dramatized in the second clip posted above. Thus to a naïve observer who imagines discrimination and racism to simply be a matter of individual grievances and irrational choices, it may appear that people have simply chosen to live among others of the same race, but in fact, this self-segregating behavior is the result of an institutional context. (Note that this is the second post on The Sociological Cinema that features a clip from Race: The Power of an Illusion).

Submitted By: Lester Andrist

Tags: art/music, inequality, lgbtq, marriage/family, prejudice/discrimination, sex/sexuality, hip-hop culture, homophobia, marriage equality, privilege, 06 to 10 mins
Year: 2012
Length: 7:03
Access: YouTube

Summary: Seattle rapper Macklemore’s hit track “Same Love” provides a social commentary for the relatively absent discussion of homosexual love in mainstream hip-hop culture. In “Same Love,” Macklemore expresses his support for gay marriage and creates a space for listeners to reflect upon their views of both gay marriage and homophobia—online, in rap music, and in our daily lives. The video tells a story of struggle with sexual identity, acceptance, love, and marriage. The video follows a man from childhood to old age, unraveling a story about the difficulties of navigating queer sexuality in a heteronormative environment. In the song’s opening lines, Macklemore unpacks stereotypical assumptions that society holds of prescriptions that define “gayness,” explaining his own confusion with his sexual identity as a child because he was “good at drawing” and “keeps his room straight.” Macklemore’s music provides a counter-narrative to typical messages in hip-hop centered around sex, money, drugs, and objectifying women. Instead, he uses his music as a forum to spread awareness about social issues. He effectively flips the discourse from the glorification of homophobic language in mainstream hip-hop to a discussion about prejudice and discrimination. Some questions that instructors can ask students include: “What do heterosexual people take for granted at school dances? At parties? At family dinners with their partner? How do these events illustrate some of the privileges associated with being heterosexual? What are some of the ways we “properly” perform heterosexuality in high school? Do you think hip-hop is an effective medium to educate and create discussions about social issues? For another post that features hip-hop music as a forum to engage social issues, click here.

Submitted By: Pat Louie

Tags:  children/youth, class, economic sociology, immigration/citizenship, inequality, rural/urban, american dream, class mobility, inner-city, poverty, 06 to 10 mins
Year: 2011
Length: 7:23
Access: YouTube

Summary: This video from The Boston Globe tells the story of two young brothers trying to overcome difficult barriers to achieve the "American Dream" (read associated article here). Johnny and George live in Dorchester, MA, a Boston crime and poverty "hot spot." In addition to their economic issues, they face many family challenges (e.g. their father committed suicide 3 years ago, and their mother has a disability preventing her from working outside of the home). As the older brother notes, the most challenging thing is probably "living every day without our dad and with a single parent, who can barely afford to give us any of the resources we need." But while people in such neighborhoods are often depicted as being hopeless, Johnny and George are very hopeful and seek a better life. They work hard to achieve grades at the top of their classes, earn their own spending money through tutoring, and have received help from a local mentor and non-profit organizations. Viewers might reflect on how Johnny and George's story reflects the "pull yourself up by your bootstraps" ideology of the American, but that everyone needs help to do so. Despite their challenges, they see themselves as more fortunate than many others. How does the class structure shape an individual's ability to live a successful life, and what types of social and economic resources are necessary to help those less fortunate in attaining it? What is the effect of this ideology on society? Given that the boys are Vietnamese, viewers should also be cautioned away from explaining their situation with the "model minority" myth, which obscures the struggles of many impoverished Asian immigrants. Viewers may also be interested in this documentary on social class, the challenges of living on minimum wage, and George Carlin's critique of the American Dream.

Image by Yoon S. Byun/Boston Globe

Submitted By: Cathryn Brubaker, PhD

Tags: art/music, bodies, gender, sex/sexuality, social construction, dance, masculinity, performance, subtitles/CC, 06 to 10 mins
Year: 2009
Length: 9:11
Access: YouTube 

Summary: This video features a dance piece entitled "The One & The Other," and is part of the graduate thesis of choreographer Juan Carlos Claudio (performing here with Graham Brown). In the piece, Claudio explores issues of masculinity and male-male friendships. He writes in his thesis: "The One & The Other came from a desire to portray the process of developing a healthy male relationship in which traits of masculinity and femininity are fully realized and expressed without fear or judgment. In presenting an example of this relationship I hoped to: 1) Challenge the old-fashioned rules of masculinity and the assumptions of male superiority, so that men could live happier and more fulfilled lives; 2) Expand men’s personal and emotional selves by helping them expose and realize their fears of close affection toward other men; and 3) Understand how men can create more genuine friendships by overcoming competitiveness, inexpressiveness, and other aspects of traditional masculine roles." This piece is not set to music. If you turn the volume up high you can hear the sounds of breathing and bodies in motion. After showing this performance in class, I ask students to discuss their emotional or visceral responses; they often say that it made them feel uncomfortable. This sets up a discussion of our social expectations of performances of masculinity, and can segue into a discussion of how we connect gender performance to ideas about sexuality. I ask the students to honestly assess whether they made assumptions about the sexuality of the performers based on their movements and interactions, and what led them to these assumptions. The video can also be used as an introduction to why bodies matter—I often ask students if they would feel more comfortable if it were two women dancers, or a male-female couple, and how their interpretations of certain movement sequences might be altered.

Submitted By: Michelle Sandhoff

Tags: art/music, children/youth, discourse/language, emotion/desire, gender, media, sex/sexuality, feminist criticism, hip hop, male gaze, madonna-whore complex, misogyny, rap, rhetoric, sexism, slut shaming, socialization,
06 to 10 mins
Year: 2012
Length: 5:35
Access: YouTube

Summary: In this music video, rap artist Lupe Fiasco addresses the issue of images in the media and how they are absorbed by children and incorporated into their lives as adults. He appears to be critical of the hip hop music industry for sending confusing messages when it broadcasts words like "bitch," sometimes as a deprecation, and other times as a compliment (e.g., Kanye West calls Kim Kardashian a "perfect bitch" in a recent song he wrote). Before Fiasco, cultural scholars already contemplated the use of the word "bitch" in hip hop. For instance, in her book Prophets of the Hood, Imani Perry discusses the way women artists deploy the term, and how some have even succeeded in subverting its negative connotations in an effort to create new space for women. It is clear, however, Fiasco is plotting a different course with his criticism. He raps: "You see the fruit of the confusion / He caught in a reality / She caught in an illusion." While it should be said that neither character can see things more realistically than the other, the line suggests that Fiasco is really interested in the term's inherent dualism, and in this way, his criticism maps onto a broader feminist theory that attempts to expose the modern workings of what Freud originally coined as the Madonna-whore complex. This complex refers to a dualism in Western patriarchal discourse, which seeks to circumscribe the behavior of women and the desires of men. On the one hand, women are rewarded for being the sexual play objects of men (i.e., whores), and on the other hand, women are given clear messages that true grace only derives from marital chastity (i.e., Madonna). The video might be useful for triggering a discussion about how this game is clearly rigged for women, but it can also be used to begin a discussion about how the discourse negatively affects men.

Submitted By: Kim Ward

Tags: children/youth, psychology/social psychology, race/ethnicity, ideal beauty, internalized racism, representation, self-esteem, self-image, social experiment, socialization, 06 to 10 mins 
Year: 2005
Length: 7:15
Access: YouTube

Summary:  In this youth-directed short documentary film produced by Reel Works Teen Filmmaking, director Kiri Davis interviews other young African American women to gain insight about their experiences with race, racism, and beauty standards, particularly as they relate to skin color, hair, and facial features. Davis also re-conducts Dr. Kenneth Clark's famous “doll test” from the 1940s, which was used in the historic desegregation case of Brown v. Board of Education (1954) to show the psychological effects of segregation on black children. Davis's recreation of this experiment shows that, sadly, despite being conducted 60 years later, the results of the experiment are strikingly similar to the original. That is, 15 of the 21 black children in Davis's experiment are shown to prefer the white doll, often describing the white doll as "nice" and the black doll as "bad." A Girl Like Me can be used to teach numerous concepts, including various theories related to the self (e.g., self-image, self-esteem), internalized racism, and socialization. Click here for another clip on The Sociological Cinema that re-creates a version of this doll experiment in order to illustrate children's racial bias.

Submitted By: Valerie Chepp

Tags: capitalism, class, economic sociology, inequality, mobility, opportunity, 06 to 10 mins
Year: 2012
Length: 6:35
Access: The Daily Show

Summary: In this clip, nobel-prize winning economist Joseph Stiglitz discusses his book, The Price of Inequality: How Today's Divided Society Endangers Our Future. The clip offers a great explanation of why inequality is so much worse in the U.S., why it doesn't have to be, and how it hurts the economy. Siglitz notes that the US has become the most unequal of all advanced industrial countries and that we also have the least equality of opportunity. He argues "The life chances of somebody...born in the United States is more dependent on the income and education of his parents than in any of the advanced countries for which we have data."  There is no such thing as a free market and that institutions shape the market and promote or lessen inequality. Bankruptcy laws and student loan policies are just two examples of how institutions shape the market. Contrary to arguments that inequality is good for society because it drives people to strive for more, Stiglitz argues that past American innovators and the most important innovations were not motivated by money and would not have been deterred by higher taxes. See also part 2, part 3, or listen to an NPR story on Stiglitz's book.

Submitted By: Nickie Michaud Wild

Tags: abortion/reproduction, aging/life course, biology, bodies, gender, health/medicine, lgbtq, marriage/family, science/technology, sex/sexuality, social construction, fatherhood, motherhood, parenting, pregnancy, stigma, transgender, subtitles/CC, 06 to 10 mins
Year: 2012
Length: 10:33
Access: Vimeo

Summary: This video portrays the experiences and voices of various transgender parents and their families, which includes their decisions to become parents, reflections on what it means to be a parent, experiences of being a child of a transgender parent, the social stigma attached to being a transgender parent (and transgenderism in general), and experiences with various reproductive technology options. The video is excellent for illustrating the diversity of family structures and alternative gender arrangements, and would be useful in a class on sociology of the family, reproduction, gender, or sex and sexuality. People in the video highlight the hyper-gendered experience of pregnancy and parenting, thereby illustrating the social construction of these core features of the life course; this social constructivist perspective stands in contrast to common biological understandings of pregnancy and parenting. This video would pair well with Laura Mamo's Queering Reproduction: Achieving Pregnancy in the Age of Technoscience, as well as with GLAD's recently released book, Transgender Family Law: A Guide to Effective Advocacy, which can offer a nice framework for discussing some of the legal issues and advocacy strategies that transgender people encounter in a family law context. The video is also available with Spanish subtitles.

Submitted By: Valerie Chepp

Image by Kristian Dowling/Getty Images for Beatie

Tags: durkheim, religion, theory, profane, sacred, 06 to 10 mins
Year: 2011
Length: 6:48
Access: colbertnation.com

Summary: While Émile Durkheim is known as a founding father of sociology, much of his work has anthropological elements. Many of his theories are based on the assumption modern societies have more evolved and complex versions of the same social attributes that are also found, and more easily visible, in “primitive” or pre-modern societies. One of his most well-known examples comes from the ways many pre-modern societies used religion to differentiate the sacred and the profane. The profane is the routine and seemingly unimportant elements of everyday life whereas sacred things are both idealized or beyond reproach, and bond people together through a collective morality. But since religion plays a less central role in modern life, helping students identify what sacred things bond us together in our own modern society is difficult. However, in this clip from The Colbert Report, philosopher Sean Durrance Kelly explains how sacred aspects of modern societies still exist in places that often seem profane—like The Super Bowl.

Submitted By: Jason T. Eastman

Tags: corporations, crime/law/deviance, economic sociology, government/the state, historical sociology, inequality, political economy, copyright law, subtitles/CC, 06 to 10 mins
Year: 2011
Length: 6:30
Access: YouTube

Summary: States, it is often said, must regulate corporations in order to ensure the greatest good for the greatest number of its citizens. Even the most ardent fiscal conservative would concede that antitrust laws are necessary in order to sustain a competitive market and protect consumers from price fixing. To take another example, when states enforce copyright laws, they "promote the progress of science and useful arts." While corporations may want to own a copyright forever, states are obliged to limit the duration of copyright protection in the interest of allowing other authors the ability to remake or build from classic stories. This is what benevolent, well-meaning states should do, but in practice, corporations often wield power over state regulators, and as C. G. P. Grey remarks in the above clip, on four separate occasions Congress has aligned with the narrow interest of corporate copyright holders that the length of copyright is too short to turn a profit and so extended it. But as Grey also points out, it's hard to imagine that J. K. Rowling "wouldn't have written Harry Potter if the copyright protection was just for her whole life and not an additional seven decades thereafter." The clip works well as a rather vivid antidote to the myth that markets are best left unregulated, and the clip is also a useful entrée into a discussion about how power—in this case, corporate power—shapes the formation of law, and perhaps even the ideological premises, which become the foundation of discussions about whether those laws should be changed in the first place.

Submitted By: Sparhawk