An illustration of economic inequality in the United States Tags: capitalism, class, economic sociology, inequality, knowledge, class analysis, ideology, wealth, 06 to 10 mins Year: 2012 Length: 6:24 Access: YouTube Summary: With an impressive suite of illustrations, this viral video takes viewers through the findings of a 2011 study conducted by Dan Ariely and Michael Norton, who asked respondents two basic questions. First, they asked people to report what they thought the ideal distribution of wealth in the United States should be, then they asked them how they thought wealth was actually distributed. The results suggest that, on average, Americans believe economic inequality is greater than what is ideal—i.e., the wealth gap is too large. The researchers then presented the actual distribution of wealth in the United States and compared it with both the ideal distribution and respondents' estimate of the actual distribution, and based on this comparison, it seems reasonably clear that while Americans may believe the wealth gap is too large, they are tragically misinformed about just how large it actually is. How is it that Americans are unaware of the magnitude of this inequality? Ariely and Norton do not provide an answer, but the question is worth pursuing. Consider the fact that publics have long proven a capacity to know about a wide range of phenomena that is effectively invisible. For instance, most people in the United States know about the dwarf planet Pluto, despite never seeing it with their own eyes. Thanks in large part to the mainstream media and the reverberations of social media, people in New Mexico and Montana know about the recent Boston Marathon bombings and can even recount vivid details about the event, even if they have never been to Boston and have no intention of ever visiting. But unlike Pluto and the tragedies of distant cities, the telltale signs of inequality are everywhere. In Boston, New Mexico, Montana, and virtually every other point on the map, one can find poverty within a few miles or blocks of obscene wealth; yet the true magnitude of U.S. inequality eludes most Americans. This video is not merely useful for wrapping one's head around the extent of inequality in the United States—that the top 1% holds 40% of the nation's wealth—it is also a useful segue into a discussion that connects the material facts of economic inequality to the ideological forces that ensure it remains uninterrogated. Explaining how a system of economic inequality persists requires more than simply identifying the disparities; it also requires an explanation about how publics remain relatively unaware of these disparities. For a similar analysis in a PBS clip, see here. Submitted By: Lester Andrist
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Tags: capitalism, class, globalization, historical sociology, inequality, methodology/statistics, political/economy, absolute poverty, antônio conselheiro, charity, colonialism, comparative historical analysis, industrial revolution, poorhouse, relative poverty, social history, welfare state, workhouse, 21 to 60 mins Year: 2013 Length: 58:05 Access: YouTube Summary: This exquisitely animated documentary tells a sweeping social history of world poverty. You, the viewer, are the protagonist in this film floating through the meandering jet stream of world history. "If we want to make poverty history," the narrator explains, "then first, we need to understand the history of poverty." ● The documentary appropriately begins in prehistory (2:35), and in a more or less linear fashion, moves through humanity's early large scale civilizations, including ancient Egypt (4:40) and ancient Greece (5:40). Zipping forward to the Middle Ages, the story unfolds again in Cairo (8:20), and then lingers in Paris of the same period (10:50). The history of colonialism is woven into the story with a look at the Spanish conquest of the Inca Empire (14:20), the Portuguese conquest of West Africa (16:20 and 34:40), and British colonial rule in India (36:00). Poverty in a neocolonial context is later examined in Ghana (38:50 and 43:55), and China makes appearances as the site of both model relief efforts and tragic famine (18:30 and 43:20). At the 20:30 mark the story returns to Western Europe in order to consider the impact of the Industrial Revolution on poverty, and then moves toward a conclusion which contemplates the changes wrought by globalization. ● While this 58-minute film understandably fails to deliver a truly exhaustive account of the the world-historical processes associated with poverty, the film would be an excellent tool for illustrating comparative historical analysis in sociology. Systematic comparison is of course central to comparative historical work, and this film succeeds in illustrating the importance of comparison by briefly drawing on eighteenth century China as a rare instance where prosperity for some didn't necessarily come at the cost of desperate poverty for others. What does the film's analysis of poverty gain by including this "negative" case in the story? One answer is that the case of China complicates the viewer's understanding of poverty by exposing its causes as far less determined and far more contingent. Submitted By: Lester Andrist Tags: class, inequality, knowledge, marx/marxism, theory, class consciousness, privilege, subtitles/CC, 00 to 05 mins Year: 2001 Length: 1:51 (00:00-01:51) Access: SouthParkStudios.com Summary: In his famous work The German Ideology, Karl Marx talks about class consciousness in the context of the proletariat (working class) and the bourgeoisie (ruling class). Class consciousness is the state of being aware of one's own social or economic rank in society, and privilege is "a special advantage or immunity or benefit not enjoyed by all." The American animated sitcom South Park is well-known for its humor, satire, and social commentary. In this clip, after Butters, Cartman, and Token present their science projects to the class, their teacher gives them each a grade for their projects. Butters receives a "check" for his fake volcano, Cartman receives a "check minus" for his taped together pen and pencil, and Token receives a "check plus" for his computer animated weather pattern predictor program that he showed from his laptop. After Token gets his grade, Cartman protests, criticizing Token's grade specifically and the check system as a whole. Cartman argues that, because Token is rich, he has access to more resources, enabling him to make a more sophisticated science project compared to the other kids in the class. The rest of the students agree with Cartman, knowing that their own lack of resources will inhibit them from getting ahead in the class. Aware that their socioeconomic status is holding them back, the students demonstrate class consciousness. Token is confused when his classmates call him rich, who cite the size of Token's home and Token's name brand clothes as evidence of his high class status. Token's confusion shows that he is unaware of his privilege, unable to see the numerous ways he has benefited from his socioeconomic status in society. Submitted By: Avery Winston Tags: capitalism, class, economic sociology, inequality, marx/marxism, organizations/occupations/work, political economy, contingent work, cooperatives, flexible labor, temp work, 21 to 60 mins Year: 2012 Length: 25:24 Access: YouTube Summary: Contingent workers include part-time work, independent contractors, self-employed, agency temps, and on-call workers. In this segment of MSNBC's Up with Chris Hayes, Hayes discusses contingent work with his four guests from academia and worker advocate groups. After a brief introduction, the video focuses on contingent labor in the economy today (2:16-10:59) and moves to a more critical conversation of possible alternative worker organizations (11:00-25:24). It notes that contingent workers comprise 30% of the American workforce, which has increased dramatically in the last 10-20 years. It includes both low-skilled labor (e.g. janitors) and high-skilled labor (professors, computer engineers), who usually do not receive overtime pay, unemployment benefits, health care, etc. While some workers might prefer this relationship, it is mostly capitalists that benefit from this arrangement and the guests discuss the role of power in shaping contingent labor. They argue that business owners strive to maintain a flexible workforce, avoid providing benefits, and workers have much less bargaining power (through unions) today and have little control over this relationship. In the second portion of the segment, the guests discuss the desirability of this model and possible alternatives, especially worker cooperatives. The guests differ on if they see an inherent tension between employers and contingent labor, and viewers may reflect on how they believe work should be organized. If you prefer alternative arrangements, how would we get there? How does contingent labor fit into Marx's theory of capitalism and worker resistance? Submitted By: Paul Dean Tags: class, economic sociology, inequality, absolute mobility, american dream, income mobility, relative mobility, stratification, 00 to 05 mins Year: 2011 Length: 3:02 Access: Pew Video Summary: Mobility is a difficult concept to both define and conceptualize because people’s movement up and down the socio-economic ladder must be assessed both in relation to a point of origin, and measured across time. This video from the PEW Economic Mobility Project helps us overcome this difficulty by providing visual animations that depict income mobility. It looks at how absolute mobility (when a person earns more money in inflation-adjusted dollars than their parents did at the same age) and relative mobility (a person's rank within the income distribution as a whole) work—while also highlighting how both types of movement relate to American Individualism. It shows that the US is doing well in absolute mobility, but not relative mobility. When explaining relative mobility, the video highlights “stickiness at the ends” by showing how there is a great deal of movement in the middle classes—but the poor and the wealthy at the top and bottom of the social hierarchy tend to experience little if any movement both within, and across generations. Towards the end, the video uses two escalators to outline an especially difficult premise; the possibility that individuals and families can simultaneously experience upward absolute mobility and downward relative mobility. Submitted By: Jason T. Eastman Julia Roberts acquires cultural capital in Pretty Woman Tags: class, culture, inequality, knowledge, theory, bourdieu, cultural capital, economic capital, social capital, symbolic capital, 00 to 05 mins Year: 1990 Length: 2:46 Access: YouTube Summary: This video clip combines two scenes from the film Pretty Woman (1990). In the first scene, Vivian Ward (Julia Roberts), a working class sex worker, is given dinner etiquette lessons from a newly befriended hotel manager in preparation for a fancy dinner she is attending with Edward Lewis (Richard Gere), a rich business man who has hired Vivian to attend social events with him throughout the week. The second scene depicts Vivian at dinner with Edward and his business affiliates, trying to apply her recently acquired etiquette knowledge. Taken together, these scenes are useful for illustrating various dimensions of sociologist Pierre Bourdieu's understanding of capital. For Bourdieu, capital refers to goods or resources, and he distinguishes between four different types of capital. Economic capital refers to money, property, and other assets. Social capital refers to networks of influence or support based on group membership (such as family), friends, or other contacts. Cultural capital refers to forms of knowledge, educational credentials, and skills. Symbolic capital refers to socially recognized legitimization such as prestige or honor. Bourdieu links these various forms of capital by illustrating how social, cultural, and symbolic capital convert back into economic capital. The film clip from Pretty Woman is useful for discussing and distinguishing among all four types of capital. Vivian's lesson in dinner etiquette, such as knowledge about which fork to use at dinner, illustrates cultural capital. Edward's relationship with his business affiliates illustrates social capital, and his ability to afford an expensive setting for his business meeting (not to mention hiring a person to accompany him all week to social events) illustrates his economic capital. Bourdieu's concept of symbolic capital is more difficult to grasp, and it's closely related to cultural and social capital. However, viewers might consider the ways in which Vivian lacks symbolic capital, as sex work is socially stigmatized and associated with the loss or absence of prestige or honor. Indeed, throughout the film Vivian is frequently looked down upon by others—such as hotel staff, boutique salespeople, and the young businessman depicted in this clip—who suspect she is a sex worker. Consistent with Bourdieu's theory, viewers might consider examples of how social, cultural, and symbolic capital can convert back into economic capital, and therefore maintain class inequality. Submitted By: Valerie Chepp Lynn Marie Smith of AFT-Michigan at a protest rally Tags: capitalism, class, economic sociology, inequality, organizations/occupations/work, benefits, exploitation, jobs, part-time employment, profit, 00 to 05 mins Length: 1:54 Year: 2010 Access: YouTube Summary: Written and performed by Lynn Marie Smith of the labor union organization AFT Michigan, this catchy song (sung to the tune of Stevie Wonder's "Part-Time Lover") addresses the plight of the part-time worker. Everyone agrees we need more jobs, but is part-time employment the answer? Some people may just need extra money for a short time, or can only work part time due to other responsibilities; for these people, part-time work is a boon. However, for many other workers, part-time jobs are a trap. In fact, a growing employer practice is to require part-time workers to have around-the-clock availability. And if such workers cannot report for duty when called, or are even found to have another job, they may be terminated. One of the biggest financial problems with part-time employment is that such workers not only may make less, but also may not qualify for benefits. And with the new health care provisions that will be enacted under the Patient Protection and Affordable Care Act (i.e., "Obamacare"), there appear to be clear incentives for employers to increasingly transform jobs from full-time to part-time status. Indeed, a recent article by Furchtgott-Roth of the Manhattan Institute suggests that employers could theoretically reduce their cost-per-labor-hour by half should they go to an all part-time workforce in order to minimize mandate penalties. Yet, there is already evidence that shifting to part-time workers may generate backlash. For example, in anticipation of health care insurance changes that became effective January 1, 2013, Darden Restaurants, owner of Olive Garden and Red Lobster, announced in October that it would be moving even more of its 185,000 employees over to part-time status, despite the fact that about 70 percent were already part-time. However, citing adverse public reaction leading to lower sales in test market areas, Darden just announced that it was suspending such efforts for now. Another example is the coordinated strike for better wages and solidarity in New York of fast food workers in November 2012. This clip addressing the plight of the part-time worker can be used to initiate class discussion on how shifting work arrangements in the new service economy create precarious job situations for many American workers. Further, viewers can be encouraged to consider implications of these shifting arrangements for worker benefits and job satifaction. (Note: A version of this post originally appeared on SoUnequal.) Submitted By: Marta Gordon & Michael Miller Tags: capitalism, class, corporations, inequality, economic sociology, organizations/occupations/work, 21 to 60 mins Year: 2007 Length: 24:15 Access: PBS Summary: Although The American Dream says that hard work will lead to wealth and success, it doesn't seem to apply to most of Americans. Indeed, the smallest economic returns go to those generally laboring the hardest of all: the working poor. Billionaire Thomas Peterffy argues in his anti-Obama ad that America's rich will lose motivation to work if they are required to pay more taxes. But while preaching the value of hard work, he fails to note that the rich have virtually monopolized income gains in recent years. Reflecting on the unequal opportunity for financial security that the class structure presents, the late Beth Shulman, in her 2005 book, The Betrayal of Work, was one of the first to examine the diminishing well-being of the working poor. The above clip features Shulman's interview on PBS's NOW, and at about the 12:20 mark, she observes that while worker productivity has grown significantly, higher incomes have not trickled down to those in the bottom reaches of the American class structure. Indeed, she notes in this 2007 interview that "The top 1% is garnering 80% of income gains" (Note that today the top 1% is garnering over 90% of income gains, according to Emmanuel Saenz). With this being said, how is it possible for most American workers, and particularly the poor, to sustain their dream of a better life when their incomes remain so low and stagnant that they continue to struggle just to get by? (Originally posted on SoUnequal). Submitted By: Tara McQuay Tags: capitalism, class, economic sociology, inequality, marx/marxism, political economy, social mvmts/social change/resistance, theory, class consciousness, exploitation, hegemony, ideology, 00 to 05 mins Year: 1998 Length: 1:14 Access: YouTube Summary: Disney's Pixar film, A Bug’s Life, follows the life of a young ant, Flik, who leads a rebellion against greedy grasshoppers that feed on food harvested by the ants. In this clip, Hopper, the head Grasshopper, berates one of his minions for suggesting that the grasshoppers give in to the demands of one ant. Hopper points out that one ant's actions may be miniscule in effect, but several ants acting in unified collective action can overthrow the entire system that allows the grasshoppers to live such a comfortable life of abundance. This clip can be used to stimulate discussion on several Marxian theories and concepts. For example, given that the grasshoppers rely on the surplus of the ants' labor to maintain their own way of life, it illustrates Marx's theory of exploitation. But as Hopper notes here, "those puny little ants outnumber us 100-to-1, and if they figure that out, there goes our way of life." So if the ants were to recognize their class interests in this system, thereby attaining class consciousness, they would be likely to organize and fight back against the exploitative grasshoppers. He further notes "it's not about food, it's about keeping those ants in line." Viewers may reflect on what Hopper means by this. Specifically, the grasshoppers cannot give in to one ant's demands and believe they are entitled to the food they harvested. They have to keep the ants from recognizing their right to the food, and therefore must maintain ideological control (i.e. belief in ideas that support the ruling class) over the oppressed ants. The film clip can also be used in illustrating social movements and inequalities in general because it provides a cogent example of collective agency and its possible relationship to individual resistance. Submitted By: Chris Hardnack A scene from Victor Kossakovsky's film, "Lullaby." Tags: art/music, class, inequality, theory, bourdieu, homelessness, poverty, social distance, 00 to 05 mins Length: 3:02 Year: 2012 Access: New York Times Summary: Part of the larger multi-media project Why Poverty?, this short documentary film poem entitled "Lullaby" can be used to teach Pierre Bourdieu's concept of social distance. The film depicts homeless people sleeping by A.T.M. machines in banks, and the reactions of people who encounter them. In a description of the film, filmmaker Victor Kossakovsky references the term social distance: "I wanted the film to be more universal—to emphasize the social distance between most people and the homeless people they encounter, wherever they are in the world." While Kossakovsky does not mention Bourdieu, instructors can use the clip and Kossakovsky's quote to initiate a discussion around Bourdieu's application of the term. As Erica Haimes (2003) summarizes in her article, Embodied Spaces, Social Places and Bourdieu: Locating and Dislocating the Child in Family Relationships: "Notions of space and place are central to Bourdieu’s work. He uses the term space literally (activities occur, and actors act, in physical spaces which have practical and symbolic significance in relation to each other) and metaphorically (preferring the term ‘social space’ to ‘society’ (2000:130-5). Actors occupy multiple places within multiple 'relatively autonomous’ fields that together constitute the social space. These places constitute their status, class, social position: their place within society" (11). Bourdieu is interested in understanding the processes that result in people's varying social positions relative to one another or, the social distance between people. After screening the film, instructors can ask: What activities are occurring in this space? How are actors acting? What practical and symbolic significances do these activities and actions have in relation to each other? Further, how do these activities and actions constitute and reinforce the status, class, and social positions of the people in the film? For example, viewers might consider the different activities occurring in this space (e.g., sleeping vs. completing a bank transaction) and the different ways actors act in this space (e.g., laying on the ground, stepping over a sleeping person, turning back around, etc...), and how these different activities and actions shed light on the multiple statuses, classes, and positions—or social distance—actors occupy relative to one another in the film. Does the film succeed at illustrating, in Kossakovsky's words, "the social distance between most people and the homeless people they encounter"? Submitted By: Valerie Chepp |
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