Richwine and the Inherent Goodness of Intelligence

[Content note: racism]

In news that should surprise absolutely no one, conservatives have once again embarrassed themselves by attempting to “prove” with “science” that people of color are stupider than white people. Yup, again.

You’ve probably read this story elsewhere so I’ll make my recap brief: It has come to light that Jason Richwine (I’m not making this name up, folks), the lead author of a study on immigration from the conservative Heritage Foundation, wrote his 2009 PhD dissertation on…why Hispanics are genetically stupider than whites and will therefore continue to have children who are stupider than whites:

Richwine’s dissertation asserts that there are deep-set differentials in intelligence between races. While it’s clear he thinks it is partly due to genetics — ‘the totality of the evidence suggests a genetic component to group differences in IQ’ — he argues the most important thing is that the differences in group IQs are persistent, for whatever reason. He writes, ‘No one knows whether Hispanics will ever reach IQ parity with whites, but the prediction that new Hispanic immigrants will have low-IQ children and grandchildren is difficult to argue against.

In case you’re wondering at which podunk school Richwine wrote such a dissertation, well, it was Harvard.

(Awkwardly, the very next day after WaPo broke this story, a Pew Research Center report was released that showed that Hispanic students’ rate of college enrollment is now greater than whites’. LOLZ. [However, note that Hispanic =/= Latino.])

Why are conservatives so goddamn obsessed with trying to “prove” that people of color are stupid? Zack Beauchamp at ThinkProgress has a great analysis:

These spats don’t generally endear conservatism to the general public, so it’s not like this is a political move. So why is it that the right-of-center intelligentsia keeps coming back to this topic? I’d suggest two reasons: first, a link between race and IQ moots the moral imperative for public policy aimed at addressing systemic poverty; second, it allows conservatives to take up the mantle of disinterested, dispassionate intellectual they so love.

One mistake that all of these people make–aside from the glaring one of being racist, that is–is that they treat the distinction between “IQ” and “intelligence” as completely irrelevant. Scrupulous research psychologists are quick to acknowledge that the measures they use are imperfect and can only provide an approximation of the actual abstractions they are trying to assess. So if you score higher on a scale of depression, we don’t say you are “more depressed”; we say that you “scored higher on the Such-and-Such Depression Scale.” If you score higher on a scale of extroversion, we don’t say that you are “more extroverted”; we say that you “scored higher on the Blah-Blah-Blah Extroversion-Introversion Scale.” At least, that’s what careful, conscientious psychologists do.

Many believe that intelligence is a much more concrete (and therefore measurable) quality than extroversion or how depressed you are. They may be right; I’m not a cognitive psychologist so this is not my specialty. However, serious criticism of IQ as a measure of intelligence has been made–and by “Real Scientists,” too, not just by Bleeding-Heart-Tree-Hugging-I’m-Mixing-Metaphors Liberals. And in terms of race, some researchers have suggested that IQ tests are biased against Mexican Americans because the tests contain “cultural influences” that reduce the validity of the test when assessing these students’ cognitive ability.

Back to Beauchamp’s analysis of conservatives and why they’re so obsessed with race and IQ:

This vein of argument was pioneered by Richwine’s mentor, Bell Curve author Charles Murray. Murray’s research focused more on the purported unintelligence of African-Americans, but his conclusions about its role in sustaining poverty were similar. Murray has taken this conclusion and used it to argue against everything from affirmative action to essentially all policy interventions aimed at reducing economic inequality. It’s easy to see how this argument works — if some people are less intelligent than others, as a consequence of either genetics or “underclass culture,” then government programs aren’t likely to help equalize society — creating an economically more level playing field will only cause the most talented to rise to the top again. Inequality is thus natural and ineradicable; poverty might be helped at the margins, but helping the unintelligent will be fraught with unintended consequences.

Moreover, this framing allows conservatives to explain the obviously racial character of American poverty without having to concede the continued relevance of racism to American public life. If it’s really the case that people with certain backgrounds simply aren’t as smart as others, then it makes sense that they’d be less successful as a group. What strikes progressives as offensively racial inequality thus becomes naturalized for conservatives in the same way that inequality and poverty writ large do.

It makes sense, doesn’t it? People of color are disproportionately likely to be poor compared to white people. People of color are stupider than white people. Ergo, there’s no need to try to alleviate poverty and economic inequality because it’s natural.

Hopefully you noticed the big honkin’ naturalistic fallacy in that argument. Even if it’s natural for people of color to be poor (because they’re stupid and therefore can’t get off the couch and get a job), that doesn’t mean that this is a good way for society to be. It does not follow that we should just allow things to continue this way.

The other big flaw is that these conservatives are also succumbing–as, to be fair, most people do–to the notion that people with higher IQs/more intelligence are inherently better than people with lower IQs/less intelligence. It is okay that people with little intelligence should struggle just to get by, should be unable to give their children a better life (whether those children have low IQs or not), should be unable to afford basic healthcare, should have to eat cheap, unhealthy food, should have to choose between dangerous, dehumanizing, low-pay work (or none at all) and breaking the law to make money, should have to live as second-class citizens. All because they are “less intelligent,” which is supposedly mostly genetic and therefore not something they chose.

I wish liberals talked about this more. I wish that when conservatives started trotting out these reprehensible arguments, that liberals would, rather than simply emphasizing that there is no proof that people of color are “naturally” dumber than white people and that this is a racist argument, also ask why it is that intelligence should determine whether or not you have access to food, shelter, and healthcare.

There are, of course, many other important things to discuss here. We could talk about how there are so many different types of intelligence and IQ tests only measure a certain type. We could talk about how growing up in poverty drastically reduces one’s opportunities for intellectual enrichment and growth. We could talk about how you don’t necessarily need to be “smart” to contribute to society; we do need service-sector workers and types of unskilled laborers and they should be able to live on what they make, too.

But I think we need to talk about this idea that having a lot of “intelligence” (whatever that even means) makes you better than those who do not have a lot of it. So much better, in fact, those without sufficient “intelligence” do not deserve to live above the poverty line.


Edit: Not quite related to the main point of this article, but the conservative response to this controversy and Richwine’s subsequent firing/resignation from the Heritage Foundation is veeery interesting. I won’t link to any because you can Google it yourself, but it’s all about Richwine’s “crucifixion” and how liberals are trying to “destroy” him and so on.

Conservatives have this interesting theory in which, when someone does something wrong, it is the fault of the person who calls attention to it that the wrong-doer experiences negative consequences. It’s not that Richwine did something wrong, it’s that the meanie liberals are trying to destroy him. Similarly, when someone accuses someone–say, up-and-coming football players–of sexual assault, many conservatives accuse the victims of “ruining” their rapists’ lives by bringing what they did to light.

The fact that people’s reputation suffers when they do something terrifically stupid or harmful is not a bad thing. That is, indeed, society working as it should. It is a feature, not a bug.

How To Get People To Care When It’s Not Personal: On Rob Portman

I’m going to talk about Rob Portman now even though that bit of news is pretty old at this point. (Hey, if you want to read about stuff in a timely manner, go read the NYT or something.)

Brief summary: Portman is a Republican senator from Ohio (yay Ohio!) who used to oppose same-sex marriage but changed his mind when his son came out as gay. He said, “It allowed me to think of this issue from a new perspective, and that’s of a dad who loves his son a lot and wants him to have the same opportunities that his brother and sister would have — to have a relationship like [my wife] and I have had for over 26 years.” Portman is now the only sitting Republican senator to publicly support equal marriage, although there are other well-known Republicans who do.

To get the obvious stuff out of the way first, I’m very glad to hear of Portman’s change of heart. Really. Each additional vote for marriage equality matters, especially when it’s the first sitting Republican senator to do it. That’s cool.

However, this really doesn’t bode well for our politics. Most legislators are white, male, straight, cisgender, rich, Christian, and able-bodied. Unless they either 1) possess gifts of empathy and imagination more advanced than those of Portman or 2) have family members who are not those things, they may not be willing to challenge themselves to do better by those who aren’t like them.

Some identities are what writer Andrew Solomon calls “horizontal” identities, meaning that parents and children typically don’t share them–these include stuff like homosexuality, transsexuality, and disability. So there’s a decent chance that a given legislator may have someone with one of these identities in their family.

But other identities are “vertical,” meaning that they tend to be passed down from parents to children, whether through genetics, upbringing, or some combination. Race is obviously vertical. Class and (to a lesser extent) religion tend to be as well. How likely is an American legislator to have someone in their family who is a person of color? How likely are they to have someone in their family who is impoverished?

In fact, some of the most pressing social justice issues today concern people who are so marginalized that it’s basically inconceivable that an influential American politician would know any of them personally, let alone have one of them as a family member–for instance, the people most impacted by the war on drugs, who are forever labeled as ex-cons and barred from public housing, welfare benefits, jobs, and education. It’s easy to go on believing that these people deserved what they got–which they often get for crimes as small as having some pot on them when they get pulled over by the cops for no reason other than their race–if you don’t actually know any of these people. (Well, or if you haven’t read The New Jim Crow, I guess.)

Even with horizontal identities, though, relying on the possibility that important politicians will suddenly reverse their positions based on some family member coming out or having a particular experience or identity isn’t really a good bet. First of all, coming out doesn’t always go that well; 40% of homeless youth are LGBT, and the top two reasons for their homelessness is that they either run away because of rejection by their families or they’re actually kicked out because of their sexual orientation or gender identity. The fact that one of your parents is a prominent Republican politician who publicly opposes equal marriage probably makes you even less likely to come out to them.

And even if the child of such a parent comes out to them and nothing awful happens, people still have all sorts of ways of resolving cognitive dissonance. To use an example from a different issue, pro-choice activists who interact with pro-lifers have noticed a phenomenon that’s encapsulated in the article, “The Only Moral Abortion is My Abortion.” Basically, when some pro-life people find themselves with an unplanned and unwanted pregnancy, they sometimes find ways to justify getting an abortion even though they still believe it’s morally wrong in general.

Similarly, if you’re a homophobe and someone you love comes out to you as queer, that absolutely doesn’t mean you’re going to end up supporting queer rights. You might end up seeing that person as “not like all those other gays,” perhaps because they don’t fit the stereotypes that you’ve associated with others like them. You might invent some sort of “reason” that this person turned out to be queer, whereas others still “choose” it. You might simply conclude that no matter how much you may love someone who’s queer, it’s still against your religion to give queer people the right to get married.

Of course, when it comes to marriage rights, it’s not really necessary for that many more Republican lawmakers to suddenly discover that the queer people in their families are human too. The GOP will begin supporting equal marriage regardless (or, at least, it will stop advocating the restriction of rights to heterosexual couples), because otherwise it will go extinct. That’s just becoming the demographic reality.

However, equal marriage is really just the tip of the iceberg when it comes to abolishing a system that privileges straight people over queer people, and most of those causes aren’t nearly as sexy as equal marriage. Just look at the marketing for it: it’s all about love and beautiful weddings and cute gay or lesbian couples adopting children. Mentally and emotionally, it’s just not a difficult cause for straight folks to support. Who doesn’t love love?

The other issues facing queer people aren’t nearly as pleasant to think about. Who will help the young people who are homeless because their families kicked them out for being queer? Who will stop trans* people from being forced to use restrooms that do not belong to their actual gender, risking violence and harassment?

And, to bring it back to my earlier point: how likely are any Republican senators to have family members in any of these situations?

I don’t think Portman is a bad person for failing to support equal marriage until his son came out. Or, at least, if he’s a bad person, then most people are, because most people don’t care enough about issues that aren’t personally relevant to them to do the difficult work of confronting and working through their biases. And anyway, I don’t think that this has anything to do with how “good” or “bad” of a person you are (and frankly I hate those ways of labeling people). It’s more that some people are just more interested in things that don’t affect them personally than others.

Our job as activists, then, is to figure out how to get people to care even when the issue at hand isn’t necessarily something they have a personal connection to, because that won’t always be enough and because defining victims of injustice by their relationships to those who you’re trying to target has its own problems (which doesn’t necessarily mean we should never use that tactic, but that’s for another post).

I’m still trying to figure out how to do that, but I do have my own experience to draw on. As a teenager, I didn’t care a bit about social justice, but I did care about culture and sociology and how the world works. In college, I started to learn how structures in society affect individuals and create power imbalances, and I found this fascinating. It also brought into sharp relief the actual suffering of people who are on the wrong side of those imbalances, and before long I was reading, thinking, and writing about that.

Although nobody intentionally argued me over to this worldview, the courses I took and the stuff I read online seemed to take advantage of my natural curiosity about how society works, and eventually they brought me into the fold.

If you have any stories to share about how you started caring about an issue that doesn’t affect you personally, please share!

HoboJacket’s Casual Classism: Ethical Humor and Objectifying the Homeless

Elite college students being snobby and idiotic isn’t really newsworthy, but a group of MIT students went above and beyond the standard this past week.

The students thought it’d be funny to give local homeless people jackets from Caltech, MIT’s rival, in order to “show the true value of a Caltech degree.” And then, to practice their coding skills, they actually made a website called HoboJacket where you can donate to do just that.

In a way, it’s a brilliant idea. The students get to practice valuable skills and diss a rival school while simultaneously performing a nominally charitable act. And then, just as Tucker Max did with his solipsistic Planned Parenthood donation, they and their defenders can claim that anyone who disagrees with any part of their methods doesn’t really care about the homeless, puts ideology before practicality, and, worst of all, can’t take a joke.

The criticism, of course, was plentiful. The students literally used homeless people as props to make a (fairly inane and classist) point, and while the joke was supposed to be at Caltech students’ expense, what it really accomplishes is objectifying homeless people. As Laura Beck at Jezebel wrote, “Being homeless already carries enough social shame, it doesn’t need your help. The barb at the end of the particular stick you’ve built is that homeless people are gross and dirty and making them wear clothes with rivals logos somehow degrades the logo.”

This, of course, is where a certain type of liberal comes out and protests that “Yeah well at least it’s getting them jackets/what are you complaining about/would you rather they went without clothes/if that’s what it takes to get people to donate then that’s just how it works.”

Raising money is hard. Duh. Sometimes gimmicks are necessary. Sometimes these gimmicks will be controversial. However, I believe that ethical humor is humor that punches up, not down, and I believe that if you can’t do something ethically, you shouldn’t be doing it. Leave it to someone who can.

And nevertheless, many non-profits and charities are able to solicit donations without exploiting existing social inequalities. If you really believe that you need to use marginalized people as props to attract attention to your cause because “that’s just how it works,” that probably says more about you than it does about the psychology of charitable giving.

It is not an exaggeration to suggest that we objectify and dehumanize the homeless. A research study that I was coincidentally assigned to present in one of my neuroscience classes yesterday comes to this conclusion*. The researchers scanned people’s brains with an fMRI machine as they looked at photos of different types of people–the elderly, the rich, the disabled, the homeless. Only for homeless people and drug addicts did the medial prefrontal cortex–a part of the brain that activates when analyzing people as opposed to objects–fail to activate.

Before you rush to give this some sort of evolutionary explanation, remember the way our brain functions is not set in stone by genetics and biology. We are probably not born viewing homeless people as any different from other kinds of people. That’s something we learn, and that’s something to which the brain adapts. And even if we were born that way, the cool thing about being a sentient being is that you can choose to override the signals your brain sends you. That’s why people can choose to be celibate, go on hunger strikes, become doctors and treat sick people, and overcome “natural” fears like snakes and heights.

My point in discussing this study is not to excuse the MIT students’ actions by claiming that they were compelled to do what they did because that’s the way their brains function. Rather, it’s to show that this is not an “isolated incident,” as people love to claim when someone does something insensitive and awful. The objectification of homeless people is real and supported by evidence, so casting this as a silly college prank is inaccurate and socially irresponsible.

Although the students initially dismissed criticism of their project by comparing it to Facebook’s origins as a tool to objectify women (an overly ambitious comparison, I’d say), they eventually understood what they did wrong, apologized, and took the site down. Honestly, that’s great, and they deserve credit for listening to their critics.

But I still wanted to write about this because, as I mentioned, it’s not an isolated incident. This particular type of prank might be, but the prejudice inherent in it is not. It’s worth discussing. It sheds light on how we view the homeless, which should in turn inform how we attempt to help them.

Of course, in my view, donating clothing to homeless people is kind and important but does not address the roots of the problem. The problem, unfortunately, is structural, and we can’t really talk about homelessness without talking about the pervasive economic inequality that our society has.

*Harris, L.T. & Fiske, S.T. (2006). Dehumanizing the lowest of the low: Neuroimaging responses to extreme out-groups. Psychological Science, 17(10), 847-53.

Argumentum Ad Third World: Or, “Think of the Starving Children in Africa” Redux

One way you know you’ve won an argument about social justice is when your opponent says something like, “YEAH WELL you don’t see people in the Third World whining about their preferred pronouns/racist Halloween costumes/the use of the word ‘retard’!”

There is a pervasive idea out there that people in the Third World only have Big Terrible Problems like poverty and genocide, and people in industrialized countries only have Stupid Silly Problems like getting toilet paper stuck on the bottom of their shoe or having to wait in traffic or whatever. There are, apparently, no problems between those two extremes in severity, and no problems are worth talking about besides the Big Terrible Problems.

“I wonder how many people identify as genderqueer in Somalia,” one Tumblr user declaimed. “Oh, wait. I forgot. Those people have actual problems.” Another made a list of “social justice issues that are extremely important” and “social justice issues that Tumblr users think are extremely important.” The former list contained poverty, human trafficking, human rights violations, and genocide. The latter contained white privilege, cultural appropriation, and gender pronouns.

A particularly egregious example of this was a recent cartoon in the Daily Northwestern, which was published in the wake of continuing conversations about racism on our campus:

The argument, of course, is simple: Look at you silly “social justice activists,” bitching about “racism” at Northwestern while people are dying on the South Side of Chicago.

While I will never understand privileged NU students’ utter fascination and obsession with Chicago’s South Side, I do understand where this argument comes from. It comes from the idea that these two types of oppression–poverty and murder versus microaggressions like racist costumes–are different not only quantitatively, but qualitatively. They are not different amounts of oppression; they are different types of oppression.

But really, they’re not. All oppression stems from the idea that some groups of people are worth less than others, that some people deserve fewer rights and less respect than others. All oppression relies on silence and ignorance to continue, and all oppression is based on the notion that the feelings of oppressors are more important than the rights, autonomy, and dignity of the oppressed.

As I mentioned when I wrote about transitioning from conservatism to progressivism, one of the main reasons I have the political ideology that I have is that I believe that psychological, sociological, and political phenomena are all interconnected. There is a connection between the white dude who calls Obama a “dumb n*****” and the bank that refuses to give a loan to a Black family. There is a connection between the person who shudders and crosses to the other side of the street upon seeing a Black man, and the cop who shoots and kills that Black man without provocation. There is a connection between the man who refers to rape victims as “lying bitches” and the man who rapes.

And the connection is this: all of these things continue because our culture prescribes ways for people to “be” and punishes those who don’t follow them, even though these ways to “be” involve factors that we can’t choose, such as race, gender, class, and sexual orientation. And then, Western societies impose these ways of “being” onto other cultures, whether through media, colonialism, or military interventions.

That doesn’t mean that all forms of oppression are equal, but it does mean that discussing which oppressions are “worse” than others is pretty pointless.  Besides, people in Third World countries definitely have problems that are less severe than poverty and genocide. To suggest that they do not is to suggest that they aren’t fully human, because, guess what–humans have all kinds of problems, whether they’re rich or poor or somewhere in between.

Oh, and by the way–unless you are actively working towards ending poverty, genocide, human trafficking, and so on, you lose all legitimacy when you make this argument. When I hear people who really don’t give a crap about social justice using argumentum ad Third World, I know that they’re not arguing in good faith. They’re just using this well-known derailing tactic.

And, in fact, most writers and activists I know who do work on large, global issues like poverty and genocide are also the ones who are most passionate about fighting microaggressions, because they understand that these things are all interconnected.

After all, even these “big” problems start when people allow themselves to view entire groups of people as “Other.”

There are many different ways to do activism, and they have varying levels of effectiveness depending on who does them and how. Some people are great at raising money. Others want to go build houses, teach, or grow food. Some work within political systems. Others educate their peers about how not to be a complete asshole to people of color, LGBT folks, and other marginalized groups. Some write. Others speak. Others make art. Some want to work in African villages. Others want to work in American cities.

You can argue about the effectiveness of one type of activism over another, but you can’t–at least, not in good faith–sit on your ass and demand that we focus on nothing but poverty and genocide.

Alternative Student Break: Helping Rich Kids Feel Good About Themselves Since 2007

This is my column for the Daily Northwestern this week.

This week, students from all over Northwestern will be applying for Alternative Student Break, a program that sends students to other parts of the country or the world to do volunteer work for a week. ASB is popular because it’s so hard to find anything negative about it. Traveling! Helping poor people! Making friends! What’s not to like?

I’ll concede that ASB is a great learning experience and a good way to bond with other NU students. It’s important to make yourself aware of the difficulties people and communities face elsewhere in the United States and in the world. However, I’d stop short of viewing ASB as some grand act of charity, which is the way that many students seem to view it.

First of all, as volunteer work goes, it’s not cheap. Domestic ASB trips usually cost at least several hundred dollars while Hillel’s trip to Cuba this spring costs a whopping $2,900. That’s probably twice as much as I’ve ever had in my bank account, and I’m comfortably middle-class.

It seems that many NU students assume that several hundred bucks for a spring break trip is small change. After all, chances are that many of the students who will spend their spring break on ASB in Kansas City or Pittsburgh will have friends vacationing in Paris, Madrid or the Caribbean. But given that you could just as easily volunteer at no cost right here in Chicago (not exactly free of its own problems) or in your hometown, one really has to wonder about the sense of paying to volunteer elsewhere.

More troubling than ASB’s price tag is the implicit assumption it makes about service work: that it’s something wealthy people do for poor people. This assumption may seem like common sense at first; after all, what are poor people supposed to do? Help themselves?

Yes and no. I do believe that those with the resources to help improve their society should do so. Sometimes it’s the richer people who have the time and money to do things like march in protests, call their representatives in Congress, donate to charity and go on ASB trips. But I think that the highest level of helping is to help others help themselves, and sometimes that means making a commitment that lasts much longer than a week. It means becoming a mentor to a child at risk of dropping out of school or volunteering at a job skills training center for unemployed people. It means starting a ripple effect by helping people raise themselves up, so that they will keep rising long after you’re gone.

Although throwing money at problems rarely helps, there are still ways to use money to help people improve their own lives. Microlending, which has really taken off in recent years, involves giving small loans to people in developing countries who want to start their own business and make it out of poverty. Loans can be as small as $25 and, one of the most well-known microlending websites, boasts of about a 99 percent loan repayment rate. It’s like giving to charity, except you get your money back.

But I get it. Giving some money to a stranger across the world doesn’t make nearly as cool of a story as spending a week rehabilitating abused animals. Nobody’s going to gaze at you in adoration because you gave $100 to a man in Tajikistan so he can buy seed and fertilizer for his farm. But that doesn’t mean you won’t have done a really important thing.

If you’re interested, NU even has its own microlending organization. It’s called LEND and it supports Evanston businesses. If I had several extra hundred dollars lying around, I’d invest it in this organization or in a Kiva loan. After all, when you take an ASB trip, a substantial amount of the fee you pay goes towards things like travel, lodging and food. What if you took all that money and invested it directly? Such an investment means that all the money you have to spend goes right to the people who need it most.

Just as ASB neglects the long-term view, it neglects the roots of societal problems, such as discrimination, ignorance and bad government policies. Are ASB programs helpful? Sure, to a certain extent, they are. But they treat the symptoms rather than the disease. The houses you build during your week on ASB may help people, but they do nothing to solve the problems that made those people homeless.

NU is quite an apolitical campus, but it still boggles my mind that many NU students love helping poor people so much but take so little interest in the government policies that keep those people poor. The sorts of changes our society would need to make to end poverty and make ASB trips unnecessary are much more far-reaching — and perhaps less compelling. These changes take years, and they include things like educating yourself and others, talking to members of Congress, starting campaigns and teaching your own children to vote intelligently and with empathy.

This is why I feel that ASB is really more about the students than about the people and communities they’re helping. It’s more about the students’ experience, their desire to learn about others, their need to feel helpful. To put it less charitably, it’s a way for rich kids to feel good about themselves.

I’m not saying people shouldn’t go on ASB trips. Go ahead and go. Have a great time. But always remember that your responsibility to the world doesn’t end after a week of building houses or tutoring kids.