[CONTENT WARNING: Discussion of Sexual Assault] [Read more…]
[CONTENT WARNING: Discussion of Sexual Assault] [Read more…]
I kicked around a number of titles for this one: The Persistence of Bias, Science is Social, Beeing Blind. It’s amazing just how many themes can be packed into a Twitter thread.
Hank Campbell: Resist the call to make science about social justice. Astronomers should not be enthusiastic when told that their cosmic observations are inevitably a reflex of the power of the socially privileged.
Ask An Entomologist: Although we disagree with this tweet…it gives us an opportunity to explore a really interesting topic. What we now call ‘queen’ bees-the main female reproductive honeybees-were erroneously called ‘kings’ for nearly 2,000 years. Why? Let’s explore the history of bees!
We’ve been keeping bees for 5,000 years+ and what we called the various classes of bees was closely tied to the societies naming those classes. For instance, in a lot of societies it was very common to call the ‘workers’ slaves because slavery was common at the time. For awhile, this was the big head-honcho in the biological sciences. This is Aristotle, whose book The History of Animals was the accepted word on animal biology in Europe until roughly the 1600s. This book was published in 350, and discussed honeybees in quite some detail …and is a good reflection on what was known at the time. […] I’d recommend reading the whole thing…it’s really interesting for a number of reasons.
…but in particular, let’s look at how Aristotle described the swarming process. Bees reproduce by swarming: They make new queens, who leave to set up a new hive. The queens take a big chunk of the colony’s workers with them.
“Of the king bees there are, as has been stated, two kinds. In every hive there are more kings than one; and a hive goes to ruin if there be too few kings, not because of anarchy thereby ensuing, but, as we are told, because these creatures contribute in some way to the generation of the common bees. A hive will go also to ruin if there be too large a number of kings in it; for the members of the hives are thereby subdivided into too many separate factions.”
Aristotle didn’t know what we know about bees now…but it was widely accepted that the biggest bees in the colony lead the hive somehow and were essential for reproduction and swarming. …but we now know the queens are female. Why didn’t Aristotle?
Well it turns out that Aristotle, frankly, had some *opinions* about women. He was…uh, a little sexist. Which was, like, common at the time. Without going into all of his views on the topic, it’s apparent his views on women pretty heavily influenced what he saw was going on in the beehive. He thought of reproduction as a masculine activity, and thought of women as property. He…just wasn’t very objective about this. So, when he saw a society led almost entirely of women…it actually makes a lot of sense as to why he saw the ‘queen’ bees as male and called them kings. These ideas of women in his circle were so ingrained that a female ruler literally wouldn’t compute.
Moving on through the middle ages, the name ‘king’ kind of stuck because biological sciences were stuck on Aristotle’s ideas for a very long time. Beekeepers *knew* the queens were female; they were observed laying eggs…but their exact role was controversial outside of them. In fact, in most circles, it was commonly accepted that the workers gathered the larvae which grew on plants. Again, this is from Aristotle’s work.
So…today it’s completely and 100% accepted that queen bees are, in fact, female…and that the honeybee society is led by women. What changed in Western Society to get this idea accepted?
The exact work which popularized the (scientifically accurate) idea of the honeybee as a female-led society was The Feminine Monarchy, by Charles Butler. However, I’d argue this lady also played a role. The woman in the picture … is Queen Elizabeth, who ruled England from 1558 until her death in 1603. Charles Butler (1560-1647) published The Feminine Monarchy in 1609, and had lived under Queen Elizabeth’s reign for most of his life. This is largely a ‘right place, right time’ situation. At this point, there was a lot of science that was just up and starting. There had been female rulers before, but not at the exact point where people were rethinking their assumptions. The fact that Charles Butler was interested in bees, *and* lived under a female monarch for most of his life, I think played a major role in his decision to substitute one simple word in his book.
That substitution? He called ‘king bees’ ‘queen bees’…and it stuck.
At this point in Europe’s history, there had been several female monarchs so the idea of a female leader didn’t seem so odd. Society was simply primed to accept the idea of a female ruler.
…but this thread isn’t just about words, it’s also about *sex*.
Blame Shiv for this one; she posted about someone at Monsanto inviting Jordan Peterson to talk about GMOs, and it led me down an interesting rabbit hole. For one thing, the event already happened, and it was the farce you were expecting. This, however, caught my eye:
Corrupt universities—and Women’s Studies departments in particular, he says—are responsible for turning students into activists who will one day tear apart the fabric of society. “The world runs on ideas. And the ideas that are in the universities are the ideas that are going to be in the general public in five to ten years. And there’s no shielding yourself from it,” he said.
Peterson also shared a trick for figuring out whether or not a child’s school has been affected by the coming crisis: If a schoolteacher uses any of the five words listed on his display screen—”diversity,” “inclusivity,” “equity,” “white privilege,” or “gender”—then a child has been “exposed.”
What’s Peterson’s solution for all this? “The answer to the ills that our society still obviously suffers from,” he said, is that “people should adopt an ethos of responsibility rather than continually clamoring about their rights, which is something that we’ve been talking about for about four decades too long, as far as I can surmise.”
Four decades puts us back into the 1970’s, when women’s liberation groups were calling to be able to exercise their right to bodily autonomy, to be free from violence, to equal pay for equal work, to equal custody of kids. If Peterson is opposed to that then he’s more radical than most MRAs, who are generally fine with Second Wave feminism. I wonder if he’s a lost son of Phyllis Schlafly.
But more importantly, he appears to be warning us of a crisis coming in 5-10 years, one that invokes those five terms as holy writ. That’s …. well, let’s step through it.
I’ve heard a number of solid hypotheses to explain the gendered pay gap: unpaid care work, the motherhood penalty, or just straight-up discrimination. This one is new to me, though.
Sexual harassment is well documented across many fields but women who work in men-dominated occupations and industries experience higher rates (Fitzgerald et al. 1997; Gruber 1998; McLaughlin, Uggen, and Blackstone 2012). The likelihood of harassment also increases with exposure to a wider range of employees (Chamberlain et al. 2008; De Coster, Estes, and Mueller 1999), and is higher among single women (De Coster, Estes, and Mueller 1999; Rosenberg, Perlstadt, and Phillips 1993), highly educated women (De Coster, Estes, and Mueller 1999), and women in positions of authority (Chamberlain et al. 2008; McLaughlin, Uggen, and Blackstone 2012). Because sexual harassment forces some women out of jobs, it likely influences their career attainment (Blackstone, Uggen, and McLaughlin 2009; Lopez, Hodson, and Roscigno 2009). Numerous studies link voluntary and involuntary career interruptions to significant earnings losses (Brand 2015; Couch and Placzek 2010; Theunissen et al. 2011).
I hope you see where they’re going with this. Sexual harassment causes women to switch jobs or leave the workforce, but pay is usually linked to how long you’ve stayed in your job. Professions where women dominate have less of a sexual harassment problem, but are also viewed as “feminized” and thus worth less. Even within a profession approaching gender parity, like lawyers in the UK, women can be marginalized.
However, optimistic prognoses of gender emancipation are somewhat challenged when considering that the mass entry of women to this profession has been characterized by patterns of vertical stratification and horizontal segmentation (Hagan and Kay, 1995; Sommerlad, 2002; Stake et al., 2007). Women solicitors are more likely to be in subordinate salaried positions, to work part–time, to practise in less prestigious and remunerative firms and legal specialisms and, more generally, to attract lesser terms and conditions. There is a clear pattern of vertical stratification whereby a growing cohort of predominantly female subordinates are confined to ‘a (frequently transient) proletarian role’ (Sommerlad, 2002: 217) and deployed to support the earnings and privileges of a relatively prosperous and autonomous elite of predominately male partners. Women, despite representing a growing majority of salaried solicitors (over 55 per cent of associate and assistant solicitors) and new entries to the profession, still constitute less than a quarter (23.2 per cent) of partners and the average female solicitor enjoys markedly less than half the chances of a male colleague to progress to partnership (17.6 per cent of women solicitors are partners against 39.5 per cent of their male peers) (SRU, 2006c).
So if women switch to a career where they’re less likely to face harassment, or even start off there, they’re paid less than men for the same amount of work. It’s a brilliant theory, and that paper does find evidence in support of it.
In bivariate analyses, women who experienced unwanted touching or multiple harassing behaviors in 2003 reported significantly greater financial stress in 2005 (t = –2.664, p ≤ .01). Some of this strain may be due to career disruption, as harassment targets were especially likely to change jobs. As shown in Figure 1, 79 percent of targets as compared to 54 percent of other working women started a new primary job in either 2004 or 2005 (χ2 = 9.53, p ≤ .01). […]
In Model 2 of Table 2, we test whether the increased financial stress reported by harassment targets can be attributed to their greater likelihood of changing jobs. Analyzing consecutive waves of YDS data, we can establish clear temporal order between sexual harassment (2003), job change (2004–2005), and financial stress (2005). In addition to having a strong direct effect on financial stress (β = .582, p ≤ .01), job change reduces the effect of harassment below standard significance levels. Following Baron and Kenny (1986), we calculate that 35 percent of the total effect of sexual harassment on financial stress is mediated through job change (…). Targets of sexual harassment were 6.5 times as likely as nontargets to change jobs in 2004–2005, net of the other variables in our model (…).
They caution that their data source is from a single cohort, thus it may not generalize, but I think the theoretical axioms are strong enough that it probably will. A similar effect could be happening with non-binary and transgender/transsexual people, too.
It’s also worth underlining that it’s foolish to think the gendered pay gap has one and only one cause; an economy with millions or even billions of actors is a highly complex system, so it’s unlikely to have simple explanations for patterns on that scale. A combination of the above factors is likely driving the gendered pay gap, and we’ll need complex solutions to solve it.
 Ferrant, Gaëlle, Luca Maria Pesando, and Keiko Nowacka. Unpaid Care Work: The Missing Link in the Analysis of Gender Gaps in Labour Outcomes. OECD Development Centre Issues Paper, 2014.
 Budlender, Debbie. The Statistical Evidence on Care and Non-Care Work across Six Countries. United Nations Research Institute for Social Development Geneva, 2008.
 Benard, Stephen, and Shelley J. Correll. “Normative Discrimination and the Motherhood Penalty.” Gender & Society 24, no. 5 (2010): 616–646.
 Murphy, Emily, and Daniel Oesch. “The Feminization of Occupations and Change in Wages: A Panel Analysis of Britain, Germany and Switzerland,” 2015.
 McLaughlin, Heather, Christopher Uggen, and Amy Blackstone. “The Economic and Career Effects of Sexual Harassment on Working Women.” Gender & Society 31, no. 3 (2017): 333–358.
 England, Paula, Michelle Budig, and Nancy Folbre. “Wages of Virtue: The Relative Pay of Care Work,” 2001.
 Sharon Bolton, and Daniel Muzio. “The Paradoxical Processes of Feminization in the Professions: The Case of Established, Aspiring and Semi-Professions.” Work, Employment and Society 22, no. 2 (June 1, 2008): 281–99. https://doi.org/10.1177/0950017008089105.
[I know, I’m a good three months late on this. It’s too good for the trash bin, though, and knowing CompSci it’ll be relevant again within the next year.]
LAURIE SEGALL: Computer science, it hasn’t always been dominated by men. It wasn’t until 1984 that the number of women studying computer science started falling. So how does that fit into your argument as to why there aren’t more women in tech?
JAMES DAMORE: So there are several reasons for why it was like that. Partly, women weren’t allowed to work other jobs so there was less freedom for people; and, also… it was simply different kinds of work. It was more like accounting rather than modern-day computer programming. And it wasn’t as lucrative, so part of the reason so many men give go into tech is because it’s high paying. I know of many people at Google that- they weren’t necessarily passionate about it, but it was what would provide for their family, and so they still worked there.
SEGALL: You say those jobs are more like accounting. I mean, look at Grace Hopper who pioneered computer programming; Margaret Hamilton, who created the first ever software which was responsible for landing humans on the moon; Katherine Johnson, Mary Jackson, Dorothy Vaughan, they were responsible for John Glenn accurately making his trajectory to the moon. Those aren’t accounting-type jobs?
DAMORE: Yeah, so, there were select positions that weren’t, and women are definitely capable of being confident programmers.
SEGALL: Do you believe those women were outliers?
DAMORE: … No, I’m just saying that there are confident women programmers. There are many at Google, and the women at Google aren’t any worse than the men at Google.
Segall deserves kudos for getting Damore to reverse himself. Even he admits there’s no evidence women are worse coders than men, in line with the current scientific evidence. I’m also fond of the people who make solid logical arguments against Damore’s views. We even have good research on why computing went from being dominated by women to dominated by men, and how occupations flip between male- and female-dominated as their social standing changes.
But there’s something lacking in Segall’s presentation of the history of women in computing. She isn’t alone, I’ve been reading a tonne of stories about the history of women in computing, and all of them suffer from the same omission: why did women dominate computing, at first? We think of math and logic as being “a guy thing,” so this is terribly strange. [Read more…]
Oh, Jerry Coyne. I’m amused with his defense of a sex binary…
In Drosophila and humans, the two species with which I’m most familiar, the behavior, appearance, and primary and secondary sex characteristics are determined almost completely by whether the chromosomal constitution is male (XY) or female (XX).
… since, like most such “scientific” defenses, he immediately turns around and shoots it in the foot.
Yes, there are a few exceptions, like AIS, but the various forms of that syndrome occur between 1 in every 20,000 to 1 in only 130,000 births. Is that “too many examples” to all0w us to say that biological sex is not connected with chromosomes? If you look at all cases of intersexuality that occur in people with XX or XY chromosomes (we’re not counting XOs or XXYs or other cases of abnormal chromosomal number), the frequency of exceptions is far less than 1%. That means that, in humans as in flies, there is almost a complete correlation between primary/secondary sex characteristics and chromosome constitution.
Ah yes, chromosomes determine human sex except in the 0.05% to 1.7% of cases where they don’t. Brilliant logic, that.
But it’s easy to get trapped by your filter bubble. The internet is a lot bigger than North America, after all, and other places have their own view of sex. Take Sweden, for instance, where it’s government policy to avoid teaching gender stereotypes. One kindergarten made headlines not too long ago by declaring itself “gender-neutral.” As the founder put it,
00:10:10,909 –> 00:11:03,329
I’m going to show you what we call the “whole life spectra.” We tend to divide this life spectra into two pieces, one for boys and one for girls. More often pink is for girls, and blue is for boys. When we call a boy “cool” and “strong,” and to girls we more often say that they should be “helpful,” “nice,” “cute,” we have different expectations [for how they behave]. We take away this border, and we don’t separate into “boyish” and “girlish,” we give the whole life spectra to everyone. So we are not limiting, we are just adding. We are not changing the children, we are changing our own thoughts.
That video is worth watching, as it follows around two gender non-conforming kids with an intersex “ma-pa.” The few bigots on screen seem right out of 1984, claiming that expanding or eliminating gender stereotypes somehow constrains kids in some mysterious fashion. Every kid, in contrast, is either at ease with gender role fluidity or made uncomfortable when asked to label their gender.
But even Sweden appears behind the curve when contrasted with the Khawaja Sira of South Asia.
For centuries, South Asia has had its own Khawaja Sira or third gender culture. The community, identifying as neither male nor female, are believed by many to be “God’s chosen people,” with special powers to bless and curse anyone they choose. The acceptance of Khawaja Sira people in Pakistan has been held up internationally as a symbol of tolerance, established long before Europe and America had even the slightest semblance of a transgender rights movement.
But the acceptance of people defining their own gender in Pakistan is much more complicated. The term transgender refers to someone whose gender identify differs from their birth sex. This notion is yet to take root in Pakistan and the transgender rights movement is only beginning to assert itself formally. Now, some third gender people in Pakistan say the modern transgender identity is threatening their ancient third gender culture.
The problem is that the Khawaja Sira are allowed to exist within South Asian culture because they renounce both male and female gender roles, thus don’t challenge either. Trans* people, on the other hand, reject the role assigned to the Khawaja Sira and invoke the male or female one instead. This upsets every gender’s apple cart. It doesn’t help either that the Khawaja Sira in Pakistan have recently fallen onto hard times, facing increasing bigotry and hate; the increasing number of trans* people feels like an invasion of “Western” ideals, at a time when their community is ill-equipped to cope.
But do you remember hearing about Oyasiqur Rhaman, the atheist blogger murdered in Bangladesh? His murderers were outed by a courageous “hijra,” which is similar in meaning to “Khawaja Sira” but not quite the same.
Transgender people occupy an unusual social stratum in South Asia, where conservative societies still consider same-sex intercourse to be a crime but also allow the existence of a third gender — a well-established category that dates back to the age of the “Kama Sutra.” Nepal, Pakistan, Bangladesh and India have all legally recognized the existence of a third gender, including on passports and other official documents.
In India, in fact, “kinnar” freely mixes gender identity with non-binary sex. Compare and contrast this with Mexico’s “muxes,” who are called a third gender but in practice act more like trans* women, and Balkan sworn virgins who are more like trans* men. There’s no intersex component to the latter two, so lumping everybody under the banner of “third gender” or “transgender” is quite misleading.
Our binary view of sex and gender seem terribly archaic (which is ironic, as it may be a recent invention). It should not be controversial in North America to have a non-conforming parent or be raised in a genderless environment, yet it is. We could learn a thing or two from the rest of the world, especially when it comes to sex.
[This post is based on a comment I made over at Pharyngula. Also, content warning for TERF bullshit. ALSO also, edits at the very end.]
Get your thinking cap out, I’ve got a puzzle for you. Can you spot what’s wrong here? It’s a response to Trump’s proposed banning of trans* people from the military. [Read more…]
I’ve had a draft cooking for a while over Laci Green’s view of trans* people. I don’t claim to know why she’s hanging out with MRAs or treating TERFs as if they were feminists, but if she’s going to sit down and attempt to make logical arguments the least I could do is return the favor.
[CONTENT WARNING: TERFs]
Gendered restrooms are a relatively recent phenomenon. Before then restrooms were unisex, but not in the way you’re thinking.
… public facilities in Western nations were male-only until the Victorian era, which meant women had to improvise. If they had to be out and about longer than they could hold their bladders, women in the Victorian era would urinate over a gutter (long Victorian skirts allowed for some privacy). Some would even carry a small personal device called a urinette that they could use discretely under their skirts and then pour out, [Sheila] Cavanagh said. […]
This lack of female facilities reflected a notable attitude about women: that they should stay home. This “urinary leash” remains a problem in some developing nations, said Harvey Molotch, a sociologist at New York University and co-editor of “Toilet: The Public Restroom and the Politics of Sharing” (New York University Press, 2010). Women in India today, for example, often have to avoid eating or drinking too much if they have to be out in public, because there is no place for them to go, Molotch told Live Science.
But with the rise of the Industrial Revolution and changing attitudes towards gender, forcing women back into the home wasn’t tenable. Instead, during the last quarter of the 19th century a new philosophy became dominant.
Scientific discoveries at the time showed that working women were “unable to [physically] withstand strains, fatigues, and privations as well as [men],” so sex-separated restrooms provided “a protective haven . . . where a woman could seek comfort and rest when her weak body gave out on the job.” Maintaining separate facilities that were “properly screened” also provided more privacy to both men and women with regard to their bodies and bodily functions, an obsession derived from Victorian society. By providing a separate space for the special needs of women and protecting the privacy of all workers, sex-separated bathrooms upheld “[l]ate nineteenth century concerns about germs and sanitation . . . [and] early nineteenth century ideological concerns of pure womanhood.”
Governments began mandating sex-segregated washrooms in the workplace, starting with Massachusetts in 1887. As attitudes towards women changed, however, the reasons for segregation shifted.
Though modern thinking has certainly progressed and women are not treated as inherently inferior as they once were, the current argument that sex-separated restrooms provide greater safety for women harkens back to the nineteenth century justifications for separate restroom facilities. For example, literature opposing transgender bathroom access focuses heavily on protecting the safety, privacy, and dignity of women and girls, yet rarely mentions any issues men might have with sharing a restroom with a female-to-male transsexual. Even some transsexual women wish to maintain the “safe haven in a male dominated world” of a women’s restroom “where women can have their own space without needing to worry what a man might do (in front of them, to them, or to their daughters and young sons.)” At the very least, these opinions expose an underlying belief that women and girls are more fragile than men, have a deeper need of privacy than men, and are more likely than men to be afraid or offended by the notion of sharing a restroom with a male-born transgender woman.
Faced with this information, you’d think a feminist would tread very carefully. Yes, there’s a gender imbalance in who commits sexual assault, but the historic use of washrooms to control women should give pause about banning someone else from using them.
Those of us who believe that men belong in the men’s washroom come in two major types—conservatives and feminists—but this author doesn’t distinguish between the two groups. Conservatives understand that certain men will use any excuse to prey on women and children and they want to protect them. They are also homophobic and do not accept ordinary lesbians and gays, and they promote traditional gender roles and marriage. Feminists know that men with sexual fetishes like to declare that they have a gender identity and therefore have a right to expose themselves in women’s locker rooms. We differ completely from conservatives because we are against gender roles and sex stereotypes. We want the entire range of women in all our diversity to feel comfortable in women’s spaces, which will be accomplished by eliminating sexism and homophobia. […]
She’s implying here that the reason for sex-segregated facilities is the misguided notion that women need protection from men, and that people only believe that women need protection because of gender roles/stereotypes about women. But in the real world, women do need protection from men, because men abuse women on a regular basis through assault, rape, harassment, stalking, flashing, taking photos without consent, and the list goes on. Unfortunately this writer didn’t check the stats on violence against women before writing her article.
This is evidence that TERFs are not truly feminists: they advocate for the elimination of sex stereotypes, yet push a stereotyped view of sex. They are ignorant of feminist history, and advocate for sexist policies that date back to the Victorian era. The aforementioned division between “conservatives” and “feminists” is rich, especially since the two love to team up to oppose the rights of trans* people.
The real issue behind “bathroom bills” is control over who gets to enjoy the public sphere, security is secondary at best.
Enjoyed that inspirational break? Good, because it’s back to Depresso Land.
Astronomy and planetary science, as the fields concerned with celestial objects and processes, help shift human attention outward. Gazing at the stars is an accessible introduction to science, one that gets many young children dreaming of being an astronaut, astronomer, or planetary scientist one day. […]
At the same time, the accessibility and inclusive atmosphere within science, including astronomy and planetary science, has been called into question. Science syllabi use gendered language that not only can show women as incompetent but also normalizes masculine behaviors, belief systems, and priorities [Bejerano and Bartosh, 2015]. Several studies of Science, Technology, Engineering, and Mathematics (STEM) fields have found implicit bias, or the bias in judgment resulting from implicit attitudes that operates below cognitive awareness, related to both gender and race limits opportunities in mentorship [Milkman et al., 2015], hiring [Moss-Racusin et al., 2012], and opportunities in the classroom [Eddy et al., 2014, 2015; Grunspan et al., 2016], as well as workplace conflict [Williams et al., 2016] and experiences that map onto stereotypes of scientists’ racial-ethnic identification [Williams et al., 2014, 2016]. Women of color faculty in STEM are also more likely to experience the dominant culture of their disciplines as outsiders, with their views validated less than the dominant group [Rios and Stewart, 2015]. Further, the number of women of color science faculty has recently decreased, even while the number of white women science faculty has increased [Armstrong and Jovanovic, 2015]. These marginalities are further compounded by power differentials, as women of color are more likely to be junior in rank compared to those with majority identities [National Science Foundation (NSF), 2015].
That much was known; left without examination, though was the extent that this sexism hits on a personal level. Now we have a study that covers that, and whoamygawd:
Women were more likely than men to observe remarks that they interpreted as racist, sexist, that one was not feminine or masculine enough, or disparaging someone’s physical abilities or mental abilities (Table 3, see supporting information Table S1 for all analyses). Women were also significantly more likely than men to report that they experienced both verbal and physical harassment because of their gender. When asked if they had ever felt physically unsafe in their current position, more women than men reported that they felt unsafe as a result of their gender (30% versus 2%, p < 0.001). Finally, women were also more likely than men to report skipping at least one class, meeting, fieldwork, or other professional event per month because they felt unsafe (13% versus 3%, p = 0.01). […]
Respondents of color were significantly more likely than white respondents to observe remarks that were racist (from peers and others, p = 0.0001 and 0.023) or homophobic (from supervisors, p < 0.0001, Table 4, see supporting information Table S2 for all analyses). Respondents of color were also significantly more likely than white respondents to report that they experienced both verbal and physical harassment because of their race. When asked if they had ever felt physically unsafe in their current position, more respondents of color reported they felt unsafe as a result of their race (24% versus 1%, p < 0.001). Respondents of color and white respondents reported similar frequencies of skipped classes, meetings, fieldwork, or other professional events per month because they felt unsafe (15% versus 9%, p = 0.08).
There’s more bad news, and thankfully the paper is open-access so you can wallow in it yourself. Suffice to say, not only does this establish sexism and racism is pervasive within astronomy, there’s strong reason to suspect its killing careers.
An even stronger portrait emerges if we include the LGBTQA+ community. This relates to physics, rather than astronomy, but
About 15% of LGBT men, 25% of LGBT women, 30% of gender-nonconforming individuals characterized the overall climate of their department or division as “uncomfortable” or “very uncomfortable.” Also, 30% of trans individual regardless of gender identity characterized the overall climate of their department or division as “uncomfortable” or “very uncomfortable.” […]
Over 40% of climate survey respondents agreed with the statement, “Employees are expected to not act too gay,” and about 45% disagreed with the statement, “Coworkers are as likely to ask nice, interested questions about same-sex relationships as they are about heterosexual relationships.” […]
More than 20% of climate survey respondents reported experiencing exclusionary behavior in the past year, while about 40% reported observing exclusionary behavior due to gender, gender expression, gender identity, sexual orientation, or sexual identity. These numbers were significantly higher (49% and 60% respectively) for trans respondents. […]
Over one-third of climate survey respondents considered leaving their workplace or school in the past year.
 Clancy, Kathryn B. H., Katharine M. N. Lee, Erica M. Rodgers, and Christina Richey. “Double Jeopardy in Astronomy and Planetary Science: Women of Color Face Greater Risks of Gendered and Racial Harassment.” Journal of Geophysical Research: Planets, n.d., 2017JE005256. doi:10.1002/2017JE005256.
 Atherton, T. J., R. S. Barthelemy, W. Deconinck, M. L. Falk, S. Garmon, E. Long, M. Plisch, E. H. Simmons, and K. Reeves. “LGBT Climate in Physics: Building an Inclusive Community.” American Physical Society, College Park, MD, 2016.