A new toon in the gallery of cranky sociologists: Saskia Sassen, thanks to The Cranky Sociologists’s cartoonist-in-chief, Kevin Moore:

saskia_sassen

 

I have long been a big fan of Saskia Sassen’s work. You can read my review of her latest book, Expulsions, here. Sassen gave us the concept of the global city, a place where global flows congregate and clash (as is reflected in the toon above), where the extreme power of the processes of global capitalism encounter the expelled elements of it.

It is also in Sassen’s sociology that one can read about how the nation-states have not disappeared under global conditions, but have reconfigured themselves as part of global assemblages that contribute to global processes, and do indeed process global mechanisms at the national level. The very concept of assemblage is one that is important in Sassen’s work as it brings together elements that are usually conceptualized separately. Again, it is something demonstrated in an accessible manner in Expulsions. I cannot recommend that book enough as, I think it is a highly readable entry point into Sassen’s work. Then, one can work one’s way into more complex work.

I had the privilege of speaking on this panel at The University of Auckland about two weeks ago, which addressed the ongoing conflicts in the occupied Palestinian territories. We had a solid crowd of approximately 350 attendees. Two of the panellists were Palestinian speakers who offered vivid, moving accounts of daily life in Gaza and the West Bank under apartheid. It is a lengthy conversation, but parts of it, I believe, are worth a listen.

ExpulsionsEvery new book by Saskia Sassen is always a small event for me, since she is one of my favorite contemporary sociologist. This one is no exception. Expulsions: Brutality and Complexity in the Global Economy is a bit shorter than Sassen’s usual length but it has the usual “big picture” and dense writing that are characteristic of her style. Sassen is both an empirical and theoretical sociologist, so, every book of hers, marshalls a deep conceptual apparatus to explain disparate occurrences (or thick realities, as she calls them in this book). She sees these distinct and not-entirely similar trends are subterranean expressions of larger assemblages driven by a dual logic of inclusion / expulsion within the global context. However, this is ground-level work.

That’s a mouthful but that is the general idea and throughout the book, Sassen uses a variety of datasets and case studies to make her points, exploring in greater details four visual expressions of this inclusion / expulsion logic:

  1. shrinking of the economic spaces,
  2. the new rush for African land,
  3. financialization of everything,
  4. environmental destruction.

In all these four domains, we found the same logic of inclusion (something brought onto the global capitalist system) / expulsion (the exclusion and marginalization of the “losers” of the inclusion logic). Since the point of the book is to make the logic of expulsions visible, the focus is on extreme cases. However, because expulsion is the flip side of inclusion, it can occur in a context of economic growth, and therefore, remain deceptively out of sight. In addition, the inclusion / expulsion duality is often overlaid with a complexity / elementarity (yes, that’s a word, I checked) duality where complex mechanisms (such as financial instruments concocted by high-level mathematicians, and comprehensible by only a few) led to the elementary logic of expulsion (mass foreclosures).

The resulting expulsions Sassen define as elementary brutalities produced by complexity. Such complexity comes in various forms (again, financial instruments, structural adjustment programs, “free trade” contracts that lead to land dispossession, complex resource extraction technologies), through various institutions and organizational forms, but they lead to expulsions all the same, and acute ones at that.

But no matter what specific form such expulsions take, they all are part of a mechanism of what Sassen calls ‘savage sorting‘: the sorting of who will matter and be counted in economic indicators, and who will not and be sentence to live at what Sassen calls the systemic edge.

First, Sassen identifies the latest shift in capitalist accumulation with the 1980s. This is a familiar story: the end of the post-War period with its focus on redistribution, inclusion, social protections, etc. Reaganomics-type of economic policy in Western countries, the “lost decade” in the Global South led to an inversion of inequality dynamics with increasing concentration of income and wealth at the top and stagnation for the rest of social classes. Such a reversion of the “Trente Glorieuses” was not a conspiracy of the elites but also a systemic product of institutional, organizational, and technological processes. Not only that but this concentration could, for the first real time, be scaled up to a truly global level. This complex mix, Sassen calls a predatory formation.

But then, what Sassen is really interested in is not the nth statistical description of increased inequality and/or poverty. What she points to is something akin to a statistical ethnic cleansing where the expelled from shrunk (yet growing) economies are simply no longer visible (hence the picture of growth). The economic space is shrunk by pushing out the marginalized, those who no longer receive unemployment benefits, those who leave, those who are incarcerated, those who have committed suicide. Most of these things have happened or are happening in one way or the other, Sassen often uses the extreme example of Greece after the 2007 economic collapse: Greece underwent several waves of austerity imposed by the EU and its economy was pronounced as recovering because the measures and indices that are supposed to show such recovery actually ignore the social collapse.

So, on the one hand, there is the measured corporatized economy, now existing as a shrunk space, after divestment from social-contract, social-welfare-related expenses. It is not hard to see this is exactly what has happened to the countries subjected to austerity programs imposed from the EU:

“It leads one to wonder if this brutal restructuring was undertaken precisely in order to achieve a smaller but workable economic space that would show growth in GDP according to traditional metrics — even if it necessitates the expulsion from the economy, and its measures, of significant shares of the workforce and the small business sector. After all, a mere hint of GDP growth can be a positive signal to investors and financial markets, and this is a key achievement from the perspective of current IMF and European Central Bank policy — and not only in the EU. The alternative survival economies that are emerging exist in a different economic space, one that falls outside formal measures and indicators. For now they are not enough to meet the needs of the expelled and of the merely impoverished.” (43)

To put it simply, the logic of displacement looks like this:

Displacement (1)

This combination of shrinking of economic space / expulsion has occurred irrespective of the political / economic systems in place. For instance, if one look at incarceration in the United States, one can see a mix of privatization and deregulation (that is, the opening up of a market / corporate space), along with systemic racism and massive expulsion. But all of elements in the image above are the product of predatory formations that are themselves a mix of different institutional, organization, and technological mechanisms. On the face of it, they may look very different from each other and unrelated, but once reconceptualized as part of such logic of inclusion / expulsion, they bear some very Wittgensteinian family resemblances.

Sassen also demonstrates that the same logic of inclusion / expulsion is at work in the current land grab made necessary by (1) the rise in demand for industrial crops, such as biofuels, and food crops, and (2) growing interest from global investors (hence the rise in food prices). On the ground, this means the expulsion of small farmers, who then join the legions of urban poor, themselves expelled from the economic growth of the global cities, creating what Mike Davis had nicknamed Planet of Slums.

At the same time, this mass acquisition of land in the Global South was made possible because the IMF and the World Bank have used debt reduction as part of a disciplining regime, that was, again, supposed to integration countries of the Global South into the global economy, but resulted in elementary expulsions, as governments from these countries had to agree to conditions akin to austerity programs (the infamous structural adjustment programs). Sassen describes at length the mechanisms of land acquisition in the context of the discipline-through debt reduction.

A similar logic is at work in the financialization of everything that was so central to the crisis of 2008:

“The financialization of a growing number of economic sectors since the 1980s has become both a sign of power of this financial logic and the sign that it is exhausting its growth potential in the current phase, insofar as finance needs to use and invade other economic sectors in order to grow. Once it has subjected much of the economy to its logic, it reaches some type of limit, and the downward curve is likely to set in. One acute illustration of this is the development of instruments by some financial firms that allow them simultaneously to bet on growth in a sector and bet against that sector.” (137)

This is also a well known story and it is not hard to see the expulsions it created. The best documentary on that subject is Inside Job which does a good job of showing the globally-interrelated dynamics that created the pre-crisis situation: Wall Street, US academia, global investors, pension funds (local, national, and global), etc.

Finally, Sassen turns to her last form of expulsion: expulsion from the biosphere. The anthropocene era means that humans are having an irreversible effect on the biosphere’s ability to regenerate. This leads to the creation of dead landscapes through a variety of human practices that affect wildlife and fauna (we recently learned that extinctions are at an increasing pace) and flora. Sassen goes through a multiplicity of local instances and examples which can be mapped out below:

Expulsions from the biopshere (1)The fact that these instances of environmental degradation (that involves our now-familiar dynamic of inclusion / expulsions) can be found in a variety of political economies show that no system has a monopoly over bad environmental management.

Having gone through an enormous amount of data and a multiplicity of cases, Sassen pulls it all together in her concluding chapter where she explores more thoroughly the idea of systemic edge, whose key dynamic is incorporation (inclusion) / expulsion. The way I see it, Sassen uses incorporation / inclusion in two senses: (1) to describe the post-War period where redistribution mechanisms led to the incorporation of more actors within the system (minorities, women, etc.) and (2) as bringing something within the realm of the capitalist world-system (areas or sectors that were previous not included but now could, thanks to technology, institutions of global governance, etc.

But from her own examples, it is that second meaning that seems the most relevant at this point: inclusion comes at a price: expulsions in all the forms Sassen describes, be they social, economic, or ecological.This reads as very pessimistic as the book ends with the defining of the systemic edge as a space of expulsions, where the expelled are relegated. I guess her next book should be about that space since she spent this one describing the shrinking space at the system’s center.

Indeed, this is a very rich book that feel a bit unfinished. I do hope she gets to write Part II – Life at the Systemic Edge or some such title.

This is not an easy book but it is worth anyone’s while. What is important, I think, is how Sassen takes “stories” that most of us are now familiar with (the end of the Trente Glorieuses), the neoliberal turn, increase inequalities (a fertile topic before Picketty-mania stroke!), slum-ification of the global cities, environmental degradation, and then reconceptualizes them as part of a set of predatory formations. The strength of the book is, I think, in its deployment of Sassen’s conceptual apparatus. So, I wish this book got more play but not, it’s all Picketty all the time, and I’m concerned that this will eclipse a work that should receive greater publicity.

In any event, here is Sassen speaking about expulsions at the LSE:

Göran Therborn published The Killing Fields of Inequality as what looks like an expanded version of a 2009 article on the same subject. And contrary to Picketty’s massive economic volume, Therborn’s book is short and sweet even though it covers some of the same territory. However, Therborn’s book focuses more on theoretical conceptualizations of inequality as well as its social consequences.

This is visible right off the bat in the way Therborn defines inequality:

“Inequality is a violation of human dignity; it is a denial of the possibility for everybody’s human capabilities to develop. It takes many forms, and it has many effects: premature death, ill-health, humiliation, subjection, discrimination, exclusion from knowledge or from mainstream social life, poverty, powerlessness, stress, insecurity, anxiety, lack of self-confidence and of pride in oneself, and exclusion from opportunities and life-chances. Inequality, then, is not just about the size of wallets. It is a socio-cultural order, which (for most of us) reduces our capabilities to function as human beings, our health, our self-respect, our sense of self, as well as our resources to act and participate in this world.” (1)

This is, I think, one of the most powerful statement of what equality truly is, beyond the relatively simplistic (and always contentious, nevertheless) economic indicators that do not capture the multi-layered nature of the impact, and mixing of cause and consequence, of inequality. But it is precisely this multi-layered nature that necessitates a more nuanced and inclusive approach to examining inequality, which is what Therborn focuses on:

  1. a multi-dimensional conceptualization of inequality;
  2. within a historical and global context;
  3. produced through a variety of mechanisms;
  4. and often countered by equalization mechanisms (which Therborn argues for).

The simple idea is that inequality is produced by a variety of mechanisms and is therefore not inevitable (like some weird atmospheric event) and certainly not desirable considering the social devastation it produces (which reproduces it at the same time). As such, equalization mechanisms are needed and available.

So, first of all, inequality means exclusion which comes in two forms:

Two main doors of social exclusion

Out of these, Therborn notes three different effects (click on the image for larger view):

The mechanisms through whichinequality tears society apart

To summarize:

“The social space for human development is carved up and restricted, above all for the disadvantaged, of course, but not only for them. Secondly, the inequality of ownership of, control of or access to economic resources means that what has been produced in a given society can easily be dissipated by the privileged few. Thirdly, inequality of economic resources and their political deployment has negated the nineteenth-century liberal fears of democracy: that citizens’ power would encroach upon private property. Instead, big property owners have, most of the time in most countries, been able to dictate what is ‘sound economic policy’.” (22)

The greater the inequality, the more of all three effects we will observe.

No conceptual work would be complete with some distinction and clarification although I do not find his conceptualization of the difference between difference and inequality persuasive:

Difference Inequality
Assumed or given Socially constructed
No commonality assumed Assumed commonality
No violation of norm of equality Violation of norm of equality
Difference can coexist with inequality

I have to say that I am not really convinced by this. Differences can be as socially constructed as inequalities and these inequalities can be constructing through othering, that is, by denying any commonality with the class of people being stuck at the bottom of the social ladder. Similarly, inequality is often based on some imposed norm of essential inequality (gender, for instance) whether that supposed essence is assumed to be religion, tradition, or nature.

How much equality do we need? Here, Therborn invokes Amartya Sen’s capability approach to punt: inequalities prevent billions of people from full human development. Therefore, the focus should be on increasing capability for all and reducing social bads.

The bulk of Therborn’s conceptual work goes to delineating the different types of inequalities (click on the image for a larger view):

Three kinds of inequalityAccording to Therborn, while the mechanisms of vital and resource inequalities have been amply studied, the social sciences have yet to give existential inequality the attention it deserves. On the one hand, I disagree: Therborn refers to sexism, racism, colonialism, etc. and those have been extensively studied. On the other hand, yes, there have been discussions within the social sciences regarding identity politics as existential inequality, so conceived, goes back to issues of privileges and disadvantages.

Resource inequality refers not just to economic matters but also education, all forms of cultural inequality, inequalities in symbolic and social capital, as well as inequalities of power.

Needless to say, the distinction is conceptual. There is no question that these different forms of inequalities overlap and influence each other, and have impacts on one another.

How are inequalities produced and maintained?

“Inequalities are produced and sustained socially by systemic arrangements and processes, and by distributive action, individual as well as collective. It is crucial to pay systematic attention to both. ‘Distributive action’ is here taken as any social action, individual as well as collective, with direct distributive consequences, be they actions of systemic advance or retardation, or of allocation / distribution.” (55)

Therborn identifies four such distributive actions, each involving both individual actions (what Therborn call ‘direct agency’) and systemic dynamics (click on the image for a larger view):

--Types of distributive action--I numbered these actions because Therborn see them as a cumulative continuum, with distanciation at one polar end, and exploitation at the other polar end of the continuum. Each layer adds more inequalities to the system, with exploitation (which includes slavery as extreme form) as the most unequal.

However, each one of these distributive actions can be countered by an equalizing mechanism:

--Types of equality mechanisms--

I numbered them to refer them to their respective distributive action (and like the distributive actions, these mechanisms can be individual or collective).

So, this is the basic conceptual apparatus that Therborn deploys to then get to the historical and empirical aspects of inequality, that is, match the concepts to the data. Note that the apparatus is more descriptive than predictive.

I have to say that this is where the book gets a bit tedious mostly because of the too-limited use of some data vizualization. It is really useless to read paragraphs and paragraphs of data. I wish these empirical sections had been better visualized. I think Therborn is going to lose a lot of non-specialist readers on that aspect alone even though it is a book that should get a wider audience than academic types.

That being said, Therborn reviews the data based on his inequality three-part apparatus. Regarding vital inequalities:

“For recent increases in vital inequality, there are two main suspects. One is increasing economic uncertainty and polarization, between the unemployed and the labour market marginalized, on the one hand, and the surfers on the boom waves, on the other. The other is nowadays often called ‘lifestyle’, but is better termed ‘life-options’. It is not so much a choice of style as a perspective of possible options. People who have little control of their basic life situation, of finding a job, of controlling their work context, of launching a life-course career, may be expected to be less prone to control the health of their bodies – to notice and to follow expert advice on tobacco, alcohol and other drugs, on diet and exercise – than people who have a sense of controlling their own lives.” (82-3)

Regarding existential inequalities:

“Even though blatant, institutionalized existential inequality, such as racism, sexism and ruthless developmentalism or ‘civilizing’ zeal, have been eroded, existential inequality is still permeating contemporary societies.

(…)

There are also current social tendencies driving new forms of existential inequality: de-industrialization outsourcing, immigration of the poor, and labour market marginalizations. Such tendencies are now directed against an ‘underclass’ of people marginalized or excluded from the labour market, the second generation of industrial immigrants, poor single mothers, the children of de-industrialized workers. In Britain, they have been given a new pejorative identity as the ‘chavs’ (Jones 2011). In a US conservative bestseller portrait, they are a new ‘lower class’, unmarried, lazy, dishonest and godless (Murray 2012). Class is here returning as an existential put-down.” (88-9)

[Note: I totally resent that Therborn cites Murray repeatedly, just positing him as a conservative rather than an awful racist who should have been banned for academic status ever since the publication of the giant pile of horse manure that is The Bell Curve.]

And as for resource inequalities, the story is well-known: deindustrialization, rise of financial capitalism, globalization and the rise of transnational forces able to undermine the social safety nets. On education, Therborn, I think Therborn engages in too much generalizing (for instance, that private systems are better at the primary and secondary levels). One cannot, on the one hand, deplore the persistence of educational gaps and not see the impact of private systems on such persistence.

As for power,

“Within nations, social movements, collective associations and wide-franchised elections – democratization, in short – have brought about a major equalization of political resources, once monopolized by monarchs and other despots. But, as with economic resources, political equalization has been stopped or reversed recently, by de-unionization, political party erosion, and general social dissolution of the popular classes. A difference from what has happened to economic resources, which are ever more concentrated, has been the rise of electronic social media and their possibilities of self-generated mass communication.” (99)

I think the jury is still out on that one. There may be a crisis of legitimation, but yesterday’s European Parliamentary elections show that the reaction is not one of demand for more democracy. Quite the opposite.

Therborn shows that progress on vital inequalities is still inadequate, even in some developed countries. At the same time, again, in developed countries, there has been considerable progress on existential inequality (gay rights, for instance), but I would argue that this has been at the expenses of resource inequalities. In other words, the power elite has figured out that they could keep on beating up on unions and the poor, as long as there was some (cost-free) progress on identity politics matters, there would be no class-based social movements to demand changes.

So where does this leave us:

“Violent revolutions, large-scale industrial wars, profound economic crisis – strong storms have been necessary to tame the ferocious anti-egalitarianism of late-feudal, patriarchal and modern capitalist societies. However, there has also been a fourth kind of egalitarian moment. Under certain circumstances, far-reaching peaceful social reform has been possible. This is obviously the experience most relevant to the current world.” (155)

And by fourth moment, Therborn mean “les trente glorieuses” (the post-WWII period until the 1980s) and the current political movement in Latin America.

When it comes to reducing inequalities, Therborn argues that this will require forces of equalization and that these can be divided in two: forces of demand (for equality) and forces of supply (those social actors who can actually deliver equalization) based on their motivations.

So, regarding these forces of demand, exit the labor movement and the working class, enter identify-based movements and what Therborn solidaristic individualism:

“Solidaristic individualism – ‘I want to choose my own lifestyle, but I am concerned about the possibilities of others to make their choice’ – is a vital force of equality. It provided the vibrant, albeit unsustainable, dynamic of the Occupy movements (see, further, Castells 2012; Mason 2012).” (162)

I think he is absolutely right on that.

What of the forces of supply, then?

“Equality derives basically from demand. But as social equality is a social force of cohesion, of combat as well as of development, it has its forces of supply, driven first of all by fear. There is the fear of the unequals, of their anger and their possible protests and rebellion. Secondly, there is the fear of the external enemy, the fear of not being up to the lethal capacity of the latter. Thirdly, there is the fear of backwardness, and projects of inclusive national development. While fear is a basic source of equalization measures by the powerful and privileged, it is not the only one. Ruling elites and/or their staff are not always fully absorbed by their own privileges and greed. They are not necessarily incapable of comprehensive visions and far-sighted strategic calculations – occasionally even of empathy with their subjects.” (163)

Again, here, I would argue that the elites have been able to continue the pursuit of resource inequalities by trading it for existential equalization.

For the future, Therborn sees three potential battlefields (and they are all institutional and systemic: family, capitalism, and nation as all three are essential in producing inequalities. There has been a lot of progress on the family front, not just with the redefinition of family in and of itself (and the progressive acceptance of multiple family forms) but also with respect to children’s rights. Ultimately, that battlefield is about individual rights to form families of one’s choice. When it comes to capitalism, though, Therborn goes back rights tied to labor and against precarization. Finally, the national battlefield goes to rights of citizens:

“Asserting the rights of citizens means, first of all, a vigorous defence of democracy, of people’s right to self-determination. Citizens have a right to assert their collective will regarding their economy and their environment over any private capital interests, or any anonymous global aggregation of, e.g., financial markets. The ongoing 2008 crisis, caused by an absence of any civic control over the opulent little world of reckless speculators and high-stake casino-gamblers, acted out more in Europe than in America, is the costliest defeat of the North Atlantic democracies since the German crash of 1931–3.” (173)

Therborn argues that these battlefields might not be primarily in developed countries but outside of the Global North. But he also thinks that certain factors will lead to fighting for equalization:

  1. the obvious cost of misery that is visible to all;
  2. the crisis of legitimation for the elite after they destroyed the economy;
  3. equality is good for society.

I am not so sure about #1, the rise of the Tea Party, and fascist parties all over Europe are precisely movements that are based on a complete lack of compassion for underdogs and victims of all forms of inequalities. They are based on resentment and hatred. That’s an extra obstacle that Therborn does not consider.

Yes, the elites have been somewhat discredited but the challenges have been limited: a threat of protest at commencement speech, the short-lived Occupy movement and Arab Spring movements. None of the contestation has led to any systemic change.

Yes, equality is good for society and there is ample data to prove it, but the dominant discourse is not that idea at all, and especially considering, again, my response to #1.

So, this is a book very much worth reading and important. I don’t agree with all of it. The conceptual apparatus is worth exploring and using. The diagnosis is sound, but the prescriptions, I think, are a bit too optimistic.

Nevertheless, I think this is required reading for all sociologists.

And while you’re at it, also go read Kathleen Geier’s review.

By David Mayeda

In December 2012, The Lancet published an interesting article titled, “Healthy life expectancy for 187 countries, 1990—2010: a systematic analysis for the Global Burden Disease Study 2010” (to see full article, free registration is required). Using data from 2010, the authors’ analyses of studies illustrate a variety of health indicators across 187 countries. In particular the authors address the construct of “healthy life expectancy,” which speaks to the average number of years an individual within a certain country can expect to live from a certain life stage (e.g., from birth) in good health. By good health, the authors mean absence of disability, not acquiring a major disease, and I would presume a variety of other indicators (e.g., free of heavy violence and injuries).

The results, while perhaps predictable, are a telling illustration of global stratification. See visual, below (top image, labelled “A” represents male averages, and image below, labelled “B” represents female averages):

Pretty clear, countries across much of western Europe, Canada, Singapore, and New Zealand have the highest healthy life expectancies — their citizenries expecting to live relatively healthy lives up until their late 60s for males and early 70s for females. And then in Japan, males and females both can expect to live healthy into their early 70s. Of course there would be stratified patterns of inequality within those countries, but on average, their citizens’ healthy life expectancies are very high from a comparative global standpoint. In contrast, across much of Africa, in Afghanistan, and Papua New Guinea, males and females can expect to stay healthy only up to about their 40s or early 50s.

The authors also highlight Haiti, comparing it with Japan as the two countries with the greatest disparities: “Across countries, male healthy life expectancy at birth in 2010 ranged from 27·8 years (17·2—36·5) in Haiti to 70·6 (68·6—72·2) in Japan. Female healthy life expectancy at birth in 2010 ranged from 37·1 years (26·8—43·8) in Haiti to 75·5 (73·3—77·3) in Japan,” also noting the significance that the catastrophic earthquake had on Haiti in 2010. Japan of course also experiences natural disasters, such as earthquakes and tsunamis. However countries like Haiti are much less equipped to cope with earthquakes due to a lack of infrastructure and technology, ultimately tied to poverty, which many critical sociologists would say are tied further to colonial and neo-colonial relationships.

And then there are life expectancy rates as a whole. This a pretty busy table, including life expectancies and healthy life expectancies, for males and females, years 1990 and 2010 across all 187 countries. But the information is extremely useful in demonstrating how social inequalities across the globe result in peoples’ differing lived experiences along clear patterns.

So while we’ve seen both life expectancies and healthy life expectancies rise for males and females in most (if not all) countries from 1990 to 2010, the global disparities are still massive.

The disparities also speak to the concept of “slow violence” that I first saw here, and is further explained by Jacklyn Cock here:

“much destruction of human potential takes the form of a ‘slow violence’ that extends over time. It is insidious, undramatic and relatively invisible. By slow violence I mean what Rob Nixon calls ‘the long dyings,’ a violence that occurs gradually and out of sight, a violence of delayed destruction that is dispersed across time and space, an attritional violence that is typically not viewed as violence at all. Both environmental pollution and malnutrition are forms of this slow violence. Both instances are relatively invisible and involve serious damage which develops slowly over time.”

So we don’t think of these colossal disparities as examples of global violence. Instead we see them as unfortunate manifestations of poverty, perhaps reflecting a lack of leadership within the countries on the lower end of our globally stratified world. But really, mass social disparities are a form of violence in and of themselves because the less resources one has, the less they will be able to cope with things when crises emerge, whether the crisis be losing a job, having one’s house broken into, being in a car accident, or coping with a tsunami.

Furthermore, we know that when one lives in a community with higher levels of deprivation, certain crises are more common — physical health concerns, crime, educational concerns, un/under-employment. So the contributions to slow violence add up and have cumulative effects on individuals within those communities.

What I found additionally helpful about Jacklyn Cock’s article was how she spoke of sociologists’ social responsibility to the lived experiences of those coping with slow violence and heavier levels of overt violence/deprivation:

“Sociologists must be willing to extend their experiences into the lives of those they research. They must be willing to spend time in homes, mines, and factories, for extended periods of time. It is from this vantage point, from below, that social processes can be exposed and rigorously analyzed. Similarly, “organic public sociology’ ‘makes visible the invisible’ and works in close connection with a ‘visible, thick, active and often counter public.’ This involves emphasizing collective work and rejecting the call of C. Wright Mills ‘to stand for the primacy of the individual scholar.’ Instead, in this highly individualized neoliberal moment, sociologists have to stand in solidarity with the poor and the oppressed.”

Blogging and publishing in scholarly journals are hopefully helpful, but they sure aren’t adequate. Gotta get outa that ivory tower, cause confining oneself to academic circles is merely another pathway to reproducing inequality.