Diet Culture v. The Cultural Diet
Image description: A formal headshot of the author.
Positionality Statement: This post is written by Ojus Phogat, a second-year student at UMBC and a student-staff member at the Women’s Center. I am a South Asian American woman who has felt the persistent effects of diet culture first-hand. In writing this blog, I hope to identify these impacts and uncover the systems of oppression that keep them afloat. As a reader, I wish to encourage you to alter the way you pass judgment on yourself and others. The more we engage in fatphobic rhetoric, which stems from white supremacy and the patriarchy, the more we uphold these oppressive systems. To all my fellow women of color who have ever been made to feel like less because of the way you look: I hope you learn that you have always been enough.
When I was nine years old, I went to India for my grandfather’s funeral. After the cremation ritual, I was gathered into a room of extended family (most of whom were strangers to me) where the following conversation took place:
Random Uncle: “Do you ever walk on the treadmill?”
Me, a fairly active kid who did hours of dance, basketball, and swimming, and was yes chubby: “Hain Ji?” *yes sir*
Random Uncle: “At what speed? ZERO!”
*eruption of laughter from the surrounding guests*
His Wife: “Take it from me; all the housework you’ll have to do when you’re married will keep it off, but it’s better to start now. We only care about you.”
Image Description: GIF of Oprah wearing a purple sweater and white button-down. Saying “what?”. This image was a snippet from Oprah’s interview with Meghan Markle.
While this was not the first time I heard these kinds of comments from family members, I was crushed. And I sat crying at my grandfather’s funeral, not out of the sadness of his passing (because, to be honest, I didn’t know him very well), but because relatives I didn’t even know decided their opinions on my body were so profound that they had a dire need to communicate them with all the surrounding patrons and me IMMEDIATELY.
Image Description: Pictured is a graphic design from @recipiesforselflove on Instagram. The image displays a pale pink background and the text “stop fat-shaming disguised as health concerns” is placed slightly left of center. A black woman is illustrated in the bottom right-hand corner wearing a blue tank top and black pants. She is encompassed in a greyish-pink circle and surrounded by tall green plants.
From the first moment of our consciousness, we (women of color) are raised to think of weight as one of our defining characteristics. Something that measures how much human decency we will be allotted, how many people will treat us with respect, and of course, “most importantly” (as many of my fellow South Asian women have been told) how many marriage proposals we will receive when we are older. It does not matter how much we work out or eat nutrient-rich meals; if we do not visually conform to society’s standard of the ideal body, we are not only ridiculed for it, but our existence itself is categorized as inferior. We are silenced, shunned, and demonized for simply existing in non-white, fat bodies. Whether it is from how we observe the world or how we are treated within it, we grow to learn that being fat equates with being of less value, and so we turn to the alternative: ensuring “smallness” by any means necessary.
In order to contextualize western diet culture’s impact on specifically women of color, it is critical to understand its origin as being one compounded by systems of white supremacy and the patriarchy. These systems feed into the creation of a diet culture stemming from anti-blackness that is used as a tool to pit women and groups of color against one another.
Diet Culture & Women of Color
For many communities of color, the discrepancy between how we are taught to consume food—in schools and from our friends—and the cultural foods we enjoy in the comfort of our own homes cultivates a relationship with food defined by confusion, embarrassment, and shame. We are taught that things like carbs and “fatty” oils are the devil incarnate, and for cultural diets—defined by dishes artfully composed of rice and noodles—this can be detrimental. The Indian meals of my childhood like khichdi, pulao, and pav bhaji—rich in spices and made with a foundation of rice or bread—would be considered “unhealthy” because of the carbs and oil they contain. These very meals that nursed me back to health when I fell sick and energized me after hours of dance practice; would also be the source of my shame during school lunch periods and visits to the doctor’s office. Any nutritional value and traditional significance of these and other cultural dishes are often overshadowed by a mistaken idea of what is “healthy”—which in this case really equates to practices that result in supposed physical “smallness.”
The need to conform society to one idea of “health”—which standardizes a “correct” diet —controls how communities of color and communities of women form their relationships with food and nourishment. Health, in this case, becomes a concept encompassing what patterned behaviors keeps one from becoming fat. It dictates how individuals must engage in nutrition in exchange for societal acceptance. This phenomenon, while detrimental to all people—in this case explicitly discussing those impacted by Western practices of diet culture—affects women of color differently as they live in the limbo of two different, often competing cultural identities, each with their own social diet pressures, in conjunction with the necessary pursuit of femininity.
To center white-ness when creating the standard and “correct” American diet, colonizes nutrition and manipulates the mentality around health. It serves to Other* various cultural diets by making Western “health foods” the norm and vilifying any foods that stray from these guidelines. In turn, society claims that the very recipes that strengthened our ancestors, the very recipes that have quite literally borne and sustained our lineages are unacceptable. In reality, what is unacceptable is the rhetoric of disgust and inferiority that often marks cultural food sources. The idea that one should not consume the traditional dishes of their ancestry because of the “white” ideal diet is racist.
Take, for instance, the narrative surrounding MSG (monosodium glutamate)—a food additive utilized in many foods and “naturally found in foods like tomatoes and cheese”(Yeung, 2020), but ridiculed because of its use in traditional Chinese meals. The media has marked MSG as a dangerous and unhealthy ingredient and has linked it to conditions like asthma, drowsiness, and headaches (but not by any scientific backing). This racist rhetoric has steered people away from MSG and has forced the Chinese American community to be mindful of the backlash they may face in using the ingredient, especially for restaurant owners. The overall stigma that surrounds this ingredient displays just how much power white institutions have in dispelling the use of products, especially when those products hold a particular significance in BI-POC cultural cuisines.
The Implications of the Small Feminine Body
There is also a physical element to the requirement of smallness for feminine bodies. It operates under the assumption that women should occupy as little space as physically possible so as to keep their positions of power stifled. The presumption is that women—as the “submissive” gender—must bolster male masculinity by embodying the opposite characteristics of what men possess. By this “rule,” if men are meant to be large to monopolize space and contribute to their dominance, women must then be as small as possible to make “smaller” men adhere to this expectation. Women alone must assume the burden of changing themselves to allow for men to conform to the ideals they have set. Straying away from this ideal—embodying fatness and taking up greater space as a woman—means undermining these systems of the patriarchy that award men greater dominion over the world.
For women of color who reside in the western world, the pursuit of femininity means the expectation of smallness is compounded by the need (for survival purposes) to shed their melanin and present as light-skinned as possible. Because society masculinizes women of color, specifically brown and black women, they must pursue femininity more extremely because of their skin color. If not, they are ridiculed and solidify their low position on the social ladder. Because of this they feel a greater emphasis to conform to the ideals of western femininity, which encompasses the prerequisite of smallness. In doing so, they may often feel at odds with connecting to the traditional cultural foods they grew up with and abiding by the rules of the society in which they reside.
Imperialism’s production of the beauty standard—the necessity of thinness and whiteness—for women and girls in places like India portrays this phenomenon at work. The colonial impact left by Persia and Britain in South Asia has ingrained ideologies about correct body shape, colorism, and anti-blackness. 
Image Description: Pictured is a scene from the era of British rule in India. Depicted are British soldiers, dressed in red and white garments, invading an Indian palace. The soldiers hold rifles and clouds of smoke surround them.
Since the reign of the Mughals and later the British East India Company, Indian culture has been defined by the idea that the highest cultural capital** is awarded to those of lighter skin and less weight. Because conforming more to this ideal cultural behavior meant increasing one’s socio-economic status, adhering to the beauty standard was a matter of SURVIVAL. It meant that the closer you were to being this standard the better you would be treated by the foreigners who had come to rule your land and who controlled economic and social production within it.
Image Description: Pictured is an infographic made up of a light tan background created by Taylor Wolfram. It says “6 Ways to Be a Fat Ally”. And lists “ treat fat people with respect and dignity, call out fatphobia when you hear it and see it, seek out fat stories from fat people, believe fat people, ask restaurants, bars, special event venues, etc, to provide size-inclusive seating options, take fat friends and family to fat-accessible spaces”.
So with these foundational elements of diet culture’s impact in mind, we can then ask ourselves:
What can we do to mitigate and reverse the rather negative ramifications of this mindset?
We can change the way we think and talk about bodies
They are vessels that carry us through our day, why must we comment on every one we see …?
We can advocate for ourselves and others when disrespectful rhetoric is used
You deserve to be vocal and correct disrespect even if it is viewed as normalized.
And maybe most importantly we can learn to view ourselves from a neutral lens
Your body is none other than how you move physically from place to place. To frame it in this way may help the preoccupation with how we are perceived because of it.
I know what you’re thinking: these tips are much easier said than done. And you are correct! But, this doesn’t mean we shouldn’t hold ourselves accountable when we say or think about bodies negatively. It also means that if you are being degraded for your appearance: STAND UP FOR YOURSELF! Real change can only be possible when we—women of color—learn that we are worthy of taking up space in this world.
Footnotes
* The act of alienating something by highlighting its “abnormal” characteristics
** The amount of societal status one is given based on various factors (i.e., education, skills, wealth, and discussed the most in this case appearance)
Resources and recommendations you should be sure to check out:
CNN: MSG in Chinese Food Isn’t Unhealthy — You’re Just Racist, Activists Say.
Yeung, Jessie. “MSG in Chinese Food Isn’t Unhealthy — You’re Just Racist, Activists Say.” CNN, Cable News Network, 19 Jan. 2020, https://www.cnn.com/2020/01/18/asia/chinese-restaurant-syndrome-msg-intl-hnk-scli/index.html.
Harvard University: Occidentalisation of Beauty Standards: Eurocentrism in Asia
Chen, Toby, et al. “Occidentalisation of Beauty Standards: Eurocentrism in Asia.” Zenodo, Harvard University , 16 Dec. 2020, https://zenodo.org/record/4325856#.YZvkpr1Ki3I.
Gloria Lucas: Nalgona Positivity Pride
Yesika Salgado: What Comes After Loving Yourself? Advice from a Fat Fly Brown Girl
Yeskia Selgado: The Hunger
Teen Vogue: Fat is Not a Bad Word
Taylor Wolfram: 6 ways to Be a Fat Ally
Allison Rachel: Recipes for Self-Love
NPR: Code Switch- Is Beauty In The Eyes of The Colonizer
Image description: A formal headshot of the author.
Positionality Statement: This post is written by Ojuswani Phogat, a second-year student at UMBC and a student-staff member at the Women’s Center. I am a South Asian American woman who has felt the persistent effects of diet culture first-hand. In writing this blog, I hope to identify these impacts and uncover the systems of oppression that keep them afloat. As a reader, I wish to encourage you to alter the way you pass judgment on yourself and others. The more we engage in fatphobic rhetoric, which stems from white supremacy and the patriarchy, the more we uphold these oppressive systems. To all my fellow women of color who have ever been made to feel like less because of the way you look: I hope you learn that you have always been enough.
When I was nine years old, I went to India for my grandfather’s funeral. After the cremation ritual, I was gathered into a room of extended family (most of whom were strangers to me) where the following conversation took place:
Random Uncle: “Do you ever walk on the treadmill?”
Me, a fairly active kid who did hours of dance, basketball, and swimming, and was yes chubby: “Hain Ji?” *yes sir*
Random Uncle: “At what speed? ZERO!”
*eruption of laughter from the surrounding guests*
His Wife: “Take it from me; all the housework you’ll have to do when you’re married will keep it off, but it’s better to start now. We only care about you.”
Image Description: GIF of Oprah wearing a purple sweater and white button-down. Saying “what?”. This image was a snippet from Oprah’s interview with Meghan Markle.
While this was not the first time I heard these kinds of comments from family members, I was crushed. And I sat crying at my grandfather’s funeral, not out of the sadness of his passing (because, to be honest, I didn’t know him very well), but because relatives I didn’t even know decided their opinions on my body were so profound that they had a dire need to communicate them with all the surrounding patrons and me IMMEDIATELY.
Image Description: Pictured is a graphic design from @recipiesforselflove on Instagram. The image displays a pale pink background and the text “stop fat-shaming disguised as health concerns” is placed slightly left of center. A black woman is illustrated in the bottom right-hand corner wearing a blue tank top and black pants. She is encompassed in a greyish-pink circle and surrounded by tall green plants.
From the first moment of our consciousness, we (women of color) are raised to think of weight as one of our defining characteristics. Something that measures how much human decency we will be allotted, how many people will treat us with respect, and of course, “most importantly” (as many of my fellow South Asian women have been told) how many marriage proposals we will receive when we are older. It does not matter how much we work out or eat nutrient-rich meals; if we do not visually conform to society’s standard of the ideal body, we are not only ridiculed for it, but our existence itself is categorized as inferior. We are silenced, shunned, and demonized for simply existing in non-white, fat bodies. Whether it is from how we observe the world or how we are treated within it, we grow to learn that being fat equates with being of less value, and so we turn to the alternative: ensuring “smallness” by any means necessary.
In order to contextualize western diet culture’s impact on specifically women of color, it is critical to understand its origin as being one compounded by systems of white supremacy and the patriarchy. These systems feed into the creation of a diet culture stemming from anti-blackness that is used as a tool to pit women and groups of color against one another.
Diet Culture & Women of Color
For many communities of color, the discrepancy between how we are taught to consume food—in schools and from our friends—and the cultural foods we enjoy in the comfort of our own homes cultivates a relationship with food defined by confusion, embarrassment, and shame. We are taught that things like carbs and “fatty” oils are the devil incarnate, and for cultural diets—defined by dishes artfully composed of rice and noodles—this can be detrimental. The Indian meals of my childhood like khichdi, pulao, and pav bhaji—rich in spices and made with a foundation of rice or bread—would be considered “unhealthy” because of the carbs and oil they contain. These very meals that nursed me back to health when I fell sick and energized me after hours of dance practice; would also be the source of my shame during school lunch periods and visits to the doctor’s office. Any nutritional value and traditional significance of these and other cultural dishes are often overshadowed by a mistaken idea of what is “healthy”—which in this case really equates to practices that result in supposed physical “smallness.”
The need to conform society to one idea of “health”—which standardizes a “correct” diet —controls how communities of color and communities of women form their relationships with food and nourishment. Health, in this case, becomes a concept encompassing what patterned behaviors keeps one from becoming fat. It dictates how individuals must engage in nutrition in exchange for societal acceptance. This phenomenon, while detrimental to all people—in this case explicitly discussing those impacted by Western practices of diet culture—affects women of color differently as they live in the limbo of two different, often competing cultural identities, each with their own social diet pressures, in conjunction with the necessary pursuit of femininity.
To center white-ness when creating the standard and “correct” American diet, colonizes nutrition and manipulates the mentality around health. It serves to Other* various cultural diets by making Western “health foods” the norm and vilifying any foods that stray from these guidelines. In turn, society claims that the very recipes that strengthened our ancestors, the very recipes that have quite literally borne and sustained our lineages are unacceptable. In reality, what is unacceptable is the rhetoric of disgust and inferiority that often marks cultural food sources. The idea that one should not consume the traditional dishes of their ancestry because of the “white” ideal diet is racist.
Take, for instance, the narrative surrounding MSG (monosodium glutamate)—a food additive utilized in many foods and “naturally found in foods like tomatoes and cheese”(Yeung, 2020), but ridiculed because of its use in traditional Chinese meals. The media has marked MSG as a dangerous and unhealthy ingredient and has linked it to conditions like asthma, drowsiness, and headaches (but not by any scientific backing). This racist rhetoric has steered people away from MSG and has forced the Chinese American community to be mindful of the backlash they may face in using the ingredient, especially for restaurant owners. The overall stigma that surrounds this ingredient displays just how much power white institutions have in dispelling the use of products, especially when those products hold a particular significance in BI-POC cultural cuisines.
The Implications of the Small Feminine Body
There is also a physical element to the requirement of smallness for feminine bodies. It operates under the assumption that women should occupy as little space as physically possible so as to keep their positions of power stifled. The presumption is that women—as the “submissive” gender—must bolster male masculinity by embodying the opposite characteristics of what men possess. By this “rule,” if men are meant to be large to monopolize space and contribute to their dominance, women must then be as small as possible to make “smaller” men adhere to this expectation. Women alone must assume the burden of changing themselves to allow for men to conform to the ideals they have set. Straying away from this ideal—embodying fatness and taking up greater space as a woman—means undermining these systems of the patriarchy that award men greater dominion over the world.
For women of color who reside in the western world, the pursuit of femininity means the expectation of smallness is compounded by the need (for survival purposes) to shed their melanin and present as light-skinned as possible. Because society masculinizes women of color, specifically brown and black women, they must pursue femininity more extremely because of their skin color. If not, they are ridiculed and solidify their low position on the social ladder. Because of this they feel a greater emphasis to conform to the ideals of western femininity, which encompasses the prerequisite of smallness. In doing so, they may often feel at odds with connecting to the traditional cultural foods they grew up with and abiding by the rules of the society in which they reside.
Imperialism’s production of the beauty standard—the necessity of thinness and whiteness—for women and girls in places like India portrays this phenomenon at work. The colonial impact left by Persia and Britain in South Asia has ingrained ideologies about correct body shape, colorism, and anti-blackness.
Image Description: Pictured is a scene from the era of British rule in India. Depicted are British soldiers, dressed in red and white garments, invading an Indian palace. The soldiers hold rifles and clouds of smoke surround them.
Since the reign of the Mughals and later the British East India Company, Indian culture has been defined by the idea that the highest cultural capital** is awarded to those of lighter skin and less weight. Because conforming more to this ideal cultural behavior meant increasing one’s socio-economic status, adhering to the beauty standard was a matter of SURVIVAL. It meant that the closer you were to being this standard the better you would be treated by the foreigners who had come to rule your land and who controlled economic and social production within it.
Image Description: Pictured is an infographic made up of a light tan background created by Taylor Wolfram. It says “6 Ways to Be a Fat Ally”. And lists “ treat fat people with respect and dignity, call out fatphobia when you hear it and see it, seek out fat stories from fat people, believe fat people, ask restaurants, bars, special event venues, etc, to provide size-inclusive seating options, take fat friends and family to fat-accessible spaces”.
So with these foundational elements of diet culture’s impact in mind, we can then ask ourselves:
What can we do to mitigate and reverse the rather negative ramifications of this mindset?
We can change the way we think and talk about bodies
They are vessels that carry us through our day, why must we comment on every one we see …?
We can advocate for ourselves and others when disrespectful rhetoric is used
You deserve to be vocal and correct disrespect even if it is viewed as normalized.
And maybe most importantly we can learn to view ourselves from a neutral lens
Your body is none other than how you move physically from place to place. To frame it in this way may help the preoccupation with how we are perceived because of it.
I know what you’re thinking: these tips are much easier said than done. And you are correct! But, this doesn’t mean we shouldn’t hold ourselves accountable when we say or think about bodies negatively. It also means that if you are being degraded for your appearance: STAND UP FOR YOURSELF! Real change can only be possible when we—women of color—learn that we are worthy of taking up space in this world.
Footnotes
* The act of alienating something by highlighting its “abnormal” characteristics
** The amount of societal status one is given based on various factors (i.e., education, skills, wealth, and discussed the most in this case appearance)
Resources and recommendations you should be sure to check out:
CNN: MSG in Chinese Food Isn’t Unhealthy — You’re Just Racist, Activists Say.
Yeung, Jessie. “MSG in Chinese Food Isn’t Unhealthy — You’re Just Racist, Activists Say.” CNN, Cable News Network, 19 Jan. 2020, https://www.cnn.com/2020/01/18/asia/chinese-restaurant-syndrome-msg-intl-hnk-scli/index.html.
Harvard University: Occidentalisation of Beauty Standards: Eurocentrism in Asia
Chen, Toby, et al. “Occidentalisation of Beauty Standards: Eurocentrism in Asia.” Zenodo, Harvard University , 16 Dec. 2020, https://zenodo.org/record/4325856#.YZvkpr1Ki3I.
Gloria Lucas: Nalgona Positivity Pride
Yesika Salgado: What Comes After Loving Yourself? Advice from a Fat Fly Brown Girl
Yeskia Selgado: The Hunger
Teen Vogue: Fat is Not a Bad Word
Taylor Wolfram: 6 ways to Be a Fat Ally
Allison Rachel: Recipes for Self-Love
NPR: Code Switch- Is Beauty In The Eyes of The Colonizer
New
episode coming this Friday!
Featuring Dr. Eric Stokan, an assistant professor in UMBC's Department of Political Science.
Subscribe on Spotify, Apple, or Amazon!
About The Series
Retrieving the Social Sciences is
a production of the UMBC Center for Social Science Scholarship. Our
podcast host is Dr. Ian Anson, our director is Dr. Christine Mallinson,
our associate director is Dr. Felipe Filomeno and
our production intern is Jefferson Rivas. Our theme music was composed and
recorded by D’Juan Moreland. Special thanks to Amy Barnes and Myriam Ralston for production assistance. Make sure to follow us on Twitter, Facebook, Instagram, and YouTube, where you can find full video
recordings of recent UMBC events.
]]>
New episode coming this Friday! Featuring Dr. Eric Stokan, an assistant professor in UMBC's Department of Political Science. Subscribe on Spotify, Apple, or Amazon! About The Series...
https://socialscience.umbc.edu/podcast/
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Mon, 22 Nov 2021 12:36:48 -0500
Mon, 07 Mar 2022 08:28:24 -0500
Baltimore Field School Culminating Event (Free)
"Scholarly Reportage and the End of Extraction"
Scholarly Reportage and the End of Extraction
Connecting People and Public information
6:30-8pm on Tuesday, November 30, 2021
Free tickets on Eventbrite
How might scholars work with journalists and organizers to better serve the public and share access to public information without being extractive?
Join a discussion on how independent media outlets can reimagine journalism and get information directly to the public, without being extractive. This conversation will explore how scholars might work with journalists to better serve the public and share access to public information.
Sarah Alvarez is the founder and editor ofOutlier Media, a Detroit-based service journalism organization that identifies, reports, and delivers valuable information to empower residents to hold landlords, municipal government, and elected officials accountable for long standing problems.
J. Brian Charles is a Baltimore-based reporter for The Trace, a team of journalists exclusively dedicated to reporting on our country’s gun violence crisis. He covers inequality and criminal justice. He previously worked for Governing and The Hill.
Andrew Herrera is the director of network growth at City Bureau, a Chicago-based journalism lab reimagining local media by equipping people with skills and resources. He comes to this work from a career in consumer public relations and a decade as a political organizer on Chicago’s lower-west side.
Lisa Snowden is an independent journalist in Baltimore and founding editor of the Baltimore Beat. Seen in Baltimore City Paper, Baltimore Sun, Columbia Journalism Review, Essence magazine, Washington Post, and a force on Baltimore Twitter.
This free talk is sponsored by a grant from The Andrew W. Mellon Foundation for the Baltimore Field School and the Public Humanities Program at UMBC.
Nicole King (UMBC) and Imani Spence (UMD-College Park) will moderate. The discussion is connected to the April 2021 talk by Lewis Wallace A View from Somewhere: Moving Towards Anti-Extractive Fieldwork Approaches.
]]>
Scholarly Reportage and the End of Extraction Connecting People and Public information Red Emma's 6:30-8pm on Tuesday, November 30, 2021 Free tickets on Eventbrite How might scholars...
https://www.eventbrite.com/e/scholarly-reportage-and-the-end-of-extraction-tickets-207886954477
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Dresher Center for the Humanities
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Mon, 22 Nov 2021 12:24:06 -0500
Russell Sage Foundation
Deadlines for 2022 Summer Institutes
Upcoming Application Deadlines for 2022 Summer Institutes
In Summer 2022, RSF will sponsor several intensive one or two-week summer institutes for doctoral students and early career scholars.
Applications for the Biological Approaches in the Social Sciences Summer Institute will be due January 15, 2022.
Applications for the Proposal Development Summer Institute and the Computational Social Science Summer Institute will be due February 11, 2022.
Applications for the Migration Research Methods Summer Institute will be due March 1, 2022.
The application deadline for the Behavioral Economics Summer Institute is to be announced.
Read more and view application guidelines and deadlines.
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Upcoming Application Deadlines for 2022 Summer Institutes In Summer 2022, RSF will sponsor several intensive one or two-week summer institutes for doctoral students and early career scholars. ...
https://www.russellsage.org/request-articles-building-open-qualitative-science?utm_source=Email_marketing&utm_campaign=Friday_November_19_2021_-_1&utm_content=rsf_bulletin&cmp=1&utm_medium=HTMLEmail
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Mon, 22 Nov 2021 11:31:51 -0500
Russell Sage Foundation: Call for articles
Building an Open Qualitative Science
Request for Articles:
Proposals are due by January 5, 2022.
RSF: The Russell Sage Foundation Journal of the Social Sciences is seeking abstracts for article submission for a forthcoming issue on “Building an Open Qualitative Science,” edited by Kathryn J. Edin (Princeton University), Corey D. Fields (Georgetown University), Jonathan Fisher (Stanford University), David B. Grusky (Stanford University), Jure Leskovec (Stanford University), Hazel R. Markus (Stanford University), Marybeth Mattingly (Federal Reserve Bank of Boston), Kristen Olson (University of Nebraska-Lincoln), and Charles Varner (Stanford University).
This issue seeks papers utilizing the nationally representative qualitative interviews conducted as part of the American Voices Project (AVP) in order to deepen understanding of a variety of issues – including poverty, politics, protest, employment, coping, and anomie. Proposals are due by January 5, 2022.
Read the full call for articles here.
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Request for Articles: Building an Open Qualitative Science Proposals are due by January 5, 2022. RSF: The Russell Sage Foundation Journal of the Social Sciences is seeking abstracts...
https://www.russellsage.org/request-articles-building-open-qualitative-science?utm_source=Email_marketing&utm_campaign=Friday_November_19_2021_-_1&utm_content=rsf_bulletin&cmp=1&utm_medium=HTMLEmail
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Mon, 22 Nov 2021 11:29:59 -0500
Free Food and Hot Chocolate! Dec 1st 4pm
POLI Happy Hour: What Can I Do With My Poli Sci Degree
Dear all POLI students!
The Political Science Department and Council of Majors will be hosting "POLI Happy Hour: What Can I Do With My Political Science Degree?" on Wednesday, December 1st at 4 pm on the Flat Tuesdays Patio.
Join current students, department faculty, and alumni to socialize and connect about future academic and career prospects. Hot chocolate and pizza will be provided.
For any questions or to RSVP, contact Council President Rehman Liaqat (
rliaqat1@umbc.edu) or another board member.
“What if we could imagine an accessible world?” On Thursday, December 2nd, from 12-1:30pm, join QPOC in a discussion of race, disability, and building an accessible future! Before the event, we invite you to listen to an episode of the podcast POWER NOT PITY, hosted and produced by Bri. M, to spark the conversation. Episode 3: What If? feat. Rivers Solomon asks:
“What if we could imagine an accessible world? In this episode, Rivers Solomon, author of an Unkindness of Ghosts, discusses what an accessible future could look like. Rivers Solomon is a dyke, a Trekkie, a wannabe cyborg queen, a trash princex, a communist, a butch, a femme, a feminist, a she-beast, a rootworker, a mother, a daughter, a diabetic, and a refugee of the Trans-Atlantic Slave Trade. Rivers' debut novel, AN UNKINDNESS OF GHOSTS—pitched as ‘a science fiction meditation on trans-generational trauma, race, and identity’. It has been described as ‘a breathtaking science fiction debut from a worthy successor to Octavia Butler.’”
This event is open to everyone, however, we ask that you respect that this space will be prioritizing the voices and needs of disabled people of color.
Like in the podcast, we ask you to reflect on: “What is your disabled power?” and/or, “How can I work to dismantle ableism in myself and in the people and world around me?”
*For more information or to request accommodations, please email us at womenscenter@umbc.edu or call us at 410-455-2714*
If you would like to attend this event virtually, please fill out our "What If" Virtual Attendance Option Form!
Google Meet joining info Video call link: https://meet.google.com/rib-temu-wpv Or dial: (US) +1 530-453-9093 PIN: 721 474 703#
Click here to visit the Women's Center's original event post.
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“What if we could imagine an accessible world?” On Thursday, December 2nd, from 12-1:30pm, join QPOC in a discussion of race, disability, and building an accessible future! Before the event, we...
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Fri, 19 Nov 2021 08:07:08 -0500
Winter Break Deadlines: Dec. 24, 2021 - Jan. 2, 2022
***Repost from OSP***
MEMORANDUM
DATE: 11/18/2021
TO: Business Managers/Department Chairs/Center Directors/Faculty
FROM: Michael T. Walsh, Director, Office of Sponsored Programs
RE: OSP Winter Break Deadlines: Dec. 24, 2021 – Jan. 2, 2022
________________________________________________________________
This is a special announcement concerning the OSP schedule for reviewing/approving proposals with deadlines to federal, state, and other agencies that occur during UMBC’s Winter Break this year.
Please note the following:
- All proposals with submission deadlines occurring between Friday December 24, 2021 and Monday January 2, 2022 must be fully routed, ready for submission, and released to the OSP office for final review and submission by the close of business on Friday December 17, 2021; and
- All proposals with submission deadlines occurring between Monday January 3rd and Wednesday January 5th, 2022 (the first 3 business days after the break) will be due to OSP by 9 AM on December 20, 2021.
This schedule is consistent with our current policy, which requires the submission of complete proposals to OSP at least three (3) business days before the agency submission deadline. Since UMBC is closed during the Winter Break, OSP will also be closed.
The campus closure during Winter Break will cause a heavy workload on OSP staff, so we will enforce our current policy more consistently. Proposals received after the OSP deadlines specified above will be reviewed on a first-come/first-serve basis and will be submitted only if time permits. In keeping with the deadline enforcement policy of OVPR, any proposal not fully routed and ready for submission by 9:00 a.m. of the deadline date will not be submitted to the agency. If the deadline occurs over Winter Break, this deadline is the last working day before the break (12/23/21).
Thank you for your understanding.
Best Regards,
Dr. Michael T. Walsh
Director
Office of Sponsored Programs
mwalsh3@umbc.edu
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MEMORANDUM DATE: 11/18/2021 TO: Business Managers/Department Chairs/Center Directors/Faculty FROM: Michael T. Walsh, Director, Office of Sponsored...
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Thu, 18 Nov 2021 12:54:42 -0500
Mon, 07 Mar 2022 08:28:07 -0500
Manis Canning & Associates Internship PAID
Gain valuable state policy experience!!!
Manis Canning &
Associates (MCA) is seeking a mature undergraduate student to serve as an
intern to assist the firm’s lobbyists during the 2022 Maryland General Assembly
Session. MCA is a bipartisan firm providing
creative and proactive government affairs, public relations, business
strategies and programs to a diverse group of clients. Its principals have more
than 100 years of experience working with legislators, regulators and the
executive branches of government at the local, state and federal levels.
Applicant must be self-motivated;
possess a level of maturity and interest necessary to complete assignments with
little supervision; and possess good writing, communication, and computer
skills.
Knowledge of state issues
and structure is a plus for this position. MCA’s office and the General
Assembly buildings are located in downtown Annapolis. Walking from MCA’s office to the General
Assembly and government buildings will be required.
The internship begins in early-January just prior to the
beginning of the General Assembly session through mid-April. The General
Assembly session starts on January 12, 2022 and ends on Monday, April 11, 2022.
A stipend comparable to that of the General Assembly
internship program will be offered.
Submit letter of interest and resume to Andrea Mansfield at
amansfield@maniscanning.com
Contact Andrea Mansfield at amansfield@maniscanning.com or
410-263-7882 if you have questions regarding MCA or internship responsibilities.
See attached flyer for more information
Image description: A formal headshot of the author.