Evidence and Instead Examine Patterns

Evidence and Instead Examine Patterns

Let Go of Anecdotal Evidence and Instead Examine Patterns

Anecdotal evidence is evidence drawn from hearsay or only personal experience, and thus anecdotal evidence is superficial, limited to interpretation, and not generalizable. For example, many of us have heard something similar to, “My cousin tried to get a job, but they hired an unqualified Black guy instead because they had to fill a quota.” Because mainstream education and media seldom teach us how social inequality works, most of the evidence we rely on to understand issues of social justice is anecdotal. But the goals of college and university classes are to expand one’s ability to make sense of everyday events, issues, and incidences. In other words, to offer new and more complex sense-making systems. One of the more important academic skills we can develop is the ability to apply a new sense-making framework to something we currently make sense of using another framework.

To illustrate this concept of frameworks, imagine that you have pain in your leg and go to your doctor. Your doctor would likely examine your leg, feel the bones and muscles, and perhaps take X-rays to identify the source of the pain. If, however, you went to an alternative (from a Western perspective) medical practitioner, such as a doctor of Traditional Chinese Medicine (TCM), she might have a completely different way of examining your body and identifying the source of the pain. She may begin by looking at your tongue and examining other parts of your body. A chiropractor might not examine your leg at all, but instead begin work on your spine.

If we are taking a course studying how humans understand the body and conceptualize healing, then we are less interested in which practitioner is “right” and which is “wrong” in their approach to identifying the source of your pain. We are more interested in the various frameworks each practitioner uses, the scholarly community that informs the ideas that practitioner draws on, and what each framework offers us in terms of


understanding how the body works and how humans conceptualize illness and healing. Just as the TCM doctor offers a new way of understanding how your body works, the critical social justice framework offers us a new way of understanding how society works.

Another popular approach many of us take when we encounter a new and unfamiliar framework is to focus on one or two exceptions in order to disprove the framework under study. For example, when reading scholarship describing racism as structural, we may cite sensational examples such as Barack Obama as proof that “anyone can make it.” We may also use personal stories to “prove” that structural oppression doesn’t exist (or has now “reversed” direction), such as in the story above about the cousin who didn’t get a job and believes this is because the company had to fill a racial quota. Although it is a common White myth that peoples of Color must be (unfairly) hired over Whites, it is false and problematic for at least three reasons. First, it’s misinformed because hiring quotas are actually illegal. Affirmative Action in the United States or Employment Equity in Canada are not hiring requirements, but goal systems for the hiring of qualified people who are underrepresented in a given field. Second, all of the evidence demonstrates that peoples of Color are discriminated against in hiring, not preferred (Alexander, 2010; Bertrand & Mullainathan, 2004; Dechief & Oreopoulos, 2012). Third, the story above rests on an embedded racist assumption that the only reason a person of Color could have been hired over the cousin is because of a quota and not because the person of Color was in fact more qualified, or equally qualified but brought a needed perspective that the cousin did not.

Focusing on exceptions or unanalyzed personal experiences prevents us from seeing the overall, societal patterns. While there are always exceptions to the rule, exceptions also illustrate the rule. Yes, people from oppressed groups occasionally rise to the top in dominant society. But the historical, measurable, and predictable evidence is that this is an atypical occurrence. If we focus exclusively on those exceptional occurrences, we miss the larger structural patterns. Focusing on the exceptions also precludes a more nuanced analysis of the role these exceptions play in the system overall.

The following questions offer a constructive way to engage with the course content and support Guideline 3:

How can using a critical framework expand my understanding of these phenomena? For example, let’s say you are White and have spent time abroad. You have enjoyed the food and cultures of places such as China, Mexico, or Morocco, but have also felt discriminated


against (ignored, stereotyped, made fun of) because you are White and from the United States or Canada. Why, you might wonder, aren’t the locals more open to you when you are being so open to them—maybe even learning a bit of their language? You offer this anecdote as an example that illustrates that everyone is racist in some ways. Now imagine that you are grappling with a new framework to make sense of your experience. You are studying key concepts such as Whiteness, globalization, and hegemony. How can using this framework help you contextualize your experience within larger macrodynamics and apply academic concepts? Am I able to identify the larger group patterns at play in any individual situation? For example, if my best friend lives with a disability, I may assume that I am outside of ableism because I am open to this friendship when others are not. Yet rather than make me exempt from ableism, how can my friendship provide me with a view into the barriers faced by persons with disabilities? How can considering overall patterns help me recognize how my friendship is situated in relation to broader social dynamics—dynamics that intentions and individual practices alone do not overcome? Do I recognize that when I claim that my friend’s disability is not an issue in our friendship, that I am sharing my own limited perspective, because my experiences are interpreted from my positionality as someone who is considered able-bodied? What might the risks be for my friend to disagree with me or try to give me feedback on unaware ableist assumptions I may be making? Do I have the skills to respond to this feedback without defensiveness and denial? Using another example, we often hear heterosexual students make claims such as, “There was one gay guy in our school and no one had an issue with him.” Yet that “one gay guy” likely has a very different memory of school. Indeed, when we have students in our classes from minoritized groups, they invariably tell us of the misery of high school and all of the unconscious attitudes and behaviors from the dominant group that they had to endure. Our anecdotes are not universal, they are from a particular perspective; they will necessarily be filtered through our blind spots and thus are not sufficient evidence.

Guideline 4: Use Your Reactions as Entry Points for Gaining Deeper Self-Knowledge

Because social justice courses directly address emotionally and politically


charged issues, they can be upsetting. For many of us, this is the first time we have experienced a sustained examination of inequality—especially where we are in dominant groups. Further, much of what is presented is counter to everything we have previously been taught. In addition, these courses typically ask us to connect ourselves personally to the issues under study, triggering patterns of resistance such as those previously discussed. For those of us who have experienced inequality in key dimensions of our lives, it can be painful to see the explicit resistance and hostility of classmates.

Although the frameworks used in these courses do not claim that people in dominant groups are “bad,” many of us hear it that way because our current sense-making framework says that participation in inequality is something that only bad people do. Until we have a critical social justice framework—which requires a whole new paradigm of sense-making—we often find it difficult to remain open, especially if we are a member of a dominant group under study. Defensiveness, cognitive dissonance, and even feelings of guilt, shame, and grief are not uncommon. In some ways, these kinds of feelings indicate movement and change, and although unpleasant, they are not necessarily problematic. The key to whether these feelings play a constructive or destructive role lies in what we do with them. We can, of course, use them as “proof” that the class content and approach is “wrong” and reject all that we are being taught. But there is no growth for us in this reaction. Rather than allow these emotions to block our growth, we can use them as entry points into greater self-knowledge and content knowledge.

Conversely, where we belong to minoritized groups, these courses can surface emotions for different reasons. Feelings such as anger, frustration, shame, grief, and that we are under a spotlight are common and can also get in the way of our academic development. However, the analysis, evidence, and conceptual language offered by social justice education can provide the tools with which to challenge the relations of oppression that lead to these feelings. Indeed, the evidence and analysis presented should reveal that the challenges you have faced are not due to your own individual shortcomings but are in large part the product of socially organized structural barriers. As such, these barriers can be identified and acted against. In this way, rather than increase a sense of hopelessness and immobilization, courses such as this have the potential to empower.

Returning to our astronomy student, we can see that upon receiving information that challenged his worldview, he was unable to use his emotional reactions constructively. Instead, he categorically rejected the information, ending with a somewhat nonsensical claim that Pluto was still


a planet, even if it was shaped like a banana. This is the equivalent to claiming that “I treat people the same regardless of whether they are ‘red, yellow, green, purple, polka-dotted, or zebra-striped.’” Simplistic platitudes often surface when we are faced with evidence that fundamentally challenges our worldviews. For example, the evidence that racism not only exists, but is systemic and implicates everyone is a difficult idea for many of us. But popular platitudes such as “I don’t care if you’re purple” are problematic for at least two reasons: First, colorblindness is not actually possible—we do in fact see race and it does have social meaning and consequences. Second, people do not come in these colors and so claims about green, purple and polka-dotted people render race ridiculous and trivializes the realities of racism.

Social justice content can trigger strong reactions, but these reactions can be constructive if we use them as entry points to deeper self- awareness, rather than as exit points from further engagement.

Practice the following approaches to the course content in support of Guideline 4:

How does considering the course content or an author’s analysis challenge or expand the way I see the world? How have I been shaped by the issues the author is addressing? For example, if the author is talking about the experiences of the poor and I was raised middle class, what does their perspective help me see about what it means to have been raised middle class? What about my life in relation to my race/class/gender might make it difficult for me to see or validate this new perspective? What do my reactions reveal about what I perceive is at risk were I to accept this information? If I were to accept this information as valid, what might be ethically required of me?

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