The total fertility rate, with instructions, in 9 minutes

Maybe because I haven’t had a classroom full of students since December, I made an instructional video.

In 9 minutes I explain what the total fertility rate is and then illustrate how to get the data you need to calculate it using IPUMS’s American Community Survey analysis tool. In the dramatic last five minutes we calculate the TFR for the United States in 2013, and match the official number. Wow. And you thought your holiday weekend was going to be fun already.

I want more people to have a hands-on feel for basic demography, and to realize how easy it is, and how accessible, with the tools we have nowadays. So, this is for students, non-demographic researchers, and journalists.

The video:

And here’s the end product (a little touched up):

tfr2013Check it out if you’re having trouble sleeping.

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To tell the truth (right-wing front edition)

lyingcross

The mission of the Institute for Family Studies is “strengthening marriage and family life, and advancing the well-being of children, through research and public education.” As of this morning, this includes not a single use of the words “gay,” “lesbian,” or “same-sex” anywhere on their website, according to Google. They routinely post links to articles and research “of note,” that might interest readers who believe in their mission. So, why never mention the gay?

Or — dramatic pause — is that really their whole mission? The IFS website lists seven “senior fellows.” Don’t tell the others, but W. Bradford Wilcox is the only one getting paid $50,000 per year (in 2013). Their 2013 fundraising included $50,000 from the Bradley Foundation, which also supported Wilcox’s effort to fund the Regnerus study; and $20,000 from the Vine and Branches foundation, which lists the purpose of the donation as “religious” (the foundation’s eligibility criteria include, “Christian organizations that overtly express their faith through programming”).

So, do you really believe this?

As a nonpartisan, nonsectarian, and not-for-profit institute committed to the study of family life, IFS works with scholars, writers, and supporters without regard to academic discipline, party, or ideology.

The only thing that bothers me about this, besides the values, is the blatant, routine dishonesty. Why do respectable people just tolerate that?

Not to get into minutiae, but also, would it kill him to have any women among the nine officers of his shadowy, bogus non-profit foundation?

Note: I first wrote about IFS here, but only some of that info is still accurate.

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Things are getting better/worse, and we’re not going to take it anymore

There is a whole social science to the optimal balance of victory and defeat in social movements and social change. Trying to sort that out recently reminds me of the time in 1980 when the Williams pinball machine company introduced Black Knight, which featured four flippers, 2- and 3-ball multiball™ play, and magna-save (don’t ask). And it talked. It was hard to get to sleep that week, with the ringing in my ears, the flashing lights burned into my eyes, and the endless strategic possibilities bouncing around in my head (though, looking at it now, I find this all hard to believe).

So, too, in the last week. Consider two political cartoons by Mike Luckovich. This from June 21:

Luckovich-slider

And this one from June 25:

luckovich

Did he really just demand the removal of the Confederate flag and then mock people who would celebrate its removal? Is that how much things change in a week? But in periods of social change, moving the goal posts is what it’s all about. And there’s nothing wrong with that.

The Charleston massacre was a horrific reminder of how it seems some things never change. But they do change. Dylann Roof was caught and may be put to death, legally. And it turned out that, not only had the Confederate flag only been flying at the South Carolina capitol for a few decades, but it actually could be taken down in response to public outrage. And yet, that’s not the end of racism. (Four flippers, three balls, magna-save.)

Anthea Butler, a religion and Africana studies professor at Penn, who wrote an op-ed in the Washington Post, was on the On Point radio show last week. She was talking to host Tom Ashbrook, when she got this:

Tom Ashbrook: If you ask me, I understand that feeling and that vivid response. At the same time, I, and maybe you, Anthea Butler, Dr. Butler, don’t want to lose, or not recognize, or lose the progress that has been made. And this is nowhere near paradise…

Anthea Butler: But what kind of progress? What kind of progress? This is what we keep talking about. And I don’t understand, when you say, “We’ve made progress.” How have we made progress when the president of the United States has been constantly questioned because he is partially a Black man? And so you talk progress — and this is the kind of talk we’re going to hear all week long after this.

TA: But he’s president, madam.

AB: He is president.

TA: Well, that’s a pretty big deal…

AB: That is a big deal, but to some people in this country, like Dylann Roof, that is the end of this country. That’s why you had the kind of phrase that he said, that all your politicians, the right Republican politicians have been saying, “Take our country back.” And so, I want to talk about the rhetoric that’s happened…

Ashbrook has a point about progress, of course, but it’s just the wrong time to say that, days after a racist massacre that seems as timeless as a Black-church burning. At that moment there could be no progress.

For whatever reason, Ashbrook turned to progress on the interpersonal level:

TA: We did see White people in South Carolina, in Charleston, pour into the churches alongside African Americans over this weekend.

AB: Yes we did. But you need to understand the distinction here. I don’t doubt that there are well-meaning, good White people, good White Christians, who are appalled at this. I understand that. But when you have a structural system that continues to do this kind of racial profiling, the kinds of things that are going on with the police in this country, the kinds of issues that we’ve had. The problem becomes this: you can talk about progress all you want, but reality is another thing altogether.

Again, it’s progress, but focusing on it at that moment is basically #AllLivesMatter. President Obama also tried to keep his eyes on the prize, in his appearance on the WTF podcast:

Racism, we are not cured of it. And it’s not just a matter of it not being polite to say “nigger” in public. That’s not the measure of whether racism still exists or not. It’s not just a matter of overt discrimination. Societies don’t, overnight, completely erase everything that happened 200 to 300 years prior.

Outrage ensued about his use of “nigger,” but White House Press Secretary Josh “earnest non-racist white guy” Earnest doubled down:

The President’s use of the word and the reason that he used the word could not be more apparent from the context of his discussion on the podcast.  The President made clear that it’s not possible to judge the nation’s progress on race issues based solely on an evaluation of our country’s manners.  The fact is that we’ve made undeniable progress in this country over the last several decades, and as the President himself has often said, anyone who lived in this country through the ‘50s and the ‘60s and the ‘70s and the ‘80s notes the tremendous progress that we’ve made.  That progress is undeniable. But what’s also undeniable is that there is more work that needs to be done, and there’s more that we can do.  And the fact is everyone in this country should take some inspiration from the progress that was made in the previous generation and use that as a motivation and an inspiration to try to make further progress toward a more perfect union.

Now is no time to talk about progress, some say. With Black church members being gunned down and churches burning, and one appalling, outrageous video after another showing the abuse of Black citizens by police, having a Black president is not a victory. So much so that maybe he’s not really Black at all. Frank Roberts writes of Obama’s “Amazing Grace” moment:

With Obama … blackness has been reduced to a theatrical prop; a shuck-and-jive entertainment device that keeps (black) audiences believing that the President “feels their pain” — at precisely the same time that he fails to provide a substantive policy response to black unemployment, over-incarceration, and/or racialized state violence.

The social scientist in me objects, because the rate of progress is not determined by the victory or tragedy of the moment, or by the blackness of a man. And Obama probably has done more than any other president (at least recently) to address Black unemployment, incarceration, and racialized state violence. That’s not a moral or political statement — and it doesn’t imply “enough” — it’s an empirical one.

Movements use good news for legitimacy, and bad news for urgency.  When something goes well, they need to claim credit and also make sure their supporters know there is more work to be done. When something awful happens they place the troubles in the context of a narrative of struggle, but they don’t want to appear powerless because that saps support as well, and undermines morale.

Case in point, marriage equality

In that old psychology study of lottery winners and paraplegic accident victims, the researchers concluded that we put too much weight on the fleeting reactions of others to good or bad events, falsely assuming that these events will define them permanently. Since gay marriage will not actually make their lives worse, I have to assume that the doom-and-gloom gang on pathetic display in a mordantly morose, delightfully depressive, symposium on the Supreme Court decision at the religious conservative First Things site will soon again return to being their sunny selves.*

And these people will go back to being miserable soon enough. (Photo by James Buck)

And these San Francisco Pride marchers will go back to being miserable soon enough. (Photo by James Buck)

In the meantime, the family right will use SCOTUS to stoke their movement — after an oh-so-dramatic display of what Jeffrey Toobin called a “religiously themed retreat into victimology.”

But the anti-equality right has to be careful, or their nattering negativity will undermine their appeal, especially among young people who haven’t yet given up all hope of being the change they want to see. For Ted Cruz to call this — that is, people getting married — “some of the darkest 24 hours in our nation’s history,” to declare a “day of mourning,” or to see a vision of Jesus weeping, all may be a little much for the youth vote. (Not that kids these days know how to spell anymore, but I think they’ll get the difference between “morning” and “mourning” in America.) It’s one thing for religious conservatives to entice others to join them on the holier-than-them side of the fence with a little martyrdom (after all, whole religions have been built on it). But who wants to join a movement — much less have Thanksgiving dinner — with a guy who wallows in his own defeat like this?

While many have pointed to the 1973 decision of Roe v. Wade as an obvious historical analogue for the Obergefell decision, to my mind, the insistence that all must conform to the new, official definition of marriage that no civilization has ever endorsed until yesterday seems to be more aptly compared to life under Communism. … The “monopoly of violence” possessed by the State is now a main weapon in perpetuating this lie, and will be used mercilessly and without cessation against those who persist on pointing out that it seeks to perpetuate a lie. But violence will serve as a last resort, merely backstopping the education system, the economic players, and even family members who will work to correct wayward thinkers.

That poor persecuted soul, by the way, is a tenured professor.

Four flippers, three balls, magna-save.

* The First Things symposium was linked without explicit endorsement by Ross Douthat, who on marriage equality day did not pause to congratulate a gay couple (whose wedding he would rather not attend anyway) before mean-spiritedly besmirching the movement by speculating on the coming legalization of polygamy.

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The scientific racism in Roof’s statement (can we get Wade and Murray on the record?)

Get it? Scientific racism.

Get it? Scientific racism.

The 2,400-word statement posted by Dylann Roof before he carried out the Charleston massacre — murdering nine Black people in an A.M.E. Church prayer meeting — is a clear statement of his terrorist political intentions (it’s described here, and archived here).

It also includes some very banal scientific racism which could, in slightly fancier language, have been written by Nicholas Wade or Charles Murray. Roof wrote:

Anyone who thinks that White and black people look as different as we do on the outside, but are somehow magically the same on the inside, is delusional. How could our faces, skin, hair, and body structure all be different, but our brains be exactly the same? This is the nonsense we are led to believe. Negroes have lower Iqs, lower impulse control, and higher testosterone levels in generals. These three things alone are a recipe for violent behavior. If a scientist publishes a paper on the differences between the races in Western Europe or Americans, he can expect to lose his job.

With regard to Roof’s first two sentences, you might compare them with Wade’s (all quotes found in my article):

It is reasonable to assume that if traits like skin color have evolved in a population, the same may be true of its social behavior, and hence the very different kinds of society seen in the various races and in the world’s great civilizations differ not just because of their received culture—in other words, in what is learned from birth—but also because of variations in the social behavior of their members, carried down in their genes.

On the second point — IQ, impulse control, and testosterone in Blacks — Roof is also in line with Wade. Wade inflates the weak case that the (rare) MAO-A “warrior gene” makes Blacks more violent than Whites, genetically. And then on the question of violence and impulse control, Wade explains that Africa remains poor because it is genetically stuck in tribalism (read: poor impulse control) despite the awesome helpfulness of the colonial powers on that continent (“Tribal behavior is more deeply ingrained than mere cultural prescriptions. Its longevity and stability point strongly to a genetic basis”). And also violent, as the higher-than-average homicide rate in Africa represents “a difference that does not prove but surely allows room for a genetic contribution to greater violence in the less developed world.”

On the claim of a forced silence about these (supposed) truths among the scientific community, Murray and Wade also are in agreement with Roof. This is a major theme for Wade. Instead of “expect to lose his job,” Murray says a scientist who focuses on the genetics of racial difference will face “professional isolation and stigma.” The point is the same. 

Given the closeness of his statements to their ideas, I think it would be helpful for Wade and Murray to explain how Roof is or is not accurate, and then explicitly denounce Roof’s associated actions. Of course Wade and Murray would never countenance racial murder of the kind perpetrated by Roof, and I would never put them in the same category — except insofar as their ideas are in fact similar. I would hate for Roof’s white supremacist friends to read the silence from Wade and Murray as endorsement of his view of racial genetics and its use as a rationale for violence.

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On Goffman’s survey

Survey methods.

Survey methods.

Jesse Singal at New York Magazine‘s Science of Us has a piece in which he tracks down and interviews a number of Alice Goffman’s respondents. This settles the question — which never should have been a real question — about whether she actually did all that deeply embedded ethnography in Philadelphia. It leaves completely unresolved, however, the issue of the errors and possible errors in the research. This reaffirms for me the conclusion in my original review that we should take the volume down in this discussion, identify errors in the research without trying to attack Goffman personally or delegitimize her career — and then learn from the affair ways that we can improve sociology (for example, by requiring that winners of the American Sociological Association dissertation award make their work publicly available).

That said, I want to comment on a couple of issues raised in Singal’s piece, and share my draft of a formal comment on the survey research Goffman reported in American Sociological Review.

First, I want to distance myself from the description by Singal of “lawyers and journalists and rival academics who all stand to benefit in various ways if they can show that On the Run doesn’t fully hold up.” I don’t see how I (or any other sociologists) benefit if Goffman’s research does not hold up. In fact, although some people think this is worth pursuing, I am also annoying some friends and colleagues by doing this.

More importantly, although it’s a small part of the article, Singal did ask Goffman about the critique of her survey, and her response (as he paraphrased it, anyway) was not satisfying to me:

Philip Cohen, a sociologist at the University of Maryland, published a blog post in which he puzzles over the strange results of a door-to-door survey Goffman says she conducted with Chuck in 2007 in On the Run. The results are implausible in a number of ways. But Goffman explained to me that this wasn’t a regular survey; it was an ethnographic survey, which involves different sampling methods and different definitions of who is and isn’t in a household. The whole point, she said, was to capture people who are rendered invisible by traditional survey methods. (Goffman said an error in the American Sociological Review paper that became On the Run is causing some of the confusion — a reference to “the 217 households that make up the 6th Street neighborhood” that should have read “the 217 households that we interviewed … ” [emphasis mine]. It’s a fix that addresses some of Cohen’s concerns, like an implied and very unlikely 100 percent response rate, but not all of them.) “I should have included a second appendix on the survey in the book,” said Goffman. “If I could do it over again, I would.”

My responses are several. First, the error of describing the 217 households as the whole neighborhood, as well as the error in the book of saying she interviewed all 308 men (when in the ASR article she reports some unknown number were absent), both go in the direction of inflating the value and quality of the survey. Maybe they are random errors, but they didn’t have a random effect.

Second, I don’t see a difference between a “regular survey” and an “ethnographic survey.” There are different survey techniques for different applications, and the techniques used determine the data and conclusions that follow. For example, in the ASR article Goffman uses the survey (rather than Census data) to report the racial composition of the neighborhood, which is not something you can do with a convenience sample, regardless of whether you are engaged in an ethnography or not.

Finally, there are no people “rendered invisible by traditional survey methods” (presumably Singal’s phrase). There are surveys that are better or worse at including people in different situations. There are “traditional” surveys — of varying quality — of homeless people, prisoners, rape victims, and illiterate peasants. I don’t know what an “ethnographic survey” is, but I don’t see why it shouldn’t include a sampling strategy, a response rate, a survey instrument, a data sharing arrangement, and thorough documentation of procedures. That second methodological appendix can be published at any time.

ASR Comment (revised June 22)

I wrote up my relatively narrow, but serious, concerns about the survey, and posted them on my website here.

It strikes me that Goffman’s book (either the University of Chicago Press version or the trade book version) may not be subject to the same level of scrutiny that her article in ASR should have been. In fact, presumably, the book publishers took her publication in ASR as evidence of the work’s quality. And their interests are different from those of a scientific journal run by an academic society. If ASR is going to play that gatekeeping role, and it should, then ASR (and by extension ASA) should take responsibility in print for errors in its publications.

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Gender and the sociology faculty

In an earlier post, I reported on gender and the American Sociological Association’s (ASA) leaders, PhDs received, subject specialization, editors and editorial boards. Here is a little more data, which I’ll add to that post as well as posting it here.

Looking at the gender breakdown of PhDs, which became majority female in the 1990s, I wrote: “Producing mostly-female PhDs for a quarter of a century is getting to be long enough to start achieving a critical mass of women at the top of the discipline.” But I didn’t look at the tenure-ladder faculty, which is the next step in the pipeline to disciplinary domination.

To address that a little, I took a sample from the ASA’s 2015 Guide to Graduate Departments of Sociology, which I happened to get in the mail. Using random numbers, I counted the gender and PhD year for 201 full-time sociology faculty in departments that grant graduate degrees (that excludes adjuncts, affiliates, part-time, and emeritus faculty). This reflects both entrance into and attrition from the professoriate, so how it relates to the gender composition of PhDs will reflect everything from the job market through tenure decisions to retirement and mortality rates.

The median PhD year in my sample is 2000, and women are 47% of the sample. In fact, women earned 52% of sociology PhDs in the 1990s, but they are only 40% of the faculty with 1990s PhDs in my sample. After that, things improved for women. Women earned 60% of the PhDs in the 2000s, and they are 62% of current faculty with PhDs from the 2000s in this sample. So either we’re doing a better job of moving women from PhD completion into full-time faculty jobs, or the 2000s women haven’t been disproportionately weeded out yet.

Here is the breakdown of my sample, by PhD year and gender:

soc-prof-gender

With 15 years or so of women earning 60% of the PhDs, they should be headed toward faculty dominance, and that yet may be the case. If men and women get tenure and retire at the same rate, another decade or so should do it, but that’s a big “if.” I don’t read much into women’s slippage in the last few years, except that it’s clearly not a slam-dunk.

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Upshot sells Wilcox, but I’m not buying

David Leonhardt at the NYTimes Uphsot has a piece up on the rate of children living with married parents across states. It’s superficial and unhelpful, based as it is off a blog post by Brad Wilcox and Nicholas Zill.

It reads, in part:

When it comes to family arrangements, the United States has a North-South divide. Children growing up across much of the northern part of the country are much more likely to grow up with two parents than children across the South. … These patterns — which come from a new analysis of census data — are important because evidence suggests that children usually benefit from growing up with two parents. It’s probably not a coincidence, for instance, that the states with more two-parent families also have higher rates of upward mobility.

And there is this map:

leonhardtmapLeonhardt really should spend more time looking at maps of the racial distribution. Anyway, he doesn’t quote the Wilcox & Zill conclusion, which is this:

The relationship is modest but statistically significant. For every ten-point increase in the Red State Index, the proportion of teens living with both parents rises by one percentage point. This suggests that red state family culture is associated with increased odds of being raised in an intact, married family.

That is an impressive level of wrong, and overreach, based on an analysis at the state level with 5 variables (% with BA, 5 Black, Hispanic, and Asian, and a red/blue voting index).

States do “matter,” of course, and there is a literature going back decades on regional variation in family demography and inequality. Sorry I don’t have time this morning to make a lit review — feel free to put links in the comments. But for whether or not a child lives with both married parents, race/ethnicity and education — indicators of America’s unique brand of inequality — explain the pattern much better than some amorphous “state family culture.”

Leonhardt likes to be very post-racial, for example happily repeating Chetty results for single-motherhood effects on mobility that don’t control for race (see here). And he does that again here:

Mr. Wilcox and Mr. Zill also point out that two-parent families tend to be more common in states with predominantly white populations. But race is hardly the only explanation for the patterns. White single-parent families have become much more common in recent years. And in the Deep South, single parenthood is common among both whites and blacks.

But that’s facile and misleading. Who would say race is “the only explanation”? And “common among both whites and blacks” doesn’t mean close to equal.

Anyway, doing this at the state level is not optimal (although it is the kind of thing I have done plenty when I’m being superficial or illustrating something I know is actually true). White college graduates in the South look a lot more like White college graduates in the North, when it comes to family structure, than they do to poor Blacks in the South. And if states “matter,” it’s much more through their legacies of racial inequality and educational underinvestment. To illustrate this, I put the following regression table on Twitter, reflecting an entire half hour of work — from data download through table construction — partly to show how superficial as well as wrong the Wilcox/Leonhardt analysis is. It shows that if you know the race/ethnicity and education of a child’s parents, further knowing the state they live in gives you virtually no better chance of predicting whether their parents are married.

ols-state-gold

That R-squared tells you the variance explained, and it moves less than 1% when you add the state fixed effects (though it gives you a full 1% when there are no other variables in the model).

As I said on Twitter, maybe the most common problem in bivariate data-science journalism is mistaking visual descriptive power (e.g., state map) for explanatory power. The alternative is to read some more, then spend a little more time with the data, and consult with honest experts.

Sorry I don’t have more time to write this morning.

NEXT MORNING ADDENDUM:

Someone on Twitter said I should talk about effect sizes instead of variance explained. That’s reasonable. To illustrate this I added an interaction term between state and parent-BA, and calculated marginal effects. The education effect on having married parents is 39% overall, and ranges from 27% to 50% across states. On the other hand, states have a range of 13% for kids with a BA-holding parent, and 28% for kids with a BA-holding parent. To illustrate what this means: There is only only state move that would lead to a bigger difference in predicted chance of parents being married than the smallest education effect. So moving from Maine or Rhode Island to Utah — for kids without BA-holding parents — has a bigger predicted effect than having your parents get a BA in Utah. Except for that comparison, having a BA-holding parent has a bigger predicted effect than any state move.

Here’s a figure:

little leonhardt thing.xlsx

I didn’t do race effects across states, but for comparison: the overall Black effect is 31%.

Tip to Wilcox: See how all those high-marriage New England states actually have low predicted marriage rates net of education? If you want to talk about “marriage culture,” it would be smarter to look at state marriage rates net of within-state education and race/ethnicity effects.

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