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RACIAL AND ETHNIC
INEQUALITY
Contents:
● Learning Objectives
Using Text Boxes to stimulate Class discussion topics
discussion Topics for student research
Video suggestions Additional audiovisual suggestions
Suggestions for class activities Additional readings
Key points from the text Thinking About Movies
Additional lecture ideas
Learning Objectives:
8.1 What are minority, racial, and ethnic groups?
8.2 What are prejudice and discrimination?
8.3 How are race and ethnicity studied?
8.4 What are some patterns of intergroup relations?
8.5 What are some groups that make up Canada’s multi-ethnic character?
Sociology in the Global Community: Cultural Survival in Brazil. Today Brazil’s population has grown to more
than 180 million, only about 900 000 of whom are indigenous peoples descended from the original inhabitants.
Over 230 different indigenous groups have survived, living a life closely tied to the land and the rivers, just as
their ancestors did. But over the last two generations, their numbers have dwindled as booms in mining, logging,
oil drilling, and agriculture have encroached on their land and their settlements. Many indigenous groups were
once nomads. Now they are hemmed in on the reservations the government confined them to, surrounded by
huge farms or ranches whose owners deny their right to live off the land. State officials may insist that laws
restrict the development of indigenous lands, but indigenous peoples tell a different story.
Apply theTheory: 1) Compare the frontier in Brazil today to the American West in the 1800s. What similarities
do you see? 2) What does society lose when indigenous cultures die?
Sociology in the Global Community: Cultural Genocide of Aboriginal Peoples. Cultural genocide occurs when
a nation’s culture is eliminated even though the people live on. It refers to the systematic destruction of a group’s
culture. The Residential Schools system in Canada, established in the 1870s with the express purpose to “kill the
Indian in the child”, prohibited all cultural practices and languages of First Nations, Inuit, and Métis children.
The emotional, physical, verbal, and sexual abuse suffered by these children has resulted in personal and
intergenerational trauma for thousands. Similar efforts in the U.S. and Australia were undertaken to stamp out
the culture of those deemed inferior to the dominant groups. Apply the Theory: 1. Can you imagine being taken
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from your parents’ home by a government agent and moved to a different family with a different culture? How
would you react? 2. What continues to be the long-term consequences of the Residential Schools system?
Social Policy and Race and Ethnicity: Global Immigration. Worldwide immigration is at an all-time high.
Each year, two million to four million people move from one country to another. As of 2016, immigrants totaled
about 244 million. Their constantly increasing numbers and the pressure they put on job opportunities and
welfare capabilities in the countries they enter raise troubling questions for some of the world’s economic power.
Who should be allowed in? At what point should immigration be curtailed? At what point should it be
expanded? Apply the Theory: 1) Did you or your parents or grandparents immigrate to Canada? If so, when?
Where did your family come from, and why? Did you or they face discrimination? 2) Do you live, work, or
study with recent immigrants to Canada? If so, are they well accepted in your community, or do they face
prejudice and discrimination? 3) In your opinion, is there a backlash against immigrants in Canada? 4) In your
view, does the functionalist perspective on race and ethnicity provide a realistic interpretation of unequal access
to opportunity in Canada?
Video suggestions:
The Angry Eye (35 min, 2001, Elliot) Jane Elliott revisits her famous 1968 Blue-Eyes/Brown-Eyes
Exercise in discrimination on a US college campus. As before, Elliott uses eye color to arbitrarily split the
group into two – the blue-eyed teens are subjected to the same treatment that their brown-skinned peers
experience every day. Perhaps one of the most striking moments occurs when a blue-eyed student walks out
of the session, and then walks back in. Elliott refuses to let her, explaining that she, as a blue-eyed person, is
exercising a right that nobody else in the room has – no one else can walk away from their skin color. This
film is particularly effective with young adults, because they see “themselves” on the screen. Elliott has
many other documentaries, including a recent one in Australia, called “The Stolen Eye.” For more
information, see http://www.janeelliott.com/videos.htm
Hearts of Hate: The Battle for Young Minds (1995, 57 min, filmmaker Peter Raymont). This
documentary shows the influence that Canada’s racist groups have over teenagers and young adults. Behind-
the-scenes footage follows racist groups such as The Heritage Front, Aryan Nations, Church of the Creator,
and the Canadian Liberty Net. There is also footage of young people speaking – those who belong to racist
groups, those who have been subject to violent racism, and anti-racist activists. The film ends with some
suggestions as to how to combat such racist groups.
Mickey Mouse Monopoly: Disney, Childhood and Corporate Power (2001, distributed by Media
Education Foundation, www.mediaed.org ). This film can be used for both race and gender, as it examines
the Disney Corporation’s global grip on cultural representations of race, class and gender, and the not so
innocent values propagated in countless movies. Media Ed foundation has a downloadable study guide on
their website.
Unpacking the Invisible Knapsack of White Privilege. An excellent exercise for this chapter is found in
the work of Dr. Peggy McIntosh on “White Privilege.” This material is copyrighted, and so you would need
to plan ahead, but it is well worth the effort. Dr. McIntosh’s articles invite students to examine the “invisible
knapsack” of privileges that white people carry around with them every day. She draws students in through
a lengthy checklist, asking them everything from whether or not they can find makeup that matches their
skin tone, to whether or not they are ever made to speak for their entire race. Source: McIntosh, Peggy.
1989. “Working Paper 189. White Privilege and Male Privilege: A Personal Account of Coming To See
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Correspondences through Work in Women's Studies”; Wellesley College Center for Research on Women,
Wellesley MA 02181.
Newspaper/magazine articles on racism/racist incidents: You’ll need to plan at least one class ahead for
this one, or bring in several large newspapers to class. Ask your students to bring in newspaper articles that
report events where race or ethnicity is discussed – the diversity will depend on your area. Have them form
pairs or small groups, and have each group work on one fairly short article. Ask them to identify three or
four concepts from the chapter that apply to the events/issues in their article, and explain how and why the
concept fits with their article. Additionally, ask them to identify which theoretical perspective they think
best fits the presentation of the events/issues in their article. Then, invite the pairs or the groups to share the
contents of their article, and the concepts that they think fit the article with the rest of the class. Invite
discussion, and additional contributions. HINT: You will get much higher on-task participation if each pair
or group has to hand in a written documentation of their participation, such as a list of the concepts from the
chapter that apply, and which theoretical perspective best fits the article. Make sure the students put their
names on the paper, so that you can give them class participation, or some kind of credit for being involved.
Use your sociological imagination: Why do you think that the government of Canada waited as long as it
did to launch an inquiry into the ongoing missing and murdered Aboriginal women tragedy?
Racial and Ethnic Groups: Sociologists frequently distinguish between racial and ethnic groups. The term
racial group is used to describe a group that is set apart and treated differently from others because of real or
perceived physical differences. Whites, black, and Asian Canadians are all perceived to be racial groups in this
country. Unlike racialized groups, an ethnic group is set apart from others primarily because of its national
origin or distinctive cultural patterns. In Canada, Italian Canadians, Jewish people, and Polish Canadians are all
categorized as ethnic groups.
Minority Groups: A numerical minority is any group that makes up less than half of some larger population.
As sociologists use the term however, a minority group refers to a subordinate group whose members have
significantly less control or power over their own lives than members of a dominant or majority group have over
theirs. In Canada, the term visible minority is used to refer to those Canadians who are non-white or are
identified as being physically different from white Canadians of European descent, who compose the dominant
group. Sociologists have identified five basic properties of a minority group: (1) Members of a minority group
experience unequal treatment as compared with members of a dominant group. For example, the management of
an apartment complex may refuse to rent to blacks, Asians, or Jews. Social inequality may be created or
maintained by prejudice, discrimination, segregation, or even extermination; (2) Members of a minority group
share physical or cultural characteristics that distinguish them from the dominant group; (3) Membership in a
minority (or dominant) group is not voluntary; people are born into the group. Thus, race and ethnicity are
considered ascribed statuses; (4) Minority group members usually have a strong sense of group solidarity –
when a group is the object of long-term prejudice and discrimination, the feeling of “us versus them” can and
often does become extremely intense; and (5) members generally marry others from the same group.
Biological Significance of Race: Viewed from a biological perspective, the term race would refer to a
genetically isolated group with distinctive gene frequencies. But it is impossible to scientifically define or
identify such a group – scientifically, there is no such thing as a “pure race.” If scientists examine a smear of
blood under a microscope, they cannot tell whether it came from a Chinese, Aboriginal or black person.
Social construction of Race: Racialization refers to the social processes by which people come to define a
group as a “race” based in part on physical characteristics but also on historical, cultural, and economic factors.
An example of racialization is the “one drop rule” from the southern United States. In the southern United States,
if a person had even a single drop of “black blood,” that person was defined and viewed as black, even if he or
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she appeared to be white. Race had enough social significance in the southern U.S. that legislators established
official standards about who was “black” and who was “white.”
Stereotypes: A stereotype is a unreliable generalization about all members of a group that does not recognize
individual differences within the group.
Use your sociological imagination: Count the various ethnicities portrayed in Canadian television
programming between the hours of 8 and 11 p.m. Using a TV remote control, how quickly do you think you
could find a television show in which all the characters share your own background? What about a show in
which all the characters share a different background form your own – how quickly could you fine one of those?
Prejudice: Prejudice is a negative attitude toward an entire category of people, often an ethnic or racial
minority. Prejudice tends to perpetuate false definitions of individuals and groups. One important and
widespread form of prejudice is racism, the belief that one race is supreme and all others are innately inferior.
When racism prevails in a society, members of minority groups generally experience prejudice, discrimination,
and exploitation. Discrimination is the denial of opportunities and equal rights to individuals and groups based
on some type of arbitrary bias. Say that a white corporate CEO with a prejudice against Indo-Canadians has to
fill an executive position. The most qualified candidate for the job is of Indian descent. If the CEO refuses to hire
this candidate and instead selects a less-qualified white person, he or she is engaging in an act of racial
discrimination.
Glass ceiling: The term glass ceiling refers to an invisible barrier that blocks the promotion of a qualified
individual in a work environment because of the individual’s gender, race or ethnicity. Glass ceilings continue to
block women and minority group men from top management positions in government, education, politics, and
business.
Institutional Discrimination: This term refers to the denial of opportunities and equal rights to individuals
and groups that results from the normal operation of a society. This kind of discrimination consistently affects
certain racial and ethnic groups more than others. Some examples are:
Rules requiring that only English be spoken at a place of work, even when it is not a business necessity
to restrict the use of other languages
Preferences shown by law and medical schools in the admission of children of wealthy and influential
alumni, nearly all of whom are not members of minorities
Restrictive employment-leave policies, coupled with prohibitions on part-time work, that make it
difficult for the heads of single-parent families (most of whom are women) to obtain and keep jobs
Racial or Ethnic Profiling: This refers to the use of the social construct of “race” as a consideration in
suspect profiling in law enforcement and national security practices. Wortley (2005) studied the Kingston police
force practices and found that young black men and aboriginal men had a greater chance of being stopped by the
police than did members of other groups. More specifically, the study showed that a black man was 3.7 times
more likely to be stopped by police than was a white man.
Using your sociological imagination: Suddenly, you don’t have access to a computer – not at home, at
school, or even at work. How will your life change?
Employment equity: This term refers to positive efforts to recruit historically disadvantaged groups for jobs,
promotions, and educational opportunities. Some people, however, resent these programs, arguing that
advancing one group’s cause merely shifts the discrimination to another group.
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Studying Race and Ethnicity: Viewing race from the macro level, functionalists observe that racism
towards ethnic minorities serves positive functions for dominant groups, whereas conflict theorists see the
economic structure as a central factor in the exploitation of minorities. The feminist perspective looks at both
micro level and macro level issues. The micro-level analysis of interactionist researchers stresses the manner in
which everyday contact between people from different racial and ethnic backgrounds contributes to tolerance or
leads to hostility.
Functionalist perspective: Functionalist theorists, while agreeing that racism is hardly to be admired,
point out that it indeed serves positive functions for those practicing discrimination. Nash (1962) has
identified three functions of racist beliefs for the dominant group: 1) Racist views provide a moral
justification for maintaining an unequal society that routinely deprives a minority of its rights and
privileges. Slavery has been justified by believing that Africans were physically and spiritually
subhuman and devoid of souls; 2) Racist beliefs discourage the subordinate minority from attempting to
question its lowly status, which would be to question the very foundation of society; 3) Racial myths
suggest that any major societal change would only bring greater poverty to the minority and lower the
majority’s standard of living. Racism also has several dysfunctions for society (204).
Conflict perspective: Cox (1948), Blauner (1972) and Hunter (2000) use exploitation theory (Marxist
class theory) to explain the basis of racial subordination. From this perspective, racism keeps minority
group members in low-paying jobs, thereby supplying the capitalist ruling class with a pool of cheap
labour. Also – by forcing racial minorities to accept low wages, capitalists can restrict the wages of all
members of the proletariat. Workers from the dominant group who demand higher wages can always be
replaced by minorities who have no choice but to accept low-paying jobs.
Feminist perspective: There is a wide variation in how feminist theories approach race and ethnicity.
Anti-racist and critical race feminism point out that gender is not the sole source of oppression –
gender, race and other sources of oppression intersect to produce multiple degrees of inequality. Patricia
Hill Collins (1998) uses the term “outsiders-within” to describe the condition of black women situated
in academic, legal, business, and other communities. As “outsiders-within” these women are dually
marginalized in that community as women and as black; the find themselves unable to access the
knowledge and possess the full power granted to others in the community.
Interactionist perspective: The contact hypothesis states that interracial contact between people of
equal status in cooperative circumstances will cause them to become less prejudiced and to abandon
previous stereotypes.
Patterns of Intergroup Relations: Genocide is the deliberate systematic killing of an entire people or
nation. Expulsion is the driving of people from their homes for the purpose of ethnic cleansing. Example: Sudan
government’s campaign of “ethnic cleansing” in its Darfur region. Many deaths have occurred and
approximately 2.4 million people have been displaced since 2003. Assimilation is the process by which a person
forsakes his or her own cultural tradition to become part of a different culture. Example: A+B+C=A. Name
changing to hide religious or ethnic heritage. Segregation is the physical separation of two groups in terms of
residence, workplace, and social events. Example: Apartheid in South Africa. From 1948-1990 South Africa
severely restricted the movement of blacks and other non-whites by means of this wide-ranging system of
segregation. Perhaps the most blatant form of segregation in Canada is that of the reserve system established by
the federal government for Aboriginal peoples. Effectively, reserves segregate Aboriginal people by placing their
schools, housing, recreational facilities, and medical services in remote areas, separate from the larger
community. Some forms of segregation can be voluntary and thus, may be referred to as self-segregation.
Example: residential segregation in Canada’s major cities such as Toronto, Vancouver and Montreal where
residents in Chinese-, Jewish-, and Indo-Canadian neighbourhoods remain residentially separated from other
ethnic groups.
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Multiculturalism: In 1971, the government adopted a policy of multiculturalism. Multiculturalism,
officially, is a policy that attempts to promote ethnic and racial diversity in all aspects of Canadian life, and to
establish diversity as a fundamental characteristic of the Canadian identity. The policy of multiculturalism,
however, is not without its critics, who assert that it is simply window dressing that divert attention from the
economic and political inequalities that persist among various ethnic groups (e.g. between members of visible
minorities and members of other minorities).
Ethnic Groups: The 2011 National Household Survey revealed the 10 top ethnic origins to be, in descending
order, Canadian, English, French, Scottish, Irish, German, Italian, Chinese, North American Indian, and
Ukrainian. Global Immigration: Worldwide immigration is at an all-time high. Countries like Canada and
the United States that have long been a destination for immigrants have a history of policies to determine who
has preference to enter. Conflict theorists note how much of the debate over immigration is phrased in economic
terms. Often, clear racial and ethnic biases are built into these policies. Immigration provides many valuable
functions for the receiving society, but conflict theorists note how recent immigrants are being firmly entrenched
at the bottom of the country’s social and economic hierarchies.
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stayed in place with little protest from either side. The stability of this arrangement established the legitimacy of
Canada’s duality.
During that same period, the third party to what John Ralston Saul has called our “Triangular Reality”;
Canada’s First Nations people were cajoled into facilitating European settlement by illusions of collaboration
and feeble, though destructive attempts at assimilation.
Because of the continued dependence of the settlers on the expertise and generosity of their indigenous
neighbours, a series of Canadian colonial governors and legislatures rejected the American strategy of genocide
in dealing with natives. Instead, Canada’s First Nations people were subjected to marginalization and
indoctrination aimed at erasing their cultural heritage. The most notorious of these initiatives was the residential
school program that began with two institutions at Confederation, and peaked with over 80 in the early 1930s.
Estimates suggest that before the system was finally abandoned in the mid-1980s close to 150 000 native
children had experienced the harshness of these institutions. Other attempts were made to extinguish the culture
of Canada’s First Nations, the most infamous of which involved the outlawing of the potlatch ceremony that was
so central to the customs of the peoples of the west coast. Although the law was enacted in 1884 it wasn’t until it
was clarified much later, that 45 people were charged following a ceremony in 1921. The offenses cited
included making speeches, dancing, and gift-giving. In 1951, the Indian Act was finally revised, and the anti-
potlatch law was deleted. Despite these attempts to destroy native culture, the integrity of First Nations values
and community have survived. In contemporary Canadian society, those standards have been revitalized, and
with their struggle for self-government and recognition of aboriginal title, natives are reclaiming their place as a
major cultural partner in Canadian society.
Meanwhile, Quebec remained an economic and political backwater, sustained by its relative autonomy and
its segregation from mainstream Canadian society. Then, in the early 1960s, Quebecois dissatisfaction with their
place in Canadian society sparked a new vision of the country’s internal relations. The Quiet Revolution was a
rekindling of the desire for self-determination. Among other things, this movement prompted the government in
Ottawa to undertake an examination of the place of French speaking people within the Canadian confederation.
The Royal Commission on Bilingualism and Biculturalism was set in 1965 with the task of making
recommendations about the reconstitution of the country’s ethnic landscape. In particular, the Commission was
to suggest ways to improve Quebec’s place within Confederation. It wasn’t far into the Commission’s public
hearings that it became clear that the choice of title had been unfortunate. Presenter after presenter brought the
concerns of Canada’s ethnic minorities to the table, pointing out decisively that any formal recognition of the
country’s diversity must acknowledge the place of its minorities. They were successful in making their case.
Ultimately, acting upon the recommendations of the Commission, Parliament instituted the Multiculturalism
Policy in 1971, and in 1988 passed the Canadian Multiculturalism Act. Sources for this lecture include: Fleras,
Augie, and Elliott, Jean Leonard. 1999. Unequal Relations: An Introduction to Race, Ethnic, and Aboriginal
dynamics in Canada. 3e. Scarborough. Prentice Hall Allyn and Bacon. Ralston Saul, John. 1997. Reflections
of a Siamese Twin: Canada at the End of the Twentieth Century. Toronto. Penguin Books Canada. Canada
Heritage. Multiculturalism: Policy and Legislative Framework. Retrieved May 24, 2002.
http://www.pch.gc.ca/multi/policy/framework_e.shtml.
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4: Partial Assimilation—Jews during Christmastime
Sociologist Walter M. Gerson has examined the cross-pressures experienced by Jewish families at
Christmas, pressures that have been termed the “December dilemma” and “coping with Christmas.” The
pressures vary by age (the Jewish child versus adult), residence (living in a Jewish or non-Jewish community),
type of business, and type of Jewish faith. Gerson details the strain-reducing mechanisms Jewish people use to
deal with the difficulties they experience during Christmas. These include:
1. Value hierarchy. Jews can teach their children that Hanukkah is extremely important for Jews, while
Christmas is equally important for Christians.
2. Insulation. To some extent, Jews can isolate themselves from Christians during the holiday season by
remaining in predominantly Jewish neighbourhoods or traveling to areas where many Jews are likely to be
on vacation.
3. Compartmentalization. Some Jews, while maintaining their traditional religious beliefs, may “pick and
choose” among Christmas festivities in order to resolve cross-pressures. For example, they may decide to
send out Christmas cards while refusing to buy Christmas trees.
4. Redefinition. Some Jews view most aspects of the Christmas celebration as social, and not religious,
symbols. This may also be true for some Christians because of the development of Christmas as a highly
commercialized holiday.
5. Patterned evasions. Jewish families may keep their children home from school where there are classroom
Christmas parties. Such actions often have the tacit approval of school officials.
6. Hanukkah. The Jewish festival of Hanukkah, which often occurs shortly before Christmas, may take on
greater significance in societies in which Jews live among a Christian majority. Hanukkah can serve as an
alternative rationale for exchanging gifts, sending cards, and decorating homes.
These adjustments vary with each individual and family and are not the same for all Jewish Americans.
Nevertheless, the Christmas season is a time when many Jews feel marginal, or like outsiders, in an
overwhelmingly Christian nation. See Walter Gerson, “Jews at Christmas Time: Role-Strain and Strain Reducing
Mechanisms.” In Gerson (ed.), Social Problems in a Changing World. New York: Crowell, 1969, pp. 65–76.
7: Interracial Dating
The scenario is repeated almost without fail, sometime during the school year. A female student of Indian or
South Asian decent, whose parents are first generation immigrants to Canada, asks for an appointment,
suggesting that the matter to be discussed is confidential. Once in the office, with privacy assured, she begins by
telling a story about how she met someone, and they are dating. The problem is that her parents don’t know
about her relationship, and they wouldn’t approve if they found out. She is dating a young man who isn’t from
her ethnic group. Most often they met at school, either in university classes where, for the first time in her life,
her schedule cannot be minutely monitored by her family. She can explain absences from the house by claiming
to have classes or needing to do research in the library, or meeting in a study group with classmates. She is
concerned about what will happen if her parents find out, but at the same time, not ready to give up the intimacy
and freedom that the relationship represents. Still, she knows her parents will feel shamed by her behaviour if
anyone discovers that she’s dating someone from outside the community. To make the situation even more
stressful, there is nowhere she can turn. She certainly can’t discuss that matter openly with her parents, and even
her siblings may side against her if they find out what she’s doing. The traditional sources of support within her
community, the elders and spiritual leaders are also not likely to be objective in their evaluations. While she has
friends, she’s not certain that they too might not see her actions as disrespectful, and might reveal the
relationship to their parents. So, she is left with turning to an authority figure, her professor, hoping for some
reasonable advice that will help her make the right decision. She is confused, she’ll say. She doesn’t want to
harm anyone—especially her family—but she’s also not ready to give up the young man. She recognizes that
this is a crossroads, and she is genuinely lost.
For many immigrant youth, particularly those from cultures whose norms and values are substantially
different from the western ones contained in Canadian culture, the above story is a familiar one. A 2000 study
by the Canadian Council on Social Development looked at the social world inhabited by the country’s young
immigrants. The researchers concluded that for many of these youth, for Chinese and South Asians in particular,
the gap between the standards their parents have brought with them from their original culture and those of
mainstream Canadian society present a wide, and possibly unbridgeable gap. Using an altered name, one
respondent tells of how, despite being a successful professional living in Toronto, over a thousand miles from
her parent’s home, she still feels their influence. The young woman voices her frustration by lamenting that “My
parents left India almost 25 years ago, and their Indian values have remained frozen. But even Indian values in
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India have evolved since then.” See Lock Kunz, Jean, Hanvey, Louise. 2000. Immigrant Youth in Canada: A
Research Report from the Canadian Council on Social Development. Toronto.
1 Content Analysis: Examine television shows, commercials, or advertisements in terms of their treatment
of appearance of minority groups using content analysis techniques. (See Bernard Berelson. Content Analysis.
Glencoe, IL: Free Press, 1952.) Continuing with content analysis, survey popular literature (newsstand
magazines) for ethnic prejudice. For details about the classroom use of this project, refer to Straus and Nelson.
Sociological Analysis. New York: Harper and Row, 1968.
2 Social Construction of Race: For activities for developing and teaching how race is socially constructed,
see Brian K. Obach, "Demonstrating the Social Construction of Race, Teaching Sociology, 27(July 1999): 252–
257.
3 Stereotypes: A lecture outline is provided on the topic of stereotyping on pp. 48–50 of Jerry M. Lewis.
Tips for Teaching Introductory Sociology. Minneapolis: West, 1995.
4 Race and Popular Culture: The author explains the use of top-40 pop, folk, rhythm and blues, new age,
and rap music to provoke discussions about race and ethnicity. Similar strategies may be utilized to teach other
substantive areas in an introductory sociology course. See Theresa A. Martinez. Teaching Sociology, 26(July
1998): 207–214.
5 Museums as a Useful Tool for Exploring Ethnic Diversity: See Edith W. King, “Using Museums
for More Effective Teaching of Ethnic Relations,” Teaching Sociology, 20(April 1992): 114–120.
6 Social Distance Scale: See Marietta Morrissey, “Exploring Social Distance in Race and Ethnic Relations
Courses,” Teaching Sociology, 20(April 1992): 121–124.
7 Discrimination on Television: Have your students do a survey of the television programs they watch on
a regular basis, counting the frequency and type of representations of minorities in each show. While most of
them will report back on American programs, ask them to analyze the implications for Canadian society, given
that most of our television programming originates in the U.S.
9 100 Years of Canadian Immigration: Full of facts and figures, the Canadian Council for Refugees
Chronology is a handy reference guide that provides a timeline of important events in our history have students
pick out one of the events on the chart and present an argument for why and how they feel it had a lasting impact
on the nature of Canadian society. The Chronology can be accessed at: http://www.web.net/~ccr/history.html
10 Using Humour: David S. Adams has produced a monograph that includes funny examples that could be incorporated in
lectures associated with this chapter. See Adams, “Status and Stratification.” In Using Humor in Teaching Sociology: A Handbook.
Washington, DC: ASA Teaching Resources Center. See also Joseph E. Faulkner, "Race and Ethnic Relations." In Sociology through
Humor. New York: West, 1987.
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Topics for Student Research:
1. Arabs in Israel: What are the everyday relations among young women in Israel as it relates to the larger Israeli-Arab conflict?
The in-depth interview study of Jewish girls in Israel is an effective starting point. Refer to Niza Yanay, “National Hatred,
Female Subjectivity, and the Boundaries of Cultural Discourse,” Symbolic Interaction, 19(Winter 1996): 21–36.
2. Outline the changes that have taken place to Canadian immigration policy over the past century. Begin with the Canadian
Council on Refugees A Hundred years of Immigration. http://www.web.net/~ccr/history.html
3. Cross-Cultural Race and Ethnicity: Begin your study of this topic with the review essay of Peter d’Erico. Contemporary
Sociology, 25(March 1996): 159–161.
4. Does class limit social mobility? Boyd, Monica Ascription and achievement: studies in mobility and status attainment in
Canada Ottawa: Carleton University Press, 1985.
5. Ethclass: For an explanation of the useful term ethclass, see Milton M. Gordon. Assimilation in American Life: The Role of
Race, Religion, and National Origins. New York: Oxford University Press 1964
6. Institutional Discrimination in Developing Countries: For information on the lack of advancement for natives in high-
technology careers that are occupied by foreign-experts, see Ivar Jonsson, "Development, Learning-Processes and
Institutionalized Racism," Ethnic and Racial Studies, 22(January 1999): 113–135.
7. Race and Baseball: See Mitchell B. Chamlin and Bruce J. Arnecklen, “Macro-Social Determinants of the Racial Composition
of Major League Baseball Teams,” Sociological Focus, 26(February 1993): 65–79.
8. What the factors impacting on the social mobility of visible minorities? Begin with Krishnan, P. Socio-cultural mobility
issues in Canada. Edmonton, AB.: Population Research Laboratory, Dept. of Sociology, University of Alberta, 1991.
9. Segregation, Cross-Cultural: What are the patterns of segregation, not only in Canada but also in the rest of the world? A good
place to begin would be with Eric Fong, “A Comparative Perspective on Race Residential Segregation: American and Canadian
Experiences,” Sociological Quarterly, 37 (Spring 1996): 199–226.
10.Slavery in Canada. Ken Alexander and Avis Glaze, Towards Freedom: The African-Canadian Experience (Toronto: Umbrella
Press, 1996).
11.White Racism: A good bibliographic essay on “White racism” was prepared by Joe R. Feagin and Aaron C. Porter. Choice:
Current Review of Academic Books, 33(February 1996): 903–914.
Black Skins, White Masks (1996, 50m). An exploration of the life and teachings of Frantz Fanon, a theorist and writer who was an
active participant in the civil rights movement in the United States. Author of Black Skins, White Masks and The Wretched of
the Earth, Fanon spoke of the difficulty of being Black but the need to adjust to a world defined by Whites.
The Great Debaters (Director:Denzel Washington, 2007)
Melvin Tolson (Denzel Washington) coaches the debate team for Wiley College, an all-black school in Texas.
The movie is set in the 1930s, so both Melvin and his students are subject to high levels of prejudice and
discrimination. Nevertheless, he inspires the debate team to greatness, winning contest after contest. Because of
segregation, all the team's debates are held at black colleges that is until their tremendous success
brings invitations from white institutions, leading eventually to a debate at Harvard University.
Hoop Dreams (1994, 171m). A popular film that received highly favourable reviews, Hoop Dreams highlights
the lives of two youths who are skilled basketball players. For an interesting analysis and use of this film
that includes references to Elijah Anderson's Streetwise, Mitchell Dunier's Slim's Table, Alex Kotlowitz's
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There are No Children Here, and Jonathan Kozol's Amazing Grace, see Margaret Walsh, "Hoop Dreams,"
Teaching Sociology, 25(January): 100–101.
Horizons and Homelands: Integrating Cultural Roots (24m, colour, McGraw-Hill). This program chronicles the
lives of two families: a Native American family that has recently moved from a reservation to the city and a
family from Laos that recently immigrated to the same city. Through their honesty and candor, the families
explain not only what is distinctive about their own cultures, but also how they are working to integrate
these differences with their new lives in an urban environment far removed from their homelands.
In the Shadow of Gold Mountain. (2004, 43m, colour, NFB). Karen Cho, a fifth-=generation Canadian of mixed
heritage, discovered that half her family wasn’t welcome in the country they called home. While Canada
encouraged and rewarded immigration from Europe, it imposed laws that singled out the Chinese as
unwanted and unwelcome. This film uncovers stories from the last living survivors of the Chinese Head
Tax and Exclusion Act.
Incident at Oglala (1992, colour). Produced and narrated by Robert Redford. Presents the case of activist
Leonard Peltier, who allegedly killed two FBI agents.
How to Combat Modern Slavery ( 2010, YouTube,18:01m). Kevin Bales explains the business of modern
slavery which underpins a multibillion-dollar economy around the world .
Korean Americans in Chicago (1992, 60m). This program considers the cultural values that Korean immigrants
brought to this country and how these traditional values often conflict with the ideas of the young American-
born Koreans.
A New People: The American Mosaic (1994, 3 X 15m). Illustrated by archival photographs and historic
reenactments, this series explores the diverse roots of American society. It examines pre-Columbian Native
American cultures, the influx of Europeans and Africans to the United States, and slavery. It investigates the
urban, multicultural society of contemporary America, shaped by immigrants from Eastern Europe, Asia,
and Latin America.
Oppression Olympics (2012, YouTube, 4:12m) . Two young women in a poetry competition provide an excellent
illustration of the concept of “intersectionality” and “ Oppression Olympics.”
Race is a Four-Letter Word (2006, 55m, NFB). While examining conflicts concerning race in Canada, director
Sobaz Benjamin also reveals much about himself and his own struggles to appreciate the meaning of his
heritage. Benjamin showcases the stories of a white man who is culturally and psychologically black; of a
black woman who wants to be considered iconically Canadian; of another black woman who retreats to
England rather than continue to face Canada’s racial cold war, and of himself, a black man who has learned to
love his complexity.
Racial Profiling: The Bike Thief ( 2013: YouTube, 4;41m). This video can be used as an example of racial
profiling as it shows peoples’ reactions to those of various ethnicities engaged in illegal activity.
White Riot (The OJ Aftermath): (1995, 30m). This program, hosted by Tony Brown, examines the aftermath of
the trial of O.J. Simpson, focusing on the reaction of White America. Attorney Robert Brown (mayor of
Orange, New Jersey) and Abraham Foxman (national director of the Anti-Defamation League) explore how
the trial and acquittal have divided Blacks and Whites.
Who’s Going to Pay for These Donuts Anyway? (1992, 58m). This video presents clear evidence of the profound
effects of the internment on generations of Japanese Americans. It chronicles Tanaka’s five-year personal
search for her father, whom she had not seen since age three. As a young man, the FBI arrested him for
opposing the internment and diagnosed him as schizophrenic with paranoid tendencies. Tanaka finally finds
him in a halfway house for the chronically mentally ill in L.A.’s “skid row.”
Without Due Process: Japanese Americans and World War II: (1992, 52m). This program analyzes the historical
events leading up to the order to incarcerate Japanese Americans during World War II. The video also
covers the formal apology of the U.S. government and discusses how the families of people who were
incarcerated were compensated.
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Additional Readings:
..
Day, Richard J.F. 2000. Multiculturalism and the History of Canadian Diversity. Toronto: University of Toronto
Press. The author contends that formal legislation cannot resolve culture-based issues. Day criticizes the
federal government’s policy as fantasy, arguing that equality is a myth in a society as diverse as Canada’s.
Edwards, John R. Is past a prologue? Language and Identity at Century’s End. Toronto: Robert F. Harney
Professorship and Program in Ethnic Immigration and Pluralism Studies, University of Toronto, 1997.
Fleras, Augie and Jean Lock Kunz. 2001. Media and Minorities. Scarborough ON: Nelson Thompson. Fleras
and Kunz examine how race, ethnicity and aboriginality are interpreted by mainstream media and the public
discourses produced and consumed as a result of these interpretations.
Gabbidon, Shaun L. 2010. Race, Ethnicity,Crime, and Justice: An International Dilemma. New York: Sage.
Henry, Frances. Racial Profiling in Canada: Challenging the Myth of a Few Bad Apples. Toronto; University of
Toronto Press.
Laponce, Jean and Safran, William, eds. Ethnicity and Citizenship: The Canadian Case. London; Portland, OR:
Frank Cass, 1995.
Porter, John. The vertical mosaic: an analysis of social class and power in Canada. Toronto: University of
Toronto Press, 1965
Royal Commission on Aboriginal Peoples. Partners in Confederation: Aboriginal peoples, self-government and
the Constitution. Ottawa: Royal Commission on Aboriginal Peoples, 1993.
Satewich, Vic. Racism in Canada. Toronto: Oxford University Press, 2011.
Satzewich, Vic and Nick Liodakis. 2007. ‘Race’ and Ethnicity in Canada: A Critical Introduction. Don Mills:
ON: Oxford University Press. The authors aim to help students analyze and understand patterns of
immigration. Aboriginal/non-Aboriginal relations, and race and ethnic relations in Canada, while taking the
position of methodological and theoretical pluralism.
Schaefer, Richard T. 2011. Racial and Ethnic Groups, 13th ed. Upper Saddle River, NJ: Prentice-Hall.
Comprehensive in its coverage of race and ethnicity, Schaefer’s text also discusses women as a subordinate
minority and examines dominant-subordinate relations in Canada, Northern Ireland, Israel and Palestinian
territory, Mexico and South Africa.
Sidel, Ruth. Battling Bias. New York: Viking, 1994. The sociologist looks at the issues of race as they manifest
themselves on college campuses.
Thomas, Piri. Down These Mean Streets. New York: Random House, 1997. A 30th anniversary edition of the
unforgettable autobiography of a Puerto Rican male growing up on the streets of New York City who
overcame intense discrimination and social pressure.
In this movie the lives of many different characters collide, revealing multiple layers of prejudice toward a wide
range of racialized and ethnic groups. One story involves Graham Waters (Don Cheadle), an African-American
police officer, who is personally involved with a fellow officer named Ria ( Jennifer Esposito). In a tension-filled
conversation, Graham refers to Ria as white, then calls her Mexican. Ria reminds him that her father comes from
Puerto Rico and her mother from El Salvador. Rather than hear Ria’s call for understanding, Graham
responds by insulting Latino culture.
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© 2016 McGraw-Hill Ryerson Limited
From a sociological perspective, Crash offers a wealth of examples of stereotyping and prejudice involving
many different groups.
1. Identify three characters in Crash and explain why their behaviour is prejudiced or discriminatory.
2. In Crash , pluralism is more of an ideal than a reality. Looking at Canadian society, do you agree?
Amreeka
A Palestinian family that has immigrated to the United States struggles with judgments against their ethnicity.
Pride
In the 1970s, an African American swim team battles racial prejudice in the United States.
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© 2016 McGraw-Hill Ryerson Limited
Another random document with
no related content on Scribd:
Het scheen dat de hoofdingenieur Willert den ingenieur Van Brakel
niet noodig had, althans men hoorde niets meer van hem, en zag
alleen des middags zijn gesloten reiswagen weder naar de
kustplaats vertrekken. Zelf had Willert het onaangenaam gevonden,
dien maatregel te nemen; maar na rijp beraad had hij het toch ’t
beste geacht. I n d i e n waar was, wat hem ondershands werd
bericht, dat Van Brakel knoeide met den aannemer, en materiëel
goedkeurde, dat bepaald afgekeurd moest worden, dan zou hij,
Willert, indien zij samen er heen gingen, daarover onaangename
aanmerkingen moeten maken, die noodwendig tot dadelijke standjes
hadden geleid, want hij wist hoe brutaal en recalcitrant Van Brakel
altijd in ’t bijzonder tegen hem was geweest. Wat zou dat
teweegbrengen? Het zou gehoord worden door ondergeschikten, en
dus zeer schadelijk zijn voor het ambtelijk prestige; het zou, en dat
woog bij Willert het zwaarst, op hemzelven een indruk maken, die
wellicht van invloed kon zijn op het door hem uit te brengen rapport.
Van Brakel ging zijn gewonen gang, en deed op het werk alsof er
niets was voorgevallen; hij wist thans, dat hij bespionneerd was en
ook door wien. Niemand had het hem behoeven te zeggen; hij
begreep dat het geen mensch anders wezen kon dan de architect,
en toen hij in de loods de plaats voorbijging, waar de rustige,
bejaarde man met ijzige nauwgezetheid zijn werk deed, wierp de
ingenieur hem een blik toe, waarin hij meende al den haat te
concentreeren, welken hij gevoelde voor Willert en wat hij nu
noemde, diens satelliet.
„Heb je het gehoord van den smeerlap?” riep mevrouw Du Roy bij
Ceciel binnenstuivend.
Zij werd er niet mooier op; haar onderofficier deed haar aftakelen; zij
had als laatste souvenir aan zijn beminnelijkheid, [196]een blauw oog,
dat ze vruchteloos onder een laag bedak trachtte te verbergen.
Ceciel kneep de lippen samen. Hoe meer zij zich familiaar maakte
met het denkbeeld, dat zij mevrouw Geerling zou wezen, des te
erger stuitten haar de ruwe woorden en het losbandig gedrag harer
tante tegen de borst; als zij niet vast had geweten, dat mevrouw Du
Roy veel geld had en een deel daarvan aan haar, Ceciel, zou komen
bij erflating, ze zou het onhebbelijke schepsel reeds lang voor goed
het huis hebben ontzegd.
„K a s i a n ! ”
„Maar kind, ben je heelemaal krankzinnig? Spijt het je voor dat wijf,
die pauwin, die te trotsch was om iemand aan te zien?”
„Nu ja,” zei mevrouw Du Roy met een lach vol zelfvoldoening. „Mij
spijt het alleen om mijn geld; de rest kan me niets schelen. Voor mijn
part sterven die lammenadige Van Brakel en zijn wijf van honger in
de goot.”
„Wel, waar denk je dan, dat hij het geld vandaan haalde, om mij elke
maand af te betalen?”
„Hoe je dat zou kunnen begrijpen? Wel, het is duidelijk: hij heeft het
gestolen van het gouvernement.”
Een oogenblik stond Ceciel als verstomd. Toen overviel haar een
storm van drift, die haar anders zoo koel verstand niet in staat was te
bedaren. Het kwam in haar op met onweerstaanbaren drang; het
„iets”, dat ze in haar karakter had geërfd van den ouden zeeman,
haar vader, baande zich met geweld een weg, door alle barricaden
van overleg en berekening. Zij stond voor haar tante als een
beeldschoone, maar woeste furie, met wijd geopende oogen en een
dreigende houding.
„De deur uit, gemeene slet!” gilde ze, en toen mevrouw Du Roy
daaraan niet in de volgende seconde voldeed, greep ze haar bij den
arm en duwde haar met zulk een geweld de kamer uit, en de
binnengalerij in, dat haar schenen in hoogst pijnlijke aanraking
kwamen met de uitstekende punten van de sleden der wipstoelen.
En ook daar hield zij zich niet op. Een oogenblik later stond mevrouw
Du Roy in de buitengalerij als een steenen beeld, terwijl met een
luiden slag de deur van haars zusters huis voor haar neus werd
dichtgesmeten.
Maar Ceciel was niet te spreken; zij had de deur van haar kamer met
den sleutel gesloten en wilde mevrouw Du Roy niet te woord staan;
geen smeeken of dreigen mocht baten. Eindelijk begon mevrouw Du
Roy haar luid uit te schelden door het sleutelgat, wat Ceciel’s
moeder niet kon verdragen. De twee zusters, reeds half verzoend,
kregen het weer danig aan den stok en zouden elkaar in de kondé
hebben gevlogen, zoo het departement van marine er zich niet weer
mee had bemoeid, op welks aanblik mevrouw Du Roy bleek en
scheldende het huis uitvloog, de deur hard achter haar dicht
trekkend.
Hoogst opgewonden liep ze naar haar woning. Het zou lang duren
voordat ze tegen die ondankbare beesten weer een woord sprak!
Welk een gemeene behandeling! Altijd hielp zij hen, dan met dit, dan
met dat; laatst had ze Ceciel nog haar prachtigen waaier geleend.
Dat was waar ook; dien moet ze dadelijk terughebben en nauwelijks
met de voeten in haar voorgalerij, liep ze weer terug. [199]
„Wel,” zei Ceciel heel kalm, „ik zal dadelijk uw waaier halen. Ga
zoolang zitten.”
Daar haar zuster noch haar zwager een woord zeiden, heerschte er
een stilte, die haar nog zenuwachtiger maakte. Zij hield het geen
twee minuten vol, maar barstte nogmaals uit in jammerklachten en
geween, en toen Ceciel met den waaier uit haar kamer kwam, vond
zij haar vader niet meer—die was opnieuw voor het gejammer
gevlucht—, terwijl haar moeder en haar tante onder een zee van
tranen, elkaar verweten, hoe gemeen zij elkaar behandelden.
’t Mooie meisje zuchtte; dàt was dan toch, vond ze, om naar van te
worden. Er m o e s t een einde aan komen. Zoo graag zou ze gezien
hebben, dat het nu voor goed uit was geweest met de relatie met
tante Du Roy! Nu dat onmogelijk was voor haar ouders, moest er
maar zoo gauw mogelijk een eind aan den twist komen.
Met een leuk gezicht, waarop alleen een spotachtig trekje om den
mond te zien was, ging ze recht op mevrouw Du Roy toe en reikte
haar de hand. [200]
Ceciel hield zich goed en toonde zich maar dankbaar bij voorbaat.
Als het, dacht ze, maar eerst zóó ver was, dat het huwelijk zoo goed
als gesloten was, in welke japon kon haar niet schelen en de ketting
was haar ook onverschillig; zooveel was wel zeker, dat ze dan de
giften van tante Du Roy zou weigeren, en haar b e t o e l de deur
wijzen; dan zou ze de oude lui wel zelf te hulp komen, als die nu en
dan iets noodig hadden.
„Je begrijpt,” zei ze, „dat ik niets wil hebben van al haar moois.”
„Och, waarom niet,” zei Jules, „als zij het geven wil, laat ze het dan
maar doen. Als wij in Europa zijn, zal niemand [201]vragen of er ook
iets is dat van mevrouw Du Roy in Indië afkomstig is.”
Geerling was niet verrast, toen hij des avonds een brief vond op zijn
kamer, een brief van het kantoor.
Het was een lang epistel, dat, hoezeer het een goede tijding
behelsde, hem onaangenaam trof. Er schemerde eigenlijk in door,
dat hij zich gedroeg als een kwajongen, niet doordrongen van het
besef, wat hij zijn naam, zijn ouders en zijn verdere betrekkingen
verschuldigd was; er stond vrij duidelijk, dat hij bleek volstrekt niet op
de hoogte te zijn zijner eigen positie, en dat hij een schande was
voor de firma; maar niettemin moest er een einde aan komen aan
den tegenwoordigen toestand. Hij werd uitgenoodigd weer als
gewoonlijk op ’t kantoor te komen; er zou net worden gedaan alsof
er niets was gebeurd. Maar hij moest zijn tegenwoordig verblijf
verlaten en weer zijn intrek nemen in het hotel.
Hij greep het vensterkozijn, zette de punt van zijn laars op den richel
langs den muur, en trachtte door de latjes van de store te kijken. Nu,
dat ging gemakkelijk genoeg, maar er was niets te zien, want Ceciel
sliep en het ledikant werd door een schutsel gemaskeerd. Toch
stond hij een oogenblik [202]in die lastige houding en snoof met
welbehagen het lichte odeurtje op, dat door de opening tot hem
kwam.
„Ciel!” riep hij zacht. Ontwakend maar zonder te weten wat er aan de
hand was en wie haar riep, antwoordde zij werktuiglijk: „Ja- a.”
„Wat is het, wat kom je doen?” zei ze zacht door de store heen.
Ceciel riep haar moeder, en liet deze de deur openen; zij vertrouwde
’t spel nog niet. Toen hij binnen was, las ze den brief overluid.
„Neen, dat is het niet, Jules. Ze hebben ten deele gelijk. Maar ze
doen het zoomin om jou, als om mij; het is hun eigen ijdelheid.”
Hij grinnikte.
„Ik ben blij, dat je het nog bent komen zeggen, Jules. Het is heel
aardig van je.”
Hij had graag nog een beetje gebleven, nu hij er toch weer terug
was, maar zij zond hem spoedig naar huis; hij wist nu immers dat hij
bespied werd, en dat kon thans ook wel ’t geval wezen.
Het stelde hem gerust, maar Ceciel niet. Zij had liever gewild, dat er
nog verder over was gesproken en hoe Geerling ook trachtte haar te
kalmeeren, het baatte niet.
Toch ging de eene week vóór, de andere na, in rustige rust voorbij;
hij was overdag op ’t kantoor, en meestal zat hij des avonds bij zijn
meisje. Hij wandelde openlijk met haar langs den weg, en dan zag
ze er zoo keurig netjes uit en was ze zulk een lieve verschijning, dat
eigenlijk niemand het hem kwalijk kon nemen.
Het was op een Zaterdag, dat hij ’s middags uit den toko-wagen
stapte, die hem naar het logement reed. In de voorgalerij zat een
nieuwe gast in slaapbroek en kabaja; men kon het hem aanzien, dat
hij pas uit Europa kwam, en daarbij in de open lucht leefde, zoo
blozend en kerngezond zag hij er uit.
„Zoo, meneer Geerling,” riep hij lachend. „Hoe gaat het?” [204]
„Ik weet het nog niet. A p r o p o s , komt u niet eens ’n kijkje nemen
aan boord?”
„Weet je wat, laat ons samen naar de sociëteit gaan, tot twaalf uren
een partij biljart spelen en dan naar kooi.”
Nu, dat vond Geerling goed. Hij ging alleen naar de sociëteit
Zaterdagsavonds omdat het een soort gewoonte was, en hij bleef er
zitten en dronk er cognacjes uit verveling, meestal tot laat in den
nacht.
„Je moet maar niet veel eten,” zei hij. „Ik heb bij mij vrij wat beter
ontbijt. Bewaar je honger voor aan boord.”
„Ja, nogal.”
Zij stapten in het rijtuig, reden naar den Boom en gingen met de
sloep van den gezagvoerder naar de reede, waar de stoomer ver
buiten lag.
„Nog niet. Het volgende jaar, dat beloof ik u. En dan ga ik niet alleen
mee; dan doe ik mijn huwelijksreis met deze boot.”
„Terug zijt?”
„Noem het niet flauw, meneer Geerling,” zei hij zeer ernstig. [207]„Het
is de uitdrukkelijke wil van uw vader. Ik heb alle stukken bij me en
kan u door den sterken arm laten dwingen. Maar u zult mij daartoe
niet noodzaken, daar bent u veel te verstandig voor. Bedenk dat
alles geschiedt in uw wezenlijk belang. Ik heb den ouden heer
herhaaldelijk gesproken, en hij heeft heel veel verdriet om u gehad;
men kan het hem aanzien. Ik vertrouw dan ook dat u mij niet zult
noodzaken tot het nemen van onaangename maatregelen. U is mijn
passagier tegen wil en dank; ik begrijp dat u dit hard op het lijf valt;
maar onderwerp u aan wat u toch niet kunt veranderen, en vergeet
niet, dat ik mijn plicht als gezagvoerder zou moeten doen, als gij hier
iets deedt, wat ik niet zou kunnen toestaan.”
Jules Geerling zat als versuft te kijken; dat het ernst was betwijfelde
hij niet, en dat zijn vader hem kon dwingen zoolang hij minderjarig
was wist hij ook. Hij luisterde niet naar de geheele t j e r i t a van den
commandant en diens bedekte dreigementen.
„Hoe kon ik ook zoo dom zijn. Het is een geregeld komplot.”
De kapitein beet zich op de lippen, hij had hem met liefde een
„oorpeuter” gegeven, dat hij door het raampje over de reeling naar
de haaien vloog; maar hij had den ouden heer beloofd zich niet boos
te maken en met tact en beleid het verloren schaap thuis te brengen.
„Zij is fatsoenlijker dan mijn vader ook. Zij zou zulke gemeene
streken niet uithalen, als papa tegen mij doet; daar ben ik zeker van.
Maar het is goed! Ik weet dat ik geleverd ben en er niets tegen kan
doen, en ik zal me onderwerpen.… Heel goed!.… Ik zweer niettemin,
dat zij mijn vrouw zal zijn binnen het jaar.… Nu zal ik meegaan, maar
ik ga terug.… zoo gauw als ik kan, terug.”
„Neen, dat weet ik wel; het is ernst; doch dat gaat immers wel over;
laat ik je nu maar eerst uw hut wijzen; het is een mooie, ruime, met
twee couchettes; een voor het breken.”
Zijn hiel sloeg ergens tegen en onwillekeurig zag hij naar beneden.
Twee keurig nette hutkoffers keken onder de bank uit. Hij had nog
geen lust ze te bezien. Wat kon het hem schelen!
Daar ging hij! Elke wenteling van de schroef bracht hem verder af
van Ceciel. Terwijl zij argeloos in haar lieve kamer zat, niet beter
wetend of hij zou als gewoonlijk des avonds bij haar komen, werd hij
weggevoerd als een slaaf, en elk oogenblik vergrootte de afstand
tusschen hen … tch!… tch!… [210]zoo gleed de zuigerstang zacht in
de metalen … tch!… tch!… heen en weer … overbrenging van
beweegkracht … verwonnen weerstandsvermogen … drang tot
verplaatsing … verder, altijd verder van wat hem dierbaar was,
voerde hem die fraai opgetuigde doodkist zijner illusiën!
Geerling hoorde dat het slot van de deur werd omgedraaid; hij stond
op, ging het salon binnen, schoof alleen de portière dicht en liep de
trap op naar boven. Daar was de kust nog. Bleek en met moeite zijn
tranen weerhoudend, leunde hij over de reeling. Zooals hij daar
stond met het nauwsluitend flanellen ochtendjasje, de gele pantalon
collant, de lage schoentjes met strikken, waarboven de gestreepte
zijden sokjes zich vertoonden, den kleinen Engelschen stroohoed
met het breede gewaterde lint er om, leek hij meer een excentriek
toerist, dan een eerzaam Nederlandsch mailreiziger.
De wind woei hem luw in ’t aangezicht en speelde met het lorgnet,
dat aan een zwart lintje om zijn hals hing. Op de brug stond de
breede gestalte van den kapitein nog in de blauwe jas met gouden
biezen op de omslagen der mouwen en de pet met grooten bol en
dito versiersels om den rand; hij zag in de verte zijn passagier „tegen
wil en dank” en hij grinnikte van pleizier. Maar toch, als de oude heer
Geerling niet zulk een goede klant geweest was voor stukgoed bij de
uitreis en producten bij de thuisreis, zou hij zulk een commissie niet
voor hem hebben verricht.
Geerling stond er, en kwam niet van zijn plaats. Niemand kende
hem, zelfs niet de gelijk met hem geëmbarqueerde passagiers, die
uit het binnenland kwamen. Op het ruime dek was het stil. Een paar
dames in sarong en kabaja zaten te [211]praten op een bank; op den
grond meer vooruit, lag een inlandsche min met een Europeesche
zuigeling; beiden sliepen rustig; de meid heel ongegeneerd met haar
baatje open. Enkele heeren lagen in luierdstoelen boeken en
couranten te lezen; matrozen klommen en klouterden op hun bloote
voeten, touwtjes vast makend hier en los makend ginds, en uit den
kap van het salon klonk het gerammel van borden en tafelgerei, dat
de bedienden maakten bij het dekken.
Eindelijk kwam hij dicht bij Geerling staan en leunde ook over de
reeling; hij zag het bleeke gelaat van het jongmensch en de tranen in
diens oogen.
„Doet het u zoo aan, Indië te verlaten?”
„Laat ons eens kennis maken,” zeide deze. „Ik ben Mr. Van Vliet,
advocaat en procureur.”
„Juist.”
„O, dan ken ik uw papa zeer goed …” Natuurlijk, dacht Jules, wie ter
wereld zou den ouden heer niet kennen! [212]
Mr. Van Vliet was zeer vriendelijk; hij had grooten eerbied voor l e
r o i - m i l l i o n , en de eenige zoon van zoo’n koning was de eerste
de beste niet. Zij spraken verder; de advocaat het meest, Jules
slechts met enkele woorden. Zijn gedachten waren bij Ceciel; waar
zouden ze anders zijn? Hij luisterde maar half; de kustlijn werd
flauwer; de eentonige taal der machine en het werken van de
schroef spraken luider tot hem, dan het onverschillige woord van den
advocaat, en plotseling stampte hij met een vloek op den grond,
wendde het hoofd af en streek zijn fijnen zakdoek met het mooie
blauwe randje langs de oogen.
„Ik kom u raadplegen als advocaat,” voegde hij er bij, toen ze samen
heel op het achterdek zaten, achter het kompas, zoodat niemand
hen zien of hooren kon.
„Mijn waarde heer, ik begrijp u niet. Ik ben hier aan boord voor mijn
genoegen.”
„Dat is de vraag.”
Maar „de oude heer” had een fout begaan. In zijn medelijden met
den zoon, die op zulk een wijze naar het moederland moest worden