Factor Analysis of Physique-Stereotyped Traits

Abstract

The prevalence of rape myths contributes to victims' reluctance to report rapes. Black (n = 30) and White (n = 96) U.S. college students responded to the Rape Myth Scale (Burt, 1980) and read a scenario of an acquaintance rape; the race of the perpetrator and victim (Black or White) were varied. The respondents assessed the victim's and perpetrator's responsibility and evaluated the incident. As hypothesized, the respondents with strong beliefs in rape myths were more tolerant of the rapist and less tolerant of the victim than were those with weaker beliefs. There was limited support for the myth of the Black rapist and White victim; however, the myth of the Black rapist appeared particularly strong among the Black respondents. The women responded more negatively to the rapist and more positively to the victim than the men did. Such biases in attitudes toward rape could keep women from reporting rapes and accused rapists from receiving fair trials.     

Heidegger,Catholicism and the History of Being

ABSTRACT

This paper aims to rebuild the relationship between the Seinsfrage and Catholicism in Heidegger’s meditation and to shed light on his critique to Christianity (in terms of Christentum) as a philosophical necessity rooted in his broader critique of modernity in the context of the Black Notebooks. In order to reach these purposes, this contribution will be articulated in two parts: in the first one, I will rebuild Heidegger’s relationship to Catholicism and in the second one, I will focus on Black Notebooks as important tools in understanding Heidegger’s critique to Catholicism, a critique that is built on three levels: historical, speculative and political. The essay will show how the Schwarze Hefte illuminate Heidegger’s attempts to answer the question of Being in an incessant tension with the coeval seven major treatises on the Seinsgeschichte, in which Christianity, metaphysics and nihilism are inextricably tied together.     

Is John Henryism a resilience factor in women experiencing intimate partner violence?

Background: Research suggests that posttraumatic stress disorder (PTSD) and depression are two common mental health problems in intimate partner violence (IPV) survivors. Research has found that while Black women consistently report higher rates of victimization than White women, they also report less severe PTSD and depressive symptoms, suggesting that Black IPV survivors might be more resilient to PTSD and depression than are White survivors. Design: We implemented a correlational study with 81 Black and 100 White female survivors of IPV to determine if John Henryism (JH; i.e., a predisposed active coping mechanism) contributes to the resilience observed in Black IPV survivors. Methods: Participants completed the John Henryism Active Coping Scale, Center for Epidemiological Studies Depression Scale, Davidson Trauma Scale, and the Abusive Behavior Inventory. Results: Results demonstrated that White woman endorsed more severe depressive symptoms as compared to Black women. Severity of PTSD symptoms and JH was not significantly different between races. JH did not moderate the relationship between race and depression; however, for PTSD, JH was found to be protective of PTSD in White women, while demonstrating little impact on Black women. Conclusions: The implications of these findings are discussed in terms of the minority stress model.     

Personality Characteristics of Freshman Medical Students as Depicted by the Leary System

Abstract

(Biber, B., Murphy, L. B., Woodcock, L. P., &; Black, I. S. Child Life in School: A Study of a Seven-Year-Old Group. New York: Dutton, 1942. Pp. 658.) Reviewed by Louise Bates Ames     

In Their Own Words: The Meaning of the Strong Black Woman Schema among Black U.S. College Women

Black girls are socialized to be “strong” under the premise that strength will serve as a means of psychological resistance to oppression prevalent within American society. Although research demonstrates that Black women who internalize ideals of strength (independence, emotional restraint, and self-sacrifice) reap some psychosocial benefits, strength is linked to several psychological consequences. The growing understanding of these consequences have put Black women at a crossroads—forced to reconcile the wisdom of matriarchs with the detriments of being strong. This tension has pushed Black women, especially young women, to reconsider their relationship with strength and redefine its meaning for themselves. The current study sought to qualitatively examine Black U.S. college women’s (n?=?220; M_age?=?21.88, SD?=?3.96, range?=?18–48) varying perceptions of strength, specifically focusing on the meaning women attributed to being a strong Black woman and their attributions to others’ perceptions of strength. Our results revealed that although Black college women recognize that strong Black women may be perceived negatively (e.g., angry) by others, they continue to perceive strength as a relevant aspect of Black womanhood and have redefined strength in novel ways. We conclude by discussing how researchers may advance our understanding of strength and the ways clinicians may support women in defining strength for wellness.

     

Touching the Taboo in Sacred Space: Reading Sherley Anne Williams's Dessa Rose as a ‘Catalyst for a Sexual Discourse of Resistance’ in the Black Church

Abstract

Sex-talk is often differentiated or eradicated from God-talk within the Black church in America; as a result, many pertinent issues like androcentrism, heterosexism, homophobia, and violence against women continue to flourish because of the lack of dialogue regarding sexuality. Because of this womanist theologians like Kelly Brown Douglas have convincingly argued that people of African descent must engage in a ‘sexual discourse of resistance’, particularly the Black church in America, if true wholeness is to be achieved. This paper will explore themes present with Sherley Anne Williams's novel, Dessa Rose, which may be useful as catalysts for such a discourse.     

Ethnic differences in the stigma of obesity: Identification and engagement with a thin ideal

In the current research, components of disidentification theory [Steele, C. M., & Aronson, J. (1995). Stereotype vulnerability and the intellectual test performance of African–Americans. Journal of Personality and Social Psychology, 69, 797–811] are extended to the domain of body weight and provide an explanation as to why Black women typically do not – but under certain circumstances do – stigmatize obesity. Across three studies, results show that Black women are generally less likely to stigmatize obesity than are White women [see also Hebl, M., & Heatherton, T. F. (1997). The stigma of obesity: The differences are black and white. Personality and Social Psychology Bulletin, 24, 417–426]. Taken as a whole, the current research also provides preliminary evidence consistent with disidentification theory to demonstrate that there are situations in which Black women will re-engage with valuing thinness, particularly when re-engagement is tied to conceptions about the self.     

Ego Development at the Crossroads: Identity and Intimacy Among Black Men and White Women in Cross-Racial Relationships

This study addressed the ego development of White women and Black men who were in cross-racial relationships. Twenty-one participants completed in-depth, individual interviews, focus group inquiries, and the Sentence Completion Test (SCT). The results indicate that a majority of the participants scored at the higher levels of ego development: 50% of the Black males and 67% of the White females were at the conscientious stage of ego development, 25% of the Black males and 22% of the White females were at the individuated stage. The results from the interviews and the focus groups substantiated the participants' scores on the SCT, exemplifying the complexity in which Black men and White women perceive themselves as individuals and others in relationships. Loevinger (1976, Ego development: Conceptions and theories. San Francisco: Jossey-Bass.) contends that these higher stages represent a complex means of understanding oneself and of interacting in intimate relationships. The terms of African American heritage, African American, and Black are used synonymously and interchangeably, as are the terms of European American heritage, European American, and White.     

Family Support and Mental Health in Pregnant Women Experiencing Interpersonal Partner Violence: An Analysis of Ethnic Differences

This study investigated the relationship between family support and mental health in a community sample of pregnant women experiencing interpersonal partner violence (IPV). This study also examined how family support may differentially affect mental health in Black and White women experiencing IPV. A total of 110 participants (32 Black and 78 White) were obtained from the first time period of a longitudinal study examining the effects of domestic violence on women. The model was supported (χ² = 142.55; df = 72, p > .001, RMSEA = .07). Black women had better mental health than White women. However, ethnicity was not a significant predictor of family support. Implications from this study highlight the need for further research on the role of family support in the lives of physically abused women as well as the need to incorporate cross cultural perspectives when examining this issue.     

Gabrielle Suchon,Freedom, and the Neutral Life

ABSTRACT

A central project of Enlightenment thought is to ground claims to natural freedom and equality. This project is the foundation of Suchon’s view of freedom. But it is not the whole story. For, Suchon’s focus is not just natural freedom, but also the necessary and sufficient conditions for oppressed members of society, women, to avail themselves of this freedom. In this paper I, first, treat Suchon’s normative argument for women’s right to develop their rational minds. In Section 2, I consider Suchon’s three necessary and sufficient conditions for freedom and the manners in which women are blocked from meeting them. The normative argument together with the obstacles to women meeting the conditions for freedom raises the question of how to get women into a position where they can enjoy the freedom to which they are entitled. In Section 3, I outline Suchon’s answer: women must live a life without attachment. I argue this answer situates Suchon both chronologically and theoretically between the Béguines, a medieval women’s spiritual movement, and twentieth-century feminist separatism. I conclude that Suchon’s view of freedom is radical, both for its time and ours, and deserves greater attention from historians of philosophy and of feminist thought.     

Testing a Moderated Mediation Model of Objectification Theory among Black Women in the United States: The Role of Protective Factors

Recent studies find that Black women experience rates of eating pathology and body dissatisfaction comparable to those of White women. Abundant research suggests that objectification theory could help explain the development and maintenance of eating disorder (ED) symptoms among diverse women. However, research on the applicability of objectification theory to ED symptoms in Black women is equivocal. Specifically, some have suggested that body surveillance might operate differently for Black women. Thus, the current study examined ethnic-racial identity (ERI) commitment and body appreciation as moderators of the mediated associations among body surveillance, body shame, and ED symptoms. Black women (n?=?175) in the United States completed measures of body image, ERI commitment, and ED symptoms. Consistent with objectification theory, body shame mediated the association between body surveillance and ED symptoms. Contrary to our hypothesis, ERI commitment did not moderate the link between body surveillance and body shame. However, body appreciation was a significant moderator, such that the strength of the relation between body surveillance and ED symptoms via body shame was weakened at high levels of body appreciation. Future work should consider interventions that foster body appreciation in Black women.

     

Race and Women's Identity Development: Distinguishing Between Feminism and Womanism Among Black and White Women

Black and White women may experience feminist identity development differently, and the womanist (Ossana, Helms, & Leonard, 1992) and feminist (Downing & Roush, 1985) identity development models may differ in their ability to capture those experiences. Black (n = 29) and White (n = 94) female college students completed a questionnaire that included feminist identity, womanist identity, and self-esteem scales. Results provided partial support for the hypothesis that Black women would agree more strongly with the womanist model, whereas White women would agree more strongly with the feminist model. In addition, the womanist model better differentiated between stages of identity development than did the feminist model for Black women. Results also partially supported the hypothesis that race would moderate the relationships between the womanist and feminist identity models and self-esteem.     

Common barriers to healthcare for transgender people in the U.S. Southeast

Abstract

Background: Transgender and non-binary people are more likely to face barriers to healthcare than their cisgender counterparts. The majority of work in this area centers on the experiences of transgender people in northern cities and urban enclaves, yet over 500,000 transgender people live in the U.S. Southeast.

Aims: The purpose of this study is to explore barriers to healthcare among transgender people in the U.S. Southeast.

Methods: The research team conducted four 120-minute focus groups (eligibility criteria: 18?years or older, self-identify as transgender, live in the U.S. Southeast). Participants completed a demographic questionnaire prior to the start of the focus group. Each focus group explored access to and experiences of receiving basic healthcare as a transgender person in the U.S. Southeast. Established qualitative methods were used to conduct the focus groups and data analysis.

Results: Participants (n?=?48) ranged in age from 19 to 65, with the majority identifying as trans women (43.8%) and non-binary (33.3%). The sample was racially diverse: White (50%), Black (37.5%), and Latinx or Multiracial (12.5%). Multiple barriers to care were identified: (1) fear and mistrust of providers; (2) inconsistency in access to healthcare; (3) disrespect from providers; and, (4) mistreatment due to intersecting experiences of gender, race, class, and location.

Discussion: Transgender Southerners face barriers to care at the structural, cultural, and interpersonal levels. The study results have implications for researchers, as well as providers, practices, and health care systems throughout the region.     

Therapy for the Dead: Working Clinically with Jung's Black Books and The Red Book

With the 2020 publication of the facsimile edition of The Black Books, we have an opportunity to study the layers of C. G. Jung's creative writing process for the first time. In this paper, I explore Jung's practice of active imagination in relation to his fantasy dialogues with the dead during two specific episodes in 1914 and 1916. I discuss Jung's concept of the collective unconscious corresponding to the “mythic land of the dead” and I show how this idea develops in The Black Books and The Red Book, or Liber Novus, culminating in Septem Sermones ad Mortuos. I describe my work with a patient, who, in an early session, said she felt like the "living dead". I recount how the patient's experience of her own internal world began to change as we were able to wonder about the inner world of the patient's late mother and, together, to imagine her mother's lament. I consider the use of imagination when working with the concept of "therapy for the dead" (Hillman & Shamdasani, 2013, p. 164) in the context of intergenerational trauma.     

Jeopardy Not Bonus Status for African American Women in the Work Force: Why Does the Myth of Advantage Persist?

African American women in the United States have a long history of employment outside of their homes. Their experiences are unique from other groups of majority and minority men and women due to the interaction of race, gender, and class. Despite long-standing and continuing struggles against discrimination, harassment, low pay, tokenism, and stereotypes, a myth that African American women enjoy a bonus or advantaged status in the work force has developed and persisted. In this article, Black women's work force experiences are examined from a social constructionist framework, misperceptions of Black women are critiqued, explanations are developed that explain the unique status of African American women and recommendations are proposed to eradicate the discrimination and marginal status that Black women have endured in the work force.     

Approaching Heidegger’s History of Being Through the Black Notebooks

ABSTRACT

This essay explores the importance of the Black Notebooks (GA 94-99) beyond their contribution to Heidegger’s political biography. While attention has up to now focused almost exclusively on other matters, the Black Notebooks offer new perspectives on Heidegger’s writings from the 1930s and 1940s, and beyond. The essay argues, that any reading of Heidegger’s later work that tries to ignore the question for the History of Being, as it moves from a consideration of the Meaning of Being to the History of Being, is doomed to misunderstand the whole of Heidegger’s thought. Therefore, if one wants to mobilize Heidegger’s thinking as a response to the great questions of our age, which this essay identifies as those of Global Warming, Globalisation, Nihilism and the Nightmare of the Manipulated Human Being, then one needs to force the question of history as the central problem underlying any future potentiality of Heidegger's philosophical impact.     

Sankofa Socialization as a Response to the Soul Trauma of Black Women Activists in Ministry

This article sets out an emerging discourse on defining and repairing the generational spiritual consequences of racism, victimization, marginalization, and isolation experienced by women of African descent, identified in this paper as “soul trauma.” Drawing on the work of W.E.B. Dubois, Joy DeGruy, Iva Carruthers, and others, it establishes the deep and deadly effect of internalized white supremacy and cultural hegemony on the identity and socialization of Black women, an effect that requires substantial work and repair beyond what established human service delivery practices can provide to the essential core of one's being, the soul. This article posits the concept and practice of Sankofa as a form of holistic medicine in the repair of Black souls, specific to the use of Kindezi, a Kikongo education system.     

Book reviews

Abstract

Mitchell, Stephen A. and Black, Margaret J. Freud and Beyond. A history of modern psychoanalytic thought Basic Books 1995.     

The Sociological Spirituality of W. E. B. Du Bois's Prayers for Dark People

Scholarship on W. E. B. Du Bois's understanding of religion is in the midst of a renaissance. Yet, few engage Du Bois's Prayers for Dark People, written over 1909–10 at Atlanta University. As a remedy, I first provide historical context on the production and reception of Prayers. I then delve into the content of Prayers, identifying the tenets of a Du Boisian “sociological spirituality” brought to bear on the study and navigation of “race” and the “color-line.” Through four strategies, Du Bois blended sociological empiricism and theorization with appeals to spirituality in the form of moral realism, stoicism, hypostasis, and metaphysics: (1) a critical deism that conserves belief in sacred divinity; (2) pedagogical racial uplift strategies that help resolve theodicies; (3) symbolic interactionism that sanctifies the Black self, and; (4) a sociology of knowledge based on otherworldly dimensions. I conclude that Du Bois's Prayers serves as a liturgy for Black liberation. Prayers emphasizes a transgressive rhetoric that exceeds the confines of social theory through a sacralization of sociological knowledge as a prophetic anticipation of moral Black lifeworlds.