African American cultural history and reflections on Jung in the African Diaspora

Racism is defined as a psychopathology and the ground in which the covenant of whiteness is rooted and mirrored in the system of apartheid structured by American Constitutional Jurisprudence between 1857 and 1954. This historical period overshadowed Carl Jung's visit to America between 1909 and 1937. The spirit of the times and practices of racism coloured Jung's views, attitudes, and theories about African Americans, just as colonialism coloured his attitudes toward Africa and Africans. Consequently Jung failed to see the African Diaspora and the extraordinary intellectual and artistic period of the Harlem Renaissance (1919‐1929). Its introduction here foregrounds the exceptionalism of African Americans and the cultural continuity of African ancestry. This exceptionalism was not seen by Jung and there have been no attempts to redress its omission from analytical psychology and other sub‐disciplines of Western psychology. Jung's theories of personality and psychoanalysis and his negative projections about primitivism among Africans and African American ‘Negroes’ would have been mediated by knowledge of a legislated American apartheid and the Harlem Renaissance which occurred within the barriers of apartheid. In this paper I posit that culture, kinship libido, and the African principle of Ubuntu are healing modalities that play a critical role in instinct and the relational ground of human psychology and biology, from which culture as an environmental expression constellates around common goals of the human species. Cultural equivalencies and expressions within the wisdom traditions and mythologies of the Africa Diaspora are considered. Specifically, the Bantu principle of Ubuntu or ‘humanity’ is identified as the relational ground in African cultures, while the Kemetic‐Egyptian deity Maat, as an archetypal anima figure and the religio‐mythology offer a transcendent position from which to critique the inequities and constitutional jurisprudence that structured American apartheid. Maat is the personification of truth, justice, balance and weighing of the heart in orderly judicial processes. In her we find the alignment of the spirit and matter in the law and judgement. The paper concludes with reflections on pathways toward healing the psychopathology of racism and recommendations to enhance clinical training and practice.     

Sociocultural theories,academic achievement,and African American adolescents in a multicultural context: a review of the cultural incompatibility perspective

Some theories have posited that African American youth are academic underachievers because of sociocultural factors. We label this point of view the cultural incompatibility perspective. Ogbu’s oppositional culture theory and Steele’s stereotype threat theory are selected as popular examples of this viewpoint. A critical review of the literature on these particular theories was conducted. It was concluded that there is limited empirical support for the cultural incompatibility perspective on African American academic achievement. This raises questions about the focus on academic underachievement among African Americans versus high achievement among other ethnic/racial groups. Implications of the empirical findings on the incompatibility perspective for the role of African American culture in Black student achievement are discussed.     

Culture-based perceptions of academic achievement among low-income elementary students

This study examined the influence of culture on students' perceptions of academic success. Students read scenarios depicting hypothetical classmates achieving success through the cultural themes of individualism, competition, communalism, or verve. Students reported their social endorsement for the hypothetical classmates. A 2x4 repeated measures analysis, examining the effects of cultural group and cultural theme on students' endorsement, revealed an interaction between the two variables. African American students were significantly more accepting of communal and vervistic high-achieving peers than European American students. European American students endorsed individualistic and competitive high achievers significantly more than African American students. These and other findings suggest that the value students attach to academic success should not be understood in the absence of cultural considerations.     

The Perpetuation of Subtle Prejudice: Race and Gender Imagery in 1990s Television Advertising

Scholars have long argued that popular consumer culture is both producer and product of social inequality, but few detailed empirical studies have explored the ways that advertising imagery simultaneously constructs stereotypes of race and gender. This article reports on a content analysis of television commercials (n = 1699) aired on programs with high ratings for specific target audiences from 1992 to 1994. Characters in the television commercials enjoy more prominence and exercise more authority if they are White or men. Logistic regression analyses indicate that images of romantic and domestic fulfillment also differ by race and gender, with women and Whites disproportionately shown in family settings and in cross-sex interactions. In general, 1990s television commercials tend to portray White men as powerful, white women as sex objects, African American men as aggressive, and African American women as inconsequential. The authors suggest that these commercial images contribute to the perpetuation of subtle prejudice against African Americans by exaggerating cultural differences and denying positive emotions. Results are discussed in relation to the segmentation of media markets and possibilities for social change.     

Making the Invisible Visible: Identifying and Articulating Culture in Practice‐Based Evidence

This study describes a conceptual tool, labeled the “culture cube,” developed to identify and articulate the cultural underpinnings of prevention and early intervention projects in five priority populations (i.e., African American, Asian Pacific Islander, Latino, Native American, and Lesbian, Gay, Bisexual, Transgender, Queer, and Questioning), participating in the California Reducing Disparities Project Phase 2 (CRDP Phase 2). The culture cube was developed for evaluation of these practice‐based evidence services (PBEs) for three purposes: (a) to focus attention on revealing and articulating more fully the operative worldview and culturally grounded frameworks underlying PBEs, explicitly identifying the links between cultural beliefs and values, community needs, and intervention design; (b) to guide the methods used to assess and evaluate PBEs so that the outcome indicators and process measures are conceptually consistent, community defined, and culturally centered; and (c) to invite communities to use their own indigenous epistemological frameworks to establish credible evidence. After reviewing the literature in this area and describing the theoretical framework for the culture cube, we describe its development, application, and the response to its use in the initial stages of the California Reducing Disparities Project‐Phase 2.     

Is this a good time? Political activism and other in the temenos

This paper discusses raciality and Africanist culture as elements of the analytical clinical experience. The history of American Jungian psychology, and its relationship with the African diaspora, is reviewed with a perspective that seeks to deepen understanding of racism as an aspect of psychoanalytical institutional life. An attempt to separate political activism from the clinical setting is explored with consideration of the necessary intertwining relationship between socialization, racial identity and racism. Diversity and inclusion are becoming cultural signature markers of clinical work with individuals who have oftentimes, within the psychoanalytical clinical setting, been described due to ethnicity, as other. Political activism such as the Black Lives Matter movement stretches consciousness towards an insistence that blackness matters, skin colour matters and the lives of Africanist individuals matter. This paper reflects on cultural racial identity, the influence of politics on the individual, and the effects of these on the analytical relationship.     

The African Renaissance as a reversal of conquest expressed in naming: An Afrocentric engagement

The African Renaissance is historically an African revolutionary project aimed at reclaiming and reviving African heritage that was destroyed by European slavery and colonialism. One of the manifestations of the African Renaissance was to do away with European names imposed on African countries, and to replace them with African names. While this was a good move, it was a half-measure because it ignored the gender aspect of colonial naming which saw a European cultural legacy of naming women after their husbands’ surnames remaining intact. Socially, this colonial practice promoted gender inequality by elevating husbands’ family names while relegating wives’ family names to a lower place. Politically, the exercise reduced women into being their husbands’ shadows even when women use double-barrel surnames. This colonial legacy’s suffocating effect on women’s identities was laid bare towards the African National Congress’ (ANC) elective conference in 2017. The Zuma family name was used to frustrate Nkosazana Dlamini-Zuma’s contestation for the ANC’s presidency when her opponents argued that being the ex-wife of Jacob Zuma, the then ANC’s and South Africa’s president, would deter her from acting independently. The central argument here is that for the African Renaissance project to be meaningful and relevant for women, it must reclaim African women’s cultural right to retain their own family names and not adopt their husbands’.     

Indigenous Epistemology Explored through Yoruba Orisha Traditions in the African Diaspora

ABSTRACT

This article analyzes an Indigenous epistemology explored through Yoruba Orisha traditions in the African diaspora. It also emphasizes the discordance between Euro-American psychology and African American women’s feminism. In particular, it presents decolonial woman-centered spriritual practices and the possibilities inherent in cosmovivencia. As an example, it draws from a symposium hosted by Caribbean Cultural Center African Diaspora Institute (CCCADI) at City University of New York in February 2016, entitled Trade/itions: Trans-Atlantic Sacred Orisha Traditions. The article is intended to open dialogue about the epistemic centering of Indigneous philosophies, as well as the historical and current practices within African diaspora spiritual systems to support individual and community well-being and social activism. In addition, it addresses the preponderance of damage-centered research about African-descended and Indigenous peoples and women, in particular, in the academic psychology literature and recommends emergent methodological strategies for resistance to those approaches that reinforce colonial paradigms. Lastly, it supports the integral connection with and reliance on the natural world and all living species within Orisha traditions. These vital connections intrinsically place women practitioners at the forefront of efforts toward environmental justice.     

Implicit bicultural identity among Mexican American and Asian American college students

Contemporary research on ethnic identity, acculturation, and cultural orientation suggests that, at least under some circumstances, individuals can successfully internalize or identify with more than one culture. Previous research on multicultural identity has relied almost exclusively on self-report measures. Using the Implicit Association Test (IAT), the present research examined to what extent Mexican American and Asian American college students identified with American culture and with their culture of origin. Results indicated that Mexican American and Asian American participants strongly and equally identified with both cultures. The present research provides firm evidence for a bicultural identity through assessments of thoughts that cannot be consciously controlled. Patterns of bicultural identification obtained on implicit measures were not the product of deliberate responses to normative demands or conscious attempts to convey a particular self-image.     

Identity motives and cultural priming: Cultural (dis)identification in assimilative and contrastive responses

The present article explores whether effects of cultural primes are influenced by identity motives as well as by construct accessibility. The authors hypothesized that assimilative responses (shifting one’s judgments toward the norm of the primed culture) are driven by identification motives, whereas contrastive responses (shifting away from this norm) are driven by disidentification motives. Evidence for this claim was attained in reanalyzes of past data sets and a new study of Chinese American biculturals, using improved measures of identification and disidentification motives. Consistent with the identity-motive hypotheses, assimilative responses to American-culture primes occurred for high (but not low) identifiers with American culture, and contrastive responses to Chinese-culture primes occurred for high (but not low) disidentifiers with Chinese culture. Results disconfirmed an alternative account predicting that contrast effects hinge on trait self-consciousness. Consistent with an accessibility saturation account, judgment patterns already heightened in accessibility by the task structure were not made more likely by priming.     

Culture-fair cognitive ability assessment: information processing and psychophysiological approaches

Valid assessment with diverse populations requires tools that are not influenced by cultural elements. This study investigated the relationships between culture, information processing efficiency, and general cognitive capacities in samples of Caucasian and Mexican American college students. Consistent with the neural efficiency hypothesis, pupillary responses (indexing mental effort) and detection accuracy scores on a visual backward-masking task were both significantly related to the Wechsler Adult Intelligence Scale-Revised (WAIS-R) Full Scale scores. These measures of information processing efficiency were similar in the two groups. However, they were related only to Caucasian American, but not to a comparable sample of Mexican American, students' WAIS-R scores. Therefore, the differential validity in prediction suggests that the WAIS-R test may contain cultural influences that reduce the validity of the WAIS-R as a measure of cognitive ability for Mexican American students. Information processing and psychophysiological approaches may be helpful in developing culture-fair cognitive ability measures.     

Psychology in sub‐Saharan Africa: Challenges,prospects and promises

The experiences of African communities are significantly underrepresented in the current psychological literature as compared to those of Western European and North American communities. Professional psychology in sub‐Saharan African is either nonexistent or strongly modeled after practices in North America and Western Europe. The modeling of psychology in sub‐Saharan Africa on the North American and Western European experience is a result of the more extensive marketing of the Western cultural heritage around the globe by national governments, education institutions and international aid agencies vis a vis the marketing of alternative cultural heritages. It is also reflective of the historically unequal intercultural exchanges between Western and African cultural heritages and in favour of the former. A greater representation of the African experience in the psychological literature could add to the richness and global relevance of psychology.     

THE DEVELOPMENT OF KNOWLEDGE CONCERNING WRITTEN ARITHMETIC: A CROSS-CULTURAL STUDY

This study is concerned with the manner in which Western mathematics is assimilated by children raised in traditional African cultures. It was predicted that after an initial period of difficulty in learning school arithmetic, African children (Baoulé and Dioula from the Ivory Coast) acquire basic concepts, develop invented strategies, and make errors similar to those of American children. Further, it was predicted that Dioula children, since they are members of a commercial culture, perform at a somewhat higher level than the Baoulé, members of a farming culture which does not seem to stress computational activity. To investigate these hypotheses, American, Baoulé, and Dioula children at two age levels were given a variety of arithmetic problems involving basic skills (e.g., reading numbers), number knowledge (e.g., place value), and calculational abilities (e.g., written computation). The results showed that, in general, older African and American children (fifth- and sixth-graders) were quite similar in all respects. The only large and significant differences occurred in the case of younger children (second- and third-graders). At this level American children generally performed at a higher level than Africans, as predicted, and Dioula occasionally at a higher level than Baoulé, also as predicted. At the same time, qualitative aspects of African and American children's performance were similar: for example, both groups made the same types and proportions of errors in written calculations. The results generally support the hypotheses and can be explained in terms of both educational and cognitive factors.     

Nothingness and the Human Umwelt

In the paper I argue that the great impact of empiricism on psychology and the enclosed dualist agenda traps psychological phenomena into subjectivism. By discussing the phenomena of nothingness in biological and cultural life it is argued that meaning must be considered as a phenomenon that represents both a fit and a misfit of the individual with the environment. By stressing the overall presence of nothingness phenomena it is argued how the reduced ontology of empiricism—and its blindness to relations and transformations out of which meaning grows—should be overcome. In human cultural life, transformations are constitutive and ongoing changes are being produced to make sure that continuity as well as discontinuity will happen. The analysis of especially one case—the removal of an Amish school after a shooting episode—serves to prove how meaning grows out of cultural processes as people produce their own conditions of life. From a cultural-ecological point of view, analyzing meaning at the level of individual phenomenology, hence, means analyzing the ‘total psychological situation’ (legacy of Kurt Lewin). This may for instance include analyzing how people live, what they consider important and worth preserving, what must be changed, what are their core values and how do institutional arrangements contribute to keeping up that which is valued or to changing that which is not, etc. Meaning may be viewed the lived-out experience—the domain of self-generativity in human life.     

Signifyin(g) within African American Classical Music: Linking Gates,Hip‐Hop,and Perkinson

Many authors have had occasion to explore the practice of signifyin(g), a seminal expressive concept within African American culture most often described as a rhetorical and literary device. Few, however, have examined the practice of signifyin(g) within African American musical composition in the European, or “classical,” style. This article explores the application of signifyin(g) as an analytical lens in the examination of “classical” music by African American composers, beginning with the previous investigation of signifyin(g) practices within other forms of African American music, ranging from Miles Davis's jazz standards to the lyrics of Nas and Cardi B. This exploration concludes with the analysis of a specific classical work by an African American composer (Coleridge‐Taylor Perkinson's Lament for Viola and Piano) as a case study.     

Student Perceptions of Campus Cultural Climate by Race

Five hundred and seventy-eight African American, Asian American, Latino/a, and White undergraduates responded to a questionnaire assessing perceptions and experiences of the campus cultural climate. Results revealed significant differences between racial and ethnic groups on multiple dimensions of the campus cultural climate. African American students consistently reported significantly more racial—ethnic conflict on campus; pressure to conform to stereotypes; and less equitable treatment by faculty, staff, and teaching assistants. White students' responses reflected limited perceptions of racial—ethnic tensions and a university climate characterized by respect for diversity. Counseling implications are presented.     

Feeling Closer to the Future Self and Doing Better: Temporal Psychological Mechanisms Underlying Academic Performance

This research examined the function of future self‐continuity and its potential downstream consequences for academic performance through relations with other temporal psychological factors and self‐control. We also addressed the influence of cultural factors by testing whether these relations differed by college generation status. Undergraduate students enrolled at a large public university participated in two studies (Study 1: N = 119, M_age = 20.55, 56.4% women; Study 2: N = 403, M_age = 19.83, 58.3% women) in which they completed measures of temporal psychological factors and psychological resources. In Study 2, we also obtained academic records to link responses to academic performance. Future self‐continuity predicted subsequent academic performance and was related positively to future focus, negatively to present focus, and positively to self‐control. Additionally, the relation between future focus and self‐control was stronger for continuing‐generation college students than first‐generation college students. Future self‐continuity plays a pivotal role in academic contexts. Findings suggest that it may have positive downstream consequences on academic achievement by directing attention away from the present and toward the future, which promotes self‐control. Further, the strategy of focusing on the future may be effective in promoting self‐control only for certain cultural groups.     

Cultural Mistrust,Ethnic Identity,Racial Identity,and Self‐Esteem Among Ethnically Diverse Black University Students

Cultural mistrust, ethnic identity, racial identity, and self‐esteem were examined among African (n = 26), African American (n = 110), and West Indian/Caribbean (n = 24) university students. African American students' scores were statistically different from those of African and West Indian/Caribbean students on cultural mistrust, racial identity, and ethnic identity measures. There were no statistically significant differences on self‐esteem among the 3 groups. Results did indicate that cultural mistrust, ethnic identity, and racial identity accounted for 37% of the variance in self‐esteem for African American students. Implications for practice and future research directions are discussed.     

Subjective, behavioral, and physiological reactivity to ethnically matched and ethnically mismatched film clips

This study examined whether individuals from 4 major ethnic groups within the United States (African American, Chinese American, European American, and Mexican American) showed greater subjective, behavioral, and physiological responses to emotional film clips (amusement, sadness, and disgust) with actors from their own ethnic group (ethnically matched) compared with actors from the other 3 ethnic groups (ethnically mismatched). Evidence showed greater responsivity to ethnically matched films for African Americans and European Americans, with the largest effect for African Americans. These findings were consistent across both sex and level of cultural identification. Findings of ethnic difference notwithstanding, there were many areas in which ethnic differences were not found (e.g., little or no evidence was found of greater response to ethnically matched films in Chinese-American or Mexican- American participants). These findings indicate that the emotional response system clearly reacts to stimuli of diverse ethnic content; however, the system is also amenable to subtle "tuning" that allows for incrementally enhanced responding to members of one's own ethnic or cultural group.