Mapping racism

The author uses the metaphor of mapping to illuminate a structural feature of racist thought, locating the degraded object along vertical and horizontal axes. These axes establish coordinates of hierarchy and of distance. With the coordinates in place, racist thought begins to seem grounded in natural processes. The other's identity becomes consolidated, and parochialism results. The use of this kind of mapping is illustrated via two patient vignettes. The author presents Freud's (1905, 1927) views in relation to such a "mapping" process, as well as Adorno's (1951) and Baldwin's (1965). Finally, the author conceptualizes the crucial status of primitivity in the workings of racist thought.     

Exploring racism

Whilst the concept of 'race' has no basis in genetics or biology, the dynamics of racism pervade all aspects of modern life--including the consulting room. In this paper the relationship between a white therapist and a black patient is explored through an unbidden thought and a verbal slip that occurred in the course of the therapy. The amplification and examination of these unwanted 'slips' are used to shed light on the subtleties of the effects of difference in colour on the relationship. It is argued here that the interaction reflects and illuminates the asymmetrical relationship between 'black' and 'white' in modern-western society. This is then considered using the concepts of the cultural unconscious and social unconscious as ways of understanding the tenacity of racism in ourselves.     

Invisible touch

The controversy surrounding violence by female partners to intimate males has been reviewed from a diverse range of literature and disciplines. Historical and case evidence is presented against a background of the controversy surrounding the findings of studies, using the Conflict Tactics Scale (CTS), which show ample evidence of assaults by women on male partners. This evidence is discussed and interpreted against the background of social representations and stereotypical images of male and female to show that the “battered husband syndrome” is a reality and is comparable to the battered wife scenario. Implications for the discussion of intimate violence within academia and elsewhere are drawn and the reasons for the suppression of data and the existence of a controversy on this topic made evident. It is concluded that academic controversy is unnecessary and counter-productive.     

Anti-racism and inclusive racism

Ethical Theory and Moral Practice -     

Exposing racism, exploring race

Therapeutic practice cannot be neutral in the understanding of race. Living in a society that discriminates between the races affects the thoughts, feelings and experiences of all. By its emphasis on context, systemic practice offers a way to consider how social inequalities are reflected in personal dilemmas without perpetuating myths of black inferiority. A case example is used to illustrate a systemic approach which takes account of racial differences. The orientation is towards exposing the manifestations and effects of racism as well as exploring associated issues of racial identity. These ideas are linked to theoretical and research studies in related fields. A therapeutic stance of exposing racism and exploring race fits with current developments in family therapy and can be applied to the therapist's use of self.     

The Invisible Client

This article attempts to define and to describe those clients who “drop out” of counseling prematurely. Recommendations for dealing with the dropout are also discussed.     

The Invisible Foole

I review the classic skeptical challenges of Foole in Leviathan and the Lydian Shepherd in Republic against the prudential rationality of justice. Attempts to meet these challenges contribute to the reconciliation project (Kavka in Hobbesian moral and political theory, 1986) that tries to establish that morality is compatible with rational prudence. I present a new Invisible Foole challenge against the prudential rationality of justice. Like the Lydian Shepherd, the Invisible Foole can violate justice offensively (Kavka, Hobbesian moral and political theory, 1986; Law and Philosophy, 14:5–34, 1995) without harming his reputation for justice. And like the Foole, the Invisible Foole dismisses the possibility that being just preserves goods intrinsic to justice, and will be just only if he fears that others will punish his injustice by withholding the external goods like labor and material goods that he would otherwise receive for their performance in covenants. I argue that given a plausible folk-theorem interpretation, Hobbes’ response to the Foole’s challenge is inconclusive, and depends crucially upon common knowledge assumptions that may or may not obtain in actual societies. I present two analogous folk-theorem arguments in response to the Invisible Foole’s challenge, one using the idea that the Invisible Foole’s power of concealment might be transitory, and the other using the idea that members of society might stop performing in covenants with anyone, thus punishing the Invisible Foole indirectly, if the Invisible Foole commits sufficiently many injustices.     

The Invisible Griever

Many people are equipped, through crisis intervention strategies and plans, to handle the immediate ramifications of a death within a particular school or community system. However, after the crisis has passed the question generally surfaces as to how one can help the children who have been greatly impacted by the death and are in the midst of the grieving process. The grieving child has often been invisible to adult caregivers like counselors, teachers, and school psychologist. The means of helping a child who has experienced a death in his family can be greatly enhanced by the developmcnt of grief support groups. Through the use of support groups children can learn to share their feelings, discover that they are not alone, and move through the grieve process.     

The origins of symbolic racism

The theory of symbolic racism places its origins in a blend of anti-Black affect and conservative values, particularly individualism. We clarify that hypothesis, test it directly, and report several findings consistent with it. Study 1 shows that racial prejudice and general political conservatism fall into 2 separate factors, with symbolic racism loading about equally on both. Study 2 found that the anti-Black affect and individualism significantly explain symbolic racism. The best-fitting model both fuses those 2 elements into a single construct (Black individualism) and includes them separately. The effects of Black individualism on racial policy preferences are mostly mediated by symbolic racism. Study 3 shows that Black individualism is distinctively racial, with effects distinctly different from either an analogous gender individualism or race-neutral individualism.     

Defining racism safely: The role of self-image maintenance on white Americans’ conceptions of racism

We suggest that the need to maintain a positive self-image motivates White Americans to conceive of racism as a phenomenon rooted in individuals instead of institutions. They do so because an institutional conception of racism, more so than an individual conception of racism, raises their awareness of White privilege, a concept threatening to Whites’ self-image. In support of this idea, Experiment 1 found that a self-affirmation manipulation increased Whites’ willingness to conceive racism in institutional terms. Experiment 2 found that a self-image threat lowered Whites’ willingness to conceive racism in institutional terms. In neither experiment did the self-image maintenance manipulation affect Whites’ conceptions of individual racism, suggesting that the individual conception of racism may be a less ego-threatening way for Whites to conceive of racism.