Against “Transracialism”: Revisiting the Debate

This article critically reflects on some of the themes and assumptions at stake in the “transracialism” controversy, and connects them to important works in critical race theory: namely Rey Chow's notion of “coercive mimeticism” and Sara Ahmed's critique of white liberal multiculturalism. It argues that the analytic account of “race” that Tuvel draws upon in her article—Sally Haslanger's—is politically problematic, both on its own terms and in light of broader reflections on racialized and gendered power relations. In particular, I critique Haslanger's assumption that all racial identities exist on the same conceptual plane: that a single variable definition of “race” can be applied to any particular racialized group—including white and nonwhite racial identities. This erases racialized power relations, especially where, in liberal “multicultural” nations, whiteness constitutes the implied standard against which an appearance of “racial difference” is conjured. Finally, I extend my argument to the issue of treating “race” and gender analogously. Rejecting this move, I propose an alternative way of conceptualizing these as analytically distinct, yet constitutively interdependent, phenomena. In order to situate the debate historically, I consider an example of “racial transgression” from twentieth‐century China.     

When “who we are” and “who I desire to be” appear disconnected: Introducing collective/personal self‐discrepancies and investigating their relations with minority students' psychological health

According to Self‐Discrepancy Theory research, perceiving mismatches between personal aspects of the self‐concept is associated with negative psychological consequences, including depression and anxiety. However, the impact of perceiving mismatches between collective and personal self‐aspects is still unknown. In a first step to address this gap, we introduce collective/personal self‐discrepancies—perceived mismatches between a desired self‐aspect and a collective identity. For cultural minority group members (n = 147), collective/personal self‐discrepancies were associated with more severe anxiety and depression symptoms. Bootstrapping analyses suggest that these relations are mediated by self‐discrepancies experienced at the personal level, but only for group members presenting average or high levels of ethnic identification. This study reaffirms the importance of collective identities, especially as potential antecedents of personal aspects of the self‐concept. The findings are further discussed in terms of their significance for cultural minority group members, who often highly identify with their minority groups.     

“They hate me now but where was everyone when I needed them?”: Mass incarceration,projective identification,and social work praxis

Mass incarceration has been thoroughly explored as a racial, social, and economic project. A psychoanalytic lens makes visible another dimension: the ways in which the dehumanization and criminalization of certain members of society forces them to function as repositories for the unbearable aspects of our otherwise shared humanity. In this article, I take a psychodynamic social work perspective and explore how the creation and maintenance of traumatogenic conditions, and the criminalization of the adaptations that people make to them, enables the logic of mass incarceration by taking a problem in the environment—one that implicates the collective—and relocates it inside the individual—as a person to be punished. Applying the concept of projective identification to these social-level dynamics, I argue that mass incarceration serves an important psychological function for society related to anxieties about racial and economic inequality and, as such, we continue to invest in mass incarceration despite its failure. I discuss its implications for social work praxis, emphasizing the need for both meaningful thought and effective action. I take an interdisciplinary approach and rely on psychoanalysis, sociology, criminology, and critical race studies in the hope of making clear the pernicious hold that mass incarceration has on the United States, and the work we must do as a collective to wrest ourselves from it.     

Dehumanizing but competent: The impact of gender,illness type,and emotional expressiveness on patient perceptions of doctors

This study is the first attempt to investigate men's and women's anticipated reactions to a consultation with a doctor holding either a dehumanizing or humanistic approach to patient treatment. Participants (N = 375) read a vignette depicting a doctor's treatment philosophy—emphasizing either the metaphor of the body as a machine (dehumanizing condition) or emphasizing individual humanness (humanizing condition). They then imagined consulting the doctor about a psychological or physical illness. Although, medical dehumanization had undesirable consequences, some men rated the dehumanizing doctor as more competent than the humanizing doctor. These were men who were (a) emotionally expressive and seeking help for a psychological illness, and (b) men low in emotional expressiveness seeking help for a physical illness.     

Diversity climate promises in ideological psychological contracts: racial differences in responses to breach and fulfilment

ABSTRACT

Diversity, a major societal force that exerts an important influence on contemporary workplaces, may play a role in shaping present-day workers’ psychological contracts. In two studies, we explored diversity as an ideological commitment in psychological contracts and its impacts on workers and organizations. In Study 1, a three-wave longitudinal study following workers from pre- to post-hire, organizations’ use of diversity recruitment was positively associated with job-seekers’ perceptions that ideological diversity climate promises were made pre-employment. In addition, we found that subsequent perceptions of breaching these promises have negative effects on worker attitudes and behaviours above and beyond the consequences of traditional (i.e., transactional and relational) psychological contract breach. Unexpectedly, fulfilment and breach of ideological diversity climate promises were more weakly related to racial minority than majority group workers’ attitudes and behaviours. In Study 2, using both between- and within-person experimental designs, we largely replicate this counter-intuitive moderating effect and uncover that racial minority versus majority workers’ differential reactions can be explained by their prior experiences with racial discrimination. Our work substantiates that diversity is an important ideological commitment and provides novel insights as to the mechanisms and consequences of ideology for workers’ psychological contracts.     

Slavery in the White Psyche

This article was born out of the hypothesis that slavery—as historical reality, signifier, and symbol—has deep psychological implications for contemporary white Americans. Using data collected in an exploratory, qualitative study, my participants’ responses serve to illuminate the psychic structure of whiteness, which functions as a distortion that gets passed down intergenerationally (and horizontally) through a white collective unconscious. Housed in individual psyches, I suggest that this distorted structure of self actively resists and prevents white Americans (as a collective) from making contact with the racialized realities, both past and present, that would potentially lead to opportunities for choice, reparation, and transformation.     

Multiple racial identities as sources of psychological resilience

Much of the research on multiracial individuals has focused on the impact of a multiracial background on psychological well‐being. This work, often using clinical samples, identified a higher prevalence of negative psychological outcomes among multiracial individuals, such as low self‐esteem, poor grades, or self‐hatred, and has emphasized that these negative outcomes stem from the unique challenges associated with navigating multiple racial identities. However, research on nonclinical samples finds that multiracial individuals fare as well as monoracial individuals on these, and other, outcomes. We put forth a synthesizing theory aimed at understanding how multiracial individuals develop adaptive coping strategies, which help them learn to navigate multiple identities and maintain positive psychological outcomes. In the current contribution, we build on existing research to theorize that multiracial individuals can engage in two psychological strategies that increase resilience: (a) switching between multiple racial identities and (b) reduced essentializing of race. Evidence and consequences of these two strategies are discussed. Taken together, in contrast to traditional depletion models of coping, this work highlights the unique experience of multiracial individuals and the potential psychological benefits of belonging to multiple racial groups in a racialized world.     

When to Preach About Poverty: How Location,Race, and Ideology Shape White Evangelical Sermons

Social scientists have long been interested in how intergroup contact or elite messaging can reduce or eliminate racial biases. To better understand the role of religious elites in these political questions, we show how a church location's income and racial characteristics interact with racial and economic ideologies to shape the political content of sermons. Testing our theories through both quantitative and qualitative analysis of an original data set of more than 102,000 sermons from more than 5200 pastors, we show that contact is only effective as a means of decreasing prejudice to the extent that actors—in our case, pastors—are ideologically capable of reconciling their potential role in economic inequality. White Evangelical pastors rarely preach about issues of poverty or racial justice overall, but the context of the preaching matters. We find that the greater the share of Black population there is in a church community, the less likely White Evangelical pastors are to mention issues of poverty or racial justice, and when they do mention it, they hold to ideological commitments that avoid blaming systems for racialized economic inequality.     

The unique effects of blatant dehumanization on attitudes and behavior towards Muslim refugees during the European ‘refugee crisis’ across four countries

Blatant dehumanization has recently been demonstrated to predict negative outgroup attitudes and behaviors. Here, we examined blatant dehumanization of Muslim refugees during the ‘Refugee Crisis’ among large samples in four European countries: the Czech Republic (N = 1307), Hungary (N = 502), Spain (N = 1049), and Greece (N = 934). Our results suggest that blatant dehumanization of Muslim refugees is (a) prevalent among Europeans, and (b) uniquely associated with anti‐refugee attitudes and behavior, beyond political ideology, prejudice, and—of particular relevance to the refugee crisis—empathy. We also find that blatant dehumanization of Muslim refugees is significantly higher and more strongly associated with intergroup behavior in the Eastern European countries (especially the Czech Republic) than in Spain and Greece. Examining a range of outgroup targets beyond refugees, our results further illustrate that blatant dehumanization is not purely an ethnocentric bias: while individuals across contexts feel warmer towards their group than all others, they rate several high‐status outgroups as equally or more fully ‘evolved and civilized’ than the ingroup. Our research extends theoretical understanding of blatant dehumanization, and suggests that blatant dehumanization plays an important and independent role in the rejection of Muslim refugees throughout Europe.     

The Essentiality of “Culture” in the Study of Religion and Politics

This article reviews various theoretical approaches political scientists employ in the analysis of religion and politics and posits culture as a conceptual bridge between competing approaches. After coming to the study of religion slowly in comparison with other social science disciplines, political science finally has a theoretically diverse and thriving religion and politics subfield. However, political scientists’ contributions to the social scientific study of religion are hampered by a lack of agreement about whether endogenous or exogenous theoretical approaches ought to dominate our scholarship. I assert that the concept of culture—and more specifically, subculture—might help create more connections across theoretical research traditions. I emphasize how the concept of religion‐based subculture is inherent in psychological, social psychological, social movement, and contextual approaches to religion and politics scholarship, and I explore these theoretical connections using the example of religion‐based “us versus them” discourses in contemporary American politics.     

“Nobody Wants to Be an Outsider”: From Diversity Management to Diversity Engagement

This article develops an analysis of diversity in two ways. We start with a theoretical discussion of the ways in which diversity has been approached within psychology, showing the competing arguments that have been developed that connect diversity, community, and multiculturalism. We show that not only are there psychological consequences to contemporary experiences of increased diversity but also that fundamental psychological capacities—such as self‐consciousness, identity, and dialogue—actually stem from the experience of diversity. This has important implications for diversity management policies. The second part of the article gives an empirical illustration of how diversity is experienced in schools across England drawing on 13 interviews with senior staff and 11 focus groups with pupils aged between 12 and 14 years old. We discuss three themes related to experiences of diversity: (1) from difference to diversity, (2) real and imagined mobility across communities, and (3) collaborative practices, projects, and knowledge. What the empirical examples show is that critically engaging with diversity can be a more productive project than practices which construct diversity in terms of distinct groups that need respect and tolerance. Hence we argue approaches that promote engaging with diversity rather than traditional diversity management are more in line with foundational psychological insights as well as empirical research findings.     

Not “just words”: Exposure to homophobic epithets leads to dehumanizing and physical distancing from gay men

We examined whether homophobic epithets (e.g., faggot) function as labels of deviance for homosexuals that contribute to their dehumanization and physical distance. Across two studies, participants were supraliminally (Study 1) and subliminally (Study 2) exposed to a homophobic epithet, a category label, or a generic insult. Participants were then asked to associate human‐related and animal‐related words to homosexuals and heterosexuals. Results showed that after exposure to a homophobic epithet, compared with a category label or a generic insult, participants associated less human‐related words with homosexuals, indicating dehumanization. In Study 2, we also assessed the effect of a homophobic epithet on physical distance from a target group member and found that homophobic epithets led to greater physical distancing of a gay man. These findings indicate that homophobic epithets foster dehumanization and avoidance of gay people, in ways that other insults or labels do not.     

Agency's Role in Dehumanization: Non‐human Metaphors of Out‐groups

Dehumanization, the psychological process by which individuals or groups of individuals are denied human qualities or are believed to be less than human, has important negative consequences for intergroup relations: dehumanization reduces intergroup helping and excuses aggression towards members of other groups. Current models of dehumanization are unable to explain the variety of dehumanization that occurs in metaphorical thought. For example, they cannot account for the labeling of comatose individuals as “vegetables,” nor do they adequately distinguish between of humans as predators vs. metaphors of humans as prey. We argue that this results from the paucity of attention devoted to the role of agency in the dehumanization process. The ABC model of dehumanization proposed in this paper broadens the scope of dehumanization theory by describing three unique components of agency: affective, behavioral, and cognitive. This article then delineates how the differential attribution of agency components impacts emotional responses toward out‐groups in addition to the metaphors used to describe them. By incorporating both traditional types of dehumanization (extreme and overt negative evaluations) and ambivalent types of dehumanization (mixed positive and negative evaluations) into our model, we provide a more nuanced view of the dehumanization process that accounts for the variance in dehumanization by analogy.     

Collective Affordances

Abstract

This article develops an ecological framework for understanding collective action. This is contrasted with approaches familiar from the collective intentionality debate, which treat individuals (with collective intentions) as fundamental units of collective action. Instead, we turn to social ecological psychology and dynamical systems theory and argue that they provide a promising framework for understanding collectives as the central unit in collective action. However, we submit that these approaches do not yet appreciate enough the relevance of social identities for collective action. To analyze this aspect, we build on key insights from social identity theory and synthesize it with embodied and ecological accounts of perception and action. This results in the proposal of two new types of affordances. For an individual who enacts her “embodied social identity” of being a member of a particular collective, there can be what we call embodied social identity affordances. Moreover, when several individuals dynamically interact with each other against the background of their embodied social identities, this might lead to the emergence of a collective, which we understand as a dynamically constituted and ecologically situated perception-action system consisting of several individuals enacting relevant embodied social identity affordances. Building on previous work in social ecological psychology, we suggest that there can be genuine collective affordances, that is, affordances whose subject is not an individual, but a collective.     

The two‐sided nature of individual and intragroup experiences in the aftermath of collective victimization: Findings from four diaspora groups

Most social psychological research on collective victimhood has examined its consequences for intergroup relations. Less attention has been paid to individual and intragroup processes associated with collective victimization, which the present study aimed to examine. We conducted eight focus group interviews among four diaspora communities (Armenian Americans, Burundian refugees, Jewish Americans, Nepali‐speaking Bhutanese refugees) with historical or more recent experiences of collective victimization. Thematic analysis revealed three major foci shared across communities (but with different emphases within each focus), which included juxtaposed themes that highlight the two‐sided nature of experiencing and coping with collective victimization and its aftermath: Vulnerability and struggle versus resilience and strength, loss versus continuity and renewal, and silence about versus transmission of knowledge about ingroup victimization. These findings illustrate how groups integrate seemingly opposite poles of collective victimization that characterize this complex and multifaceted experience, which has important theoretical implications.     

“Patriotism à la Carte”: Perceived Legitimacy of Collective Guilt and Collective Pride as Motivators for Political Behavior

Intergroup emotions motivate behavior, yet little is known about how people perceive these emotional experiences in others. In three experiments (Ns = 109, 179, 246), we show that U.S. citizens believe collective guilt is an illegitimate emotional motivator for ingroup political behavior, while collective pride is legitimate. This differential legitimacy is due to the perception that collective guilt violates the norm of group interest, while collective pride adheres to it; those who believe ingroup interests are more important than outgroups’ exhibited this illegitimacy gap. The perception that the intergroup emotion promoted ingroup entitativity mediated the relationship between emotion (pride vs. guilt) and legitimacy; this relationship was especially strong for those high in the belief in the norm of group interest. Collective guilt can have prosocial consequences, yet the perception that it is illegitimate may hinder such consequences from being realized.     

Toward a Critical Race Psychology

Critical Race Theory (CRT) emerged as an identity‐conscious intervention within critical legal studies and has subsequently developed an interdisciplinary presence. We draw upon CRT perspectives to articulate five core ideas for a Critical Race Psychology (CRP). CRT perspectives (1) approach racism as a systemic force embedded in everyday society (rather than a problem of individual bias); (2) illuminate how ideologies of neoliberal individualism (e.g., merit, choice) often reflect and reproduce racial domination; (3) identify interest convergence as the typical source of broad‐based support for reparative action; (4) emphasize possessive investment in privileged identities and identity‐infused realities that reproduce racial domination; and (5) propose practices of counter‐storytelling to reveal and contest identity‐infused bases of everyday society. In summary, we propose a CRP that consider race not as one domain (among many) for psychological investigation but instead as a conceptual lens through which to analyze all of psychological science.     

Hermannsburg, 1929: Turning Aboriginal “Primitives” into Modern Psychological Subjects

In 1929, the Lutheran mission at Hermannsburg (Ntaria), central Australia, became an extraordinary investigatory site, attracting an array of leading psychologists wishing to define the “primitive” mentality of the Arrernte, who became perhaps the most studied people in the British Empire and dominions. This is a story of how scientific knowledge derived from close encounters and fraught entanglements on the borderlands of the settler state. The investigators—Stanley D. Porteus, H. K. Fry, and Géza Róheim—represent the major styles of psychological inquiry in the early‐twentieth century, and count among the vanguard of those dismantling rigid racial typologies and fixed hierarchies of human mentality. They wanted to evaluate “how natives think,” yet inescapably they found themselves reflecting on white mentality too. They came to recognise the primitive as an influential and disturbing motif within the civilised mind—their own minds. These intense interactions in the central deserts show us how Aboriginal thinking could make whites think again about themselves—and forget, for a moment, that many of their research subjects were starving.     

Individual‐level and community‐level effects of war trauma on social representations related to humanitarian law

Theoretical and empirical accounts of violent intergroup conflict or reactions to victimization suggested psychosocial processes that are likely to paradoxically enhance war victims' justification of violations of humanitarian norms. To test for differences and similarities between individual and community reactions, multilevel analyses of the ‘People on War’ dataset were conducted. This data combines survey responses from fourteen different communities recently involved in armed conflict (N = 12, 047). At the individual level, findings support a specific cycle‐of‐violence hypothesis, indicating that victims of war report less support for a legal conception of humanitarian norms than do non‐victims. In contrast, at the community level, the higher the rate of victims, the more frequently community members adopt a legal conception of humanitarian norms. Further, the strength of condemnation of humanitarian norm violations is positively related to war duration and magnitude of fatalities. These findings are interpreted within a social‐representational framework. The collective experience of generalized vulnerability strengthens a shared perception of the need for formal justice, which cannot be reduced to the sum of the psychological consequences of community members' individual experiences of war trauma. Copyright © 2006 John Wiley & Sons, Ltd.     

Racialized physical space as cultural product

We argue for incorporating physical space into the psychological study of race. Specifically, we review historical and sociological work explaining how physical space (e.g., houses, rivers, neighborhoods, and nations) has been used to construct race and racial hierarchy, leaving physical space structurally racialized. This structural racialization, we propose, has led people to think of physical space in racial terms, creating mental images of race that include physical space characteristics. We explain how these mental images may influence race‐related psychological processes (e.g., person perception and social identity threat). We also detail evidence that these mental images of racialized space shape how people perceive and interact with space, in ways that likely reinforce its structural racialization. We therefore frame physical space as a cultural product, situating it within the mutually constitutive nature of culture and psyche. This expanded approach to studying race can facilitate a fuller understanding of all the ways in which psychological processes contribute to racial inequality.