The neural plasticity of other-race face recognition

Although it is well established that people are better at recognizing own-race faces than at recognizing other-race faces, the neural mechanisms mediating this advantage are not well understood. In this study, Caucasian participants were trained to differentiate African American (or Hispanic) faces at the individual level (e.g., Joe, Bob) and to categorize Hispanic (or African American) faces at the basic level of race (e.g., Hispanic, African American). Behaviorally, subordinate-level individuation training led to improved performance on a posttraining recognition test, relative to basic-level training. As measured by event-related potentials, subordinate- and basic-level training had relatively little effect on the face N170 component. However, as compared with basic-level training, subordinate-level training elicited an increased response in the posterior expert N250 component. These results demonstrate that learning to discriminate other-race faces at the subordinate level of the individual leads to improved recognition and enhanced activation of the expert N250 component.     

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.     

Mental health attitudes among Middle Eastern/North African individuals in the United States

ABSTRACT

Middle Eastern/North African (MENA) individuals may have heightened risk for developing mental health problems due to unique cultural stressors. However, traditional cultural and religious practices and beliefs socialised within the family environment may reduce the likelihood of seeking mental health services. This qualitative study aimed to better understand the intersection of cultural, religious, and mental health attitudes among MENA individuals. Semi-structured telephone interviews were conducted with MENA adults who had received therapy services (N?=?13) and were analysed for emergent themes. Respondents reported lack of understanding of mental illness within their communities, and prominent levels of perceived and self-stigma. Families and religious practices/beliefs played an important role in responding to mental illness. Results suggest that incorporating psychoeducation and community awareness campaigns alongside religious services may help to reduce barriers to receiving mental health treatment.     

Being authentic is the new image: a qualitative study on the authenticity constructions and self-images of Christian millennials in Africa

The article is a qualitative study that focuses on the authenticity and self-constructions of Christian millennials in Africa. While exploring how 15 respondents manifested their authentic self-behaviours using a case study design, the hallmark of the study was to observe the common coping mechanism of self-regulation, adopted by respondents to deal with their internal crisis. This coping strategy was employed as they remained true to self by creating new “authentic” images of themselves in the forms of the borderline self, the promissory self, the hyphenated self, and the religious self. By implication, looking at the issue of authenticity from an African context has produced an African conceptualisation of authenticity. I argue that African authenticity can be understood by interpreting Africa’s voices of self-expression and images of self-definition, resonating within various African contexts in hope for some kind of cathartic and authentic living experience.     

Christian‐Muslim relations in the African context

Abstract

The course of Islam and Christianity in Africa as well as statistical figures suggest a wide variety within, as well as considerable divergence between, both religions in the many African contexts. Though the majority of African Muslims still stick to a ‘traditional African Islam’, we observe a resurgence of Islam reflecting a growing religious awareness, on the one hand, and tendencies towards an ideological re‐interpretation (Islamism), on the other. Trends in resurgent Islam are highlighted by the examples of Islamic internationalism and da'wa, the modernisation of Islamic education, and the proliferation of Islamic political groups all over the continent. Various dimensions of Christian—Muslim relations in Africa today show areas of conflict as well as of cooperation and exchange. Against the background of the economic and social disintegration of many African societies, there is no alternative to inter‐religious dialogue which must be based on an authentic African theological foundation, being rooted in the African heritage shared by Muslim and Christian communities alike.     

Rethinking the metaphysical questions of mind,matter, freedom,determinism, purpose and the mind-body problem within the panpsychist framework of consolationism

Consolationism is an emergent intellectual current in 21st century African philosophy that presents itself as an alternative constructive framework for metaphysics, with an epistemic foundation in the African thought-world and being universally applicable. In this paper, I trace the influences of consolationism within African philosophy, and argue that this original philosophical system is the product of the African complementary perspective of the universe understood as an interconnected whole of diverse entities. I submit that the doctrine of mood which lies at the heart of the consolationist system introduces new concepts into African metaphysics and recasts the question of being. I show how the consolationist perspective sheds light on the persistent mind-body problem and establishes consciousness as a necessary feature of the universe. Deploying the method of exposition and analysis, I assert that the panpsychist framework of consolationism facilitates a novel way of conceptualising such metaphysical questions as mind, matter, the mind-body problem, purpose, freedom, and determinism.     

Who is umuntu in Umuntu ngumuntu ngabantu? Interrogating moral issues facing Ndau women in polygyny

Discussions on the African communitarian idea of personhood have generated several debates among African philosophers about how it is conceived and perceived. While scholars like Wiredu and Gyekye maintain that personhood is gender-neutral, others such as Oyowe suggest that personhood is gendered. The position that African communitarian personhood is gendered is the basis for the argument in this article. Defenders of this notion argue that the gender-neutral conception of personhood has created situations where gender issues have been glossed over, thereby perpetuating gender inequality in African communities. It is within this context that we take the argument further by interrogating the word umuntu in the popular southern African maxim on personhood, Umuntu ngumuntu ngabantu. We ask the question: if personhood is gendered, then who is umuntu in this aphorism? In an attempt to answer this question, we advance two important claims. First, we claim that umuntu refers to a person whose interest is upheld in the community as well as those who are able to determine their own interest. Second, we also say that this concept of umuntu has perpetuated cultural practices that adversely impact women and girls in most African rural communities. Although some scholars might object to these claims, in this article we will not be addressing those objections, but rather we argue that umuntu is gendered male in the aphorism.     

Interpreting Ecofeminist Environmentalism in African Communitarian Philosophy and Ubuntu: An Alternative to Anthropocentrism

Abstract

The question of what an African ecofeminist environmental ethical view ought to look like remains unanswered in much of philosophical writing on African environmental ethics. I consider what an African ecofeminist environmental ethics ought to look like if values salient in African communitarian philosophy and ubuntu are seriously considered. After considering how African communitarian philosophy and ubuntu foster communitarian living, relational living, harmonious living, interrelatedness and interdependence between human beings and various aspects of nature, I reveal how African communitarian philosophy and ubuntu could be interpreted from an ecofeminist environmental perspective. I suggest that this underexplored ecofeminist environmental ethical view in African philosophical thinking might be reasonably taken as an alternative to anthropocentric environmentalism. I urge other ethical theorists on African environmentalism not to neglect this non-anthropocentric African environmentalism that is salient in African ecofeminist environmentalism.     

Extreme Social Isolation, Use of Community-Based Senior Support Services, and Mortality Among African American Elderly Women

The effect of extreme social isolation and use of community-based senior services on longevity was examined in a national sample of African American elderly women (ages 55–96). Consistent with previous research on the social integration/mortality link, African American elderly women who were extremely socially isolated were hypothesized to have a higher 5-year mortality rate. It was also hypothesized that use of community senior services would be negatively associated with 5-year mortality. Results of logistic regression analysis controlling for age, education, income, and health status found that extremely socially isolated African American elderly women were three times more likely than the nonisolated women to die within the 5-year period from the initial survey. Use of community senior services did not have a relationship on mortality. Results are discussed in terms of directions for future research and intervention.     

Social Networks and Forgiveness: The Role of Trust and Efficacy

We examine the link between social network size and forgiveness, as well as mediating effects of self-efficacy and trust. Data are from the Detroit Community Study, which include three racial/ethnic groups: African Americans, Arab Americans, and White Americans (N=907). Results indicated that larger network size is associated with more forgiveness, but is mediated by trust. Patterns varied within racial/ethnic group: among Arab Americans self-efficacy mediated the effect of network size on forgiveness; among African Americans there were no direct or mediating effects; among White Americans an indirect effect of trust on forgiveness was identified. Findings suggest complex associations with forgiveness.     

The approach‐avoidance framework for identifying athletes’ coping style as a function of gender and race

Anshel, M.H., Kang, M. & Miesner, M. (2010). The approach‐avoidance framework for identifying athletes’ coping style as a function of gender and race. Scandinavian Journal of Psychology. The purpose of this study was to identify the coping styles of competitive athletes as a function of gender and race in response to events experienced during the contest perceived as highly stressful using the approach and avoidance coping framework. Participants (N = 218) consisted of 111 males (48 African American and 63 Caucasian) and 107 females (41 African American and 66 Caucasian), and ranged in age from 18 to 54 yrs (M ± SD; 22.29 ± 3.9 yrs). They attended a university in the southeastern US, and were considered highly skilled athletes based on their current or former participation as competitive athletes. A 12‐item inventory was completed consisting of six approach coping and six avoidance coping strategy items. Confirmatory factor analysis, composite reliability and Cronbach’s alpha indicated acceptable model‐data fit and internal scale consistency. The results suggested the athletes’ preferred coping style was avoidance, rather than approach. A 2 × 2 ANOVA showed significant main effects for gender (p = 0.003) and race (p < 0.01); males used more approach coping than females, while Caucasians applied more approach coping than African Americans. No significant interaction was found. The results indicated the need for future study on examining gender and race as moderating variables in examining athletes’ coping styles.     

Race and Nation: How Racial Hierarchy Shapes National Attachments

We contend that the boundaries and nature of national attachments are shaped by the position of one's group within America's racial order, with higher status yielding more racially exclusive forms of identity. We test our claims in the realm of xenophobia. Using an original survey of African Americans (n = 1,000) and Whites (n = 1,000), we assess national pride, nationalism, nativism, and racial identity, plus affect toward various immigrant groups. We establish that national attachments have racially varied meanings, thereby producing sharp differences in each racial group's response to foreigners. Although national pride is unrelated to White antipathy toward outsiders, nationalism and nativism increase White hostility to immigrants—except when they are White. In contrast, national pride diminishes African American hostility to Black and non‐Black immigrants, while nativism is generally unrelated to Black antipathy to outsiders. Finally, while nationalism heightens xenophobia among Blacks, this sentiment envelops all foreigners—including African immigrants. We discuss our results' implications for theories of national attachment in intergroup settings.     

The Psychometric Properties of the Harter Self-Perception Profile for Children with At-Risk African American Females

The Harter Self-Perception Profile for Children (SPPC) is one of the most commonly used measures of childhood self-esteem, yet there is little research assessing the psychometric properties of the SPPC for use with an African American population. A sample of 92 African American adolescent females (M age = 12.33) was administered the SPPC in order to assess its suitability for this population in three ways. First, an exploratory factor analysis demonstrated complex components without any factors being identical to the normative factors. The greatest differences were within the behavior and scholastic subscales which had items cross loading on three different factors. Second, the SPPC demonstrated only moderate internal reliability with subscale alpha coefficients ranging from .71 to .82. Third, a comparison with the Rosenberg Self-esteem Scale provided evidence of poor convergent validity. These results raise questions about the validity of the SPPC for use with African American adolescent females.     

A Multilevel Contextual Model of Family Conflict and Deviance

This paper presents a multiple-group multivariate hierarchical specification of family problem behaviors across ethnicities using structural equation modeling techniques which explicitly model the individual-level and family-level covariance matrices in familial problem behavior. Analyses were conducted across White and African American ethnic groups. The sample (N = 1,168; 647 White and 521 African Americans) comprised children and their parents from 392 families. In addition to relations between family conflict and deviant behaviors, covariates were included at each level of analysis: neighborhood desirability at the family (between) level, and age and gender at the individual (within) level. At the between level, neighborhood desirability influenced family conflict and family conflict influenced family levels of deviance. At the within level, conflict was significantly related to individual levels of deviance. Discussion focuses on the substantive results as well as the application of multilevel analyses to contextual influences of family problem behavior.     

Clinical utility of the Rorschach with African Americans.

In this study we sought to identify Rorschach differences between African Americans and White Americans and to understand these differences within a social and cultural framework. Data from the Exner (1993) Comprehensive System normative sample (N = 700) was used to form a group of 44 African Americans and 44 White Americans matched for age, sex, education, and socioeconomic status. Twenty-three Rorschach variables were chosen a priori and group differences were analyzed. The only clinically significant difference found was that African Americans offered significantly less cooperative movement. This lower frequency of cooperative movement may suggest African Americans do not anticipate cooperative interactions with others as a routine event. This may reflect a shared feeling among African Americans that most members of our society are less likely to be sensitive to or responsive to their needs relative to others. However, the study demonstrates a striking similarity between the groups, supporting the clinical use of the Rorschach with African Americans.     

Clinical Utility of the Rorschach With African Americans

In this study we sought to identify Rorschach differences between African Americans and White Americans and to understand these differences within a social and cultural framework. Data from the Exner (1993) Comprehensive System normative sample (N = 700) was used to form a group of 44 African Americans and 44 White Americans matched for age, sex, education, and socioeconomic status. Twenty-three Rorschach variables were chosen a priori and group differences were analyzed. The only clinically significant difference found was that African Americans offered significantly less cooperative movement. This lower frequency of cooperative movement may suggest African Americans do not anticipate cooperative interactions with others as a routine event. This may reflect a shared feeling among African Americans that most members of our society are less likely to be sensitive to or responsive to their needs relative to others. However, the study demonstrates a striking similarity between the groups, supporting the clinical use of the Rorschach with African Americans.     

Evaluating the Psychometric Properties of a Measure of Ethnic Identity Among Black South African Youth

The authors examined the dimensionality and psychometric properties of the Multigroup Ethnic Identity Measure (MEIM) among Black South African adolescents (ages = 13–14; 52% female) representing several ethnic groups (Ndebele, Pedi, Sotho, Swati, Tsonga, Tswana, Venda, Xhosa, Zulu) and evaluated the measure for differential item functioning primarily among four ethnic groups (Sotho, Tswana, Xhosa, and Zulu). Results indicated that a two-dimensional model best represented the data, reflecting ethnic search/clarity and ethnic affirmations. Subsequently, we evaluated the equivalence of the MEIM among the four South African ethnic groups and a sample of African American adolescents (M_age = 15.57 years; SD = 1.22; 51% female). Further analyses revealed that configural and metric models were excellent across the four South African ethnic groups and the African American group. However, scalar invariance (i.e., intercept) was not found; the item intercepts were different for the South African ethnic groups and African Americans. Findings are discussed with consideration for conducting research on ethnic identity among youth in South Africa.     

Between the Christ of Deep Incarnation and The African Jesus of Tinyiko Maluleke: An Improvised Dialogue

All differences considered, the Christ of deep incarnation and the African Jesus of Tinyiko Maluleke share at least one fundamental dimension: they both stand out as signs of God's radical embodiment in the world of creation/of African culture(s). Put crudely, while the deep incarnation theologians extend Jesus’ body into social and cosmic bodies, Maluleke locates Jesus’ body in the bodies of his fellow Africans. This study first identifies major convergences and tensions between these two christological perspectives and, second, posits that the scandal of reciprocity, seen as a characteristic feature of African christologies, can be translated into a twofold guiding principle for approaching and assessing African Christianity theologically.     

Spelling and dialect: Comparisons between speakers of African American vernacular English and White speakers

One characteristic of African American vernacular English (AAVE) is final obstruent devoicing, where the final consonant of a word likerigid is pronounced more like /t/ than /d/. To determine whether this dialect characteristic influences adults’ spelling, African American and White college students spelled words such asrigid andballot, pronounced by either a speaker of their own dialect or a speaker of the other dialect. African Americans, especially those who often devoiced final /d/, were more likely than Whites to confused andt. Both African American and White spellers made mored/t confusions when the words were spoken by an African American experimenter than by a White experimenter. Thus, the different phonological systems of AAVE and White speakers can cause them to make different types of spelling errors. Discussions of AAVE and literacy have focused on its syntax, but its phonology must also be considered.