The mediating role of identity incompatibility in the relationship between perceived discrimination and acculturation preferences in two generations of the ethnic Russian minority in the North Caucasus

Abstract

The present study tested a model in which the perceived incompatibility of ethnic Russian and regional North Caucasian identities mediates the relationship between perceived discrimination and acculturation strategies in two generations of ethnic Russian minority members living in the Kabardino-Balkar Republic, North Caucasus, Russian Federation. Two identities might be perceived incompatible when they represent conflicting sets of norms and values and the two communities may place competing demands on individual commitment and loyalty. We sampled 105 dyads from ethnic Russian families (youth: M = 18 years, SD = 2.35, 48.6% female; parents: M = 43 years, SD = 6.97, 68.6% female). The questionnaire included measures of perceived discrimination, perceived identity incompatibility, and acculturation strategies. The results of multigroup path analysis showed that the perceived identity incompatibility mediated the relationship between perceived discrimination and two strategies, aimed at culture maintenance (integration and separation) in both generations. Identity incompatibility is regarded as a psychological mechanism that explains the impact of perceived discrimination on minority acculturation preferences in a multicultural region.     

SEVERE CLASSROOM BEHAVIOR PROBLEMS: TEACHERS OR COUNSELLORS

This experiment was designed to determine the relative effectiveness of teacher and counselling approaches in the reduction of disruptive or inappropriate classroom behavior. Inappropriate classroom behavior frequencies of 12 academically low achieving, seventh-grade, black male students, with a reported high rate of inappropriate classroom behavior, were recorded. Three groups, with nearly equal mean inappropriate behaviors, were randomly assigned to one of three treatment conditions: behavioral counselling, client-centered counselling, or no counselling. Each counselling group received fifteen 30-minute counselling sessions, at a rate of two to three times a week. In addition to counselling, all students subsequently received teacher approval within the classroom. Results indicated that the teacher was able to reduce inappropriate behavior more than any counselling group. There were also indications that behavioral counselling, but not client-centered counselling, was moderately helpful in reducing inappropriate classroom behavior.     

Attending to threat: Race-based patterns of selective attention

The present research investigated the extent to which the stereotype that young Black men are threatening and dangerous has become so robust and ingrained in the collective American unconscious that Black men now capture attention, much like evolved threats such as spiders and snakes. Specifically, using a dot-probe detection paradigm, White participants revealed biased attention toward Black faces relative to White faces (Study 1). Because the faces were presented only briefly (30-ms), the bias is thought to reflect the early engagement of attention. The attentional bias was eliminated, however, when the faces displayed averted eye-gaze (Study 2). That is, when the threat communicated by the Black faces was attenuated by a relevant, competing socio-emotional cue—in this case, averted eye-gaze—they no longer captured perceivers’ attention. Broader implications for social cognition, as well as public policies that reify these prevailing perceptions of young Black men are discussed.     

Group Responsibility for Ethnic Conflict

When a group of persons such as a nation orcorporation has a relatively clear structureand set of decision procedures, it is capableof acting and should, it can well be argued, beconsidered morally as well as legallyresponsible. This is not because it is afull-fledged moral person, but becauseassigning responsibility is a human practice,and we have good moral reasons to adopt thepractice of considering such groupsresponsible. From such judgments, however,little follows about the responsibility ofindividual members of such groups; much moreneeds to be ascertained about which officialsor executives are responsible for what beforewe can consider individual members of nationsor corporations responsible.Whether an unorganized group can be morallyresponsible is much less clear, but there havebeen useful discussions in recent years of thepossible responsibility of whites for racism,or males for sexism, and the like. In thisessay I explore arguments for consideringgroups or their members responsible for ethnicconflict. Such groups may lack a clearorganizational structure, but they are notrandom assortments of persons. Groups can andoften should take responsibility for theattitudes and actions of their members, and cansometimes be considered responsible for failingto do so. And persons often can and shouldtake responsibility for the attitudes andactions of the groups of which they aremembers.     

What Is and Is Not Ethnocentrism? A Conceptual Analysis and Political Implications

Conceptual analysis has not been systematically implemented in psychology, and many concepts have often been defined in different and contradictory ways. This article focuses on a conceptual clarification of ethnocentrism. It points out the conceptual confusion surrounding the term, reviews numerous definitions and operationalizations, and attempts to clarify it. Ethnocentrism is reconceptualized as a strong sense of ethnic group self‐centeredness, which involves intergroup expressions of ethnic group preference, superiority, purity, and exploitativeness, and intragroup expressions of ethnic group cohesion and devotion. It is conceptually and empirically distinguished from other concepts, such as outgroup negativity and mere ingroup positivity. The article presents a theoretical framework and related empirical analyses supporting the usefulness of reconceptualized ethnocentrism. It also details important and unique implications of reconceptualized ethnocentrism for political phenomena. It is expected that reliance on the clarified reconceptualization should enable researchers to systematically study ethnocentrism, its origins, and consequences.     

The Development of the Universal Ethnic Identity Scale (UEIS) for use in an Australian context

The aim of the present research was to develop a measure that assessed the level of ethnic identification of adults from diverse ethnic backgrounds, as well as individuals' level of ethnic identification with a host culture following migration. In the first study, an ethnically diverse sample of 275 people (138 males and 137 females) responded to a range of new items, as well as items drawn from related scales. Factor analysis revealed three dimensions of ethnic identity that were labelled, “Pride in Ethnic Background and Language,”“Liking for Traditional and Social Activities of my Ethnic Group,” and “Sense of Belonging to This (host) Country.” This factor structure was evaluated in a second study with 1,007 (552 males, 455 females) adults from culturally and linguistically diverse backgrounds. A two‐factor structure provided the most parsimonious fit to the data but further investigation of the factor structure within ethnically diverse samples was recommended. The results are discussed in relation to theories of social identity as well as research on ethnic identification and adaptation.     

Threat to Ethnic Identity: The Experience of White Afrikaans-Speaking Participants in Postapartheid South Africa

Abstract

The dismantling of apartheid and the postapartheid dispensation had far-reaching implications for all the citizens of South Africa. In an urban sample of White Afrikaans-speaking South Africans (Afrikaners) in postapartheid South Africa, the authors investigated perceptions of threat to ethnic identity, as well as correlates of those perceptions. The respondents experienced threat on 2 levels: The 1st was distinctive continuity, the concern that their ethnic group would not continue as a distinctive group in society. The 2nd was the evaluative dimension of ethnic identity (i.e., well-being), the concern that group membership would no longer contribute to positive self-esteem. The respondents experienced greater threat on the 2nd level, reflecting predominantly negative experiences as White Afrikaans-speaking persons in postapartheid South Africa. A high threat perception on the 2nd level was associated with (a) a perception of other groups' negative evaluations of their ethnic group, (b) negative attitudes toward political changes, and (c) perceptions of illegitimacy and instability of the postapartheid political system. The respondents who felt that Afrikaners would not continue as a distinctive group in society had a more positive attitude toward the sociopolitical changes, did not show strong ethnic identification, and had a negative collective self-esteem. They were also politically more liberal. Those findings are discussed in relation to theoretical expectations.     

The influence of Confucianism: a narrative study of Hong Kong teachers’ understanding and practices of school guidance and counselling

School guidance seeks to promote the whole person growth of students. It is regarded as an integral part of an educational programme. In Hong Kong secondary schools, a team of teachers are responsible for school guidance. This article examines how guidance teachers made sense of their caring work in general and specifically the counselling services they offered to students. With the use of a narrative analysis and personal experience methods, the study explores the experience of guidance teachers in counselling. Twelve in-service teachers who had enrolled in the Postgraduate Diploma in Education programme at the Hong Kong Institute of Education were interviewed. The influence of the Chinese philosophy of Confucianism, emerging as a theme from the data, was prominent, as its key principles were incorporated into the teachers’ personal systems of counselling. The findings illuminate the influence of Chinese culture in Hong Kong schools. Implications for the promotion of culturally responsive approaches to counselling and culturally competent practices for helping are discussed.