A brief diversity training: Raising awareness of ingroup privilege to improve attitudes towards disadvantaged outgroups

Diversity training is a popular strategy to reduce prejudice within educational settings. However, in practice, diversity training rarely relies on social-psychological theory, and research on its effectiveness in real-world settings is scarce. Previous research regarding diversity training has particularly neglected an important theoretical concept: privilege as the counterpart of discrimination. Therefore, we developed a diversity training aiming to increase awareness of ingroup privilege, using an intersectional approach to teach participants the complex interaction between privilege and oppression. We randomly allocated students of educational science (N = 112) to a repeated-measures (pre-test, post-test, follow-up) control-group design. Compared with the control group, training participants showed a significant increase in awareness of ingroup privilege 1 week after the training, whereas there was no change in awareness of discrimination. Furthermore, increased awareness of ingroup privilege 1 week after the training mediated improved outgroup attitudes (i.e., more positive outgroup feelings towards immigrants and refugees, reduced subtle prejudice towards immigrants and reduced homonegativity) 2 weeks after the training.     

Social justice competencies for counselling and psychotherapy: Perceptions of experienced practitioners and implications for contemporary practice

The purpose of the present study was to identify social justice competencies from the perspective of psychotherapists engaged in therapeutic practice. Twenty‐five therapists were asked, “What social justice competencies do psychotherapists need?” Responses were analysed using the concept mapping method. Nine participants grouped all unique interview responses into groups. Multidimensional scaling and cluster analysis were applied. The six competency areas identified included community activism, political influence on clinical work, critical consciousness, social responsibility, self‐awareness and personal style. The results were compared and contrasted with the literature. Considerable overlap was noted. The main differences concerned the need for collaboration as an advocacy tactic, as well as local knowledge about the pressing social issues affecting members of the community within which one practices.     

Protecting Privacy and Confidentiality

Summary

This article discusses the confidentiality of communications between therapist and patient and the scope of, and exceptions to, the privilege preventing such communications from being disclosed. Ethical principles, statutes, and case law will be explored.     

Extending the Knapsack: Using the White Privilege Analysis to Examine Conferred Advantage and Disadvantage

This article describes a self-awareness activity that utilizes a directed reading on privilege and a small-group discussion format to examine unearned disadvantage and unearned advantage in one’s life. This exercise can help clinicians to better understand systemic and individual sources of power and privilege in society. Beginning with my previous work on white privilege, students can extend this analysis to other domains of privilege, including, for example, gender, class, sexuality, age, nationality, and physical ability, to name a few. The primary goals of this reflective exercise are to help clinicians understand how clients’ lives are influenced by societal disadvantages and advantages, to encourage a new understanding of oneself, and to increase empathy towards clients.     

White Practitioners in Therapeutic Ally-Ance: An Intersectional Privilege Awareness Training Model

Among White¹When referring to individuals or a group of people, “White” is capitalized in accordance with APA style guidelines. However, references to concepts such as whiteness and white privilege, guilt, and identity are not capitalized. licensed psychologists, social workers, marriage and family therapists, and counselors, research has documented a severe lack of awareness of unconscious stereotyping, systemic racism, white privilege, and white racial identity. This article introduces a privilege awareness pedagogical model as a framework for White students in clinical training programs learning about white privilege, enhancing multicultural competencies, and developing as effective allies in the therapeutic relationship, or therapeutic ally-ance. The model emphasizes intersectional privilege studies to address white privilege along with a wide variety of oppressions often neglected in the curriculum, involves personal reflection on biases and assumptions to enhance multicultural competencies, and promotes student learning through social action to dismantle privilege. The pedagogical benefits of the following activities and assignments are described: 1) group analysis of therapeutic scenarios, 2) photo-voice identity assignment, 3) white privilege reflection paper, and 4) identities education project.     

Teaching the College “Nones”: Christian Privilege and the Religion Professor

Working with undergraduate students invites teachers into relationship and conversation with young people at a time when they are emerging as adults and forming their identities. Faith is one area of identity formation often attended to by scholars, college professors, and their institutions. But within that, little attention has been paid to those who do not identify as religious. Additionally, “the overwhelming presence of Christianity at American institutions maintains it as the spiritual norm on campus. … Those within the spiritual norm gain a level of privilege that is often unconscious” (Seifert 2007, 11). This has an effect not only on nonreligious students but on any student who identifies as anything other than Christian; and it has a unique effect on teaching and learning in the religion classroom. In this article, I will explain what Christian privilege is, why it is a unique problem in the undergraduate religion classroom, and what teachers of religion might do in response to it. In the end, I argue that educators need to better understand the effects of Christian privilege in our classrooms and become allies to the nonreligious in particular by using pedagogies that include and support all students, in their many religious affiliations and unaffiliations.     

The Hearts and Guts of White People

Beginning with the experience of a white woman's stomach seizing up in fear of a black man, this essay examines some of the ethical and epistemological issues connected to white ignorance. In conversation with Charles Mills on the epistemology of ignorance, I argue that white ignorance primarily operates physiologically, not cognitively. Drawing critically from psychology, neurocardiology, and other medical sciences, I examine some of the biological effects of racism on white people's stomachs and hearts. I argue for a nonideal medical theory focused on improving wellness in a society that systematically has damaged the health of people of color. The essay concludes that to be fully successful, critical philosophy of race must examine not just the financial, legal, political, and other forms of racism, but also its biological and physiological operations.     

‘Pissed Off and Confused’/‘Grateful and (Re)Moved’: Affect,Privilege and National Commemoration in Aotearoa New Zealand

This article explores affect, colonial privilege, and the cultural politics of national commemoration in Aotearoa New Zealand. Based on focus-group interviews around two major national days, we examine means through which feelings and emotions are deployed in ways that enable the reproduction of social advantage. Situating affect within patterns of relationship, four interrelated affective-discursive practices are explored. In relation to Waitangi Day, agents tend to work under the rubric of anger and confusion. For Anzac Day, being grateful and moved shapes the interaction, although participants often indicate preferences towards “having a day off.” Given the colonial context in which these practices circulate, analysis observes the associated freedom and ease by which affective-discursive privilege is (re)produced. Often incongruent and rarely challenged, privilege allows associated actors to do what they want, when they want, however they want. This affective climate authorizes the ongoing reproduction of, and justification for, membership to a higher-status ethnic group of which unearned opportunities and entitlements remain its everyday, expected currency.     

Reactions to male-favouring versus female-favouring sex differences: A pre-registered experiment and Southeast Asian replication

Two studies investigated (1) how people react to research describing a sex difference, depending on whether that difference favours males or females, and (2) how accurately people can predict how the average man and woman will react. In Study 1, Western participants (N = 492) viewed a fictional popular-science article describing either a male-favouring or a female-favouring sex difference (i.e., men/women draw better; women/men lie more). Both sexes reacted less positively to the male-favouring differences, judging the findings to be less important, less credible, and more offensive, harmful, and upsetting. Participants predicted that the average man and woman would react more positively to sex differences favouring their own sex. This was true of the average woman, although the level of own-sex favouritism was lower than participants predicted. It was not true, however, of the average man, who – like the average woman – reacted more positively to the female-favouring differences. Study 2 replicated these findings in a Southeast Asian sample (N = 336). Our results are consistent with the idea that both sexes are more protective of women than men, but that both exaggerate the level of same-sex favouritism within each sex – a misconception that could potentially harm relations between the sexes.