Race and Women's Identity Development: Distinguishing Between Feminism and Womanism Among Black and White Women

Black and White women may experience feminist identity development differently, and the womanist (Ossana, Helms, & Leonard, 1992) and feminist (Downing & Roush, 1985) identity development models may differ in their ability to capture those experiences. Black (n = 29) and White (n = 94) female college students completed a questionnaire that included feminist identity, womanist identity, and self-esteem scales. Results provided partial support for the hypothesis that Black women would agree more strongly with the womanist model, whereas White women would agree more strongly with the feminist model. In addition, the womanist model better differentiated between stages of identity development than did the feminist model for Black women. Results also partially supported the hypothesis that race would moderate the relationships between the womanist and feminist identity models and self-esteem.     

Acceptability of racial microaggressions among Asian American college students: internalized model minority myth,individualism, and social conscience as correlates

ABSTRACT

How much someone finds a racial microaggression to be acceptable can vary. We focus on the acceptability of racial microaggressions among Asian American college students, in relation to cultural and religious variables. We predicted that internalized model minority stereotype and individualism will be associated with being more accepting of microaggressions. We predicted that social conscience, or the belief that the church should be active in social justice, will be associated with being less accepting of microaggressions. Results based on 102 Asian American students indicated that vertical individualism predicts greater acceptance of microaggressions, and results based on 77 Christian individuals out of the 102 participants indicated that social conscience predicts less acceptance of microaggressions. Excessive individualism may lead one to ignore the impact of racism and have a greater tolerance for microaggressions, whereas social conscience may support participation in social justice efforts, which may lead to a greater awareness of microaggressions.     

Racial Diversity or Cultural Safety?: Utilizing Social Identity to Understand the Choice of Racially Segregated Neighborhoods among Middle Class African-Americans

Adding to a growing body of work on the psychology of neighborhood choice, the present research examined middle class black attitudes regarding owning homes in majority white and majority black communities. The principal source consisted of interviews with 35 black middle class homeowners which were subjected to narrative analysis to identify (i) whether and to what extent participants identified with the county in which they lived; (ii) features of their perceived experience responsible for any such identification; and (iii) any attitudes about living in predominately white and predominately black counties that acted as limits to identification. Although homeowners from each county (majority white and majority black) typically favored the county in which they lived, results point to complex motivations that were influenced by negative racial experiences, conceptually different understandings about the value of diversity, and other factors.     

内隐刻板印象研究综述

内隐刻板印象是存在的,并且比较集中地体现在内隐种族刻板印象、内隐性别刻板印象等方面.在相关研究的基础上,逐渐形成了判断潜伏期测量、投射测量等有效捕捉和研究内隐刻板印象的间接测量方法.     

White racism,civility, and the obligations of the socially privileged

Civility is a virtue associated with civic life, particularly with politics. This article briefly discusses civility as a moral principle requiring moral actions that give rise to the virtue of civility. Civility requires different practices on the part of persons with differential access to social power. In a white supremacist society, those with white privilege must avoid the temptation to use accusations of incivility to silence black voices. Suggestions are offered about how those with white privilege can fulfill their particular duties of civility in a racist society. Points include listening to hard truths and resisting retreat into white fragility.     

Discussing Racial Justice in Light of 2016: Black Lives Matter,a Trump Presidency,and the Continued Struggle for Justice

The broad fields of ethical reflection on racialization, racial justice, black liberation theology, and queer theology of color must come to terms with the year 2016, which can be framed on one side with the Black Lives Matter movement, and on the other side with a presidential election cycle in which racism and racial justice played particularly salient roles. Against this backdrop, this book discussion looks at recent literature on racial justice asking three questions. How does historical consciousness shape contemporary ethical thought on racial justice? In what ways do the intersectionalities of gender and sexuality, immigration and transnationality, class, and contemporary culture present particular challenges and new possibilities? And how do the ethical frameworks of religious traditions contribute to the development of public theology for racial justice? The conclusion considers how religious ethics concerned with racial justice does harm or contributes to religiously grounded responses to racial injustice. Reflection on these questions points to the need for ongoing engagement with the black experience—broadly construed and within the context of multiple intersections—in the United States and globally in ethical analysis. However, this in turn makes particular and critical demands on how it is that we are to both teach and read religious ethics and political theology at our institutions, as well as in the churches.     

又有一项生物学信条受到挑战

生物学上的一条新发现———终末分化的神经细胞和心肌细胞具有分裂增殖的能力，向传统理论提出了挑战。指出了真理受一定时代和范围的限制，具有相对性，我们不能超越客观事实去片面追求完善的真理，又要敢于在新技术手段的支持下，提出新观点，勇于向传统观念挑战     

“No,You're Playing the Race Card”: Testing the Effects of Anti-Black,Anti-Latino,and Anti-Immigrant Appeals in the Post-Obama Era

Despite a sizable literature on racial priming, scholars have failed to account for the shifting nature of racial appeals. First, theories of racial priming have not yet been widely applied to increasingly common anti-immigrant and anti-Latino political appeals. Second, theories of racial priming have not adequately accounted for both an increasingly racialized political climate and increased tolerance for explicit anti-minority appeals. In two survey experiments fielded both before Trump's rise and after his presidential victory, we find the Implicit-Explicit (IE) model always fails for anti-black appeals, sometimes fails for anti-immigrant appeals, but consistently holds for anti-Latino appeals. While we find the null effects of implicit versus explicit anti-black and anti-immigrant appeals are partly driven by tolerance for the explicit appeals, we also find evidence that white Americans are adept at recognizing the racial content of appeals featuring widely used, congruent issue-group pairs. Our findings shed light on conditions under which the IE model does and does not hold in the current political era.     

Children's racial bias in perceptions of others' pain

Previous research indicates that American adults, both Black and White, assume a priori that Black people feel less pain than do White people (Trawalter, Hoffman, & Waytz, 2012, PLoS One, 7 [11], 1–8). The present work investigates when in development this bias emerges. Five‐, 7‐, and 10‐year‐olds first rated the amount of pain they themselves would feel in 10 situations such as biting their tongue or hitting their head. They then rated the amount of pain they believed two other children – a Black child and a White child, matched to the child's gender – would feel in response to the same events. We found that by age 7, children show a weak racial bias and that by age 10, they show a strong and reliable racial bias. Consistent with research on adults, this bias was not moderated by race‐related attitudes or interracial contact. This finding is important because knowing the age of emergence can inform the timing of interventions to prevent this bias.     

Using Comedy to Explore Racial-Ethnic Identity with Clients: A Narrative Approach

ABSTRACT

The physical and mental health benefits of humor and comedy have been widely documented. This article presents a therapeutic framework outlining several clinical applications of comedy designed to facilitate client exploration of racial-ethnic identity. It also discusses how comedy can enhance narrative therapy approaches by serving as an engaging and effective tool for assisting clients in the process of externalizing storytelling, identifying exceptions to problems, and authoring new and positive stories about racial-ethnic identity.