Minority status stress,racial centrality,and racial socialization as predictors of Black Americans’ preference for counselor race in a United States sample

In the United States, Black Americans’ counseling experiences are associated with concerns that are unique to their racialized status. Understanding the range of cultural factors that influence Black Americans’ preferences in the context of counseling remains an important topic in marketing and providing high-quality counseling services to this population. Thus, the purpose of this study was to examine the role of racial centrality, affirming socialization around race, and minority status stress on counselor racial preference among Black college students (N = 139) in the United States. Results from a hierarchical multiple regression revealed that racial centrality and minority stress independently predicted preference for a racially similar counselor in this sample of respondents. A significant interaction between minority stress and affirming racial socialization revealed that the effect of minority status stress on counselor racial preference was attenuated at high levels of affirming racial socialization. Findings are discussed in the context of racial identity and racial socialization theories, with emphasis on implications for counseling practice and clinical training.     

The Effect of Cognitive Complexity and Nature of the Outcome on Causal Attribution

Because even subtle forms of racial discrimination can damage well-being, identifying individual differences that shape this stress process is important. Dispositional forgiveness has been shown to influence how people perceive and react to interpersonal transgressions, yet its role in the context of racial discrimination has not received much research attention. In the current study, participants completed an initial measure of dispositional forgiveness and then considered a scenario that could be deemed racially discriminatory. Next, participants' perceptions of the scenario, negative affect, and cognitive performance were assessed. Dispositional forgiveness predicted all three outcomes such that more forgiving individuals were less likely to view the event as racially discriminatory and showed lower negative affect and greater cognitive performance after reading the scenario. Moreover, race moderated these relationships such that forgiveness played a more beneficial role for ethnic minorities than for whites.     

Modern Racism Attitudes Among White Students: The Role of Dominance and Authoritarianism and the Mediating Effects of Racial Color-Blindness

ABSTRACT

Among 342 white college students, we examined the effects of social dominance orientation (SDO), right-wing authoritarianism (RWA), and racial color-blindness on modern racism attitudes. Structural equation modeling was used to test the indirect effects of SDO and RWA on modern racism attitudes through color-blind racial attitudes. We found strong indirect effects of SDO and RWA on modern racism through racial color-blindness. We did not find support for an alternative model, in which we tested racial color-blindness as a moderator of the effects of SDO and RWA on modern racism. Findings suggest that highly dominant and authoritarian white students endorse color-blind racial attitudes, although likely for different reasons. In turn, this predicts their modern racism attitudes. These findings indicate racial color-blindness is important to address as part of anti-racism education.     

Génesis de la conciencia racial: un estudio sobre identificación y actitudes hacia el color de piel en niños de tres a once años

Resumen

En este artículo exponemos un estudio con 504 niños españoles de 3 a 11 años cuyo objetivo ha sido identificar las primeras manifestaciones de conciencia étnico-racial y su dsarrollo en la infancia, un problema abordado por multitud de investigadores en diversos países, desde décadas atrás (Aboud, 1988, Milner, 1984), pero nuevo en el nuestro. Abordamos el estudio con un enfoque metodológico relativamente diferente de los clásicos. Diseñamos una entrevista semiestructurada con material pictórico y preguntas para obtener información sobre la orientación de los niños hacia el color de piel de las personas (sus preferencias, rechazos y su propia identificación), considerando tanto sus conductas de elección como las justificaciones que proporcionan.

Nuestros resultados revelan: a) relaciones curvilíneas entre edad y preferencia por el propio color de piel, y entre edad y rechazo a la figura de color negro. Hacia los 6–7 años, la orientación de los niños es marcadamente pro-blanco y anti-negro. A partir de los 9 años, se modifica no tanto el porcentaje de rechazo a otros grupos, sino los argumentos que ofrecen. b) En cuanto a la identificación del propio color de piel, hay una relación lineal entre ésta y la edad. No obstante, se observa un amplio desfase entre lo que parece ser una idntificación correcta del propio color (hacia los 5 años) y la toma de conciencia explícita de ese criterio (8 años). Los resultados se comparan con los de otros autores y se discuten en términos de fases en la toma de conciencia étnico-racial (Piaget, 1974, Karmiloff-Smith, 1992).     

When do ratings implicate perception versus judgment? The “overgeneralization test” for top-down effects

ABSTRACT

When looking at an object—say, a banana—we can both directly perceive its visual qualities (e.g., its size) and also make higher-level judgments about its visual and non-visual properties (e.g., not only its size, but also its cost). Suppose you obtain a rating of a property such as size. Does that rating implicate seeing or merely higher-level judgment? The answer often matters a great deal -- e.g., determining whether such ratings imply “top-down” effects of cognition on perception. Too often, however, this distinction is ignored in empirical investigations of such effects. Here we suggest a simple test for when such ratings can be used to implicate perception: whenever the very same experiment “overgeneralizes” to an unambiguously non-perceptual factor, the results cannot be used to draw implications about perception, per se. As a case study, we investigate an empirical report alleging that conservatives perceive Barack Obama as darker skinned than liberals do. Two simple experiments show that the very same effects, measured via the same “representativeness” ratings, obtain with unambiguously non-perceptual and even silly factors (involving bright red horns vs. halos, rather than brightness differences). We suggest that this renders such methods unable to implicate visual processing and we recommend that “overgeneralization tests” of this type always be conducted in such contexts.     

Teacher Racism,Academic Self‐Concept,and Multiculturation: Investigating Adaptive and Maladaptive Relations With Academic Disengagement and Self‐Sabotage for Indigenous and Non‐Indigenous Australian Students

The issue of patterns of educational disengagement for Indigenous Australian students has long been of considerable concern within Indigenous education research. Although there is an expanding research base identifying factors that may increase (or decrease) the risk of disengagement for Indigenous students, little acknowledgement has been given to international research highlighting how stigma and discrimination may be associated with student disengagement and the resiliency factors that may nullify these associations. Utilising a sample of 1,376 (305 Indigenous; 1,071 non‐Indigenous) students from five New South Wales high schools in Australia, this study sought to examine the influence of academic self‐concept and two culturally sensitive constructs—specifically, perceived multiculturation (perceived cultural respect) and racial discrimination—on two disengagement‐orientated outcomes: affective disengagement and self‐sabotaging behaviour (behavioural disengagement) for both Indigenous and non‐Indigenous students. The findings showed relatively consistent direct and positive effects of academic self‐concept and direct negative effect of teacher racism for both groups of students. An interaction effect (discrimination × multiculturation) for the Indigenous students only was also identified, which suggested that the negative effects of racial discrimination on self‐sabotaging behaviour are exacerbated when the Indigenous students perceived higher levels of cultural respect from others. Overall, while these findings suggest that promoting higher levels of inter‐cultural respect may be beneficial for Indigenous and non‐Indigenous alike (e.g., culturally inclusive programmes), such positive perceptions may put Indigenous students at greater risk if the impact of racism is not also addressed. The implications of these findings suggest that cultural safety must be framed both in promoting the positive (cultural respect) and in eliminating the negative (racism).     

Experiences of shame by race and culture: An exploratory study

This study explored experiences of shame in the context of racial and cultural belonging. Participants were a multiracial purposive sample of 11 South Africans (five females and six males, four white, two coloured, two Indian and three black Africans; in the age range between 40 to 61 years). The participants completed a semi-structured interview on their perceptions of shame in the context of family and community. The interview data were analysed utilising interpretive phenomenological analysis (IPA). Participants from all racial groups considered shame experiences primarily in relation to violation of family and community norms and values. Findings show that male white Afrikaans-speaking participants narrated shameful experiences mainly with regard to the violation of religious (Calvinist) norms and values. Furthermore, the violation of racially constructed boundaries was also likely with females with an Indian and white Afrikaans culture background. Overall, the findings suggest white Afrikaans culture to be less shaming of individuals in comparison to black, coloured, or Indian cultures. Shame beliefs appear to be culturally nuanced in their salience to members or racial-ethno groupings.     

Introduction to the guest edited section: world government

In this introduction, I first present the general problematic of the special section. Our world faces several existential challenges (climate change, threat of (nuclear) war, and global injustice) and some would argue (with even more disagreeing) that the only adequate answer to these challenges is setting up a world government. I then introduce the contributions that comprise the scholarly body of the special section: Andri? on global democracy; Hahn on global political reconciliation; Pinheiro Walla on Kant and world government; Miklós &; Tanyi on institutional consequentialism and world governance. Lastly, I briefly describe the practical context in which the idea of the special section has arisen and in which the present contributions have taken shape.     

African philosophy and global epistemic injustice

In this paper, I consider how the discourse on global epistemic justice might be approached differently if some contributions from the African philosophical place are taken seriously. To be specific, I argue that the debate on global justice broadly has not been global. I cite as an example, the exclusion or marginalisation of African philosophy, what it has contributed and what it may yet contribute to the global epistemic edifice. I point out that this exclusion is a case of epistemic injustice. I observe that the absence of a philosophical technique that prevails on philosophers to engage with others from other traditions might be responsible for this epistemic lopsidedness and marginalisation. I go beyond the re-statement of this problem of marginalisation of African philosophy to point out relevant doctrines from the African place. I show how they are united under the methodological and ideological disposition of conversationalism. I argue that this ideology might be a better model for realising the goal of global epistemic justice which is the overcoming of all forms of exclusions and lopsidedness in global epistemic discourses through fair allocation of intellectual spaces.