The Liberating Awareness

The purpose of this article is to reflect on the search for racial justice as a call from God, using biblical readings and documents produced by the World Council of Churches (WCC). It is anchored in the increasingly intense challenges that emerge in this respect in Brazil, a country whose Indigenous peoples were annihilated in its colonization process, and which up until the 19th century received the largest flow of enslaved Africans in the world. The article combines the Latin American methodology “See, Judge, Act” with the theological methodology of the WCC's Pilgrimage of Justice and Peace and its three steps: “Celebrating Gifts,” “Visiting the Wounds,” and “Transforming Injustice.” The first part of the paper reflects the “See” and exposes the expressions of everyday racism in Brazil. The second part presents the “Judge,” seeking references to the challenge of racial justice in the Bible and in ecumenical reflection. The third and final section, “Act,” reflects on the possibility for transforming racial injustices, sharing experiences from Brazil as well as one of the Pilgrim Team Visits organized by the WCC in 2019.     

Perceived discrimination is associated with poorer health and well‐being outcomes among Pacific peoples in New Zealand

Our study investigated the association between perceived discrimination and outcomes related to health and well‐being for Pacific adults in New Zealand. We examined personal and group discrimination from the 2013 wave of the New Zealand Attitudes and Values Study (n = 429 women and 196 men). Personal discrimination was associated with poorer health and well‐being outcomes (higher psychological distress and lower self‐esteem, subjective evaluation of health, satisfaction with life and personal well‐being). Group discrimination, in contrast, was associated with poorer well‐being but not health outcomes (lower subjective evaluation of health and personal well‐being). These findings corroborate previous research and highlight the corrosive effect of discrimination towards health and well‐being among Pacific communities in New Zealand.     

Mixed-Race Women

Abstract

Within the last two decades, researchers have found that the majority of mixed-race individuals are psychologically healthy, experience similar life events as other people of color, and encounter additional discrimination and stresses due to their mixed-race status. The experiences of mixed-race women differ from mixed-race men along severaldimensions: belonging and acceptance, physical appearance, cultural stereotypes, ethnic identity, power and guilt, and dating and marriage. It is important for mental health practitioners to understand how these experiences affect a mixed-race woman's life.     

Global Justice for Humans or for all Living beings and what Difference it Makes

I begin with an account of what is deserved in human ethics, an ethics that assumes without argument that only humans, or rational agents, count morally. I then take up the question of whether nonhuman living beings are also deserving and answer it in the affirmative. Having established that all individual living beings, as well as ecosystems, are deserving, I go on to establish what it is that they deserve and then compare the requirements of global justice when only humans are taken into account with the requirements of global justice when all living beings are taken into account.     

The Family Resilience Inventory: A Culturally Grounded Measure of Current and Family-of-Origin Protective Processes in Native American Families

The purpose of this article is to introduce the Family Resilience Inventory (FRI) and present findings on initial efforts to validate this measure. The FRI is designed to assess family resilience in one's current family and in one's family of origin, enabling the assessment of family protective factors across these generations. The development of the FRI was the result of many years of ethnographic research with Southeastern Native American tribes; yet, we believe that this scale is applicable to families of various backgrounds. Items for the FRI were derived directly from thematic analysis of qualitative data with 436 participants, resulting in two 20-item scales. Due to missing data, eight cases were removed from the 127 participants across two tribes, resulting in an analytic sample size of 119. Conceptually, the FRI is comprised of two factors or scales measuring distinct dimensions of family resilience (i.e., resilience in one's current family and resilience in one's family of origin). The results of the confirmatory factor analysis supported the hypothesized two-factor structure (X²(644) = 814.14, p = .03, X²/df = 1.10, RMSEA = .03, CFI = .97, TLI = .96). Both the subscales and the total FRI scale (α = .92) demonstrated excellent reliability. The results also provided preliminary evidence of convergent and discriminant validity. This measure fills a gap in the absence of community-based, culturally grounded, and empirical measures of family resilience. The examination of family resilience, which may occur across generations, is an exciting new contribution of the FRI.     

Principles for The Law of Peoples

In The Law of Peoples John Rawls gives a list of eight principles for the law of peoples. I argue that the force of the principles depends in large part upon their being lexically ordered, and I attempt such an ordering. However, the lexically ordered list makes it clear that the duty of non-intervention obtains only after the duty to honor human rights is satisfied. Also, I point to certain “practical” difficulties with intervention on behalf of human rights. Rawls writes that additional principles are needed, and I make two suggestions. I conclude that the problems arising from intervention and the need for additional principles show that the “second Original Position” is like the first Original Position: both involve, Rawls notwithstanding, the selection and ordering of principles of justice.     

Jung and Lévy-Bruhl

Abstract: For his knowledge of ‘primitive’ peoples, C. G. Jung relied on the work of Lucien Lévy‐Bruhl (1857–1939), a French philosopher who in mid‐career became an armchair anthropologist. In a series of books from 1910 on, Lévy‐Bruhl asserted that ‘primitive’ peoples had been misunderstood by modern Westerners. Rather than thinking like moderns, just less rigorously, ‘primitives’ harbour a mentality of their own. ‘Primitive’ thinking is both ‘mystical’ and ‘prelogical’. By ‘mystical’, Lévy‐Bruhl meant that ‘primitive’ peoples experience the world as identical with themselves. Their relationship to the world, including to fellow human beings, is that of participation mystique. By ‘prelogical’, Lévy‐Bruhl meant that ‘primitive’ thinking is indifferent to contradictions. ‘Primitive’ peoples deem all things identical with one another yet somehow still distinct. A human is at once a tree and still a human being. Jung accepted unquestioningly Lévy‐Bruhl's depiction of the ‘primitive’ mind, even when Jung, unlike Lévy‐Bruhl, journeyed to the field to see ‘primitive’ peoples firsthand. But Jung altered Lévy‐Bruhl's conception of ‘primitive’ mentality in three key ways. First, he psychologized it. Whereas for Lévy‐Bruhl ‘primitive’ thinking is to be explained sociologically, for Jung it is to be explained psychologically: ‘primitive’ peoples think as they do because they live in a state of unconsciousness. Second, Jung universalized ‘primitive’ mentality. Whereas for Lévy‐Bruhl ‘primitive’ thinking is ever more being replaced by modern thinking, for Jung ‘primitive’ thinking is the initial psychological state of all human beings. Third, Jung appreciated ‘primitive’ thinking. Whereas for Lévy‐Bruhl ‘primitive’ thinking is false, for Jung it is true—once it is recognized as an expression not of how the world but of how the unconscious works. I consider, along with the criticisms of Lévy‐Bruhl's conception of ‘primitive’ thinking by his fellow anthropologists and philosophers, whether Jung in fact grasped all that Lévy‐Bruhl meant by ‘primitive’ thinking.     

GLOBAL ETHICS AND HUMAN RIGHTS: A REFLECTION

This paper examines the contributions that the international human rights community can make to the definition and framing of a practically effective global ethic, especially in light of ongoing concerns about social and economic justice, environmental issues, and systematic abuses of vulnerable populations. The principal argument is that the human rights movement in all of its dimensions (moral, legal, political) provides the pivotal foundation for a practicable global ethic now and for the foreseeable future. Evidence for the truth of this claim is discerned in the movement's contemporary efforts to intersect explicitly with other areas of international law and politics. Examples adduced include developments with respect to the rights of indigenous peoples, decision making about the environment, and transitional justice.     

The Evangelical Necessity of Creedal Confession in the World of Empire

The author argues that in the world of Empire where greed, violence, and idolatry pervade, the Church is challenged to recognise that it exists to witness to the radical, liberating message of the gospel of the crucified and risen Lord, Jesus Christ. The Church is challenged to recognise and acknowledge how it is a beneficiary of Empire, but that its focus is to be on the Lord Jesus Christ and not the ‘Caesars’ who cannot give the life, healing, and forgiveness that only God can give. Faithfulness to the gospel calls for creedal‐confession that becomes both inevitable and necessary because the church's confession is communal. The community in Christ needs one another in order to be faithful through mutual creedal‐remembering and reminding of the identity of the God of Jesus Christ.     

Building Kinship and Community: Relational Processes of Bicultural Identity Among Adult Multiracial Adoptees

To read this article's abstract in both Spanish and Mandarin Chinese, please visit the article's full-text page on Wiley InterScience ( http://interscience.wiley.com/journal/famp ).
This study uses the case of transracially adopted multiracial adults to highlight an alternative family context and thus process of African American enculturation. Interpretive analyses of interviews with 25 adult multiracial adoptees produced 4 patterns in their bicultural identity formation: (1) claiming whiteness culturally but not racially, (2) learning to "be Black"—peers as agents of enculturation, (3) biological pathways to authentic Black kinship, and (4) bicultural kinship beyond Black and White. Conceptualizing race as an ascribed extended kinship network and using notions of "groundedness" from bicultural identity literature, the relational aspects of participants' identity development are highlighted. Culturally relevant concepts of bicultural identity are proposed for practice with multiracial adoptees who have multiple cultures of origin and for whom White mainstream culture is transmitted intrafamilially as a first culture.