Figure - uploaded by Monnica T Williams
Content may be subject to copyright.
Source publication
Being a White ally goes beyond being merely “non-racist” and having good intentions. Meaningful allyship is behavioural and requires active participation in dismantling systems of oppression. The objective of this study was to ascertain the degree to which White individuals behave in an allied manner when provided the opportunity to do so by compar...
Contexts in source publication
Context 1
... statistics are presented in Table 1, which indicates the degree to which participants displayed allyship behaviors in each of the scenarios in the behavioral lab task. Table 1d escribes the outcomes (low, moderate, or high allyship) for each scenario ("Party," "Police," and "Monument") as determined by the team of coders based on the number and quality of supportive statements made by the participants toward outgroup members. ...Context 2
... statistics are presented in Table 1, which indicates the degree to which participants displayed allyship behaviors in each of the scenarios in the behavioral lab task. Table 1d escribes the outcomes (low, moderate, or high allyship) for each scenario ("Party," "Police," and "Monument") as determined by the team of coders based on the number and quality of supportive statements made by the participants toward outgroup members. ...Similar publications
Purpose: These various activities certainly use no small cost in their operations. Therefore, it is necessary to re-analyze the customer's perception of the effectiveness of the SMEs promotion carried out by the unicorn startup marketplace in Indonesia. Research methodology: Data were gathered via survey software at research sites that were purpose...
Citations
... The idea that Muslim women need saving from Muslim men and stereotypes about MENA women being quiet and oppressed [19,64] led to acts of White saviorism by many involved, including the judge. White saviorism is when Western notions about what is good for people of color are inflicted upon them in an attempt for the savior to be recognized as benevolent and morally superior [65]. Further, biases against recognizing mothers as perpetrators made it difficult for the father to reveal the extent of the domestic violence he himself experienced [9,66]. ...
... Domestic violence (i.e., a pattern of multiple physical, sexual, and/or psychological actions perpetrated by an intimate partner [94]) should likewise be considered highly relevant to child custody determinations [67,68]. It is common for parents who abuse children to also abuse their partners, as we saw in Omar's case; this should be investigated by any clinician conducting a custody evaluation [65] as a person of any gender or sex can be victimized by domestic violence [66,85]. ...
Custody cases characterized by conflict may involve allegations of abuse or parental alienation, necessitating a thorough examination of the situation for the child’s wellbeing. This case series describes stereotypes and biases faced by three racialized fathers, resulting in problems in the processes and outcomes of the family court system. Occurring at the intersection of race, culture, religion, and gender, social myths about these fathers of South Asian and MENA (Middle Eastern, North African, Arab) descent led to inequities in parental rights and harm to their children. Biases experienced by fathers included racism, sexism, Islamophobia, and xenophobia, which manifested as presumptions that such fathers espoused outdated gender roles, exerted excessive authority in the home, and were unwilling to adapt to mainstream culture—which can bias the decision-making of custody evaluators, child advocates, lawyers, and judges. This paper presents the relevant facts of each case, critical errors made by the court—such as ignoring the voices of the fathers, delayed verdict delivery, inadequate assessment of abuse, and failure to prioritize the children's welfare. This article discusses stigma, abuse, interracial dynamic, and the mental health toll of this process on fathers, despite having respected professions and financial resources. Also addressed is the challenge of differentiating parental alienation from estrangement due to child abuse when children reject a parent. It is hoped that by recognizing and addressing these biases outcomes in parental disputes can be greatly improved.
... All three members of our author team acknowledge that white people largely disengage from racial justice work and allyship to People of Color (e.g., Williams et al., 2021), and we actively seek to disrupt this norm. From our perspective, being an ally requires personal loss (such as financial [e.g., paying reparations], psychological [e.g., giving up personal comfort], and professional loss or risks [e.g., advocating for change to the extent that it may lead to conflict with leadership]) and should be sharply focused on centering and benefiting Communities of Color (Grapin & Goldie, 2023). ...
... Finally, further research is needed to expand school psychology's valuable yet still emerging literature on how Graduate Students of Color cope with and resist racism. As examples, studies might center on the benefits of active coping (Foster, 2013), group socialization, and/or positive mentoring experiences (see Burrell, 1997;Williams et al., 2021). Although Graves et al. (2021) found that mentoring experiences were similar across white versus Students of Color, these authors suggested that school psychology Students of Color may routinely seek support from other individuals or networks, possibly due to these students not having their needs met in school psychology programs themselves. ...
... Third, extreme discomfort is experienced by most White people and researchers when required to discuss, or even acknowledge, the presence of racism (e.g., Williams et al., 2021a). DiAngelo (2011) defines White fragility as the reaction experienced by White people when confronted with racial stress. ...
... The fact that this is rarely explicitly stated teaches people that they should silently accept these inequitable conventions, and it becomes a social taboo to discuss racial inequities aloud, especially among White people (e.g., exosystem). This can be seen by the extreme punishing reactions exhibited by offenders when their microaggressions are explicated, silence/complicity that occurs when people witness even blatant acts of racism, and as previously noted, the extreme difficulty White people have becoming racial justice allies (e.g., micro-/mesosystem; DiAngelo, 2011; Williams et al., 2021a). Notably, the "invisibility" of microaggressions is better explained by an unwillingness to act rather than difficulty in identifying microaggressions (Michaels et al., 2018). ...
... Allies are members of dominant groups that work to uplift and create equity for disempowered groups. Empathy and compassion have been implicated as important prerequisites for social justice allyship and antiracism work (Gonzalez et al., 2015;Williams et al., 2021). Karnaze et al. underscore how racist systems impact the wellbeing of minoritized individuals, emphasizing the potential for accelerated systemic reforms through greater ally support. ...
... Most White people in the US and other Western nations have both explicit and implicit pro-White, anti-Black biases Harjunen et al., 2021;Gran-Ruaz et al., 2022). Research shows us that White people will rarely advocate for Black people in the presence of other White people, even if this means operating against their own values (Williams et al., 2021c). Research and experience also show us that because overt racism is stigmatized, it is unlikely that the aforementioned persons are aware of the role of racism in their decision making . ...
Anti-racism approaches require an honest examination of cause, impact, and committed action to change, despite discomfort and without experiential avoidance. While contextual behavioral science (CBS) and third wave cognitive-behavioral modalities demonstrate efficacy among samples composed of primarily White individuals, data regarding their efficacy with people of color, and Black Americans in particular, is lacking. It is important to consider the possible effects of racial stress and trauma on Black clients, and to tailor approaches and techniques grounded in CBS accordingly. We describe how CBS has not done enough to address the needs of Black American communities, using Acceptance and Commitment Therapy (ACT) and Functional Analytic Psychotherapy (FAP) as examples. We also provide examples at the level of research representation, organizational practices, and personal experiences to illuminate covert racist policy tools that maintain inequities. Towards eradicating existing racism in the field, we conclude with suggestions for researchers and leadership in professional psychological organizations.
... The unfolding of events can itself be a teaching tool. Strategies that lecturers and students can use to transform such situations include the following (Sue et al., 2009b(Sue et al., , 2010Williams, 2019;Hochman and Suyemoto, 2020;Williams et al., 2021). ...
This vignette told in eight graphic panels illustrates a story about how emotional responses associated with White femininity are used to derail a classroom discussion about racial injustice in a university setting. The panels show how this weaponization of femininity occurs and how it shields those who wield it from external criticism while centering themselves in conversations about race. Women of other races typically cannot access this psychological tactic, thus it constitutes a strategic intersectional use of race, psychology, and privilege to access a power position. In offering suggestions on how to respectfully engage in situations in which racial injustice is a topic of discussion, we unveil how failure of emotional regulation is part of the core psychological framework that leads to these kinds of power dynamics.
... A good understanding of microaggressions and racism The ability to identify/diagnose racial trauma (Williams, Printz, et al., 2018) The ability to initiate a nondefensive repair of any microaggressions or cultural insensitivities committed in session Have done their own personal antiracism and allyship work (e.g., Williams, Sharif, et al., 2021) Willingness to discuss racism and cultural issues, even when it evokes discomfort (Calloway & Creed, 2021;DeLapp & DeLapp, 2021;Malott & Schaefle, 2015) The ability to learn about a client's culture from the client and other sources Appreciation of individualistic versus collectivistic cultural worldviews An understanding of their own cultural development (bias, blind spots, areas for growth) and how that can affect the therapeutic relationship (Miller et al., 2015) An understanding of models of racial identity development and how this might impact the therapeutic alliance (Graham-LoPresti et al., 2019) Koch et al. (2020) examined affirming experiences reported by culturally diverse graduate students. Those who were deemed to be affirming were described as validating, nonjudgmental, interested, genuine, receptive, mindful, and self-aware, with an affirmative communication style. ...
Racism can be stressful or even traumatizing. Psychological unwellness emerges out of the confluence of historical, cultural, and individual experiences, and resulting syndromes may or may not fit into a DSM-5 PTSD diagnostic framework. Although racial stress and trauma are common presentations in therapy, few therapists have the resources or training to treat these issues. Based on the empirical evidence to date, this article describes the essential components of treatment for racial stress and trauma from a cognitive-behavioral perspective, called the Healing Racial Trauma protocol. Each technique is described with reference to the literature supporting its use for racial stress and trauma, along with guidance for how therapists might implement the method with clients. Also provided is information about sequencing techniques for optimal outcomes. Critical therapist prerequisites for engaging in this work are also discussed, with an emphasis on an anti-racist, empathy-centered approach throughout.
In response to highly publicized instances of overt racial injustice, there has been a recent resurgence of interest and commitment to identifying processes through which anti-racist behaviors develop among White individuals. One particularly important context in which anti-racist behaviors can develop is within families and as a result of childrearing. Theories of anti-racism typically neglect the role of families and family science research typically neglects a focus on anti-racist parenting outcomes. To further research and applied work on fostering anti-racism within White families, this paper introduces a new inte-grative model called routes to effective anti-racist parent-ing (REAP). The model draws on theories from various fields, including family science and social psychology, and uses a metaphor of nurturing a plant to explain the nuanced, multi-faceted approaches to anti-racist parent-ing. The model incorporates factors related to the "pot" (i.e., fundamental values and structure necessary to contain more specific anti-racist skills and behaviors), "soil" (i.e., characteristics that define anti-racist commitment), "seeds" (i.e., direct transmission of anti-racism skills), and "environment" (i.e., influential external factors). Finally, we describe the intended benefits that can be reaped from this intentional approach to anti-racist parenting. The REAP model contributes to the family science literature by providing an empirically grounded theoretical model describing the roles that parents can play in children's anti-racist development.
