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White Racism: A Psychohistory
... In line with Fanon's argument, what is perceived as a subtle, almost imperceptible white rage can be explained as a renewal or an adaptation of white domination. Joel Kovel (1971), in a similar line of reasoning, calls this adaptation "metaracism." He explains that ...
... Bland, Regis Korchinski-Paquet, Chantel Moore, and Breonna Taylor, among others), and the previously and much-publicized beating of Rodney King are all fitting examples of the convergence of individual and state aggression in the expression of white domination. As Kovel (1971) states, "what had been invisible becomes visible when it threatens the order of things, and that order attempts to adapt to the threat so as to maintain its underlying assumptions about the world" (p. 38). ...
... xi complaints about "losing their country," feeling like "strangers in their own land" and venting their rage at immigrants and anyone that is different from them (Gest, 2016;Hochschild, 2016;Isenberg, 2016;Metzel, 2019;Vance, 2016). Here, however, is the significance of Fanon's (1964/67) and Kovel's (1971) analysis concerning the strategic methodology for the state and private bureaucracies embedding racism within rules and organizational practice. ...
This Special Issue—“Whiteness in the Age of White Rage”—names and interrogates what is implicit in anti-racist, Indigenous, and whiteness studies: white rage. Drawing on Carol Anderson’s White Rage: The Unspoken Truth of Our Racial Divide (2017), we invited scholars to explore empirical and theoretical inquiry of how rage is a defining characteristic of settler colonialism, whiteness, and white supremacy in Canada. In this Introduction we elaborate how contemporaneously, historically, and theoretically a vital dimension of the configuration of whiteness in Canada is the normalization of rage as a property right of whiteness. Presently, as fascism is once again a global phenomenon, there is an opportunity for critical scholarship on whiteness in Canada to name and explicate the social effects and quotidian mobilization of rage in conservative and liberal articulations of white supremacy. We offer a general outline to the theme of whiteness in the age of white rage to introduce nascent scholarship that builds on the scholarship of Black, Indigenous, people of colour, and critical whiteness scholars.
... The ideological and legal foundation of white supremacy was laid centuries before a nation known as the United States was born. In the psychology behind this racial binary of white and black, white has typically been equated with dominance and power, black with inferiority, animality, and filth (Dalal, 2002;Kovel, 1984;Young-Bruehl, 1996). Contrary to the principles of liberty, 6 justice, and equality that became the rallying cry for colonial independence, the violent enslavement, forced labor, and forced reproduction of African people formed the economic and moral backbone of colonial and post-colonial America. ...
... From a psycho-historical perspective, psychoanalyst Joel Kovel (1984) demonstrates the existence of three iterations of US racism: dominative, aversive and meta-racism. The phases are differentiated by the economic landscape that bred different social relationships between races. ...
... What was the psychological matrix that kindled these warped fantasies? In Kovel's (1984) analysis, the white master, surrounded by strong, physically laboring black slaves, was filled with fears about his sexual inadequacy. ...
The author, a racial justice activist, psychoanalyst, and community mediator, applies intersubjective systems theory and a transformative mediation approach to a felony case in a criminal court mediation. She assesses the benefits and limitations of the two relational models that inform her work. Racial self-awareness is a critical feature for the author, a white mediator, working with families entangled in the racially biased criminal justice system.
... Specifically, they claim that the dramatic social, political, economic and demographic changes in the USA since the 1940s combined with the political mobilization of various minority groups in the 1950s and 1960s, forced a change in the US racial structure -the network of social, political, and economic racial relations that produces and reproduces racial positions. In general terms, White privilege since the 1960s is maintained in a new fashion, in covert, institutional, and apparently nonracial ways Bonilla-Silva and Lewis, 1999;Jackman, 1994Jackman, , 1996Kovel, 1984;Smith, 1995;Wellman, 1977). ...
... In consonance with this new structure, various analysts have pointed out that a new racial ideology has emerged that, in contrast to the Jim Crow racism or the ideology of the color line (Johnson, 1943(Johnson, , 1946Myrdal, 1944), avoids direct racial discourse but effectively safeguards racial privilege Bonilla-Silva and Lewis, 1999;Essed, 1996;Jackman, 1994;Kovel, 1984). That ideology also shapes the very nature and style of contemporary racial discussions. ...
... This is quite significant since they could easily state that they have no problems with intermarriage. The fact that very few do so in an unequivocal manner, gives credence to the argument that Whites' racial aversion for Blacks is deeply ingrained into their unconscious (Fanon, 1967;Hernton, 1988;Jordan, 1977;Kovel, 1984). Finally, the respondents' comments about their romantic lives and friendships clearly indicate that rather than being color-blind, they are very color conscious. ...
... Given that, I offer a brief depiction of racism that relies on psychoanalytic authors. Some psychoanalysts have attempted to define and account for racism by relying on psychoanalytic theory and concepts (e.g., Altman, 2000Altman, , 2004Kovel, 1970). Drawing on this literature, I briefly define White racism and identify some of its characteristics. ...
As noted in part I of this paper (published in the June 2021 issue of Pastoral Psychology), freedom is typically framed in terms of justice, equality, rights, reason, and agency. In this second part, I describe social and political freedom from the perspective of care and faith. I first discuss briefly what I mean by care and faith. Once this is accomplished, I begin with a description of the pre-political space or communicative space of the parent-child interaction. This is a necessary step in distinguishing between two related but distinct concepts, namely, social and political freedom. I contend that the parent’s social freedom is expressed in their care of the child, which includes the parent’s recognition of the infant as a person and, correspondingly, the parent’s decision to limit themself for the sake of addressing the needs of the child. Parental care or attunement fosters a communicative space of trust wherein the child obtains a sense of self-esteem, self-respect, and self-confidence and nascent agency in asserting their needs and desires—a proto-social freedom. Included here is a brief discussion of the process of bridging the proto-social freedom experienced in the pre-political, communicative space of a good-enough family to the capacity for and experiences of social-political freedom in the larger world. I conclude by addressing questions regarding the relation between the pre-political space of the family and the larger political-public spaces.
... Although Whites' abilities to relinquish racism and racial privileges have been a hallmark of the most advanced, nonracist, or sophisticated developmental levels posited by WRI theories (Ganter, 1977;Hardiman, 2001;Helms, 1995;Jones, 1997;Kovel, 1970), participants in this study expressed the belief that achievement of a fully nonracist White identity was impossible. They chose instead to focus on noticing and mitigating the effects of their racism using both proactive and responsive tactics. ...
This article presents findings from a study that explored the lived experiences of Whites committed to antiracism action—those who, according to Janet Helms's (1990, 1995, 2014) White racial identity model, exhibit characteristics of the autonomy status. Thematic outcomes indicated participants’ (N = 10) efforts to manage their own racism in ways that are both proactive and responsive in nature. Findings are compared with theoretical and empirical literature regarding the racial identity development of Whites committed to antiracist action.
Este artículo presenta los hallazgos obtenidos a partir de un estudio que exploró las experiencias vitales de personas blancas comprometidas con la acción antirracista. Según el modelo de identidad racial blanca de Janet Helms (1990, 1995, 2014), estas personas son aquellas que muestran características del estado de autonomía. Los resultados temáticos indicaron que los esfuerzos de los participantes (N = 10) por controlar su propio racismo son por naturaleza tanto proactivos como reactivos. Se comparan los hallazgos con la literatura teórica y empírica en torno al desarrollo de la identidad racial de personas blancas comprometidas con la acción antirracista.
... El hecho de asociarlo con la vagancia o con la suciedad como se ve a continuación, da muestra del "régimen racializado de representaciones" donde se estereotipa a las personas afrodescendientes como sucios o contaminantes. Al respecto Kovel (1984), menciona que todo grupo que ha sido víctima del racismo y relegado a las posiciones más bajas de la sociedad ha sido visto como "sucio y apestoso", estos son formas de violencia verbal cargadas de desprecio, son utilizadas para atacar la dignidad de las personas. Elias y Scotson (1993) indica también que en la presencia de grandes diferencias de poder y por consiguiente grandes espacios de opresión las personas estigmatizadas son generalmente vistas no solo como sucias sino que son tratadas deshumanizadamente. ...
Considerando la historia de vida de Michael Arce joven afroecuatoriano que gan el primer juicio por delito de odio en Ecuador contra el Teniente Encalada en la academia de oficiales del Ej rcito, Escuela Militar Eloy Alfaro (ESMIL), el inter s de este art culo es analizar desde una perspectiva interseccional las experiencias de racismo, sexismo y discriminaci n vividas por Michael Arce en las instancias educativas y en la ESMIL. La investigaci n evidencia como en las aulas y espacios de recreaci n se reproducen cotidianamente procesos de racializaci n y naturalizaci n de los estereotipos y prejuicios racistas y sexistas, as como la construcci n de masculinidades hegem nicas y subalternas basadas en patrones machistas. Se evidencia tambi n la existencia de racismo estructural y discriminaci n institucionalizada en las instancias de educaci n. Particularmente el estudio muestra como la violencia racista produce situaciones de dolor emocional, aislamiento y estigmatizaci n, pero tambi n de resistencia, agenciamiento y posicionamiento identitario.
... 211). This assertion, and the evolving nature of racism and its present-day manifestation, is supported by the theoretical contributions of numerous scholars (see Alexander 2011;Bobo and Kluegel 1997;Kovel 1985;López 2014;Thomas 2000;Wellman 1993). By falsely attributing cultural deficits to BIPOC to justify current gross inequities, racism can be rationalized as a thing of the past, and "the achievement gap" Ladson-Billings (2006) more justly named "the education debt" as a consequence of cultural practices. ...
... Essed (1991) utilises the term everyday racism to describe how systemic racism is reproduced through the day-to-day, taken-forgranted practices and procedures in everyday life that violate the rights, humanity and dignity of ethnic minorities. This includes 'Aversive racism' (Dovidio and Gaertner, 1986;Kovel, 1970), whereby individuals who may well regard themselves as liberal and egalitarian consciously or unconsciously avoid interaction with people from other ethnic groups and behave differently on the basis of stereotypes. This everyday form of microaggression, which has a negative impact upon experience and psychological wellbeing, is not only associated with ethnicity. ...
... Relatedly, the Anthropocene Era and its sources (e.g., global or neoliberal capitalism, nationalism) demand, in my view, psychoanalytic attention to political and economic realities that are implicated in the current and future unhousing of individuals and communities. To be sure, there are analysts who have over the decades turned their attention to political-economic sources of human suffering (e.g., Altman, 2000Altman, , 2004Fanon, 1952Fanon, /2008Fanon, , 1963Kovel, 1970;Layton, Hollander, & Gutwell, 2006;Rousseau & Warman, 2002;Samuels, 1993). This needs to continue and be expanded, because political and economic realities are and will continue to be major sources of becoming unhoused-psychologically and materially (LaMothe, 2018;Orange, 2017). ...
In this article, the notion of dwelling is considered from a psychoanalytic developmental perspective, as well as in terms of the political dimension of life. The author contends that a psychoanalytic portrayal of dwelling should not lose sight of the political-economic realities implicated in experiences of being unhoused, especially when we consider the possibility that climate change, which human beings have caused, is likely to unhouse millions of species, including human beings. Given this, the author briefly indicates what this means for psychoanalytic therapy in the Anthropocene Era.
... Hamer 2006Hamer , 2002E. Davis 2007;Morgan 2002;Gump 2010;Hansen 2019;Leary 2007Leary , 2012Leary , 2000Leary , 1997Leary , 1995Kupers 1981;Kovel 1988;Dalal 1988;Bird 1957;Blum 1997;Curry 1964), and in particular to the fact that "the power and profit" of every U.S. white person today "derive[s]," to one degree or another, "from the commodification of African people" (Bowen 2017, p. 266). For many whites, including white therapists, the fact that black lives resolutely do not matter in our public life in the same way or to the same degree that white lives do is systematically avoided, denied, repressed, or-more commonly and ego-syntonically-in one way or another dissociated from conscious awareness (c.f. ...
This proposal aims, first, to commingle three interrelated research literatures: one examining the historical reluctance among African Americans to utilize counseling and psychotherapy; a second examining, from a broadly psychodynamic standpoint, the realities of structural U.S. white supremacy outside and inside the consulting room, realities that show African Americans’ historical eschewal of therapy to be rational and protective; and a third examining the effect of seeing psychotherapy portrayed on television on one’s perceptions and use of mental health services. A second aim is to inspire better qualified, culturally congruent researchers to consider exploring, in a large, real-world sample of African Americans, the effects on one’s perspectives on therapy of a targeted social psychological intervention in the form of a media object that self-consciously takes itself to be speaking to the experience of being an African American person today and positively portrays psychological help-seeking. In this preliminary, proposed form, that media object would be one of three carefully chosen episodes of Kenya Barris’s ABC situation comedy series "Black-ish."
... Color-blind ideology, which includes this general false belief that racism ended with the Post-Civil Rights movement (Alexander, 2010), minimizes the reasons for the real effects of oppression and marginalization of People of Color, from educational and economic inequities, to cultural differences and individual traits, to focusing on victim blaming (Bonilla-Silva, 2001). Scholars have coined this new dominant racial ideology as "laissez-faire racism" (Bobo, Kluegel, & Smith, 1997), "competitive racism" (Essed, 1996), "meta racism" (Kovel, 1970;Ryan, 1971), and "color-blind racism" (Bonilla-Silva, 2018). ...
In this study, we examined the relationship between 159 predominately White pre-service teachers’ color-blind racial attitudes, emotion regulation, and psychological inflexibility with stigmatizing thoughts about race. Results indicated strong relationships between color-blind racial ideology and psychological inflexibility with stigmatizing thoughts about race. Specifically, emotion regulation difficulties (suppression strategies) served as a mediator between color-blind racial ideology (unawareness of racial privilege) and psychological inflexibility with stigmatizing thoughts about race. In addition, emotion regulation difficulties (lack of emotional clarity) served as a moderator between color-blind racial ideology (blatant racial issues) and psychological inflexibility with stigmatizing thoughts about race. Similarly, emotion regulation difficulties (impulse control difficulties) served as a moderator between color-blind racial ideology (institutional discrimination) and psychological inflexibility with stigmatizing thoughts about race. The study’s overall findings highlight pre-service teachers’ difficulties with regulating their emotions in racial situations as well as how this difficulty in turn influences their ability to change negative thoughts regarding other racial groups. The study has implications for how pre-service teachers regulate racial emotions in the classroom as well as how they may potentially interact with racially diverse students.
... Conceptual framework: Modern-day racialization and racism through the use of historical racial labels This author draws primarily on the notion of 'aversive racism' (see Kovel, 1970Kovel, , 1984 to deliver the paper's conceptual argument, which is that there is White racism -albeit subtle and perhaps unconscious -in modern-day use of historical racial labels even though the labels may be utilized in the context of an anti-racism agenda. This conflicting feature of White racism is reflected in Kovel's description of aversive racism (also see Dovidio and Gaertner, 2004;Gaertner and Dovidio, 2005) as indirect and cold, yet damaging. ...
Through an examination of the term people of color, this conceptual paper illustrates how the use of historical racial labels in the US, supposedly aimed at denouncing racism, seems to reproduce that which the labels purport to condemn. With a primary focus on Blacks or African-Americans, this paper draws purely on a review and analysis of secondary information to argue that any antiracist agenda that utilizes terms that were associated with historical racism may well be reproducing the racist ideologies that justified slavery and Jim Crow laws. This paper calls for the elimination of the term people of color and related labels from popular usage for the following reasons: (1) the racialized representation of color in historical race relations, (2) the deleterious implications of color for contemporary interracial and intraracial relations, and (3) the misleading universalism and racial divisiveness in the term people of color. These issues are discussed following an introduction and a conceptual framework. The paper concludes with a recommendation of appropriate terms for racial identification.
... Given that, I offer a brief depiction of racism that relies on psychoanalytic authors. Some psychoanalysts have attempted to define and account for racism, relying on psychoanalytic theory and concepts (e.g., Altman 2000Altman , 2004Kovel 1970). Culling from this literature, I briefly define White racism and identify some of its characteristics. ...
In this article, a psychology of faith perspective is used to explore and describe the objects and dynamics of faith as represented in Ta-Nehisi Coates book Between the World and Me. Relying on the notions of transitional objects and transformational objects, I depict Coates’s faith—a faith that aided him in not only resisting despair but also transforming and overcoming the grammar of racism.
... And finally, racism is Ba form of hatred of one group for another( p. 28). Kovel (1970) identifies three types of racism, namely, dominative, aversive, and metaracism. The dominative type involves direct mastery, such as slavery and forced labor, which requires daily forms of humiliations. ...
This article examines the texts of four African American men—Malcolm X, Martin Luther King Jr., James Baldwin, and Ta-Nehisi Coates—arguing that each text reflects, in part, the emergence of a melancholic self. This melancholic self arises as a result of internalizing the ubiquitous negative projections that come from social, political, economic, and cultural institutions or disciplinary regimes and the attending narratives that support, foster, and enforce racist beliefs (e.g., White superiority, Black inferiority). The internalization of negative projections, I contend, means that some Black children struggle to discover a positive sense of self in the public realm, and it is this ongoing encounter that gives rise to a melancholic faith wherein the child can expect not fidelity, trust, and hope vis-à-vis the public realm but rather betrayal, distrust, and futility vis-à-vis the possibility of the world ever presenting to him a positive self. In these texts, each man also identifies a moment in his early life when he became conscious of racist projections and the accompanying humiliations, as well as of the presence and power of his melancholic self. At the same time, this awareness, which is the first step in redemptive resistance, initiates a search for a transformational “object” that will liberate him from being in bondage to the melancholic self and its accompanying racial logic and faith, which, in turn, transforms his agency.
... These scholars and researchers claim that contemporary racism has taken on a more subtle form, which was identified many decades ago as aversive and symbolic racism (Carter, Helms, & Juby, 2004;Dovidio, Gaertner, Kawakami, & Hodson, 2002;Jones 1997). Aversive racism (Kovel, 1970) contrasts with "old-fashioned" overt racism that is blatantly discriminatory. Aversive or symbolic racism "represents a subtle, often unintentional form of bias that characterizes many White Americans who posses strong egalitarian values and who believe that they are non-prejudiced" (Dovidio, et al. 2002, p. 90). ...
White racial identity theory postulates that White individuals differ in their psychological orientation to race. However, the racial attitudes research has not examined how these differences impact the degree of social contact an individual is likely to have with members from other racial groups. The authors assessed participants' White racial identity and social distance towards White, Asian, Black, Native, and Latino Americans. The nature of the relationship was examined with a canonical correlation analysis. The analysis revealed a significant canonical variate, which indicated that more developed White racial identity status attitudes were related to less social distance towards members of other racial groups, while less developed racial identity status attitudes were related to greater social distance preference. The authors discuss the results in terms of the implications for psychology and offer recommendations for future research
... The third closure mechanism we rely on to explain the persistent exclusion and disadvantage of URMs from the academy is the collective preservation of dominant racial and ethnic identity groups through routine discriminatory practices against URMs. Aversive racism refers to the tendency for many people to view themselves as progressive, politically correct, or "colorblind," while still manifesting implicit bias and subtle, negative attitudes toward members of marginalized groups (Kovel, 1970;Gaertner & Dovidio, 1986). Aversive racism commonly takes the form of microaggressions, or "brief and commonplace daily verbal, behavioral, or environmental indignities (whether intentional or not) that communicate hostile, derogatory, or negative racial slights and insults toward members of oppressed groups" (Nadal, 2008: 23; see also Sue et al., 2007). ...
Despite initiatives to diversify business school administration, faculty, and doctoral student bodies, challenges to the recruitment and retention of underrepresented racial/ ethnic minorities (URMs) persist. A “leaky pipeline” metaphor is often leveraged to describe these challenges, whereby disproportionately few racial/ethnic minorities initially “enter” the pipeline (i.e., academic career), and this initially low supply dwindles (“leaks”) at more advanced stages of the pipeline. Beyond simply describing leaks in the business school pipeline, we seek to explain why leaks occur and how they can be repaired. Specifically, we contend that mechanisms of social closure-discriminatory evaluation, knowledge- and resource-hoarding, and the preservation of dominant group identities-not only restrict URMs' access to the academic pipeline, but also contribute its “leaks.” After discussing these mechanisms, we conclude with recommendations to the AACSB, an institution that can facilitate change and reduce social closure within business schools.
... All program faculty should be educated about the subtle yet pernicious interactions that can adversely affect the success and well-being of diverse students in academic settings. These interactions include (but are not limited to) racial microaggressions (i.e., statements or actions that subtly communicate demeaning messages about an individual's racial background; Clark et al., 2012) and aversive racism (i.e., covert prejudice in which an individual outwardly endorses fairness and equality for all racial groups but may harbor conscious or subconscious negative attitudes toward some groups; Kovel, 1970). Faculty may be reluctant to address (Miranda et al., 2009;Moy et al., 2014) • Framework should be guided by a clear definition of social justice (Radliff et al., 2009) Program mission ...
Scholars and professional organizations have called for an increased emphasis on social justice training in applied psychology graduate programs, including school psychology programs (SPPs). During the past decade, emerging research has identified some features of high-quality social justice education, including a clear program mission statement and relevant field-based experiences. However, relatively little literature has described how faculty can pursue comprehensive change in their graduate programs to move training toward a social justice orientation. The purpose of this article is to describe how principles of organizational consultation can be applied to cultivate a program-wide emphasis on social justice issues in school psychology training. In particular, this article reviews relevant literature on social justice education and describes an adapted 5-stage model of organizational consultation for coordinating cohesive program change. Specific recommendations for implementing high-quality social justice training are provided, and directions for future research are discussed.
... Whereas traditional forms of prejudice are direct and overt, contemporary forms may be indirect and subtle. For example, aversive racism is a modern form of prejudice that characterizes the racial attitudes of many White adults who genuinely regard themselves as non-prejudiced, but who have not completely escaped cultural, cognitive, and motivational forces that promote racial bias (Dovidio & Gaertner, 2004;Gaertner & Dovidio, 1986; see also Kovel, 1970). ...
This chapter proposes a new, functional approach to the understanding of how effectively prejudice can be reduced among members of majority and minority groups. According to the functional perspective, derived from the Common Ingroup Identity Model, groups prefer and adopt the representation that most effectively promotes their group’s goals. Majority groups generally prefer a one-group representation (e.g., we are all on the same team) because it deflects attention away from disparities between groups and reduces subgroup identification, thereby reducing the likelihood of collective action that challenges the status quo. By contrast, minority groups prefer a dual identity (e.g., we are minority and majority group members on the same team) because it recognizes group distinctiveness, drawing attention to group disparities, which can motivate both majority and minority group members to mobilize to address injustices. However, contradicting these findings, results obtained in the US and in Portugal required and inspired the development of the functional approach presented in this chapter. It emphasizes the importance of taking into account the larger social and historical context when considering the groups’ interests as causing and motivating group members’ preferences for one-group or dual identity representations, and that these preferences of majorities and minorities are more flexible than we previously thought.
Bu çalışmanın amacı ilk olarak farklı kimliklenme biçimlerinin (ayrık kimlik, ortak kimlik) ve algılanan ortamsal tehditlerin ayrımcılık süreçlerini nasıl etkilediğini incelemektir. Ayrıca açık ve örtük ayrımcılık durumlarında farklı kimlik koşullarındaki bireylerin haksızlık algıları, haksızlığa karşı kolektif eyleme yönelme eğilimleri ve önyargı düzeylerindeki değişiklikleri test etmek de bu çalışmanın amaçları arasındadır. Bu amaçlar doğrultusunda; bu çalışma Bolu Abant İzzet Baysal Üniversitesi'nde öğrenim gören öğrencilerin katılımıyla, iki deneysel çalışma olarak gerçekleştirilmiştir. İlk çalışmaya 54 kadın (% 40), 82 Erkek (% 60 ) olmak üzere 136 katılımcı ikinci çalışmaya; 21 kadın (% 33), 42 erkek (% 67) olmak üzere toplam 63 katılımcı dahil edilmiştir. Deneylerde kimlik (ortak kimlik, ayrık kimlik), tehdit algısı (olumsuz koşul, olumlu koşul, kontrol) ve ayrımcılık (açık ayrımcılık, örtük ayrımcılık) manipülasyonları dezavantajlı bir grup olan eşcinseller konu edilerek oluşturulmuş ve katılımcıların söz konusu manipülasyon koşullarında eşcinsellere yönelik tutumları ölçülmüştür. İlk deneyde kimliklenme şekli (ayrık, ortak) ile tehdit durumunun (olumsuz koşul, olumlu koşul, kontrol) işyerinde eşcinsellere yönelik ayrımcı tutum (İEYAT) ve eşcinsellere yönelik ayrımcılık algısı (EYAA) üzerindeki etkisi incelenmiştir. Sonuç olarak ayrımcılık algısı üzerinde hem kimliklenme şeklinin hem de tehdit durumunun temel etkisinin olduğu görülmekle beraber değişkenlerin ayrımcılık algısı üzerinde ortak etkisinin olmadığı görülmüştür. İşyerinde eşcinsellere yönelik ayrımcı tutum üzerinde kimliklenme biçiminin ve tehdit durumunun hem temel etkisinin hem de ortak etkisinin olduğu görülmüştür. Birinci deneyde, tehdit durumu ile ayrımcılık algısı arasında ayrımcı tutumun aracı değişken olduğu bulunmuştur. Ayrıca; ayrımcı tutum ile ayrımcılık algısı arasında kimliklenmenin aracı olduğu görülmüştür. Son olarak ayrımcı tutum ile kimliklenme şekli arasında tehdit durumunun düzenleyici etkiye sahip olduğu görülmüştür. Çalışmanın ikinci deneyinde, kimliklenme şekli (ayrık, ortak, kontrol) ile ayrımcılık biçiminin (açık ayrımcılık, örtük ayrımcılık) eşcinsellere yönelik haksızlık algısı (EYHA), kolektif eyleme yönelme (KEY) ve eşcinsellere yönelik önyargı (EYÖ) üzerindeki etkisi incelenmiştir. Sonuç olarak haksızlık algısı üzerinde hem ayrımcılık hem de kimliklenme şeklinin temel etkisi görülmekle beraber ayrımcılık biçimi ile kimliklenme şeklinin haksızlık algısı üzerinde ortak etkisinin de anlamlı olduğu görülmüştür. Ayrımcılık biçiminin kolektif eylem üzerinde temel etkisi görülmezken, kimliğin kolektif eylem üzerinde temel etkisinin olduğu görülmüştür. Diğer taraftan, kimliklenme şekli ile ayrımcılık biçiminin kolektif eylem üzerinde ortak etkisinin olduğu görülmüştür. Son olarak eşcinsellere yönelik önyargı üzerinde kimliklenme şeklinin temel etkisinin olduğu görülürken, herhangi bir ortak etkiye rastlanmamıştır. Yapılan analizlerden elde edilen sonuçlardan biri de haksızlık algısı ile kimliklenme şekli arasında ayrımcılık biçiminin düzenleyici etkisinin olmasıdır. Elde edilen sonuçlar ilgili literatür ışığında tartışılmıştır.
In Western cultures an assumption of ‘whiteness’ as the default position of the human means that the individual may fail to notice how their whiteness affects their sense of identity and patterns of social interaction. Research shows that awareness of racist structures is apparent from an early age, but the child born into a white liberal family seeking to understand what they observe of racialized power differentials is likely to meet a colour‐blind response from significant adults which contradicts their experience. I suggest that, to manage this conflict between the reality of the racist thought and its denial, the vertical split of disavowal develops within the psyche. By way of illustration, a clinical example is offered of a white woman who brought troubling thoughts to her white therapist and I explore how the potential for collusive disavowal may work against the therapeutic task. I suggest that the tendency for psychoanalytic thinking to isolate the individual from social and political forces leaves us ill‐equipped to work with racism as it arises in the consulting room and a more connected view of the human psyche as situated from the start within a political, economic and social setting is required.
I bring an understanding of the concept and practice of “aversive racism” to scholarly thinking about community formation. I argue that the exclusionary contours of community are in part a product of racialized in- and outgrouping from which people’s capacities for place-making are judged and localized policing is instigated. In bringing these concepts, formations, and practices together, this paper contributes to how urbanists might continue to think about the role of race in displacement, particularly as it plays out in the context of neighborhood change and gentrification more broadly. In the penultimate section I provide a discussion of the popular Nextdoor app as a means of illustrating a contemporary example of community-instigated policing and platform for what Dána-Ain Davis calls “muted racism.”
Psychoanalysts do not usually focus on culture or cultural differences when they seek to explain or understand the behavior of individuals or couples in treatment. In this paper, I explore the way in which Nicoletta Skoufalos faced a cultural dilemma, finding herself “othering” the Jewish couple who were her patients. Her feelings were in contradistinction to her humanitarian values, which created anxiety. Skoufalos tried to assuage her anxiety by finding many points of similarity between her and the couple; however, the reasons why she needed to “other” were not interrogated or addressed because she lacked a theoretical framework about culture and its influence on subjectivity to help her frame her clinical dilemma. I suggest that there is an urgent need for psychoanalysts to theorize about the ways in which social and political experiences influence the individual’s subjectivity, and to address the question of how we can learn to have direct discussions with our patients about cultural differences and how they affect treatment.
A “racial enactment” (Leary, 2000 Leary, K. (2000). Racial enactments in dynamic treatment. Psychoanalytic Dialogues , 10 (4), 639–653. https://doi.org/10.1080/10481881009348573 [Taylor & Francis Online], [Web of Science ®] , [Google Scholar]) is presented in which—unlike many racial enactments discussed in the past—the difficulty is marked not by an explosion of dissociated content, but by a collusion to use multicultural discourse to avoid a difficult confrontation. A complex technical issue is explored in relation to the case, one particular to race because of its function as a container of psychotic anxieties. Leaving race unaddressed can lead to silence and transference issues that are experienced as forbidden or unspeakable. On the other hand, speaking race explicitly can draw the dyad into a sterile, whitened, multi-cultural discourse that claims to speak across difference, but actually serves to reify race and foreclose on an open dialogue.
La littérature range le tribalisme dans la catégorie conceptuelle des discriminations intergroupes, tout comme le racisme et le sexisme explicites. Ces deux discriminations, proscrites par la loi, se sont métamorphosées en prenant des formes aversives. En raison de la législation contre le tribalisme, la présente étude suggère qu'on pourrait également assister à l'émergence d'une forme aversive ou subtile de ce phénomène social. Malheureusement, aucun instrument psychométrique existant ne permet d'évaluer cette forme aversive de discrimination intergroupe ; d'où la nécessité de construire et valider une échelle de mesure dédiée à l'évaluation des attitudes et comportements discriminatoires subtils basés sur les appartenances catégorielles tribales. Elle est validée auprès de sept cent deux participants des deux sexes appartenant à différents groupes ethniques camerounais. Les Analyses Factorielles Exploratoires (AFE) et en Composante Principale (ACP) révèlent une structure factorielle après rotation Varimax satisfaisante. La solution factorielle et les saturations y relatives sont concluantes. L'analyse de la fiabilité de l'Échelle du Tribalisme Aversif (ÉTA) développée présente, après application des modèles de fiabilité, des indices de consistance interne satisfaisants. En conséquence, l'ÉTA est bonne, respecte les normes recommandées en psychométrie et peut être appliquée. Elle a permis de faire une validation discriminante et une validation nomologique du modèle construit à cet effet. ABSTRACT The literature classifies tribalism in the conceptual category of intergroup discrimination, along with explicit racism and sexism. These two forms of discrimination, prohibited by law, have been transformed by taking aversive forms. As a result of anti-tribalism legislation, this study suggests that one could also see the emergence of an aversive or subtle form of this social phenomenon. Unfortunately, no existing psychometric instrument can assess this aversive form of intergroup discrimination; hence the need to construct and validate a measurement scale dedicated to the assessment of underlying discriminatory attitudes and behaviors based on categorical tribal affiliations. It is valid with seven hundred and two participants of both sexes belonging to different Cameroonian ethnic groups. Exploratory Factor Analysis (EFA) and Principal Component Analysis (PCA) reveal a factor structure after satisfactory Varimax rotation. The factorial solution and the related saturations are conclusive. The analysis of the reliability of the Aversive Tribalism Scale (ATS) presents, after application of reliability models, satisfactory internal consistency indices. As a result, ATS is good, meets recommended standards in psychometry, and can be applied. It made it possible to perform a discriminant validation and a nomological validation of the model constructed for this purpose.
This article explores and describes a source and type of political resistance to social death in an indecent society. While there are varied forms of political resistance, I consider the ways communities of faith and care serve as sites of resistance, wherein the grammar of racist humiliation, mimetic violence, and social death is inoperative. That is, the routine, day-to-day faithful and caring interactions of oppressed persons are key sources of political resistance, even when it appears the arc of history is not bending toward justice.
While much of the existing critical work on Ernest Hemingway has represented him as the epitome of macho bravado, and whereas his numerous depictions of animal hunting have been often described as theatrical performances of masculinity, this article aims to question such traditional (mis)conceptions by contrasting his early work Green Hills of Africa ([1935] 2003) to two of his posthumously published texts-namely, An African Story (1986) and Under Kilimanjaro (2005). While the former text may certainly be said to conform to the traditional Hemingwayesque image of hunting as a heavily masculine performance, the two latter texts may be seen to provide radical counterpoints to this, as they not only question the traditional image of animal hunting as a trope of masculinity but also provide a more critical indictment against animal killings. Hemingway's late texts, both fictional and nonfictional, would thus seem to point to the writer's often unacknowledged personal and literary evolution, which goes hand in hand with his changed gender and
In this chapter, I review the non-Saidian theoretical links between psychoanalysis and postcolonialism/decoloniality beginning with the contributions of Freudo-Marxists, particularly Wilhelm Reich’s (1933/1970) publication of The Mass Psychology of Fascism, all the way to my publication: Decolonial Psychoanalysis (Beshara, 2019b). Along the way, I survey some of classic literatures: Octave Mannoni’s (1950/1990) Prospero and Caliban: The Psychology of Colonization, Frantz Fanon’s (1952/2008) Black Skin, White Masks, Albert Memmi’s (1957/1965) The Colonizer and the Colonized, and Ashis Nandy’s (1983) The Intimate Enemy among others.
In this chapter, I concentrate on Freud and the Non-European, which is Said’s (2003) final book before losing his life to leukemia. The book is a transcription of a talk Said gave at the Freud Museum London in 2001. The talk was incidentally banned (disavowed?) by the Sigmund Freud Museum Vienna. In the book, Said (2003) pays close attention to Freud’s (1939/1967) final book, Moses and Monotheism. The crux of the book is that identity, something which most of us strongly cling to, is based upon non-identity. This is the point that Freud makes when he argues that Moses was an Egyptian; in other words, the first Jew was a non-Jew. By extension, Said argues that Freud is a non-European—and Said a non-American? In the spirit of praxis, Said elaborates this powerful theoretical reflection in an effort to apply it to the Israeli-Palestinian conflict. For Said, Freud’s insight has the potential for helping us envision a world not divided along the lines of identity politics—something that Freud theorized but could not himself avoid. Finally, it is worth noting the obvious: that Said’s final book deals with Freud’s final book—not mentioning that both men battled cancer. What is the significance of their late styles for both psychoanalysis and postcolonialism/decoloniality?
We, the Editor and Publishers of The International Journal of Psychoanalysis, have jointly agreed to retract the following Book Review:
David Morgan (2020) Class and psychoanalysis: landscapes of inequality, The International Journal of Psychoanalysis, 101:2, 418-422, DOI: 10.1080/00207578.2019.1651203
This article contains extensive content similarity with the previously published Book Review Essay:
David Morgan (2019) Class and psychoanalysis: landscapes of inequality, Psychodynamic Practice, 25:3, 293-299, DOI: 10.1080/14753634.2018.1564885
The previous publication was not referenced or acknowledged.
We would like to acknowledge that the author has been fully cooperative during our investigation.
We have been informed in our decision-making by our policy on publishing ethics and integrity and the COPE guidelines on retractions.
The retracted article will remain online to maintain the scholarly record, but it will be digitally watermarked on each page as “Retracted”.
Due to the progressive unification of societies and individuals from different parts of the world and the resulting globalization as well as strong migration movements, intercultural communication in companies will become an increasingly important topic. By accepting employees with a migration background in Austria, multicultural personalities with different traditions, languages and religions are formed in companies. However, this cultural diversity in the company can also create new challenges in intercultural communication.
The aim of this Master’s thesis is to investigate which prejudices employees with a migration background experience in intercultural communication at work in Austria. In order to answer these and other questions, the first part, based on the scientific literature, examines the various forms of prejudices that can occur in the company context and how the factors that trigger prejudices against employees with a migration background can be counteracted.
In the empirical part, on the basis of interviews with experts and the qualitative content analysis according to Mayring, the various aspects that characterise prejudices in intercultural communication with employees with a migration background in the company are presented and the consequences of these prejudices in their professional development are also dealt with. The central results from the theoretical literature analysis and the empirical interviews with experts showed that prejudices against employees with a migration background in the company continue to pose a great challenge. Aversive racism and subtle discrimination are modern and predominant forms that express prejudices against employees with a migration background in the workplace.
The empirical results could show in particular that prejudices are very often expressed in connection with humor in communication and that these can have a negative influence on concentration, self confidence, communication with colleagues and the general development in the company. With these findings, it is important to focus future research on these problems so that companies can optimally prepare for and adjust to these challenges.
In 2016, Colin Kaepernick, a Black NFL quarterback, began sitting and kneeling during the Star-Spangled Banner to protest oppression against people of color in the United States. Instead of beginning a discussion on race, however, Kaepernick’s resistance sparked criticisms that he was unpatriotic. Using aversive racism, symbolic/modern racism, and colorblind racism as a theoretical framework, this critical discourse analysis of ten American newspapers found that patriotic ideals—the American flag, military, and National Anthem, in particular—were used as a way to avoid completely discussions on racism.
Both historically and currently, assaults on the black body and mind have been ubiquitous in American society, posing a counterargument to America as a postracial, color-blind society. Yet the collective silence of psychoanalysts on this societal reality limits our ability to explore, teach, and treat the effects, both interpersonal and intrapsychic, of race, racism, racialized trauma, and implicit bias and privilege. This silence, which challenges our relevance as a profession, must be explored in the context of America’s racialized identity as an outgrowth of slavery and institutional racism. Racial identifications that maintain whiteness as a construct privileged over otherness are an obstacle to conducting analytic work. Examples of work with racial tensions and biases illustrate its therapeutic potential. The challenge for us as clinicians is to acknowledge and explore our racial bias, ignorance, blind spots, and privilege, along with identifications with the oppressed and the oppressor, as contributors to our silence.
Domination is the preferred and pathological model of assimilation into Western culture. For lesbian, gay, bisexual, transgender, and queers (LGBTQs) in America, the resulting stress can reach devastating levels. In response to such circumstances, the assimilation experience of LGBTQ Americans facilitates their manifestation of the Bleaching Syndrome. As a LGBTQ strategy, the Bleaching Syndrome is characterized by the efforts of a stigmatized out-group to assume the identity of a dominant in-group via anatomical paradigm. In this way, assimilation and a better quality of life is presumed assured. Such a strategy, however, in extreme cases may be fatal. For members of LGBTQ out-groups, identity across the life span is alternative to the pathological anatomical paradigm. In this way, LGBTQ Americans may be identified more by gender as who they are and less by genitalia.
By stereotype media images, Latina(o)s interact with various Eurocentric elements of the dominant population, which results in a form of discrimination called colorism. Colorism is a partiality for light skin tones and the devaluing of dark skin. Coconut is colloquial reference to a Latina(o) population. As it pertains to media images, health status, empirical evidence, and judicial evidence, the devaluation of dark skin is a vehicle of coconut colorism. The influence of media forces motivated by somatic assimilation paradigms has extended this phenomenon, not irrelevant to the discriminatory experiences encountered by Latina(o) populations. As equal members of an oppressed minority group citizenry, Latina(o)s must be held to a higher standard of social justice activism. By virtue of their enthusiastic participation colorism can then be eliminated such that the future of humanity may be rescued from the transgressions of a postcolonial environment.
This article is a response, in cinematic, historical and autobiographical terms, to Emily Green’s ‘Melanie Klein and the Black Mammy: An Exploration of the Influence of the Mammy Stereotype on Klein’s Maternal and Its Contribution to the “Whiteness” of Psychoanalysis’. The author attempts to open up Green’s analysis to a wide range of aesthetic, emotional and political implications, moving between a consideration of the ‘passing’ motif in Douglas Sirk’s film Imitation of Life (1959); thoughts on racialization and trauma in psychoanalytic history more generally; and reflections on the author’s own experiences of racialization and collective disavowal in psychotherapeutic training.
Im Kontext der sozialen Wahrnehmung können Verallgemeinerungen bzw. die Zuordnung von Personen zu bestimmten Gruppen mit entsprechender Merkmalszuschreibung im Alltag dabei helfen, die komplexe Umwelt subjektiv zu strukturieren. Stereotype beziehen sich dabei auf die kognitive Ebene und können sowohl positiv, neutral als auch negativ sein, während bei Vorurteilen die negative emotionale Komponente im Vordergrund steht. Die fatalen Folgen der Entstehung und Anwendung von Stereotypen und Vorurteilen sind u. a. im Rahmen von Diskriminierung, aversivem Rassismus sowie selbstbezogenen Leistungsdefiziten (stereotype threat) sichtbar. Die Existenz von Stereotypen und Vorurteilen lässt sich mittels indirekter/impliziter Verfahren messen.
Breaking the Code of Good Intentions places the current-day white experience within a political, economic and social context by exploring the perceptions of students about identity, privilege, democracy, intergroup relations. It documents how the everyday thinking of ordinary people contributes to the perpetuation of systemic racialized inequality and identifies opportunities to challenge these patterns, with particular recommendations for the educational system of the twenty-first century.
Miranda Fricker maintains that testimonial responsibility is the proper corrective to testimonial injustice. She proposes a perceptual-like “testimonial sensibility” to explain the transmission of knowledge through testimony. This sensibility is the means by which a hearer perceives an interlocutor's credibility level. When prejudice causes a hearer to inappropriately deflate the credibility attributed to a speaker, the sensibility may have functioned unreliably. Testimonial responsibility, she claims, will make the capacity reliable by reinflating credibility levels to their proper degree. I argue that testimonial sensitivity may be or involve “mindreading,” the cognitive capacity by which we predict human behavior and explain it in terms of mental states. Further, I claim that, if testimonial sensibility is or involves mindreading, and mindreading is a function of brain processes (as claimed by cognitive neuroscientists), testimonial injustice cannot be corrected by testimonial responsibility. This is because 1) it appears to rely on conscious awareness of prejudice, whereas much bias occurs implicitly, and 2) it works at the individual level, whereas testimonial injustice occurs both individually and socially. I argue that the remedy for testimonial injustice is, instead, engaging in social efforts that work below the level of consciousness.
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