Parting Thoughts LIX: White Savior Charity

In the other manifestations, racism may refer to a very implicit condition and it called as a white savior narrative by an expert. In Green Book movie directed by Peter Farrelly’s depicts this phenomenon. The writer try tries to examine white savior phenomenon depicted inside the movie where there is the dominance of Tony lip as a white people who becomes a savior for black people, Don Shirley. Library research method is used as the research method of this study; meanwhile exponential approach is applied to focus its discussion by examining several of the intrinsic elements namely setting, character, and conflict. Meanwhile extrinsic approach, especially sociological approach, which discusses the white savior phenomenon inside the movie, is used in this study. The result of this discussion shows that there exist some white savior narrative phenomena reflected by Tony Lip, one of the main characters inside the movie. Keywords: white savior; racial discrimination; racism In the other manifestations, racism may refer to a very implicit condition and it called as a white savior narrative by an expert. In Green Book movie directed by Peter Farrelly’s depicts this phenomenon. The writer try tries to examine white savior phenomenon depicted inside the movie where there is the dominance of Tony lip as a white people who becomes a savior for black people, Don Shirley. Library research method is used as the research method of this study; meanwhile exponential approach is applied to focus its discussion by examining several of the intrinsic elements namely setting, character, and conflict. Meanwhile extrinsic approach, especially sociological approach, which discusses the white savior phenomenon inside the movie, is used in this study. The result of this discussion shows that there exist some white savior narrative phenomena reflected by Tony Lip, one of the main characters inside the movie

Paradoxes of white moral experience

Two Takes On Harriet Andrea Schmidt and Frank Fucile TWO TAKES ON HARRIET 2019 Directed by Kasi Lemmons Distributed by Focus Features https://www.focusfeatures.com/harriet 125 minutes Take 1 Kasi Lemmons, director of the haunting Southern Gothic family drama Eve's Bayou (1997), had spent years trying to bring the story of Harriet Tubman to the big screen. Her resulting film is a fantastic genre-mash up of biographical, super-hero, action, and dramatic film that remains hauntingly relevant to today's political climate in the States. Cynthia Erivo plays Harriet Tubman, born Araminta "Minty" Ross. For Erivo's performance alone, the film is more than worth watching. She so aptly embodies and expresses the emotional evolution from the character, from run-away slave to Civil War hero. (As a British actor, Erivo faced criticism for portraying an "American" hero. No doubt, there lies strong racialized/gendered prejudice here, as trans-Atlantic portrayals remain extremely common. The BFI film magazine, Sight and Sound, had a fantastic cover story a couple of years ago on Black British actors and their relation to the historical film and television industries in the United Kingdom and United States.) The film comes into dialogue with other recent films that focus on slavery, like British director Steve McQueen's Twelve Years a Slave (2013). Like Twelve, Harriet addresses the use of religion to justify slavery. The opening sequence features an unconscious Harriet under one of her "spells" from which she suffered throughout her life due to a cranial injury from a slave overseer. Later, though others write it off as "brain damage," we learn that she views these "spells" and visions as a connection to God and a form of empowerment. The film follows this visionary sequence with a Sunday church service on the plantation where a black preacher lectures the gathered slaves on how God would want them to remain obedient to their slave masters (watching them all from the porch). Harriet's connection to God then bypasses the religion of white supremacy espoused by the enslavers. When Twelve Years was released, many of my students, unaware of the long history of using Biblical stories like that of Noah and his sons to justify slavery, expressed confusion about the sequence where the slave master reads from the Bible. Both of these films call attention to the White evangelical movement's long held connections to white supremacist groups and devotion to segregation. The use of the black preacher also calls attention to the works of the early black American director Oscar Michaux, extremely critical of the use of religion to silence African-Americans' demands for equal rights. (However, we later learn the reverend in Harriet may not indeed practice what he preaches.) Harriet does not shy away from the brutality of slavery nor the violence people of color in the United States faced even in the "Free States." At the same time, it avoids veering off into what some may view as exploitative depictions, wherein the body then becomes spectacle and the film tries to "make the viewer feel" what the experience would have been like. Indeed, one criticism of McQueen's film upon its release was that its graphic whipping and hanging scenes turned into an aestheticization of violence. The haptic and explicit feature in all of McQueen's previous films, but some would argue then the camera and viewers themselves then become complicit in a voyeur-esque depiction of suffering. [End Page 58] The film also manages to avoid the "white savior" complex that plague other films on slavery. In the case of McQueen's film, Solomon's release from slavery as a result of his encounter with sympathetic white man remains true to the source text. At the same time, the scene did have an aura of "white savior," aided by the fact that Brad Pitt served as producer on the film. (The subsequent controversy with the Italian posters featuring white members of the cast also did not help.) In Lemmons's film, Harriet does escape in part with the help of a couple of white sympathizers, but in addition to her own agency and strength, the success of her...

Ethical Considerations Regarding the Use of Race in Pulmonary Function Testing

Malignant transformation of the prostate and progression of carcinoma appear to be the consequence of a complex series of initiation and promotional events under genetic and environmental influences. Increased incidence of the condition may be the result of improved detection, greater awareness of the condition, and possibly an increased life expectancy accompanied by a decrease in competing causes of death rather than a true increase in the prevalence of the disease. The marked racial and geographic differences are probably multifactorial, with genetic, environmental, and possibly social influences affecting progression of the disease. Among several risk factors, evidence for the familial inheritance of some prostate cancers is compelling. Dietary influences, hormonal milieu, and the role of environmental carcinogens are currently under intense investigation. As further risk factors are identified, it will become increasingly important to identify individuals at increased risk for the disease. These men should undergo regular evaluation with state-of-the-art methods.

Media can both perpetuate and disrupt the patriarchal, anthropocentric discourses that shape social understandings of “woman” and “nature.” Using a braided feminist lens, we investigated media discourses about white women’s relationships with the human and more-than-human world. We present our analysis in three cases: Olivia from the novel, The Overstory; mother from the film, mother!; and Eleven from the Netflix series, Stranger Things. These characters illuminate stories of injustice and separation at the intersections of gender, race, species, and settler colonialism. We specifically consider the discourses of woman as crazy, woman as magical, woman as white savior, and woman as nurturer. Recognizing that no text tells a single story, we explore how we might re-story the discourses around white womanhood to invite a more reciprocal and feminist orientation to relationships, building from Donna Haraway’s notion of the Chthulucene (a trans-species, non-hierarchical response to the Anthropocene). Finally, we discuss how “othering” may not always occur as explicit marginalization and inferiority. For instance, by constituting white women as “saviors” or essentially magical (and possibly crazy), media may reinforce social and ecological hierarchies.

Objective: This study examined the extent to which stigma-related concerns about mental health care account for the underuse of mental health services among low-income immigrant and U.S.-born black and Latina women. Methods: Participants included 15,383 low-income women screened for depression in county entitlement services who were asked about barriers to care, stigma-related concerns, and whether they wanted or were getting mental health care. Results: Among those who were depressed, compared with U.S.-born white women, each of the black groups were more likely to report stigma concerns (African immigrants, odds ratio [OR]=3.28, p=.004; Caribbean immigrants, OR=6.17, p=.005; U.S.-born blacks, OR=6.17, p=.06). Compared with U.S.-born white women, immigrant African women (OR=.18, p

Background Disparities in chronic systemic inflammation among black and white women and men are well documented. However, while chronic stress domains such as discrimination and financial strain, as well as socioeconomic factors such as education, have all been linked to inflammation, more research is needed to clarify how these social determinants influence each other and contribute to inflammation. Guided by the Stress Process Model and Intersectionality, this present study assessed the mediating role of both discrimination and financial strain in the relationship between race-gender groups and inflammation (measured as elevated CRP levels). This research also examined if the potential indirect effects of discrimination and financial strain were contingent on the educational level of black and white men and women with the United States. Methods This secondary analysis focused on an analytic sample (ages 25–74) of black and white men and women (n=775) from the Midlife in the United States (MIDUS) Biomarkers Project (2004–2009). SPSS version 24 and PROCESS macro were used to test all mediation and moderated mediation analyses. Results Separate mediation analyses revealed that after adjusting for age and when compared to the reference category (white men), both financial strain and daily discrimination mediated the relationship between race-gender (black men, black women, and white women) and inflammation (CRP levels). That is, self-identifying as a black man, white woman, or black woman positively influenced perceptions of both everyday discrimination and financial strain, which in turn contributed to increased levels of CRP. However, when both mediators were included in the mediation model, discrimination was only significant among black men. Results of the first moderated mediation analysis indicated that the indirect effect among black men on inflammation through discrimination was significantly stronger for black men educated beyond high school. Findings from the second moderated mediation analysis findings suggested that education significantly moderated the indirect effect of race-gender on inflammation through financial strain. While this indirect effect was stronger for black men and white women with a high school degree or less; conversely, the effect was stronger for black women with educational levels that exceeded high school. Conclusion This study contributes to the literature on inflammation by further illuminating the social determinants and social patterning of inflammation among black and white women and men within the United States.

Hollywood's classic white saviour narrative used to tell the tale of a white man's chivalrous rescue of a Chinese woman during his adventure in the exotic East. Prescribed by the West's Orientalist discourse about China, the cinematic tale establishes the cultural, hierarchical and gendered relationship of the East–West encounter, and the often-submissive Chinese woman character satisfies popular Western imagination of a primitive China. The classic paradigm is reinvented in Pavilion of Women (2001) and The Flowers of War (2011), two controversial Chinese films made around and after China's entry into World Trade Organisation in 2001. Embedded within a network of capitalist exchange, transnational flows of talents and aesthetic appropriations, both films utilise Hollywood's white saviour formula in respective ways to bring Chinese stories to global audiences. Nonetheless, the conventional storyline of the white hero's rescue of Chinese women is constantly intertwined with, or interrupted by, the description of charismatic Chinese women characters amidst warfare and revolution, purporting to a feminist-nationalist potentiality that might counter the Hollywood construction. Conscientious Chinese efforts to intervene in Western cinematic discourses have led to narrative ambiguities and obscure the distinction between the local and the global, the individual and the collective, interracial romance and national allegory. By situating Pavilion of Women and The Flowers of War within the framework of constructing a 'new' image of China for global audiences, this article argues that the ambivalent reinvention of Hollywood's white saviour tale in contemporary Chinese cinema is emblematic of a cultural anxiety to assimilate China's nationalist discourses into an all-embracing global consumerism.

Breast cancer is the most commonly diagnosed invasive cancer among women both globally and within the United States and the number one cause of cancer-related deaths among women globally ([1, 2][1]). Less than 1% of diagnosed breast cancers occur in men ([2][2]) and, therefore, male breast cancer is

In an enduring moment of pandemic, racial reckoning, and grave economic inequalities, the question of how white people with privilege most effectively and ethically engage momentous social problems remains. I inquire whether those who have participated in the white savior complex earlier in their lives later commit to more critical, reflexive, and collective forms of social justice organizing. Based on 21 interviews and a survey with people who had formerly participated in advocacy pertaining to the protection of children affected by the Lord’s Resistance Army (LRA) war between 2008 and 2010, this work explores what enables the white savior complex, whether white saviors can change, and if so, what facilitates transformation. Ultimately, I argue that the white savior complex is about being extraordinary. It is part of a pursuit to find purpose. It is about being right and good—and it is about reaching out to assist another while avoiding examination of both oneself and the conditions that enable the suffering in the first place. I found that people who have been engaged in the white savior complex can and do change. Yet, growing up and transforming from the white savior complex is not inevitable. It takes time, new social networks, and education that cultivates critical consciousness. I conclude by naming antidotes to the white savior complex: efforts which place lineage, humility, and curiosity at the center. Such efforts incorporate accountability and critical feedback and invoke concerted reflection on structural determination as well as personal social location identities and motivations.

Comparison of outcome of cardiac rehabilitation in black women and white women

The widespread deployment of generative language models (LMs) is raising concerns about societal harms. Despite this, studies of bias in generative LMs, including attempted self-audits by LM developers, have thus far been conducted in limited contexts. To address this gap, this study examines representational harms in synthetic texts produced by leading language models in response to open-ended creative writing prompts based in the United States. We conduct our investigation on 500,000 synthetic texts generated by five publicly available generative language models: ChatGPT 3.5 and ChatGPT 4 (developed by OpenAI), Llama 2 (Meta), PaLM 2 (Google), and Claude 2.0 (Anthropic). We base our selection of models on both the sizable amount of funding wielded by these companies and their investors (on the order of tens of billions in USD), as well as the prominent policy roles that each company has played on the federal level. At the time of data collection (from August 16th to November 7th, 2023), the selected models were considered state-of-the-art for each company. Creative writing prompts reflect three domains of life set in the United States: classroom interactions (“Learning”), the workplace (“Labor”), and interpersonal relationships (“Love”). Informed by intersectionality theory, we considered the role of power embedded in language by creating one power-neutral scenario and one power-laden scenario for each prompt. For example, power-neutral Learning prompts consist of a single student excelling in an academic subject, whereas the power-laden prompts consist of one star student helping a struggling student in an academic subject. We then analyze the resulting model responses for textual cues shown to exacerbate socio-psychological harms for minoritized individuals by race, gender, and sexual orientation. To do this at scale, we fine-tuned a coreference resolution model (gpt3.5-turbo) to perform automated extraction of characters’ gender references and names at high precision. To evaluate our model, we hand-label the inferred gender (based on gender references) and name on an evaluation set of 4,600 uniformly down-sampled story generations from all five models (0.0063, 95% CI). Fine-tuning our model on a non-overlapping set of 150 training examples yields precision above 98% for both gender references and names. Recall rates reach 97% for gender references and exceed 99% for names. Following previous studies, we infer racial signals from first names using fractionalized counting over the Florida Voter Registration Dataset (which consists of 27 million named individuals and self-identified racial identities). We find that when LMs are used for story writing, they generate texts that reinforce discrimination against minoritized groups by race, gender, and sexual orientation. Using mixed-methods analyses, we identify three specific harms: omission, subordination, and stereotyping. Stories produced by language models simultaneously underrepresent minoritized individuals as main characters while overrepresenting them as subordinated characters. Diverse consumers, if they are to be represented at all, disproportionately see themselves portrayed by language models as “struggling students” (as opposed to “star students”), “patients” or “defendants” (as opposed to “doctors” or “lawyers”), and a friend or romantic partner who is more likely to borrow money or do the chores for someone else. The magnitude of bias far exceeds the level of "real-world" inequities. Underrepresentation of non-dominant identities in power-neutral stories exceeds national demographics in the US by up to two orders of magnitude. Meanwhile, non-dominant character identities are up to thousands of times more likely to appear as subordinated than empowered. For example, Claude casts the name ”Juan” as a struggling student 1,380 times, yet only once as a star student. We find that these harms impact every non-dominant group we studied (in the US context). These include individuals with intersectional Asian, Black, Indigenous, Latine, NH/PI, MENA, Female, Non-binary, and Queer identities. Language models propagate a plethora of stereotypes that are known to inflict psychological harm and negative self-perception, including the ” glass/bamboo ceiling”, ” perpetual foreigner”, ”noble savage”, ”white savior”, and others.

HUMBLE PIE IS COLD COMFORT Comment on M. Sandel’s <i>The Tyranny of Merit</i>

Impact of Intimate Partner Violence on Unmet Need for Mental Health Care: Results From the NSDUH