Perfiles de actitudes y comportamientos racistas / antirracistas en la juventud española. Un análisis Clúster.

The construct White guilt is typically motivated by the recognition of unearned and unfair racial privileges, the acknowledgement of personal racist attitudes or behavior, and/or the sense of responsibility for others’ racist attitudes or behavior. Empirical and conceptual work suggests mixed consequences of White guilt: it may correspond with antiracist attitudes and behavior, but it may also motivate defensiveness and disengagement. We addressed weaknesses in existing psychometric tools used to measure White guilt by synthesizing approaches from the literature on White racial emotions and self-conscious affect, and by attempting to distinguish between White guilt and shame. The results of Study 1 yielded a three-factor structure of White Guilt, Negation, and White Shame, and provided initial support for construct validity. In Study 2, a confirmatory factor analysis provided mixed support for a three-factor structure. In Study 3, our results suggest test-retest reliability over two weeks.

AimsEquality and diversity are strongly embedded within the ethos of the National Health Service (NHS) and diversity is a ubiquitous part of mandatory training. Despite this training, many healthcare professionals...

BackgroundOccasions of self-discharge from health services before being seen by a health profession or against medical advice are often used by health systems as an indicator of quality care. People self-discharge because of factors such as dissatisfaction with care, poor communication, long waiting times, and feeling better in addition to external factors such as family and employment responsibilities. These factors, plus a lack of cultural safety, and interpersonal and institutional racism contribute to the disproportionately higher rates of Indigenous people self-discharging from hospital. This qualitative study aimed to increase understanding about the causative and contextual factors that culminate in people self-discharging and identify opportunities to improve the hospital experience for all.MethodsSemi-structured interviews with five Aboriginal and/or Torres Strait Islander (hereafter, respectfully, Indigenous) people and six non-Indigenous people who had self-discharged from a major tertiary hospital in Brisbane, Australia, were audio-recorded, transcribed and thematically analysed.ResultsStudy participants all respected hospitals’ vital role of caring for the sick, but the cumulative impact of unmet needs created a tipping point whereby they concluded that remaining in hospital would compromise their health and wellbeing. Five key categories of unmet needs were identified – the need for information; confidence in the quality of care; respectful treatment; basic comforts; and peace of mind. Although Indigenous and non-Indigenous participants had similar unmet needs, for the former, the deleterious impact of unmet needs was compounded by racist and discriminatory behaviours they experienced while in hospital.ConclusionsRespectful, empathetic, person-centred care is likely to result in patients’ needs being met, improve the hospital experience and reduce the risk of people self-discharging. For Indigenous people, the ongoing legacy of white colonisation is embodied in everyday lived experiences of interpersonal and institutional racism. Racist and discriminatory behaviours experienced whilst hospitalised are thus rendered both more visible and more traumatic, and exacerbate the deleterious effect of unmet needs. Decreasing self-discharge events requires a shift of thinking away from perceiving this as the behaviour of a deviant individual, but rather as a quality improvement opportunity to ensure that all patients are cared for in a respectful and person-centred manner.

Schools play a strategic role in shaping character and instilling values of tolerance in the younger generation. However, practices of racism are still found in educational environments, both in the form of hate speech, stereotypical jokes, and the exclusion of certain groups. This study aims to prevent racist behavior at MAN 2 Labuhanbatu Utara through group guidance services using the Mau’izatul Hasanah approach, a method of gentle, persuasive advice based on Islamic values, particularly brotherhood, tolerance, and justice. The research employs a descriptive qualitative approach with purposive sampling techniques targeting guidance counselors and students who exhibit tendencies of racist behavior. Data were collected through observations, in-depth interviews, and documentation, and analyzed using Miles and Huberman’s model. The research results show a significant reduction in discriminatory behavior post-intervention, reflected in the increase of students’ tolerance scores from an average of 55% to 85%. This change includes the avoidance of racist jokes, increased inter-ethnic interactions, and students’ initiatives to reprimand discriminatory behavior. These findings fill a research gap that previously rarely integrated group guidance with an explicit Islamic religious approach. Mau’izatul Hasanah proves to be effective not only in enhancing cognitive awareness but also in forming sustainable inclusive behavior, thus it can serve as a model for character building in multi-ethnic schools.

Are racist attitudes related to experiences of racial discrimination? Within sample testing utilising nationally representative survey data

Purpose This article intends to explore the Sub-Saharan African students' perceptions on their cross-cultural adaptation to the Moroccan society by probing into their adaptive strategies adopted in order to overcome day-to-day challenges as well as factors impeding their adaptation processes. To this end, three central research questions are advanced: (1) what are the factors that influence Sub-Saharan students' cross-cultural adaptation to the Moroccan society? (2) How do Sub-Saharan students perceive the role of host communication competence, host interpersonal relationship, ethnic proximity, host receptivity and personality type in facilitating or hindering their adaptation? And (3) how do they undergo their cross-cultural adaptation to the Moroccan society? Design/methodology/approach The main aim of this article is to explore African Sub-Saharan students' perceptions on their adaptation to Moroccan society as well as factors affecting their adaptive experiences. Due to the complex nature of this research, opting for mixed-methods research, the combination of both qualitative and quantitative, would best serve the objective of this study. For this purpose, qualitative methods (interviews) are used to collect non-numerical data about factors that facilitate or hinder the cross-cultural adaptation of Sub-Saharan students in Morocco in the first phase, and then quantitative methods (questionnaires) are used to collect numerical data about their perceptions of their adaptation in the Moroccan society in the second phase. Findings The results of the present study revealed that a large number of Sub-Saran African students are well adapted to the Moroccan culture, but with discrepant degrees. Their adaptation is mainly influenced by an array of intersected factors. Firstly, the participants showed that the more they were aware of the Moroccan culture and language, the more likely they would be able to function properly and effectively in different social settings. Secondly, it was found that establishing social ties with the host members was perceived as significant for easing their adaptation due to the cultural, emotional and academic support these ties provided. Thirdly, host receptivity was perceived as an important factor that facilitated the students' cross-cultural adaptation. With the case of some participants, host receptivity, however, hindered their adaptation because they were subject to different types of discriminatory and racist behaviours by some Moroccans. Lastly, intercultural personality traits displayed in flexibility, prior cross-cultural move and intercultural empathy were found to contribute to the students' overall functional fitness in the Originality/value This is the first research to tackle the issue of Sub-Saharan African students' cultural adaptation in Morocco.

Germany, being the Western nation with the largest Muslim population in Europe - estimated at approximately 5.3 to 5.6 million people based on 2021 data from the Federal Office for Migration and Refugees (BAMF) - has implemented highly restrictive and exclusive government policies toward Muslim immigrants. As a result, Islamophobia cases frequently grab headlines in German media, closely linked to the breakdown of multicultural policies that have fostered a negative portrayal of Islam. These cases often serve as manifestations of societal tensions and prejudices, exacerbating the perception of Muslims as the ‘other’ within German society. Based on descriptive research that depicts ongoing phenomena and aims to uncover the roots of discrimination in Germany, the study results indicate that through a deeper historical examination, Germany indeed has significant interactions with the Muslim world despite not having colonies. Multiculturalism in Germany, contrasting with its history, is believed to have emerged after World War II. A labor shortage prompted a substantial influx of immigrants, primarily from Africa, seeking work opportunities. Many arrived with their families, belonging to African ethnic groups and practicing Islam, contributing to the diverse fabric of Germany. This immigration-induced diversity played a pivotal role in shaping Germany into a multicultural society. As the immigrant populace continued to grow, its presence exerted influences on societal, political, and cultural landscapes. Social disparities between locals and immigrants sparked tensions, culminating in conflicts within shared living spaces and resulting in discriminatory and racist behaviors

Encouraged by the violent behavior of certain football fans in Brussels at Heysel Stadium on 29 May 1985, the Council of Europe European Convention on Spectator Violence and Misbehaviour at Sports Events and in particular at Football Matches i.e. Convention no. 120 (CETS no. 120) which entered into force on 1 November 1985. Convention no. 120 retained its original features until 2013 when the Council of Ministers concluded that it was outdated and that it was not in line with the experience gained since the entry into force. Consequently, the Standing Committee decided to draft a new text of the Convention and it resulted with Convention no. 218 (CETS no. 218) i.e. Council of Europe's Convention on an Integrated Safety, Security, and Service Approach at Football Matches and Other Sports Events. Safety measures, security measures and measures in the area of services, as a key part of Convention No. 218, aim to create a safe and secure environment at all sports events. An integrated approach to safety and security requires coordination at the international, national and local levels, and emphasizes the importance of effective co-operation with the police, emergency services and other partners not only in terms of guaranteeing physical security but also in preventing discriminatory and racist behavior. The importance of establishing a national football information point has also been established as a key mediator in the exchange of information on football matches with an international character as well as for the international cooperation of state bodies essential for the safety and security at football matches. Reasons for the emergence of Convention no. 218 is not only in the prevention of violent behavior at sporting events and in improving safety and security, but also in further development and better coordination of international cooperation in the prosecution of perpetrators of such inappropriate acts.

The immigrant health advantage suggests that, despite significant socioeconomic disadvantage, immigrant populations report better-than-expected health relative to U.S.-born counterparts. This phenomenon has been repeatedly shown in Hispanic-origin immigrant population with little focus on other racial/ethnic groups. In this study, the immigrant health advantage is examined as it pertains to overweight, obesity, hypertension, and diabetes in African-origin black immigrants (n = 2748) relative to U.S.-born non-Hispanic blacks (n = 71,320). Additionally, to investigate within-immigrant heterogeneity in health deterioration associated with duration in the United States, the health of African-origin black immigrants is compared to non-Hispanic white and Mexican–American immigrants. Analyses are conducted on adults aged 18–85 + (n = 570,675) from the 2000–2018 National Health Interview Survey using binomial logistic regressions. Findings support the notion of an immigrant health advantage and suggest that, relative to U.S.-born blacks, African-origin black immigrants are at lower odds for obesity, hypertension, and diabetes, regardless of duration in the United States. Further, when compared to non-Hispanic white and Mexican–American immigrants, African-origin black immigrants display similar probabilities of reporting overweight, obesity, and diabetes across four duration categories. These findings suggest that, despite potentially experiencing high rates of discriminatory and/or racist behaviors, African-origin black immigrants’ health does not deteriorate differently than this sample of non-black immigrant counterparts. The findings presented here provide further insight into the health of African-origin blacks immigrants, a rapidly growing proportion of both the U.S.-black and foreign-born population.

We live in a society wherein anti-Black racism is pervasive. It infiltrates every aspect of life, including work life spaces. In spite of the recent call for higher education to become antiracist, a tall order for an institution literally and figuratively built on racist attitudes and behaviors, higher education continues to be a cesspool for racism. Literature is replete with stories of the toll working in such environments takes on Black and Brown people. Some have called it “The Black Tax.” Palmer and Walker (2020) riff off of Rochester’s (2018) popularization of the financial “Black Tax” to relate it to psycho-social realities of Black people. Palmer and Walker define it as “the psychological weight or stressor that Black people experience from consciously or unconsciously thinking about how White Americans perceive the social construct of Blackness” (para. 2). Black and Brown adult educators pay this tax multiple times in the course of working in academe and that tax is doubled when they teach subjects that center equity and social justice. This paper will share through dialogic reconstruction multivocal layered accounts of Black and Brown adult educators, each with a different positionality, but all who understand what it means to pay the Black tax in adult education. Working from a critical race lens, the authors engage in a collaborative evocative autoethnography to analyze their experiences with the impact of the Black tax on their role as adult education professors in higher education. We determined the following themes as salient to our Black Tax experience: A sick place, moving the line, bring me a rock, and weaponizing our power. Understanding how anti-Black racism operates is key to adult education as a discipline moving toward its ever-elusive goal of parity and justice and reflecting on its theories and practices that stymie those efforts.

Attempts to cope with unwanted memories have been central to debates over the relevance of the Nazi Holocaust for German national identity, to concerns for the implications of the apartheid system for a new national identity in South Africa, and to the recurrent debates among Americans over the proper way to give recognition to the atrocities associated with the institution of slavery and the maltreatment of Native Americans. This article seeks to develop a conceptual framework for studies of the dynamics of social systems as they selectively confront the ugliness of the past. Its central analytical concepts will focus on collective memory, crises of authority, and perceptions of society as moral community. The doctrine of human rights as elaborated by the United Nations following the end of World War II necessarily called for a look at the past and the unspeakable forms of violence that were carried out with approval and endorsement by the agents of state authority. The doctrine held that certain human rights are universal and inalienable. In the judiciary of world opinion, policies of ethnic cleansing or genocide can no longer be tolerated (Fein 92-104). With the emerging emphasis on civil society and the growth of democracy, it becomes imperative for the nations of the world to examine the ugliness of their own past. Being a part of the modern world calls for a clear awareness of those practices that can no longer be justified by drawing upon older notions of relativism and national sovereignty (Glendon 221-41). Without some form of reconciliation or resolution, the collective traumas of the past will continue to have enduring effects that are undesirable and unwanted. For example, the effects of the American institution of slavery are still with us today in racist attitudes and behavior patterns (Robinson 29-58). While some maintain that the injustices of past discrimination were eliminated with the enactment of civil rights legislation, this is far from being the case. The high rates of homicide, suicide, and other forms of personal pathology provide evidence for the enduring effects of the legacy of the past on African Americans as a disadvantaged minority (Wilson 51-86). The disproportionate representation of African Americans in our prison populations supports the conclusion that efforts are still directed toward subjugating a feared and despised minority. Cultural Amnesia The concept of cultural amnesia was developed by Stephen Bertman (5-17) to refer to the crisis of memory growing out of selectively forgetting about the past. Certain violations of the moral order are so terrible that there is a tendency for them to be banned from consciousness. They become unspeakable because talking about them engenders a sense of discomfort for the speaker, the listener, or both. Traumas from the past, however, refuse to remain buried in the back reaches of human memories. Just as traumas at the individual level appear recurrently in nightmares, sleeplessness, loss of appetite, and flashbacks during waking hours, collective traumas from the past continue to have a living influence upon the contemporary present. The historical effects of collective trauma show up in a sense of malaise and despair, and in sporadic and disruptive acts of violence. The persistence of traumatic effects was revealed in the recent attention given to the horrors that transpired in the Greenwood neighborhood of Tulsa, Oklahoma, on May 31, 1921. Scott Ellsworth reported that estimates vary on the number of African Americans killed in what may be the worst race not in American history. Officials recorded three dozen deaths, while historians agree that closer to 300 lives may have been lost. Many Americans were shocked to hear about the racial atrocities that had occurred in Oklahoma. It had been extinguished from the collective memories of the nation. After 78 years, historians, public officials, and family members of the victims met in an attempt to establish the truth about what really happened. …

Introduction

Reviewed by: Fit for Freedom, Not for Friendship: Quakers, African Americans, and the Myth of Racial Justice Allan W. Austin Donna McDaniel and Vanessa Julye. Fit for Freedom, Not for Friendship: Quakers, African Americans, and the Myth of Racial Justice. Philadelphia: Quaker Press, 2009. xxvii + 548 pp. Illustrations, notes, bibliography, and index. Paper, $28. The popular image of Quakers and their work for racial justice has taken on something of a bipolar quality, both among the public at large and within the Society of Friends itself. On the one hand, the initial and enduring story presents Quakers as crusaders who heroically risked their property and even their very lives to oppose slavery in the ultimately successful abolitionist movement before moving on to champion equal treatment in the aftermath of the Civil War. On the other hand, and perhaps as a reaction against this dominant memory, others now remember Friends as racial hypocrites who failed to live up to their religious ideals, especially in response to African Americans. Writing as much for Friends as historians and scholars, Donna McDaniel and Vanessa Julye take up the "difficult and sensitive" history of Friends and African Americans, exposing an "insidious, complex, and pervasive racism" among Quakers since their arrival in what would become the United States (p. xi). Yet, even as Julye suggests that the "overall popular notion of Quaker progressivism is a myth," the authors present a nuanced story that balances the "persistent tension between individual and corporate witness" as Friends struggled to find a way forward on race (pp. xx, xvi). The first half of this lengthy book addresses Quakers prior to the twentieth century, relying largely on the copious extant secondary historical literature. Starting with the very gradual movement of the earliest American Friends away from enslavement, McDaniel and Julye trace how, after a century of debate, division, and delay, radical and outspoken individuals eventually convinced Friends to end their involvement with slavery. Some Quakers then moved to combat slavery in the broader society, following the not uncommon trajectory from gradualism to immediate abolitionism during the first half of the nineteenth century. Friends' relationships with freed people, both before and after the Civil War, the authors argue, continued to reflect a deep ambivalence: while Friends "may have been willing to accord African Americans a certain measure of political equality, most hesitated to accept them as social equals" (p. 110).The chronically divided Quakers struggled, not surprisingly, to engage African Americans as equals in their efforts to help reconstruct the nation and to welcome African Americans as members in the Religious Society of Friends. Continuing with the argument that Friends "were, on the whole, unable to separate themselves from the racist attitudes and behaviors of the wider culture," the second half of Fit for Friendship, Not for Freedom mines primary archival sources—reflecting the surprising dearth of scholarship on Quakers and race after 1900—to explore the twentieth century (p. 181). Organized thematically, the book addresses a variety of topics but sometimes lacks chronological coherence as the authors jump back and forth in time as they examine different subjects. The book's investigation of twentieth-century activism presents a relatively small group [End Page 47] of Friends who managed to make a "profound" record in race relations (p. 258). Still, such achievements were balanced by a frustration among activists, especially as violence increased in American society, that larger numbers of Quakers did not join their work for desegregation and economic justice. Driving the point home, the authors devote one chapter to the often excruciatingly slow and hard-won integration of Quaker schools and a second to the even slower movement toward integrating the Society of Friends. The epilogue, written by Julye, calls for Friends to build a more inclusive community, using a better understanding of the past—and thus a better sense of what has or has not been lost along the way—"to step away from the status quo and step forward to join the few of us who are working on racial justice" (p. 392). Fit for Friendship, Not for Freedom represents an important contribution to our understanding of Quakers and African Americans in U.S. history. While the authors...

LaPiere’s pioneering study explored the tenuous connection between attitudes and behaviors in the context of racism. This activity provides a replication proposal framework that is useful for applying critical thinking skills, including new forms of measurement. Students read the study and provide written responses to several discussion prompts and then engage in class discussions. Questions include how racism is communicated, methodological problems, and a better way to measure the communication of racism and corresponding attitudes accurately. Courses Communication Research, Communication Theory, Introduction to Communication, Rhetorical Criticism, Persuasion. Objectives This activity helps students learn how to: (1) evaluate the internal and external validity of LaPiere’s research, (2) analyze the relationship between racist attitudes and behaviors, and (3) create a research design that accounts for the threats to validity in LaPiere’s study in today’s context. These objectives are measurable by evaluating (1) the number of threats to validity students identified and analyzing the articulation of these threats, (2) the elaboration and development of attitude explanations, and (3) the extent to which the research design addresses the threats from LaPiere’s study while exploring how racism manifests today both attitudinally and behaviorally. For classes not focused on research methods, the analysis can be on the relationship between attitudes and behaviors.

Home care work in metropolitan areas is a source of employment for immigrant women of color. Service work of this type intertwines domestic and caring labor in ways that reinforce the historically gendered and racialized nature of the work. Such macro level economic and political issues are played out at the micro level of daily service provided within elderly clients' homes. A study of these processes in home care work was carried out in urban southern Ontario in two nonprofit home care agencies. In-depth interviews and focus groups held with visible minority home care workers suggested that workers deal daily with racist attitudes and behaviors from clients and their families; agencies recognize these oppressive processes but usually handle them on a case-by-case basis through supervisors; and home care workers handle racism on the job as they do in their off-work hours-by avoidance, situating incidents within an analysis of the circumstances of elderly clients, setting boundaries on discussions, and occasionally, confrontation.