Recognition Of Privilege Research Articles

‘I didn't know it was you’: The impersonal grounds of relational normativity

AbstractA notable feature of our moral and legal practices is the recognition of privileges, powers, and entitlements belonging to a select group of individuals in virtue of their status as victims of wrongful conduct. A philosophical literature on relational normativity purports to account for this status in terms of such notions as interests, rights, and attitudes of disregard. This paper argues that such individualistic notions cannot account for prevailing and intuitive ways of demarcating the class of victims. The paper is focused on the wrongful infliction of harm, and centers on the mediating role played by impersonal “danger‐making properties” in the determination of the class of victims. The paper begins with an analysis of one of the most well‐ known discussions of negligently‐inflicted harm — from the most famous case of the American common law tradition, Palsgraf v. Long Island Railroad Co. — and the analysis is then extended to the morality of harm‐doing more broadly, negligent and intentional alike. The paper's chief targets are interest theories of rights — including contractualist theories of moral claim‐rights of the kind defended by R. Jay Wallace — and neo‐Strawsonian Quality of Will theories of “moral injury”.

“It becomes a fight against who I am, rather than what I say”: Gender, positionality, and inclusion in esports leadership

Within this article, we draw upon Kezar and Lester's three components of positionality theory to explore how multiple and overlapping aspects of esports leaders’ identities influence their experiences and perceptions of working within esports organisations. We present findings collected through interviews with 11 leaders from nine Scandinavian esports organisations. Our findings show that the experiences of the esports leaders are strongly gendered. For example, all four women informants reported experiences of discrimination and marginalisation, whilst none of the men informants described incidents of this nature. The positionality of the women influenced the varied nature and extent to which they experienced discrimination and marginalisation, as well as their experiences of agency to resist and transform these practices. Meanwhile, the positionalities of both women and men influenced their recognition of privilege and the value they placed on inclusion and diversity. Furthermore, the gendered experiences of individual leaders were influenced by the specific esports context within which they work, including wider issues of discrimination and marginalisation across the esports community. Overall, our findings demonstrate that future strategies to make esports more gender inclusive need to appreciate how positionality influences the power that individuals have to access and influence esports organisations.

Endorsement of Critical Social Justice and Privilege: Heterosexual and Cisgender Privilege Awareness Among Social Work Students in the US

ABSTRACT Despite its central role in social work practice and education, little is known about how social justice is operationalized within the discipline. One aspect that may shed light on how the field engages the construct of social justice is through understanding more about recognition of privilege. This study examines how demographic differences, psychosocial predictors, and social work program variables may be related to increased levels of heterosexual and cisgender privilege awareness among social work students. In the heterosexual privilege model (N = 585), increased privilege awareness was associated with identifying as a cisgender woman, a more liberal political orientation, completing a course on power, privilege, and oppression, a critical endorsement of social justice, and being a 2-year MSW or doctoral student. In the cisgender privilege model (N = 758), predictors of increased privilege awareness included identifying as a cisgender woman, identifying as gay, a more liberal political orientation, completing a course on power, privilege, and oppression, a critical endorsement of social justice, and being a 2-year MSW or doctoral student. The findings demonstrate the importance of understanding social justice from a critical perspective and for educators to effectively communicate the connections between social justice and social work practice. Effective strategies to do this are discussed.

Can I Ask a Question About URiM Awards That I Don't Know the Answer to? Designing an Award for Underrepresented Medical Education Researchers.

Meaningful Equity, Diversity, and Inclusion (EDI) efforts may be stymied by concerns about whether proposed initiatives are performative or tokenistic. The purpose of this project was to analyze discussions by the Research in Medical Education (RIME) Program Planning committee about how best to recognize and support underrepresented in medicine (URiM) researchers in medical education to generate lessons learned that might inform local, national, and international actions to implement meaningful EDI initiatives. Ten RIME Program Planning Committee members and administrative staff participated in a focus group held virtually in August 2021. Focus group questions elicited opinions about "if and how" to establish a URiM research award. The focus group was recorded, transcribed, and thematically analyzed. Recognition of privilege, including who has it and who doesn't, underpinned the focus group discussion, which revolved around 2 themes: (1) tensions between optics and semantics, and (2) potential unintended consequences of trying to level the medical education playing field. The overarching storyline threaded throughout the focus group discussion was intentionality. Focus group participants sought to avoid performativity by creating an award that would be meaningful to recipients and to career gatekeepers such as department chairs and promotion and tenure committees. Ultimately, participants decided to create an award that focused on exemplary Equity, Diversity, and Inclusion (EDI) scholarship, which was eventually named the "RIME URiM Research Award." Difficult but productive conversations about EDI initiatives are necessary to advance underrepresented in medicine (URiM) scholarship. This transparent commentary may trigger further critical conversations.

From Unspeakability to Inequality Talk: Why Conversations about Inequalities May Not Lead to Change

This article draws on eighteen qualitative in-depth interviews with female, early-career classical musicians to investigate if, and if so in which ways, recent discourse around the lack of diversity in the classical music profession has affected how young musicians talk about inequalities in the field of classical music. The article demonstrates that the research participants were aware of ongoing inequalities and discussed them openly. This marks an important shift from previously conducted research, which highlighted the ‘unspeakability’ of inequalities in the classical music profession and the cultural and creative industries. By drawing on discursive psychology, this article explores the rhetorical and ideological work that such ‘inequality talk’ performs, arguing that conversations about inequalities do not necessarily lead to political change. Divided into three analytical sections, the article demonstrates that inequality talk can become an end in itself, rather than a means to an end (such as political change); that a fatalist sentiment can characterise discussions of inequalities, presenting structural change as unachievable; and that acknowledgement and recognition of privilege, crucial to overcoming inequalities, is not a consistent feature of inequality talk, which in turn risks reinforcing the normativity of whiteness and middle-classness in the field of classical music. Overall, the article provides a detailed analysis of recently collected empirical data to caution against overly optimistic accounts of the shift towards a more open discussion of inequalities in the classical music profession and beyond.

Recommendations for Fostering Inclusivity in Medical Education.

To the Editor: Manca and colleagues 1 demonstrate the importance of critical consciousness in medical education for developing medical students into socially aware clinicians who can meet the needs of a continuously evolving and diverse National Health Service population. Currently, the national curriculum varies drastically in terms of the level of critical pedagogy and lacks inclusive teaching, as evidenced by recent political movements. This has been highlighted by the gain in traction of the petition for more Black, Asian, and minority ethnic (BAME) inclusive medical teaching, 2 with over 200,000 signatures as of this writing. We, as medical students, propose the following 2 suggestions to increase the focus on minority inclusion and representation within medical education. First, we propose a national questionnaire for medical students. The practical implementation of the aspects mentioned by Manca and colleagues requires further research to identify gaps in knowledge and develop methods of teaching. These deficits vary according to medical students’ locations, exposures to different cultures, and socioeconomic differences. Therefore, this questionnaire would pinpoint local deficits in knowledge, allowing a tailored program to be delivered that would be specific to each medical school to better train medical students to be critically conscious. Furthermore, more interactive teaching styles, such as role-play exercises, are needed to promote students’ introspection and recognition of privilege and prejudice, which could prompt a transformation in their attitudes. Second, we propose comprehensive inclusivity training for lecturers, paralleled by a drive to recruit and support more BAME educators. The distinct lack of cultural, social, and political awareness that may exist within educators themselves, as well as the small number of BAME educators, means that a systemic change is needed in medical education. Training of educators must be standardized to implement the changes that Manca and colleagues propose. This is required to equip lecturers with an understanding of patient populations and their health care needs in different geographical locations throughout the United Kingdom. Alongside such education should be a program to support and encourage BAME educators, who have first-hand insight and knowledge of BAME issues. Both the inclusivity training and encouragement of more BAME educators would foster the development and availability of BAME-centered content.

Study Abroad and School Psychologists’ Perceptions of Intercultural Competence

This study investigated perceived influence of study abroad experiences on intercultural competence in school psychologists and school psychologists-in-training. This exploratory descriptive qualitative analysis involved semi-structured interviews with a purposively sampled group (n = 20) of school psychologists (n = 10) and school psychology graduate students (n = 10) who studied abroad during their undergraduate or graduate programs. Participants responded to questions about their study abroad experience, how it affected them, what they learned about other cultures, and how it affected their career or career preparation. Four themes were identified: (1) awareness of cultural similarities and differences; (2) recognition of privilege; (3) development of empathy; and (4) shaping of professional practice. Participants reported that their study abroad experiences had a positive impact on their perceived intercultural competence. Implications for school psychology training programs and suggestions for future research are discussed.

Słów kilka o przywilejach Karaimów na ziemiach polskich

According to historical data, Karaites, as an ethnic group and as a religious community, settled in the Kingdom of Poland and the Grand Duchy of Lithuania under the Grand Duke Vytautas. Of their own free will or compulsion, the Karaites began to settle, first of all in Trakai, and then Vilnius, Galich and other places, as evidenced, in particular, by the recognition of privileges and their extension by subsequent Lithuanian princes, Polish kings and Russian emperors. Karaites never constituted a large ethnic group, both in the territory of the Grand Duchy of Lithuania and the Kingdom of Poland, and, after the partition of the Polish Commonwealth. In the western regions of the Russian Empire, especially since their number was in the 18th century, declined (the rebellion of the Haidamakas, and then due to the plague). In addition to the problem of Karaites, the article also pays attention to the (comparatively) legal, and not only, restrictions for the larger Jewish population.

Deconstructing Dispositions: Toward a Critical Ability Theory in Teacher Education

When attending to dispositions, or educators’ assumptions and beliefs about teaching, learning, and students, teacher educators must develop a discourse that examines disability in terms of power and privilege. This article synthesizes literature related to critical race theory (CRT) and disability theory to elucidate the need for a critical ability theory in teacher education. Combining the tenets of CRT and disability theories provides a lens for viewing how power and privilege affect public and private conceptions of what it means to have a special need. Because recognition of privilege and identity serve as the cornerstones of dispositional development, prospective teachers should be asked to examine their dispositions through this lens. This article offers a novel way to explore the dispositions construct, as previous literature has not examined the ways that privilege and identity intersect with disability and teacher dispositions.

Making an Impact?: Feminist Pedagogy and Rape Culture on University Campuses

Shortly before St Patrick's Day 2012, an incident occurred in Guelph that made me question the effectiveness, value, and impact of our teaching about sexual violence. It was yet another example of the endemic problem of rape culture being perpetuated on university campuses, a problem that is acute across the country from St Mary's and UBC, where frosh week pro-rape chants were defended as being traditional to the University of Ottawa, where the student union president Anne-Marie Roy was the subject of sexually assaultive email exchange among her colleagues. Indeed, the recent allegations against Jian Ghomeshi, who gained a Women's Studies minor at York University in the early 1990s, all too clearly raise the spectre that liberatory, feminist pedagogy encourages ventriloquism as often as transformation. Pedagogy on the representation of sexual violence is inherently a tightrope walk. On the one hand, one has to approach the topic without reinforcing the patriarchal systems that make rape possible, such as fear, and, on the other hand, one has to avoid eliding the lived experience of a large portion of our student population. Fear doesn't allow students to bear witness to the fact that the way that we see rape working in a given text is largely influenced by our own culture's expectations and beliefs regarding this particular gender relation, and, at the same time, ignoring the anxieties that attend the topic risks trivializing the experience of students who have been assaulted. I teach Shakespeare and my research focus is the representation of the rapist on the Renaissance London stage, so I inevitably end up talking in my classes about the myriad ways in which expectations of sexual entitlement within a patriarchal culture work to dehumanize the individual, constructing gender in a toxic manner that is predicated upon violence. It is not just that Jonson, Middleton, and Shakespeare are dead voices, speaking a dead language, about a dead culture, but that the things they said can be used both to reinforce rape culture and to dismantle it today. That is, studying these authors and the representations of sexual violence within their works gives students the opportunity to see how sexism in that literature can be used to perpetuate a system where masculine sexual violence is sometimes overlooked, sometimes condoned, but always present. These texts can be read as both resistive of and complicit in hegemonic patriarchy, and if we want to upset the patriarchy we have to recognize how in our own critical readings we have the power to either problematize or reinforce the type of predatory masculinity we find on the Renaissance stage. These classes are always the most emotionally draining for everyone involved. I cite my own position as one who benefits from, yet works to subvert, patriarchal privilege as a way to encourage students to interrogate their own relationship to patriarchal violence. The recognition of privilege, trauma, and the mechanics of gender-based violence can be transformative for certain students, who--at least within the confines of the academic setting--come to acknowledge themselves as participants in the systematic dehumanization of others and themselves. However, in order to create a classroom that is genuinely liberatory, we must speak to those who do not recognize that the system of gender relations to which they subscribe perpetuates a culture of violence and hatred. Behind the gowns of the academy, students, faculty, and administration can try to hide their sexist biases, yet when rape culture erupts in the real world as it were, we really have to question what kind of effect--if any--such liberatory pedagogy has. Is it possible that the same student who insists in an essay that the rape and mutilation of Lavinia in Titus Andronicus was horrific would then go out and sing a song about raping and mutilating a woman for sheer erotic pleasure? Well, maybe. The story goes like this . …