Racial Pride

2018 ◽  
pp. 3037-3046
Author(s):  
Sheretta T. Butler-Barnes
Keyword(s):  
2018 ◽  
Vol 10 (1) ◽  
pp. 30-41 ◽  
Author(s):  
Sheretta T. Butler-Barnes ◽  
Stephanie Cook ◽  
Seanna Leath ◽  
Cleopatra Caldwell

1980 ◽  
Vol 46 (2) ◽  
pp. 383-386 ◽  
Author(s):  
Marvin P. Dawkins ◽  
James A. Terry ◽  
Marva P. Dawkins

This study examined differences between users and nonusers of mental health services in an inner city community in terms of measures of personality and life style. Subjects were 30 users randomly selected from a list of self-referred outpatients at a neighborhood clinic and 30 nonusers from the same community. Measures of personality and life style were based on the Bipolar Psychological Inventory and the Attitudes, Interests and Opinions Life Style Inventory. Significant differences were found for 4 of the 15 personality measures and 2 of the 3 life style dimensions. Users were more dependent, unmotivated and socially withdrawn, while nonusers showed more tendency toward social deviancy and racial pride. Both groups scored relatively high on neurotic and psychopathic measures including defensiveness, psychic pain, impulsiveness and problem index (potential for psychotic reactions). It was concluded that both differences and similarities between users and nonusers should be given greater attention in planning to meet mental health needs of inner city residents.


2011 ◽  
Vol 21 (1) ◽  
pp. 37-58
Author(s):  
Aya Fujiwara

This article examines the role that the Japanese-Canadian (first-generation) issei press, the Tairiku nippô, played in transnational ethno-racial identity, focusing on the myths of the Emperor and the Yamato race. The newspaper is an invaluable source that shows Japanese Canadians’ self-image that emerged in response to intense anti-Asianism in British Columbia during the 1920 and the 1930s. The press incorporated politicized images and stories, which integrated  the Emperor and Japanese racial roots into its editorials and columns, boosting their sense of racial pride. Hirohito’s daijôsai of 1928 and Japan’s invasion of the Manchuria in 1931 served as the best opportunities to spread their myths and symbols. The newspaper also became a space where Japanese Canadians could freely express their opinions and feelings for their homeland through essays and poems, without facing any criticisms from mainstream British Columbians. An examination of such messages reveals that Japanese-Canadian Buddhist issei, and some nisei, who had strong affiliation with the Tairiku nippô, maintained their loyalty to the Emperor, and expanded the idea that they were part of the noble Yamato race. Their ideology was a factor that prompted them to support and justify Japan’s invasion of China.


PMLA ◽  
2007 ◽  
Vol 122 (1) ◽  
pp. 321-324 ◽  
Author(s):  
Evan Mwangi

One of the first things i noticed on landing in my hometown of nairobi, kenya, for summer vacation this year was the continued proliferation of new-style music that undermines traditional ties with the solid rural identities seen previously as quintessential manifestations of patriotism and African racial pride. Radios in duty-free shops at the Jomo Kenyatta International Airport were tuned to various FM stations, which issued beats that were a cross between Western hip-hop and traditional village music. Notable were the songs' calls for dissolving the boundaries between East African countries—namely, Kenya, Tanzania, and Uganda.


Picture This ◽  
2017 ◽  
pp. 207-240 ◽  
Author(s):  
JENNIFER D. KEENE
Keyword(s):  

2001 ◽  
Author(s):  
Susan N. Lukwago ◽  
Matthew W. Kreuter ◽  
Dawn C. Bucholtz ◽  
Cheryl L. Holt ◽  
Eddie M. Clark
Keyword(s):  

Nature ◽  
1947 ◽  
Vol 159 (4043) ◽  
pp. 555-555
Author(s):  
E. G. BOWBN

2016 ◽  
Vol 52 (1) ◽  
pp. 82-96 ◽  
Author(s):  
Isabel Jijon

Studies of the glocalization of sport usually focus on ‘aesthetic glocalization’ (how local actors adopt a global sport and create a new hybrid aesthetic). This has led some critics to dismiss glocalization as a superficial ‘façade’ of diversity hiding global homogeneity. This paper challenges this view by looking at the ‘moral glocalization’ of sport and at the ways local actors give global sports local moral meanings. Drawing on interviews with Afro-descendants from Chota valley, Ecuador, it shows that in this peripheral community football is seen as: (1) a morally safe emotional outlet; (2) a moral education; (3) a source of national ‘communitas’; (4) racial pride; (5) a space for local moral heroes; and (6) a gateway to communal progress. In conclusion, local actors give global football deep moral meaning when they can associate it to local conceptions of the sacred.


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