Racial Intolerance and Reverse Racism

2018 ◽  
pp. 227-246
Author(s):  
G. Gordon Betts
Keyword(s):  
2015 ◽  
Vol 8 (4) ◽  
pp. 745-771 ◽  
Author(s):  
Stefanie Doebler

AbstractThis article examines relationships between religion and racial intolerance across 47 countries by applying multilevel modeling to European survey data and is the first in-depth analysis of moderation of these relationships by European national contexts. The analysis distinguishes a believing, belonging, and practice dimension of religiosity. The results yield little evidence of a link between denominational belonging, religious practice, and racial intolerance. The religiosity dimension that matters most for racial intolerance in Europe is believing: believers in a traditional God and believers in a Spirit/Life Force are decidedly less likely, and fundamentalists are more likely than non-believers to be racially intolerant. National contexts also matter greatly: individuals living in Europe's most religious countries, countries with legacies of ethnic-religious conflict and countries with low GDP are significantly more likely to be racially intolerant than those living in wealthier, secular and politically stable countries. This is especially the case for the religiously devout.


2014 ◽  
Vol 28 (1) ◽  
pp. 14-24 ◽  
Author(s):  
Michele Roccato ◽  
Alessio Vieno ◽  
Silvia Russo

We performed a multilevel, multinational test of Stenner's model on authoritarianism using the 2008 European Values Survey dataset (N = 55 199, nested in 38 nations). We focussed on the effects exerted on four authoritarian manifestations (racial intolerance, political intolerance, negative attitudes towards immigrants, and moral intolerance) by the cross–level interaction between participants’ authoritarian predispositions (assessed in terms of childrearing values) and their country's crime rate. Associations between authoritarian predispositions and racial intolerance, political intolerance, negative attitudes towards immigrants, and moral intolerance were significantly stronger among participants living in countries characterised by high crime rates than those among participants living in countries with low crime rates. Limitations, implications, and future directions of this study are discussed. Copyright © 2013 European Association of Personality Psychology.


1944 ◽  
Vol 54 (1) ◽  
pp. 176
Author(s):  
Robert Redfield ◽  
Carey McWilliams

Author(s):  
Onwu Uko Gabriel

The concept that God is as unjust as the society is so eloquently portrayed in Countee Cullen’s poems “Yet Do I Marvel’’ and “Incident”. Cullen accuses God of being unjust by making him a poet. The renowned poet does not exonerate his American society from the indictment based on racial hostilities and insensitivity that seemed to have permeated the milieu. This paper addresses the questions of the indictment, racial intolerance and the significance of Cullen’s poetry to American literature. To achieve the objective of this study, the author adopts interpretive literary study and The Reader-Response approach to analyze the selected poems. The study reveals that Cullen’s poetry like other genres lives in timeless performance, is therapeutic, is a strong vehicle for the mobilization of people, and a tool for protest. The study concludes that Countee Cullen uses his poetry to indict God and American society. From the analysis of the selected poems, it is observed that poetry lives with people, is a weapon for change in any Nation and Cullen’s poetry addresses the contemporary needs of a society. His accusation of God and American society is a concern and seems relevant. What matter most is equality, justice and love for humanity? All these ingredients must emanate from the heart and transcend color for any society to attain oneness.


Author(s):  
Hannah Durkin

This chapter focuses on three of Baker’s memoirs, Voyages et aventures de Joséphine Baker (1931), Une vie de toutes les couleurs (1935), and Josephine (1978), to recover her intellectual voice and contributions to Black women’s literary tradition. The memoirs aid in Baker’s commodification insofar as they were cowritten by white men and their publications were timed to capitalize on specific Baker shows and, finally, on her death. Yet disjunctures between the main narrative and sections written expressly by her coauthors suggest that she exercised significant authorial control over the texts. The memoirs serve as self-reflexive critiques of the racial intolerance that Baker encountered in the United States and Europe and, as such, provide vital insights into psychological experiences that influenced her art and antiracist activism.


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