White College Students’ Racial Prejudice and Perceptions of Racial Hate Crime

This study investigated how racial prejudice influences White college students’ perceptions of hate crime. We also examined the moderating effects of the race of the victim of hate crimes and the absence of hate crime laws. Our sample included 581 White students in a predominantly White university located in a state that does not have a hate crime law. The study was set up in a 2 (race of the victim and the perpetrator) × 3 (level of assault) factorial design. Participants rated their perceptions of three scenarios (i.e., non-racially biased simple assault, racially biased simple assault, and racially biased aggravated assault). The dependent variables were perceptions of hate crime and willingness to report. The key independent variable was participants’ level of racial prejudice. The moderators included race of the victim in each scenario and whether participants’ state of origin has a hate crime law. Results suggest that higher levels of modern racism were associated with lower perceptions of hate crime and lower willingness to report racially biased simple and aggravated hate crime. When the victim was White, participants with higher levels of racial prejudice were more likely to perceive a hate crime and more willing to report it. The opposite was true when the victim was Black. The absence of state hate crime laws and race of victim were significant moderators. Our study suggests that racial prejudice is associated with lower perceptions of hate crime and willingness to report. Furthermore, the moderating effect of the race of victims provides insights on how racial prejudice can lead to a differential perception of hate crime, depending on whether one’s racial in-group is targeted. Our findings also highlight the importance of having state-level hate crime laws to mitigate the linkage between modern racism and perceptions of hate crime.

Effects of regular and joke dog whistles on perceptions of political candidates

Our experiment showed a scenario where a White politician used a racist dog whistle (DW) when referring to his Black opponent. We used pilot data to determine DW statements and then tested whether different DWs (joke or regular) would affect perceptions of candidates based on participants’ levels of subtle and explicit racism compared to a comment without racial undertones. Our results indicated that while neither DW affected perceptions of the Black candidate based on participants’ levels of subtle racism, when a regular DW was used, subtle racism was positively associated with more positive perceptions of the White candidate. Our findings can broadly be explained within the context of modern racism and the suppression justification model of prejudice. The presence of a DW served as a prime, allowing those who have subtle anti-Black prejudice to express it through more positive personal perceptions of the White candidate. Without opportunities to justify the expression of their subtle prejudice (i.e. have a non-prejudice reason to dislike the candidate), the participants’ did not report more negative perceptions of the Black candidate. However, there was a “backlash” and participants were less likely to consider voting for the White candidate, particularly when he used a joke DW.

Conservative Anti-Colonialism: Maududi, Marx and Social Equality

Abul A‘la Maududi explicitly built on Islamic ideas of equality to critique nationalism and modern racism. How then could he reject the idea of social equality between men and women? This is particularly puzzling given his noticeable employment of a Marxist critique of the marketisation of society and liberal conceptions of freedom in his controversial 1939 book Pardah. Parsing out the structure of his argument in Pardah in some detail and emphasising the hitherto understudied engagement with Marxist ideas in his thought, this article shows that Maududi rejected a specific vision of social equality, where equality amounts to exchangeability. His use of Marxist ideas to non-Marxist ends was in large part a result of his assessment of Marx as a capable historian but a flawed philosopher, and more fundamentally a very different conception of society to the Marxist one. Maududi relied on his by then well-developed concept of divine sovereignty to carry much of the conceptual burden regarding his critique of, as well as alternatives to, social equality.

Em busca da "redenção de Cam": racialidade e interseccionalidade numa prisão de mulheres

<p>O artigo tem como objetivo discutir os atravessamentos do constructo racial no Brasil e sua configuração em espaços intramuros, reconhecendo a prisão como um dos lócus que permanece pouco permeável ao processo de construção da identidade negra vivenciado nas últimas décadas no país. Discute-se os elementos formadores do racismo moderno, levando em conta as especificidades do contexto brasileiro frente à experiência fundante do sequestro e da escravização africana no período colonial e seus prolongamentos, através dos conceitos branqueamento, contrato racial e dispositivo da racialidade, como categorias de inteligibilidade do racismo contemporâneo e suas reinvenções em sociedades que vivenciaram a escravidão moderna. Tais categorias são analisadas a partir dos relatos sobre relações inter-raciais elaborados por uma mulher cisgênero e um homem transgênero, reclusas (os) numa prisão em São Paulo, e revelam como as opressões vividas de modo interseccional, pelas presas racializadas, lhes impõem dificuldades adicionais ao processo de reconhecimento da identidade negra.</p><p> </p><p>Looking for the “Redemption of Cam”: Raciality and Intersectionality in a Women’s Prison</p><p>This article discusses the overlap between racial constructs in Brazil and their configuration in intramural environments, recognizing the prison as a relatively impermeable locus in the process of Black identity construction in Brazil during recent decades. The paper discusses the formative elements of modern racism, taking into account specificities of the Brazilian context in the face of foundational experiences of African kidnapping and enslavement in the colonial period and their legacies, the concepts of whitening, racial contract and raciality device, as intelligibility categories of contemporary racism and its reinventions in societies that have experienced modern slavery. These categories are analyzed based on the reports on interracial relations elaborated by a cisgender woman and a transgender man, inmates in a female penitentiary in São Paulo, and show how the oppression experienced in an intersectional way, by racialized prisoners, imposes additional difficulties on them in their process of recognizing a Black identity.</p><p>Interracial relations | Intersectionality | Whitening ideology | Gender | Prison</p>

Non-Indigenous Canadians’ and Americans’ moral expectations of Indigenous peoples in light of the negative impacts of the Indian Residential Schools

The historical trauma associated with the Indian Residential School (IRS) system was recently brought to the awareness of the Canadian public. Two studies investigated how the salience of this collective victimization impacted non-Indigenous Canadians’ expectations that Indigenous peoples ought to derive psychological benefits (e.g., learned to appreciate life) and be morally obligated to help others. Study 1 found that modern racism was related to perceptions that Indigenous peoples psychologically benefitted from the IRS experience, which in turn, predicted greater expectations of moral obligation. Study 2 replicated the relations among racism, benefit finding, and moral obligation among non-Indigenous Canadians (historical perpetrators of the harm done) and Americans (third-party observers). Americans were uniquely responsive to a portrayal of Indigenous peoples in Canada as strong versus vulnerable. Factors that distance observers from the victim (such as racism or third-party status) appear to influence perceptions of finding benefit in victimization experiences and expectations of moral obligation.

Development of Modern Racism Scale in Global Airlines: A Study of Asian Female Flight Attendants

Due to the globalization of the airline industry, global airlines are focusing human resource management on diversity strategies and employing flight attendants of various races. Multinational flight attendants have brought many positive results; conversely, discrimination has led to negative phenomena such as racism. Nevertheless, research focusing on global airline racism in tourism studies is unprecedented. Therefore, the purpose of this study is to develop a modern racism scale rating the discrimination perceived by Asian female flight attendants on global airlines. It was developed following Churchill’s eight steps (1979). This study derived measurement items through a literature review, in-depth interviews, first and second expert surveys, and a preliminary survey. These items were developed on a scale through a validity and reliability assessment and were finally confirmed as six dimensions and 24 measurement items. Lastly, research implications were discussed.

From Diversity Ideologies to the Expression of Stereotypes: Insights Into the Cognitive Regulation of Prejudice Within the Cultural-Ecological Context of French Laïcité

This theoretical paper examines the context-sensitivity of the impact of cultural norms on prejudice regulation. Granting the importance of understanding intergroup dynamics in cultural-ecological contexts, we focus on the peculiarities of the French diversity approach. Indeed, the major cultural norm, the Laïcité (i.e., French secularism) is declined today in two main variants: The Historic Laïcité, a longstanding egalitarian norm coexisting with its amended form: The New Laïcité, an assimilationist norm. In fact, these co-encapsulated Laïcité variants constitute a fruitful ground to cast light on the processes underlying prejudice regulation. Indeed, it is documented that the assimilationist New Laïcité is linked to higher levels of prejudice as compared to the egalitarian Historic Laïcité. To this day, research mainly explored interindividual determinants of Laïcité endorsements and specified how these endorsements shape prejudice. Crucially, this “indirect-endorsement path” does not account for the more straightforward causal relationship between Laïcité and prejudice. Moreover, recent experimental evidence suggests that the normative salience of both Laïcité norms shape intergroup attitudes beyond personal endorsement. Therefore, in this contribution, we complement previous work by investigating the possible socio-cognitive processes driving this “direct-contextual path.” In doing so, we seek to bridge the gap of causality by investigating how the Laïcité norms can set the stage for specific regulatory strategies. Our reasoning derives from an application of the Justification-Suppression Model bolstered by classical work on mental control, modern racism and diversity ideology. From this, we sketch out the operative functioning of two distinct regulation processes: (a) one that prevents prejudicial attitudes but which can have unexpected consequences on stereotyping within the Historic Laïcité context (i.e., suppression) and (b) one that helps realize prejudice within the New Laïcité context (i.e., justification). From this analysis, we discuss the consequences for intergroup relations within and beyond the French context. In particular, we outline the importance of an adequate framing of egalitarian ideologies so that they achieve their goal to foster harmonious intergroup relations.

Invisibility as Modern Racism: Redressing the Experience of Indigenous Learners in Higher Education

Indigenous Peoples represent the smallest group of ethnic minorities in the United States, and they are significantly underrepresented in the academy. The tumultuous relationship between institutions of higher learning and First Nation Peoples can be explained in part by the use of education to colonize and force the assimilation of Native Peoples. The end result of centuries of dehumanization and marginalization is invisibility, “the modern form of racism used against Native Americans” (the American Indian College Fund, 2019, p. 5). Educators are challenged to identify institutional inequities and redress barriers to promote social justice through informed and genuine practice, indigenization, and curriculum development that reflects intercultural communication competence.