White People
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2021 ◽  
Vol 1 (13) ◽  
pp. 98-114
Matheus Vieira Gomes Bibiano

A partir do caso de Lionel Higgins, da série Dear White People (Netflix, 2017–2019), este artigo se concentra na crítica à refutável dicotomia entre negritude e homossexualidade produzida a partir uma concepção de autenticidade sobre o signo negro e suas implicações na produção de representações da homossexualidade do homem negro na televisão americana. Nas palavras de Devon Carbado (2017), há uma racialização da homossexualidade masculina como branca e uma pretensa condição ontológica da negritude como heterossexual que marginalizam e invisibilizam gays e lésbicas negros tanto na sua identidade racial quanto na sexualidade. São abordadas aqui considerações sobre a condições de produção de representações da homossexualidade do homem negro e suas implicações.

2021 ◽  
Natalia Van Doren ◽  
Zita Oravecz ◽  
Jose Angel Soto ◽  
Robert W Roeser

Objectives: Mindfulness programs are increasingly popular, yet little is known about how individuals perceive mindfulness: its origins, how it is learned, its functions, and practitioners. Using methods from Cultural Consensus Theory (CCT), the present study sought to examine whether a cultural consensus on mindfulness exists among early adults in the US, and what the content of that consensus might be.Methods: College-attending early adults aged 18-25 (Study 1 N = 275 – convenience sample; Study 2 N = 210 – nationally representative sample) completed questionnaires on beliefs about mindfulness, exposure to mindfulness, and demographics. Data were analyzed using a CCT-derived Bayesian cognitive psychometric model.Results: Early adults converged on a cultural consensus about mindfulness in both studies, and the content of this consensus was also replicated. Participants consensually agreed that mindfulness has Buddhist origins, is both spiritual (but not religious) and secular; takes patience to learn and a lifetime to master; is an antidote to suffering, but also gives one a competitive edge in the business world; is practiced more by women, and less by Conservatives. Prior exposure to mindfulness was related to greater knowledge of this cultural consensus.Conclusions: Early adults view mindfulness as a universal practice that people their age can learn, that serves both spiritual and instrumental functions, and that is not limited to wealthy or White people. Results provide useful information that can inform debates about mindfulness in the US, and guide practical efforts to increase inclusivity and participation in such programs for early adults in future.

2021 ◽  
Vol 11 (11) ◽  
pp. 679
Uma Mazyck Jayakumar ◽  
Annie S. Adamian ◽  
Sara E. Grummert ◽  
Cameron T. Schmidt-Temple ◽  
Andrew T. Arroyo

In the context of ongoing antagonism on college campuses, attacks on Critical Race Theory, and widespread backlash against racial justice initiatives, this paper underscores the growing need to recognize co-optation and other counterinsurgent strategies used against racial justice to make room for transformative scholarship. By presenting qualitative interviews from 15 white HBCU students, we illustrate how diversity research, advocacy, and organizing previously used to advocate for racial justice has instead constructed distorted understandings of race and racism and has been used to expand ideologies of whiteness. The findings show what CRT scholars have cautioned about for decades—when left uninterrupted, ahistorical approaches to racial diversity programming and research may lend to the co-optation of justice-focused diversity language and the appropriation of BIPOC strategies of resistance. This not only inhibits and detracts from racial justice work, but can function to expand white supremacy. We relate these narratives to an emerging racial backlash whereby white people attempt to distort understandings of structural racism to claim a “persecuted” status—a delusion that we argue warrants a new ideological frame. We posit this work lays the foundation for advancing equity in one of the most counterinsurgent eras in higher education (Matias & Newlove, 2017).

2021 ◽  
pp. 106591292110438
Andrew Proctor

Theories of out-group hostility have long held that attitudes about marginalized groups are important predictors of policy support. These theories, however, have mostly examined the attitudes of white people and sexual orientation has rarely been a category of analysis. Thus, we know less about whether these theories are conditional on group position in racial and sexual hierarchies. This paper argues that processes of marginalization shape out-group hostility. Using comparative relational analysis, I examine support for pro-minority policies among white lesbian, gay, and bisexual (LGB) people, straight people of color and whites. I find that ethnocentrism is not a general predictor of out-group hostility among the members of marginalized groups. Alternatively, group-targeted homophobia, racism, and nativism predict opposition to pro-minority policies, but the members of marginalized groups have more egalitarian attitudes overall. These findings challenge long-held conventional wisdoms about prejudice, underscoring the importance of centering on marginalized groups in public opinion.

2021 ◽  
Vol 3 (9) ◽  
pp. 45-56
Beugre Zouankouan Stephane

This paper studies the poem “Tiger” by Claude Mckay from a metaphorical perspective in order to find out and highlight all the possible hidden meanings about the quality of the white man characterized as a “tiger” in the expression “the white man is a tiger at my throat”. This study will be conducted under theories such as stylistics, hermeneutics and sociocriticism and thanks to those theories; we have explored the plurality of meanings of this sonnet by McKay. The meaning revolves around the white man and his role in the life and existence of black people, but also it sheds light on the new deals or bases or foundations which are race, hatred, power and money that the white people have implemented in human existence and the outcomes of those news deals and foundations in everyday life. It is therefore a metaphorical study at three levels in this paper which appreciate the relationships between different races and namely between black people and white people. Through images, symbols and metaphors, the characteristics of the white man in human existence have been presented.

2021 ◽  
pp. 089692052110466
Watoii Rabii

Drawing on the literature on white habitus, colorblindness, diversity ideology, and happy talk, I argue that rhetorical maneuvers are key aspects of white habitus that allow whites to construct a non-racist self by drawing on colorblind discourses. To explore how white habitus influences interview dynamics when the respondent and interviewer are of a different race, I conducted 48 interviews with whites from rural and urban areas of the Greater Buffalo Area. Specifically, I examine the relationship between white habitus, a non-racist presentation of self, and rhetorical maneuvers that whites deploy when talking about race and immigration. I also introduce two new frames of colorblindness: differentiation and civility. The civility frame conflates friendliness and civility with anti-racism and is used as evidence that everything is fine. The differentiation frame attempts to draw distinctions between themselves (“non-racist white people”) and other whites (“bad apples”).

2021 ◽  
Vol 21 (2/3) ◽  
pp. 954-977
William Frey ◽  
Noelia Mann ◽  
Alex Boling ◽  
Parker Jordan ◽  
Karma Lowe ◽  

Social work education reinforces hegemonic Whiteness through pedagogies and practices that rely on an entitlement to and harvesting of Black, Indigenous, and People of Color’s lived experiences for the purpose of its tacit audience: White students. Despite this exploitative and harmful reliance on objectified lived experiences, White students continue to lack critical understanding of their racial positionality and connections to racism. Uprooting Whiteness requires sitting with what it means for White people to be “a White problem.” Drawing on the work of Yancy, we (group co-facilitators; our dean of diversity, equity, and inclusion; and three MSW student participants) describe the creation, organization, facilitation, and experiences of the first year of the Space for Uprooting Whiteness—a biweekly space where White social work students examine and uproot their relationship to White supremacy and domination. We argue for White social workers to take collective responsibility for racism in and beyond our institutions—requiring interrogation of our everyday practices and their (inter)dependence with and on systems of domination. This paper ends with three experiential narratives from student participants in the space and implications of critical intragroup dialogic pedagogy among White students in social work education and beyond.

2021 ◽  
pp. 194855062110394
Jazmin L. Brown-Iannuzzi ◽  
Erin Cooley ◽  
William Cipolli ◽  
B. Keith Payne

When people support voter identification (ID) laws, who do they imagine they are keeping in and out of the voting booth? We investigated this question across three studies. First, using a traditional survey approach, we found support for voter ID laws was associated with beliefs that ID requirements reduce illegal voting by both Black and White people to the same degree. Because explicit surveys are vulnerable to social desirability concerns, in the following two studies, we utilized an indirect measure, reverse correlation, to investigate mental images of those who try to vote illegally (Study 2) and mental images of those who should and should not get to vote (Study 3). The findings of these studies suggest that support for voter ID laws is associated with racially biased perceptions of illegal voters and who should get to vote. Critically, these biased perceptions may be underestimated by traditional explicit survey approaches.

2021 ◽  
Vol 10 (12) ◽  
pp. e84101219843
Patricia Thomazi ◽  
Camila Elizandra Rossi ◽  
Eloá Angélica Koehnlein ◽  
Jucieli Weber

Objectives: Evaluate associated factors to the consumption of whole foods by adults and elderly people. Methods: Cross-sectional study carried out in a municipality in the southwest of Paraná, in which an interview was conducted, comprising 41 objective questions, in adults and the elderly. The factors associated with the consumption of whole foods were evaluated using logistic regression models. Results: The sample consisted of 388 people, predominantly of women, white people, resident in the urban area, with more than 11 years of schooling belonging to socioeconomic class B2-C1. More than a half of the participants reported consuming whole foods (54.6%), however, 21.23% consumed them of irregular form. It was noticed that the female people (Odds Ratio: 2.24; CI 95%=1.38-3.65), physically actives (Odds Ratio: 3.33; CI 95%=1.89–5.87), and that had a greater knowledge about whole foods (Odds Ratio: 1.66; CI 95%=1.01–2.74) had greater chances of consuming them. Related to the regular consumption of these foods, overweight people (Odds Ratio: 0.45; CI 95%=0.21–0.96) presented less chances of ingestion, and the mean of communication and the health professional (Odds Ratio: 2.78; CI 95%=1.07–7.18) presented positive influence in regular consumption of whole foods. Conclusions: There is a need to increase the consumption of whole foods in specific audiences, such as men, sedentary, lower economic class, individuals who do not have knowledge about whole foods and those who are overweight.

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