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Journal articles on the topic 'Internalized gaze of oppression'

Author: Grafiati

Published: 25 June 2021

Last updated: 1 February 2022

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1

Pheterson, Gail. "Alliances between Women: Overcoming Internalized Oppression and Internalized Domination." Signs: Journal of Women in Culture and Society 12, no. 1 (October 1986): 146–60. http://dx.doi.org/10.1086/494302.

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2

Brown, Danice L., Christopher B. Rosnick, and Daniel J. Segrist. "Internalized Racial Oppression and Higher Education Values." Journal of Black Psychology 43, no. 4 (April 22, 2016): 358–80. http://dx.doi.org/10.1177/0095798416641865.

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A plethora of research underscores the deleterious effects that racial discrimination can have on the higher education pursuits and experiences of African Americans. The current study investigated the relationship between internalized racial oppression, higher education values, academic locus of control, and gender among a sample of African Americans. Participants were 156 African Americans currently attending college. All participants completed measures of internalized racial oppression, perceived value of higher education, and academic locus of control. Results indicated that greater internalized racial oppression correlated with a lower valuing of higher education and a more external academic locus of control. Subsequent mediational analyses showed that academic locus of control was an intervening variable in the relationship between internalized racial oppression and the value placed on higher education for men, but not women. For African American men, greater experiences of internalized racial oppression predicted a more external locus of control, which subsequently predicted a lower valuing of higher education. Implications for mental health providers and educators were discussed herein.

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3

Rosenwasser, Penny. "Exploring internalized oppression and healing strategies." New Directions for Adult and Continuing Education 2002, no. 94 (2002): 53–62. http://dx.doi.org/10.1002/ace.59.

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4

Velez, Brandon L., Charles J. Polihronakis, Laurel B. Watson, and Robert Cox. "Heterosexism, Racism, and the Mental Health of Sexual Minority People of Color." Counseling Psychologist 47, no. 1 (January 2019): 129–59. http://dx.doi.org/10.1177/0011000019828309.

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In the present study, we examined the additive and multiplicative associations of heterosexist discrimination, racist discrimination, internalized heterosexism, and internalized racism with psychological distress and well-being in 318 sexual minority People of Color. We tested multiplicative associations via two sets of interactions: cross-oppression (Heterosexist Discrimination × Internalized Racism, Racist Discrimination × Internalized Heterosexism) and same-oppression (Heterosexist Discrimination × Internalized Heterosexism, Racist Discrimination × Internalized Racism). Consistent with the additive perspective, heterosexist discrimination and internalized racism were uniquely positively associated with distress, whereas internalized heterosexism and internalized racism were uniquely negatively associated with well-being. The Heterosexist Discrimination × Internalized Racism and Racist Discrimination × Internalized Racism interactions were significant in relation to both distress and well-being. Internalized racism was associated with significantly poorer mental health until heterosexist and racist discrimination reached high levels. We discuss the implications of our findings for research and practice with sexual minority People of Color.

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5

Uran, Chad. "From Internalized Oppression to Internalized Sovereignty: Ojibwemowin Performance and Political Consciousness." Studies in American Indian Literatures 17, no. 1 (2005): 42–61. http://dx.doi.org/10.1353/ail.2005.0036.

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6

Trieu, Monica M., and Hana C. Lee. "Asian Americans and Internalized Racial Oppression: Identified, Reproduced, and Dismantled." Sociology of Race and Ethnicity 4, no. 1 (September 12, 2017): 67–82. http://dx.doi.org/10.1177/2332649217725757.

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Internalized racial oppression among Asian Americans is currently an understudied topic in the social sciences. In this article, the authors draw from 52 in-depth interviews with 1.5- and 2nd-generation Asian Americans to examine this phenomenon. Although previous studies have examined individuals who engage in, and reproduce, internalized racial oppression from static lenses, the present research shows that individuals can (and do) shift out of perceptions and behaviors that perpetuate internalized racism. This research pinpoints the factors that assist in this fluid process. The findings show that the factors are centrally framed around the theme of critical exposure. In particular, it is the critical exposure to ethnic and racial history, ethnic organizations, and coethnic ties that ultimately leads to the emergence of an empowering critical consciousness, which is the necessary key in diverting Asian Americans away from behaviors that perpetuate internalized racial oppression.

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7

Booker, Teresa A. "Explaining Internalized Oppression Using the Film, Claudine." Radical Teacher 114 (July 18, 2019): 87–89. http://dx.doi.org/10.5195/rt.2019.557.

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This is a teaching note. Therefore, I did not include an abstract. However, if there were one, it would be this:Lester and Tina Pine’s 1974 film, Claudine, is a fictitious story depicting the dating life of Claudine, a 36-year old African American mother of six who had been married twice (and “almost twice”). This film can be used to explain internalized oppression and how it might manifest itself differently even in individuals from the same families

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8

Cook, Sarah Gibbard. "Who Are We? Internalized Oppression, Internal Agreements." Women in Higher Education 22, no. 4 (April 2013): 22–23. http://dx.doi.org/10.1002/whe.10448.

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9

Liebow, Nabina. "Internalized Oppression and Its Varied Moral Harms: Self‐Perceptions of Reduced Agency and Criminality." Hypatia 31, no. 4 (2016): 713–29. http://dx.doi.org/10.1111/hypa.12265.

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The dominant view in the philosophical literature contends that internalized oppression, especially that experienced in virtue of one's womanhood, reduces one's sense of agency. Here, I extend these arguments and suggest a more nuanced account. In particular, I argue that internalized oppression can cause a person to conceive of herself as a deviant agent as well as a reduced one. This self‐conception is also damaging to one's moral identity and creates challenges that are not captured by merely analyzing a reduced sense of agency. To help illustrate this claim, I consider experiences of people of color who internalize stereotypes regarding criminality and moral deviance. With these examples in mind, I show that internalized prejudices regarding criminality can cause people of color (men and women) to view themselves as outlaws in the moral community, that is, as wrongdoers. This conclusion helps give voice to some of the challenges that women of color who experience multiple sorts of internalized prejudices often face. To conclude, I discuss one strategy for empowerment that women of color have used when confronted with multiple forms of internalized oppression.

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10

TAPPAN, MARK B. "Reframing Internalized Oppression and Internalized Domination: From the Psychological to the Sociocultural." Teachers College Record 108, no. 10 (October 2006): 2115–44. http://dx.doi.org/10.1111/j.1467-9620.2006.00776.x.

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11

Brown, Laura S. "Confonting Internalized Oppression in Sex Therapy with Lesbians." Journal of Homosexuality 12, no. 3-4 (August 14, 1986): 99–107. http://dx.doi.org/10.1300/j082v12n03_09.

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12

Crawford, Katheryn, Esperanza Martell, Mustafa Sullivan, and Jessie Ngok. "Generational and Ancestral Healing in Community: Urban Atabex Herstory." Genealogy 5, no. 2 (May 8, 2021): 47. http://dx.doi.org/10.3390/genealogy5020047.

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When we take the time to face internalized oppression, anything we want becomes possible. Urban Atabex Organizing and Healing in Community Network invites organizers and agents of change to be in community, to heal from internalized oppression, and to create another world that we know is possible, for ourselves, family, community, and the world. Through community healing circles and liberation workshops, this work is dedicated to ending violence against women of color and fighting to end the triple threat of patriarchy, white supremacy, and capitalism. The emotional release model is a framework and set of practices for self-healing from internalized oppression and liberation, by centering indigenous earth-based spirituality, Paulo Freire’s methodology, and spirit guided energy work. This orientation to healing creates transformative possibilities and opportunities for intentional community care. Over the past ten years, the workshops and trainings have expanded the collective to include men of color, queer and trans people, and people of European descent in the fight for our liberation. This work has created the possibility of peace and justice in our lifetime.

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13

DiStaso, Michael, Chu Kim-Prieto, Maria Phillips, Briana Sosa-Fondeur, and Cole Playter. "Book Review: Internalized oppression: The psychology of marginalized groups." Psychology of Women Quarterly 38, no. 4 (November 12, 2014): 576–77. http://dx.doi.org/10.1177/0361684314549010.

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14

Abe, Jennifer. "Review of Internalized Oppression: The Psychology of Marginalized Groups." Asian American Journal of Psychology 6, no. 2 (2015): 200–201. http://dx.doi.org/10.1037/aap0000013.

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15

Banks, Kira Hudson, and Jadah Stephens. "Reframing Internalized Racial Oppression and Charting a way Forward." Social Issues and Policy Review 12, no. 1 (January 2018): 91–111. http://dx.doi.org/10.1111/sipr.12041.

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16

LaGuardia-LoBianco, Alycia W. "Understanding Self-Injury through Body Shame and Internalized Oppression." Philosophy, Psychiatry, & Psychology 26, no. 4 (2019): 295–313. http://dx.doi.org/10.1353/ppp.2019.0045.

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17

Banks, Kira Hudson, Spondita Goswami, Dazialee Goodwin, Jadah Petty, Velma Bell, and Imman Musa. "Interrupting internalized racial oppression: A community based ACT intervention." Journal of Contextual Behavioral Science 20 (April 2021): 89–93. http://dx.doi.org/10.1016/j.jcbs.2021.02.006.

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18

Szymanski, Dawn M., and Susan Kashubeck-West. "Rejoinder and an Update." Counseling Psychologist 36, no. 4 (July 2008): 654–59. http://dx.doi.org/10.1177/0011000008320078.

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Three themes found across the reactions to the Major Contribution are discussed: agreement on the destructive nature of internalized heterosexism; the importance of focusing on resilience and other strengths shown by lesbian, gay, and bisexual individuals that enable them to be healthy in the face of oppression; and the need for further research on internalized heterosexism, including the construct itself. Recent advances in research on correlates of internalized heterosexism are also described.

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19

McKinley, Catherine E., Shamra Boel-Studt, Lynette M. Renner, Charles R. Figley, Shanondora Billiot, and Katherine P. Theall. "The Historical Oppression Scale: Preliminary conceptualization and measurement of historical oppression among Indigenous peoples of the United States." Transcultural Psychiatry 57, no. 2 (March 13, 2020): 288–303. http://dx.doi.org/10.1177/1363461520909605.

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Indigenous peoples of the United States are distinct from other ethnic minorities because they have experienced colonization as the original inhabitants. Social and health disparities are connected to a context of historical oppression—the chronic, pervasive, and intergenerational experiences of oppression that, over time, may be normalized, imposed, and internalized into the daily lives of many Indigenous peoples (including individuals, families, and communities). As part of the critical Framework of Historical Oppression, Resilience, and Transcendence (FHORT), in this article, we introduce the Historical Oppression Scale (HOS), a scale assessing internalized and externalized oppression. Our study reports on survey data ( N = 127) from a larger convergent mixed-methodology study with scale items derived from thematic analysis of qualitative data ( N = 436), which informed the resultant 10-item scale. After six cases were removed from the 127 participants who participated in the quantitative component to the study due to missing data across two tribes, the sample size for analysis was 121. Confirmatory factor analysis testing of the hypothesized unidimensional construct indicated acceptable model fit ( X2 = 58.10, [Formula: see text] 1.94, CFI = .98, TLI = .97, RMSEA = .088, 90% CI = .05, .12). Reliability of the 10-item scale was excellent (α = .97) and convergent and discriminant validity were established. The HOS explicates complex associations between historical oppression and health and social disparities and may be an important clinical and research tool in an understudied area.

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20

Poupart, Lisa M. "The Familiar Face of Genocide: Internalized Oppression among American Indians." Hypatia: A Journal of Feminist Philosophy 18, no. 2 (April 2003): 86–100. http://dx.doi.org/10.2979/hyp.2003.18.2.86.

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21

Poupart, Lisa M. "The Familiar Face of Genocide: Internalized Oppression among American Indians." Hypatia 18, no. 2 (2003): 86–100. http://dx.doi.org/10.1353/hyp.2003.0036.

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22

Poupart, Lisa M. "The Familiar Face of Genocide: Internalized Oppression among American Indians." Hypatia 18, no. 2 (2003): 86–100. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00803.x.

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Virtually nonexistent in traditional American Indian communities, today American Indian women and children experience family violence at rates similar to those of the dominant culture. This article explores violence within American Indian communities as an expression of internalized oppression and as an extension of EurO'American violence against American Indian nations.

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23

Hwang, Wei-Chin. "Demystifying and addressing internalized racism and oppression among Asian Americans." American Psychologist 76, no. 4 (May 2021): 596–610. http://dx.doi.org/10.1037/amp0000798.

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24

Gale, Michael M., Alex L. Pieterse, Debbiesiu L. Lee, Kiet Huynh, Shantel Powell, and Katherine Kirkinis. "A Meta-Analysis of the Relationship Between Internalized Racial Oppression and Health-Related Outcomes." Counseling Psychologist 48, no. 4 (March 9, 2020): 498–525. http://dx.doi.org/10.1177/0011000020904454.

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Internalized racism represents a critical component of the system of racial oppression wherein People of Color adopt the negative beliefs about their race held by members of the White majority group. In this meta-analysis, the authors reviewed 29 studies (32 effect sizes) on the relationships between internalized racism and negative physical and mental health outcomes published between 1999 and 2015 and tested for literature-driven moderator effects using subgroup analyses. Results suggested that the direct overall relation between internalized racism and health was strongest for negative mental health outcomes ( r = .26), followed by negative physical health outcomes ( r = .11). Significant moderator effects were found for scale of measurement, country of sample (United States vs. international), and sampling method. Moderator effects of gender, publication type, year, and sample setting were not statistically significant. These findings are discussed and their implications for practice, advocacy, education/training, and research are described.

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25

Edwards, Lindsay L., and Scotty M. Hanley. "Scale of Internalized Trans Oppression: Measure Development and Exploratory Factor Analysis." Contemporary Family Therapy 43, no. 2 (January 22, 2021): 124–39. http://dx.doi.org/10.1007/s10591-020-09564-4.

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26

Bailey, Tamba-Kuii M., Y. Barry Chung, Wendi S. Williams, Anneliese A. Singh, and Heather K. Terrell. "Development and validation of the Internalized Racial Oppression Scale for Black individuals." Journal of Counseling Psychology 58, no. 4 (2011): 481–93. http://dx.doi.org/10.1037/a0023585.

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27

Charles, Sonya. "How Should Feminist Autonomy Theorists Respond to the Problem of Internalized Oppression?" Social Theory and Practice 36, no. 3 (2010): 409–28. http://dx.doi.org/10.5840/soctheorpract201036322.

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28

Gainor, Kathy A. "Internalized oppression as a barrier to effective group work with black women." Journal for Specialists in Group Work 17, no. 4 (November 1992): 235–42. http://dx.doi.org/10.1080/01933929208414355.

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29

Bradley, Joe. "Defining and Overcoming Barriers between Euro-American Chaplains and African American Families." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 63, no. 3-4 (September 2009): 1–7. http://dx.doi.org/10.1177/154230500906300313.

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This article describes various communication barriers between Euro-American chaplains and African American families which prevent effective spiritual care. These barriers include covert and deeply internalized racism, belief in false ideologies, persistent stereotyping, and being unaware of white privilege. Proposes potential solutions of acknowledging ones own race; becoming sensitive to the history and continuing oppression of Euro-Americans toward African Americans; building multicultural competence through education; and building equal-status relationships with African American individuals.

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30

Hwang, Kyunmin. "The spatial embodiment of gaze and aspects of women’s oppression in The Pornographers." Cine forum 28 (December 31, 2017): 139–68. http://dx.doi.org/10.19119/cf.2017.12.28.139.

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31

Castillo, Kalya, Jason D. Reynolds (Taewon Choi), Minsun Lee, and Jessica L. Elliott. "Black-Asian American identity: An exploratory study on how internalized oppression impacts identity development." Asian American Journal of Psychology 11, no. 4 (December 2020): 233–45. http://dx.doi.org/10.1037/aap0000210.

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32

Concepción, DAVID W. "Overcoming Oppressive Self-Blame: Gray Agency in Underground Railroads." Hypatia 24, no. 1 (2009): 81–99. http://dx.doi.org/10.1111/j.1527-2001.2009.00008.x.

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After describing some key features of life in an underground railroad and the nature of gray agency, Concepción illustrates how survivors of relationship slavery can stop levying misplaced blame on themselves without giving up the valuable practice of blaming. Concepción concludes that by choosing a relatively non-oppressive account of self-blame, some amount of internalized oppression can be overcome and the double bind of agency-denial and self-loathing associated with being an oppressively grafted agent can be reduced.

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33

Duong, Lan. "Close up: The female gaze and ethnic difference in two Vietnamese women's films." Journal of Southeast Asian Studies 46, no. 3 (September 14, 2015): 444–62. http://dx.doi.org/10.1017/s0022463415000338.

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This article looks at two contemporary films by Vietnamese women. In Việt Linh's Travelling Circus (1988) and Phạm Nhuệ Giang's The Deserted Valley (2002), a female gaze is sutured to that of an ethnic minority character's, a form of looking that stresses a shared oppression between women and the ethnic Other. While clearing a space for a desiring female gaze in Vietnamese film, they nonetheless extend an Orientalist view of racialised difference. A feminist film optic, one that does not consider industry history and constructions of race, fails to mark out the layered relations of looking underlying Vietnamese filmmaking. This study attends to the ways women filmmakers investigate gendered forms of looking, sexual desire and otherness within the constraints of a highly male-dominated film industry.

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34

Chapman, C. "Cultivating a Troubled Consciousness: Compulsory sound-mindedness and complicity in oppression." Health, Culture and Society 5, no. 1 (November 15, 2013): 182–98. http://dx.doi.org/10.5195/hcs.2013.140.

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Implicating oneself in oppression provokes uncertainty, shame and anxiety, and identity destabilizations. Yet anti-oppressive texts often denigrate these experiences, participating in forces I call “compulsory sound-mindedness.” Narratives of three women confronting their complicity illustrate the workings of compulsory sound-mindedness: a white Canadian recognizing the racism in her development work and both a white woman and a racialized Muslim reflecting on their complicity in ongoing Canadian colonization. The three narratives devalue affect, uncertainty, and destabilized identity. They also reveal these denigrated experiences as fundamental to personal-is-political ethical transformation. Compulsory sound-mindedness cannot consistently prevent people from journeying with pain, uncertainty, and coming undone. But when people undertake such journeys, compulsory sound-mindedness frames pain, identity destabilization, and uncertainty as regrettable and without value. I advocate that people cultivate a “troubled consciousness” by journeying with internalized accountability narratives, uncertainties, painful feelings, and destabilizations of a straightforwardly moral self.

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35

Pyke, Karen D. "What is Internalized Racial Oppression and Why Don't We Study It? Acknowledging Racism's Hidden Injuries." Sociological Perspectives 53, no. 4 (December 2010): 551–72. http://dx.doi.org/10.1525/sop.2010.53.4.551.

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36

Parmer, Twinet, Mary Smith Arnold, Tuoanyeney Natt, and Christopher Janson. "Physical Attractiveness as a Process of Internalized Oppression and Multigenerational Transmission in African American Families." Family Journal 12, no. 3 (July 2004): 230–42. http://dx.doi.org/10.1177/1066480704264931.

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37

Conde, Eugenia, and Dennis M. Gorman. "Krieger’s conceptualization and measurement of discrimination and internalized oppression in studies of adverse health outcomes." GeoJournal 74, no. 2 (February 3, 2009): 131–42. http://dx.doi.org/10.1007/s10708-009-9262-0.

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38

Lozano-Verduzco, Ignacio, Julián Alfredo Fernández-Niño, and Ricardo Baruch-Domínguez. "Association between internalized homophobia and mental health indicators in LGBT individuals in Mexico City." Salud mental 40, no. 5 (September 1, 2017): 219–26. http://dx.doi.org/10.17711/sm.0185-3325.2017.028.

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Introduction. Mental health can be affected by social determinants, including discrimination and marginalization due to systems of oppression, such as heteronormativity. Objective. To analyze the association between internalized homophobia, homophobic violence, discrimination and community connectedness and alcohol use and depressive symptoms in LGBT individuals. Method. Cross-sectional study in which validated instruments for each variable were applied to a non-probabilistic and intentional sample of 2 846 LGBT individuals through face-to-face questioning during the Sexual Diversity and Pride Parade in Mexico City 2015 and by means of a digital survey tool. Binomial regression models were used to analyze associations between variables. Results. Homophobic discrimination and violence, as well as low community connectedness, positively related to depressive symptoms and alcohol use. Discussion and conclusion. Difficulties in the mental health of LGBT individuals are associated with sociocultural and internalized homophobia. Eradicating and minimizing homophobia would be useful to improve LGBT’s mental health.

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39

Lira, Aline Nogueira de, and Normanda Araujo de Morais. "Validity Evidences of the Internalized Homophobia Scale for Brazilian Gays and Lesbians." Psico-USF 24, no. 2 (April 2019): 361–72. http://dx.doi.org/10.1590/1413-82712019240212.

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Abstract This article gathered evidence of the validity of the Internalized Homophobia Scale (EHI) for Brazilian gays and lesbians. Study 1 found evidence of content validity (performed by two area judges and 10 gay and lesbian people), based on the internal structure and still sought reliability/precision indicators of the instrument. Based on an online survey, 261 participants, with a mean age of 27.6 years (SD = 7.72), answered IHS and sociodemographic questions. Study 2 replicated the factorial solution from study 1, through confirmatory factorial analysis, in addition to seeking complementary evidence of construct validity and reliability, being carried out with 303 gays and lesbians, with a mean age of 30.6 years (SD = 8.29). The results of the two studies suggest a modified version of the IHS with 19 items and two dimensions (Internal Perception of Stigma and Perception [α = 0,814] of Social Oppression [α = 0,622]) because it presented evidence of validity and reliability/precision of the instrument.

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Jiménez, Mónica A. "Puerto Rico under the colonial gaze: Oppression, resistance and the myth of the nationalist enemy." Latino Studies 18, no. 1 (January 27, 2020): 27–44. http://dx.doi.org/10.1057/s41276-019-00238-3.

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41

Keisling, Katy. "Internalized Oppression or Rational Fear: Examining Internal Group Animosity in Nadine Gordimer’s “Once Upon a Time”." Five 2, no. 1 (2013): 1–6. http://dx.doi.org/10.5642/five.20130201.02.

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42

Jung, Grace. "Aspirational paternity and the female gaze on Korean reality–variety TV." Media, Culture & Society 42, no. 2 (June 12, 2019): 191–206. http://dx.doi.org/10.1177/0163443719853506.

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Korean public broadcasters are reconstructing local fatherhood through two popular reality–variety shows Dad! Where Are We Going? (MBC, 2013–2015) and The Return of Superman (KBS, 2013–) wherein celebrity dads look after their children for 2 days without the help of their wives. The shows exemplify Korean ‘telemodernity’, which describes Asia’s aspirational modernity channeled through lifestyle television programs. These examples of Korean telemodernity strive toward a Western exemplary of fatherhood by breaking from the earlier generation’s paternity, described through an internalized orientalist self-perception as emotionally unavailable. The paternal masculinity that these shows idealize is visible through the mise-en-scene that frames scenarios around the female (mother’s) gaze of approval or disapproval. In a nation panicked by low childbirths, these shows are biopolitical in their design to encourage heteronormative coupling and reproduction among women more so than promote household egalitarianism.

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43

Allen, Shaonta’, and Brittney Miles. "Unapologetic Blackness in Action: Embodied Resistance and Social Movement Scenes in Black Celebrity Activism." Humanity & Society 44, no. 4 (July 2, 2020): 375–402. http://dx.doi.org/10.1177/0160597620932886.

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American popular culture was established to appease a white audience and continues to operate in such a manner. This pervasive white gaze in the entertainment industry manifests in anti-Black depictions and ideologies. Black celebrities have resisted this distinct form of racial oppression by overtly affirming their Black identity in entertainment spaces. To further explore this phenomenon, the present article examines: How do Black celebrities employ unapologetic Blackness as an embodied resistance tactic to challenge racial inequality in pop cultural spaces? We analyze five cases of contemporary celebrity activism across various pop cultural platforms (YouTube, film, sport, music, and television) and find that just as race is socially constructed, varying across social locations, resistance to racial oppression also varies depending on the site in which it occurs. We further argue that Black celebrities’ embodied resistance converts pop cultural spaces into social movement scenes, thus transforming moments of entertainment into opportunities for political mobilization.

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Wickham, Molly. "Youth Custody: Exercising Our Rights and Responsibilities to Indigenous Youth." First Peoples Child & Family Review 5, no. 1 (May 7, 2020): 57–66. http://dx.doi.org/10.7202/1069062ar.

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Colonization is a common experience amongst Indigenous youth; the effects of which have contributed to an over representation of Indigenous youth in correctional facilities in British Columbia (B.C). Placing youth in custody violates Indigenous values and child rearing practices and advances internalized oppression by focusing on the individual as the problem. In order to counter these effects, Indigenous youth in custody require education and engagement in the areas of colonization and decolonization. This paper discusses how the youth justice system in B.C fails Indigenous youth and how one group of young Indigenous people have acted upon their responsibility to support their incarcerated brothers and sisters.

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McCoy-Wilson, Sonya. "“We Have a Black Professor?” Rejecting African Americans as Disseminators of Knowledge." Journal of Black Studies 51, no. 6 (June 2, 2020): 545–64. http://dx.doi.org/10.1177/0021934720925777.

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Black students at predominantly Black institutions (PBIs) often do not perceive Black faculty as disseminators of knowledge. Instead, Black students view Black faculty through a racialized lens, ignoring their positionality as academic experts in positions of power. The purpose of this essay is to examine the troubling impact that this perception has on teaching and learning, to propose culturally relevant teaching as a way forward. First, a distinction must be made between PBIs and historically Black colleges and universities (HBCUs). Next, this rejection of Black academics is contextualized in social constructivism and the binary construction of race. Finally, internalized structures of oppression serve as the catalyst for this phenomenon.

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46

Slobodin, Ortal. "Between the eye and the gaze: Maternal shame in the novel We Need to Talk about Kevin." Feminism & Psychology 29, no. 2 (June 25, 2018): 214–30. http://dx.doi.org/10.1177/0959353518783785.

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This paper seeks to understand the social power of maternal shame, using a framework that integrates feminist criticism of contemporary motherhood ideologies with philosophical theories that discuss shame in the broader context of visual perception. By using Lionel Shriver’s (2005) novel We Need to Talk about Kevin, the paper illustrates how shame operates in the interplay between the socio-cultural, gendered ideals of motherhood and mothers’ representations of these ideals. Specifically, the paper suggests that today’s mothers operate under a social gaze that expects them to meet the cultural and moral standards of “good” motherhood. This internalized societal judging gaze and the perception of failing to meet these standards are often the source of maternal shame. In line with philosophical accounts which focus on the primacy of vision in shame, I argue that empathy (“seeing with the eyes of the other”) is the most powerful antidote to shame. While shame is induced by a judging gaze, empathy develops through connected gazes, each acknowledging the other’s subjectivity. Locating shame within a socio-cultural context can provide invaluable insights for psychological research and practice that pay critical attention to positionality, reflexivity, and the power relationships inherent in contemporary motherhood.

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Aymer, Samuel R. "The Case of Edward: Exploration of Intraracial Dynamics and Internalized Oppression in the Context of Clinical Practice." Families in Society: The Journal of Contemporary Social Services 91, no. 3 (July 2010): 287–92. http://dx.doi.org/10.1606/1044-3894.4007.

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Uzogara, Ekeoma E. "Gendered Racism Biases: Associations of Phenotypes with Discrimination and Internalized Oppression Among Latinx American Women and Men." Race and Social Problems 11, no. 1 (October 30, 2018): 80–92. http://dx.doi.org/10.1007/s12552-018-9255-z.

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Iskarna, Tatang. "KOMPLEKSITAS POSKOLONIAL DALAM PUISI “NYANYIAN LAWINO” KARYA OKOT P’BITEK." Adabiyyāt: Jurnal Bahasa dan Sastra 10, no. 2 (December 31, 2011): 259. http://dx.doi.org/10.14421/ajbs.2011.10203.

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This article discusses how an African woman faces the postcolonial complexity as presented in the poem “Song of Lawino” (1966), written by Okot p’Bitek, an Uganda writer. The postcolonial complexity here means the difficult situation of decolonizing process as a result of a cultural clash between local African and Western culture, which has been internalized by some African people. The internalization of the Western culture creates self-hatred racism of African people, political group dispute, woman oppression, and mimicry. Using postcolonial perspective, which is proposed by Franz Fanon, Aime Caesar, and Homi K. Bhaba, the writer analyzes how this poem portrays three phenomena of postcolonial complexity. This postcolonial complexity is investigated through the conflict and the characters in the poem.

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Johnston, Rebekah. "Personal Autonomy, Social Identity, and Oppressive Social Contexts." Hypatia 32, no. 2 (2017): 312–28. http://dx.doi.org/10.1111/hypa.12318.

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Attempts to articulate the ways in which membership in socially subordinated social identities can impede one's autonomy have largely unfolded as part of the debate between different types of internalist theories in relation to the problem of internalized oppression. The different internalist positions, however, employ a damage model for understanding the role of social subordination in limiting autonomy. I argue that we need an externalist condition in order to capture the ways in which membership in a socially subordinated identity can constrain one's autonomy, even if one is undamaged in one's autonomy competencies and self‐reflexive attitudes. I argue that living among those practically empowered to harass, to engage in racial profiling, and to treat as expendable is incompatible with a freedom‐condition required for unconstrained global self‐determination.

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