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African american ethnic identity
African american ethnic identity
African american ethnic identity
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Materials and Measures Multigroup Ethnic Identity Measure (MEIM). The MEIM (Phinney, 1992) is a broad measure of ethnic identity across three major dimensions (ethnic identity achievement, affirmation and belonging, ethnic behaviors). Fourteen items are rated on a 4-point scale ranging from 1 (strongly disagree) to 4 (strongly agree) to measure ethnic identity. A higher score on the MEIM represents a greater ethnic identity, while low scores indicate greater assimilation attitudes. For the analysis, the rating for each item will be scored and one total score will used to determine the level of ethnic identification between African Americans and European Americans. In the current study, alpha = .87. Sample items from the MEIM include, “I have …show more content…
To assess racial identity, the Cross Racial Identity Scale (Cross, Vandiver et al., 2000) was used. According to research by Helms (1990), using the term “racial identity” in the title of an assessment measure can produce subjective responses from participants (Helms, 1990). Therefore, the term “racial identity” is substituted by “social attitudes” on actual CRIS forms. The CRIS is a 40- item scale designed to measure attitudes that correspond to Cross's (Cross, 1995; Cross & Vandiver, 2001) revised Nigrescence Theory. The CRIS scale consists of six subscales: Pre-Encounter Assimilation, Pre-Encounter Miseducation, Pre-Encounter Self-Hatred, Immersion-Emersion Anti-White, Internalization Afrocentricity, and Internalization Multiculturalist Inclusive. The CRIS uses a 7-point Likert scale ranging from 1 (strongly disagree) to 7 (strongly agree). Convergent validity of CRIS scores has been reported through correlations with the Multidimensional Inventory of Black Identity (Vandiver et al., 2000). CRIS Internal consistencies for the CRIS have been reported to range …show more content…
The EDI (Garner, Olmsted, & Polivy, 1982) is a 64-item self-report measure of symptoms commonly associated with AN and BN. The EDI is composed of eight scales: (a) Drive for Thinness, (b) Bulimia, (c) Body Dissatisfaction, (d) Ineffectiveness, (e) Perfectionism, (f) Interpersonal Distrust, (g) Interoceptive Awareness, and (h) Maturity Fears. Respondents are asked to indicate whether each item applied to them on a 6-point scale (always (1), usually (2), often (3), sometimes (4), rarely (5), or never (6)). These responses are then recoded into transformed scores. Transformed scores are recoded from the 6-point scale into a 4-point scale ranging from 0 through 3 in which 0 is assigned to the three responses that represent the least symptomatic answers, and 3 represents the most symptomatic answer (Garner, 1991). The ratings for subscales (a) Drive for Thinness and (b) Bulimia will each be scored and separate sum scores will be used to determine the degree of eating pathology for African American women and European American women. In the current study, alpha = .75 and .60,
The Helms White Racial Identity Model, created by Dr. Janet Helms, has six stages which are now referred to as statuses. The statuses are, contact, disintegration, reintegration, pseudoindependence, immersion/emersion, and autonomy. The first status, contact, shows obliviousness to being unaware of racism. This status shows that an individual believes everyone has an equal chance to success and lacks understanding of discrimination and prejudice. The second status is the disintegration status meaning that there is conflict among an individual’s loyalty to their group and “humanistic ideals”. These people may try to avoid people of a different race, may attempt to be “color blind”, and may seek reassurance from other Whites that racism is not their fault. The next status is reintegration. If reintegration occurs, racial/ethnic minorities may be blamed for their problems.
One of Beverly Tatum's major topics of discussion is racial identity. Racial identity is the meaning each of us has constructed or is constructing about what it means to be a white person or a person of color in a race-conscious society. (Tatum, pp Xvii) She talks about how many parents hesitate to talk to their children about racism because of embarrassment and the awkwardness of the subject. I agree with her when she says that parents don't want to talk about racism when they don't see a problem. They don't want to create fear or racism where none may exist. It is touchy subject because if not gone about right, you can perhaps steer someone the wrong way. Another theory she has on racial identity is that other people are the mirror in which we see ourselves. (tatum pp18) 'The parts of our identity that do capture our attention are those that other people notice, and that reflects back to us.'; (Tatum pp21) What she means by this is that what other people tell us we are like is what we believe. If you are told you are stupid enough you might start to question your intelligence. When people are searching for their identity normally the questions 'who am I now?'; 'Who was I before?'; and 'who will I become'; are the first that come to mind. When a person starts to answer these questions their answers will influence their beliefs, type of work, where they may live, partners, as well as morals. She also mentions an experiment where she asked her students to describe themselves in sixty seconds. Most used descriptive words like friendly, shy, intelligent, but students of color usually state there racial or ethnic group, while white students rarely, if ever mention that they are white. Women usually mention that they are female while males usually don't think to say that they are males. The same situation appeared to take place when the topic of religious beliefs came up. The Jewish students mentioned being Je...
For this study, researcher classified the cultural identity of the participants as traditional, assimilated, bicultural, or marginalized by how they identified with highly with Indian values, highly with white values, ewally with both, or with none.
Torres-Harding, S., Andrade, A., & Romero Diaz, C.R. (2012). The Racial Microaggressions Scale (RMAS): A new scale to measure experiences of racial microaggressions in people of color. Cultural Diversity and Ethnic Minority Psychology, 18 (3), 153-64. doi: 10.1037/a0027658.
According to most, ethnicity usually is displayed in the values, attitudes, lifestyles, customs, rituals, and personality types of individuals who identify with particular ethnic groups. Ethnic identifications and memberships in an ethnic group has farreaching effects on both groups and individuals, controlling assess to opportunities in life, feeling of well being and mastery over the futures of one's child and future. These feelings of belonging and attachment to a certain group of people for whatever reason are a basic feature of the human condition. These ties are called "ethnic ties" and the group of people that one is tied to is an "ethnic group." In the general sense, an ethnic group consists of those who share a unique social and cultural heritage that is passed on from generation to generation.
I classify my race, ethnicity, and culture as a white, Irish-Italian- American, woman. My mother was born in Belfast, Northern Ireland and my paternal grandparents are from Sicily, Italy. I imagine being first generation Irish and second generation Italian helps me relate with my ethnicity.
Some of the strengths of the social identity theory are that; throughout the years it has supported many empirical studies, it has also demonstrated the social categorization in intergroup behaviors, allowed us to differentiate between social and personal identities and has provide explanations for other areas of psychology (conformity). A weaknesses of the Social identity theory is that its application is restricted in the sense that it has very low ecological validity. Another weakness is that SIT favors situational factors rather than dispositional is not supported by evidence. The social Identity theory can be used to how to explain how we form our social and personal identities in the terms of in and out groups. SIT can also be used to explain why there is conflict between humans and different societies.
Some suggest that the self-categorization theory that is imbedded within the Social Identity Theory is invalid. In the 1970s, empirical research was conducted to prove self-categorization theory, however, most fell up short. Apparently, many researchers couldn’t provide a consistent correlation between ingroup identification and ingroup bias; this also meant the self-categorization theory was inconsistent with the Social Identity Theory (Hornsey, 2008). However, others argue that the self-categorization theory is too broad and powerful to be proven false (Hogg & Williams
To understand the authors’ reasoning, the reader must first comprehend the facts. In society, there is a common stigma involved in being from a multiracial background. There are “over six million people identified with more than one racial group (Jones
What is identity? Identity is an unbound formation which is created by racial construction and gender construction within an individual’s society even though it is often seen as a controlled piece of oneself. In Dr. Beverly Daniel Tatum’s piece, “The Complexity of Identity: ‘Who Am I?’, Tatum asserts that identity is formed by “individual characteristics, family dynamics, historical factors, and social and political contexts” (Tatum 105). Tatum’s piece, “The Complexity of Identity: ‘Who Am I?’” creates a better understanding of how major obstacles such as racism and sexism shape our self identity.
?A definition of race might rely on an outward manifestation such as color or some other physiological sign. Race and ethnicity (and to some degree nationality) also imply a shared socio-cultural heritage and belief system. Finally, race and ethnicity harbor a physiological self-identification. Indeed, this factor is perhaps the most important in defining the identity of an ?ethnic? or ?racial? individual. It implies a conscious desire on the part of a person to belong to an aggregate of people, which possesses unique cultural characteristics, rituals and manners and a unique value system.
The model led to the development of an assessment instrument to measure the white racial identity. According to Helms, developing a healthy white identity requires transition through two phases, abandonment of racism, and definition of a non-racist white identity. The two phases are characterized by six distinct racial identity statuses that are equally distributed. They include autonomy, contact, disintegration, immersion/emersion, pseudo independence, and reintegration. I find this model detailed, informative and helpful in understanding the white racial identity (Derald Wing Sue,
It is therefore important to be a multicultural person by first forming a positive cultural identity. Manning and Baruth (2009, p.24) defines culture as “people’s values, languages, religions, ideals, artistic expressions, patterns of social and interpersonal relationships and ways of perceiving, behaving and thinking.” However, in this paper, cultural identity also relate to race, ethnicity, gender, sexual orientation, social class and all that defines the self. Hence to have a positive cultural identity (PCI), one must be able to identify with and integrate those identities that bring about a well-built, healthy self-perception and a sense of well-being. PCI would also be ingrained into a person’s self-concept seeing as culture affect how a person thinks, understands and perceives the self. “I am a psychology student, my mother’s daughter and I am gay.” The sentence used to describe myself illustrates how culture shapes the structure of self-concept with the use of more social self-descriptions indicating an interdependent self, typical in collectivistic cultures (Franzoi, 2009).
Times are changing and I feel like I am forced to conform to the everyday social norms of America, which makes me feel impuissance. Racial identity, which refers to identifying with a social group with similar phenotypes and racial category, is the only experience that I have with life (Organista, 2010). Racial ethnicity was used to build my self-esteem and to keep me in the dark when it came to how society treats individuals of darker complexion. However, once I left the confines of my family and neighborhood, I was forced to befriend and interact with individuals that had different cultural values and beliefs than me. This experience caused me to learn how to appreciate other racial and ethnic groups and their cultural values and belief. This is an accurate definition, of acculturation because I was able to understand and fit in with individuals different from me, while maintaining my own culture and ethnic identity. Therefore, knowing the importance of my ancestry, while acculturating and developing my own identity was all used
Being able to identify with a certain group has been an issue that individuals hesitate with daily. Am I Black, are you a girl, what religion do you practice? These are all common questions that society has forced individuals to concentrate on. Should an individual have to pick a side or is it relevant to the human race to identify with any group? One may believe not, but for others having and knowing one’s own identity is important, because it is something that they have been developing their entire life. Along with how their identity influenced their life chances and their self-esteem. This can also affect how society interact with whatever identity an individual chooses to live. Which is why it was important to recognize how identifying