Theory and research in cultural psychology highlight the need to examine racism not only "in the head" but also "in the world." Racism is often defined as individual prejudice, but racism is also systemic, existing in the advantages and disadvantages imprinted in cultural artifacts, ideological discourse, and institutional realities that work together with individual biases. In this review, we highlight examples of historically derived ideas and cultural patterns that maintain present-day racial inequalities. We discuss three key insights on the psychology of racism derived from utilizing a cultural-psychology framework. First, one can find racism embedded in our everyday worlds. Second, through our preferences and selections, we maintain racialized contexts in everyday action. Third, we inhabit cultural worlds that, in turn, promote racialized ways of seeing, being in, and acting in the world. This perspective directs attempts at intervention away from individual tendencies and instead focuses on changing the structures of mind in context that reflect and reproduce racial domination.
In demonstration of the Marley hypothesis, Nelson, Adams, and Salter showed that differences in critical historical knowledge (i.e., knowledge of past racism) and motivation to protect group esteem predicted present-day racism perceptions among Whites and Blacks attending different, racially homogenous universities. The present Study 1 conceptually replicates these findings among Whites and Blacks attending the same racially diverse university. Consistent with previous findings, Whites (vs. Blacks) displayed less critical historical knowledge, explaining their greater denial of systemic racism. Moreover, stronger racial identity among Whites predicted greater systemic racism denial. A brief Study 2 intervention boosts Whites’ racism perceptions. People who learned the critical history of U.S. housing policy (vs. a control group) acknowledged more systemic racism. The present work interrupts seemingly normal and neutral dominant perspectives, provides mounting evidence for an epistemologies of ignorance framework, and suggests that learning critical history can help propel anti-racist understandings of the present.
Critical Race Theory (CRT) emerged as an identity‐conscious intervention within critical legal studies and has subsequently developed an interdisciplinary presence. We draw upon CRT perspectives to articulate five core ideas for a Critical Race Psychology (CRP). CRT perspectives (1) approach racism as a systemic force embedded in everyday society (rather than a problem of individual bias); (2) illuminate how ideologies of neoliberal individualism (e.g., merit, choice) often reflect and reproduce racial domination; (3) identify interest convergence as the typical source of broad‐based support for reparative action; (4) emphasize possessive investment in privileged identities and identity‐infused realities that reproduce racial domination; and (5) propose practices of counter‐storytelling to reveal and contest identity‐infused bases of everyday society. In summary, we propose a CRP that consider race not as one domain (among many) for psychological investigation but instead as a conceptual lens through which to analyze all of psychological science.
This study used a signal detection paradigm to explore the Marley hypothesis--that group differences in perception of racism reflect dominant-group denial of and ignorance about the extent of past racism. White American students from a midwestern university and Black American students from two historically Black universities completed surveys about their historical knowledge and perception of racism. Relative to Black participants, White participants perceived less racism in both isolated incidents and systemic manifestations of racism. They also performed worse on a measure of historical knowledge (i.e., they did not discriminate historical fact from fiction), and this group difference in historical knowledge mediated the differences in perception of racism. Racial identity relevance moderated group differences in perception of systemic manifestations of racism (but not isolated incidents), such that group differences were stronger among participants who scored higher on a measure of racial identity relevance. The results help illuminate the importance of epistemologies of ignorance: cultural-psychological tools that afford denial of and inaction about injustice.
A cultural-psychological analysis emphasizes the intentionality of everyday worlds: the idea that material products not only bear psychological traces of culturally constituted beliefs and desires, but also subsequently afford and promote culturally consistent understandings and actions. We applied this conceptual framework of mutual constitution in a research project using quantitative and qualitative approaches to understand the dynamic resonance between sociocultural variance in Black History Month (BHM) representations and the reproduction of racial inequality in the U.S. In studies 1 and 2, we considered whether mainstream BHM artifacts reflect the preferences and understandings of White Americans (i.e., psychological constitution of cultural worlds). Consistent with the psychological constitution hypothesis, White American participants reported more positive affect, better recognition, and greater liking for BHM representations from the schools where White Americans were the majority than BHM representations from the schools where Black students and other students of color were the majority. Moreover, as an indication of the identity relevance of BHM representations, White identification was more positively associated with judgments of positive affect and preference in response to BHM representations from White schools than BHM representations from the schools where Black students were in the majority. In studies 3 and 4, we considered whether BHM representations from different settings differentially afford support or opposition to anti-racism policies (i.e., cultural constitution of psychological experience). In support of the cultural constitution hypothesis, BHM representations typical of schools where Black students were in the majority were more effective at promoting support for anti-racism policies compared to BHM representations typical of predominately White schools and a control condition. This effect was mediated by the effect of (different) BHM representations on perception of racism. Together, these studies suggest that representations of Black History constitute cultural affordances that, depending on their source, can promote (or impede) perception of racism and anti-racism efforts. This research contributes to an emerging body of work examining the bidirectional, psychological importance of cultural products. We discuss implications for theorizing collective manifestations of mind.
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