The Concept of Self: A Study of Black Identity and Self-Esteem

Schoepflin, Todd; Allen, Richard L.

doi:10.2307/3089410

Cited by 12 publications

(7 citation statements)

References 4 publications

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“…Black audiences may actually be more critical of media representations of in-group members than what has been previously suggested (Davis & Gandy, 1999). The current study indicates that young Black women consumers are instead questioning the veracity of these portrayals (Allen, 2001). For instance, it may be that disparaging TV portrayals of in-group members activate the consciousness of Black viewers and result in the use of coping strategies to reject threatening images as inaccurate, thereby maintaining positive views of their social group (Fujioka, 2005).…”

Section: Discussionmentioning

confidence: 55%

“…Through the lens of cultivation theory (Gerbner & Gross, 1976) and supported by social learning theory (Bandura, 2000) the concern is a sound one. Yet, there has been a spurious pattern of results when examining the impact of these negative portrayals among Black samples (Allen, 2001;Stroman, 1986;Tan & Tan, 1979). Specifically, while Tan & Tan (1979) found that more time spent watching TV negatively impacted Black audiences' self-esteem, subsequent research by Stroman (1986) demonstrated a positive relationship between amount of time spent watching TV and Black girls' self-concepts.…”

Section: Discussionmentioning

confidence: 99%

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The relation of Black-oriented reality television consumption and perceived realism to the endorsement of stereotypes of Black women.

Coleman

Reynolds²,

Torbati

2020

Psychology of Popular Media

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Despite the name, reality TV shows are often partially scripted and rely on stereotypical portrayals of its characters. Persistent stereotypes of Black women including the Jezebel, Sapphire, and strong Black woman (SBW) are commonly depicted in reality TV programming. Social learning theory indicates that viewers attend to characters that are similar to themselves, attractive, powerful, and receive rewards for their behavior (Bandura, 2000;Whittler, 1989Whittler, , 1991. Perceived realism was tested as a variable that may explain the relationship between reality TV consumption and endorsement of stereotypes. Therefore, this study sought to examine whether Black-oriented reality TV (BORT) consumption and perceived realism predicted the endorsement of three specific stereotypes of Black women: Jezebel, Sapphire, or SBW. We first explored the amount and type of reality TV consumption by young adult Black women. Additionally, we hypothesized that consumption of BORT and endorsement of perceived realism would be predictive of endorsement of stereotypes of Black women. Results from a sample of 115 Black female participants (M age ϭ 22.33) revealed that those sampled indeed spent most of their TV viewing time watching reality TV including, particularly, shows with primarily Black casts. However, contrary to hypotheses, BORT consumption and perceived realism were not predictive of stereotypes. Discussion of these findings and directions for future research are included in the paper. Public Policy Relevance StatementReality TV has become a large portion of TV broadcasting but, unfortunately, this form of media often depicts negative stereotypes of Black women. The results of this study indicate that there is not a significant negative impact on Black women themselves who consume reality TV.

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Section: Discussionmentioning

confidence: 55%

Section: Discussionmentioning

confidence: 99%

The relation of Black-oriented reality television consumption and perceived realism to the endorsement of stereotypes of Black women.

Coleman

Reynolds²,

Torbati

2020

Psychology of Popular Media

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“…The pathological-pathogenic position suggests that in its divergences from white American norms and values Black American community life and practical consciousness are nothing more than a pathological form of, and reaction to, American consciousness rather than a dual (both African and American) hegemonic opposing "identity-in-differential" (the term is Gayatri Spivak's) to the American one (Elkins, 1959;Frazier, 1939Frazier, , 1957Genovese, 1974;Murray, 1984;Moynihan, 1965;Myrdal, 1944;Wilson, 1978Wilson, , 1987Sowell, 1975Sowell, , 1981Stampp, 1956Stampp, , 1971. Afrocentric Proponents of the adaptive-vitality school suggest that the divergences are not pathologies but African "institutional transformations," Africanisms, preserved on the American landscape (Allen, 2001;Asante, 1988Asante, , 1990Billingsley, 1968Billingsley, , 1970Billingsley, , 1993Blassingame, 1972;Gilroy, 1993;Gutman, 1976;Herskovits, 1958Herskovits, [1941; Holloway, 1990a;Karenga, 1993;Levine, 1977;Lewis, 1993;Lincoln and Mamiya, 1990;Nobles, 1987;Staples, 1978;Stack, 1974;West, 1993;Sudarkasa, 1980Sudarkasa, , 1981.…”

Section: Background Of the Problemmentioning

confidence: 99%

The Black American Church: A Reactionary and Ideological Apparatus of Slavery

Mocombe

2024

JRPH

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This work argues that Denmark Vesey, Nat Turner, Gabriel Prosser, David Walker, Henry Highland Garnet, amongst a few others, were the reactionary (dialectical) exceptions to the black church, not the norm, an (ideological) institution established to interpellate and indoctrinate blacks to accept their conditions in slavery and integrate them into the Protestant Ethic and the spirit of capitalism. In other words, the aforementioned were the enslaved who used Christian dogma to (negative dialectically) respond to the barbarity of slavery by violently convicting white Christian society for not living up to its values, ideas, and ideals given the treatment of African people by so-called Christians. In the latter sense it was reactionary; in the former, it was an ideological apparatus of domination and control for the institution of slavery and black integration into the bourgeois living of the Protestant Ethic and the spirit of capitalism. The contemporary attempt to racially vindicate the black church as a sui generis revolutionary institution overflowing with Africanisms that stood against the Protestant Ethic and the spirit of capitalism is ahistorical and ideological reaped in pseudoscientific propositions stemming from postmodern and post-structural theories.

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“…The pathological-pathogenic position suggests that in its divergences from white American norms and values black American practical consciousness is nothing more than a pathological form of, and reaction to, American consciousness rather than a dual (both African and American) hegemonic opposing "identity-in-differential" (the term is Gayatri Spivak's) to the American one (Elkins, 1959;Frazier, 1939Frazier, ,1957Genovese, 1974;Murray, 1984;Moynihan, 1965;Myrdal, 1944;Wilson, 1978Wilson, , 1987Sowell, 1975Sowell, , 1981Stampp, 1956Stampp, , 1971. Afrocentric Proponents of the adaptive-vitality school suggest that the divergences are not pathologies but African "institutional transformations" preserved on the American landscape (Allen, 2001;Asante, 1988Asante, , 1990Billingsley, 1968Billingsley, , 1970Billingsley, , 1993Blassingame, 1972;Early, 1993;Gilroy, 1993;Gutman, 1976;Herskovits, 1958Herskovits, [1941; Holloway, 1990a;Karenga, 1993;Levine, 1977;Lewis, 1993;Lincoln and Mamiya, 1990;Nobles, 1987;Staples, 1978;Stack, 1974;West, 1993).…”

Section: Background Of the Problemmentioning

confidence: 99%

Black Assimiliationism in Neoliberal Globalization

Mocombe¹,

Tomlin²,

Mapfumo³

et al. 2023

Ann Archaeol

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This article, using Mocombeian phenomenological structural theory, argues that since their arrival on North American soil, the constitution of black American identity has been the product of their relations to the means and mode of production within the Protestant Ethic and the spirit of capitalism. As such, black Americans, and this includes the so-called black radical tradition, have never been agents in the constitution of their own identities. They have always been and remain (reactionary) pawns of capital seeking, dialectically or negative dialectically, to assimilate in the American social structure. Their assimilation takes place within the social practices of two social class language games (the black bourgeoisie and the underclass) that were historically constituted by different ideological apparatuses, the church and education on the one hand and the streets, prisons, and the athletic and entertainment industries on the other, respectively, of the global capitalist racial-class structure of inequality under American hegemony, which replaced African ideological apparatuses as found in Haiti, for example. Contemporarily, given both groups' overrepresentation in the ideological superstructures of the American empire, they, antagonistically, have become the bearers of ideological and linguistic domination for all black youth the world-over, especially in the United Kingdom, which have tremendous consequences for their assimilation process. Under the assimilationist imperatives of the black bourgeoisie, the aim is integration and assimilation along the lines of traditional white Protestant agents of the Protestant Ethic and the spirit of capitalism with an emphasis on bourgeois prosperity, the black nuclear family, entrepreneurialism, and individualism. Conversely, the black underclass seeks integration and assimilation through the pathologies of their structural differentiation within the Protestant Ethic and the spirit of capitalism with an emphasis on identity politics, glorification of the self, wealth via sports and entertainment, and the communal thinking of the street life as the basis of black identity and culture.

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The Concept of Self: A Study of Black Identity and Self-Esteem

Cited by 12 publications

References 4 publications

The relation of Black-oriented reality television consumption and perceived realism to the endorsement of stereotypes of Black women.

The relation of Black-oriented reality television consumption and perceived realism to the endorsement of stereotypes of Black women.

The Black American Church: A Reactionary and Ideological Apparatus of Slavery

Black Assimiliationism in Neoliberal Globalization

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