Representations of Black History as Intentional Worlds of Oppression and Liberation

The present research applies the cultural psychology concept of intentional worlds (Shweder, 1990) to collective representations of Black History and their relationship with perceptions of racism in contemporary US society. Across 3 studies, I utilize quantitative and qualitative research approaches to explore the dynamic resonance between cultural context and psychological experience. In study 1 (N=47), I consider how representations implicit in mainstream American artifacts--specifically, Black History Month displays from predominately White American settings--reflect the preferences and understandings of White Americans (community-reflecting hypothesis). To test this hypothesis, White participants rated 12 Black History Month displays from high schools where White American students are in the majority (84-92%; Mainstream representations) and in the minority (2-28%; Minority representations). As anticipated, participants indicated that Mainstream displays were more preferable and recognizable than Minority displays. In studies 2 and 3, I consider whether apparently neutral mainstream representations lead people to understate the role of racism in US society (community-reproducing hypothesis). Study 2 (N=123) examines the consequences of exposure to the "preferred" Mainstream displays from study 1. Consistent with the hypothesis, the Mainstream displays were not as effective at promoting racism perception as the Minority displays. In study 3 (N=37), I randomly assign White American participants to one of three historical representation conditions: sanitized representations of Black achievements, critical representations of historical barriers, and a control condition. Consistent with community-reproducing hypotheses, sanitized Black History representations were not as effective at the task of promoting racism perception as the critical Black History representations. Together, these studies suggest that depending on their source, representations of Black History constitute "intentional worlds" that can promote liberation or oppression

PERCEPTION OF RACISM IN AMBIGUOUS EVENTS: A CULTURAL PSYCHOLOGY ANALYSIS

Previous research indicates that Black Americans are more likely than White Americans to think that racism still plays a role in current events. Mainstream accounts often explain these differences as the product of something about Black Americans that leads them to over-perceive racism. This paper applies a cultural psychology analysis to this phenomenon and suggests a more neutral account of the differences. This study examined whether engagement with history knowledge and various identity constructions (national and racial identity) were related to racism perceptions among White (n = 85) and Black (n = 65) undergraduates. As hypothesized, the present research replicated group differences in perception and found a positive relationship between historical knowledge and perceptions of racism in Hurricane Katrina-related events. The present research suggests that there are representations of American history that reconcile these racial differences in perception and allows all Americans, regardless of their identity, to find common ground

On the Intentionality of Cultural Products: Representations of Black History As Psychological Affordances

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

On the Intentionality of Cultural Products: Representations of Black History As Psychological Affordances

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

A Sociocultural Approach to Teaching about Racism

Drawing upon previous research which finds that a sociocultural approach to teaching about racism results in increased consciousness about racism and support for antiracist policies (Adams et al., 2008), we designed and implemented a tutorial consistent with this approach in our Cultural Psychology courses. The tutorial presented undergraduate students with media images involving stereotypical representations of people from various racially marginalized groups. Students indicated how much racism they perceived in each image and discussed different conceptions of racism, reasons for variation in racism perception, and potential consequences of exposure to these images. The instructor then presented findings from social and cultural psychological research addressing key issues in student discussions. This presentation reinforced a systemic conception of racism and encouraged students to consider the extent to which learning about racism from the target’s perspective can contribute to efforts towards social justice. Student responses were mostly consistent with the general idea that learning about racism matters, and more specifically with the proposal that a pedagogy emphasizing a sociocultural approach to racism can serve as a force for social justice

Blurring Group Boundaries: The Impact of Subgroup Threats on Global Citizenship

We examined the outcomes of an extinction threat (possible discontinuation of a group’s symbolic or actual existence) to one’s nation on global citizenship identification and related prosocial values. In Study 1, participants showed a drop in global citizenship identification when America was threatened (vs. absence of threat). In Study 2, participants reported lower global citizenship identification when America was threatened (vs. absence of threat) and the perception that one’s normative environment did not support a global citizen identity mediated the relationship between threat and identification. Furthermore, the threat was shown to indirectly predict lower endorsement for prosocial values and behaviors (e.g., intergroup empathy and helping). Together, the results highlight threats to subgroups as a potential barrier to viewing oneself as a global citizen

Museum spaces as psychological affordances: representations of immigration history and national identity

The present research draws upon a cultural psychological perspective to consider how psychological phenomena are grounded in socio-cultural contexts. Specifically, we examine the association between representations of history at Ellis Island Immigration Museum and identity-relevant concerns. Pilot study participants (N = 13) took a total of 114 photographs of exhibits that they considered as most important in the museum. Results indicate that a majority of the photographs reflected neutral themes (n = 81), followed by nation-glorifying images (n= 24), and then critical themes that highlight injustices and barriers faced by immigrants (n= 9). Study 1 examines whether there is a preference for glorifying images, and if that preference is related to cultural-assimilationist conceptions of national identity (i.e., defining American identity in dominant group standards). We exposed a new sample of participants (N = 119) to photographs reflecting all three themes. Results indicate that participants expressed greater liking for glorifying images, followed by neutral images, and critical images. National identity moderated within-subject variation in liking scores. Study 2 included 35 visitors who completed a survey before engaging with the museum or after their visit. Results indicate that participants who had completed their visit, compared to participants who had not entered the museum, reported (i) higher endorsement of cultural-assimilationist identity, and (ii) increased support for exclusive immigration policies. Study 3 exposed participants (N = 257) to glorifying, critical, or neutral images. Results indicate that participants who were exposed to glorifying images, especially those endorsing cultural-assimilationist identity, demonstrate decreased perception of current-day racial injustice, and increased ethnocentric enforcement bias. We discuss how engagement with privileged narratives may serve dominant group ends and reproduce systems of privilege

Behavior as mind-in-context: A cultural psychology analysis of "paranoid" suspicion

This is the published version of a book chapter. The complete book is available from Guilford Press

Ignoring History, Denying Racism: Mounting Evidence for the Marley Hypothesis and Epistemologies of Ignorance

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

Goal derailment and goal persistence in response to honor threats

In honor cultures, maintaining a positive moral reputation (e.g., being known as an honest person) is highly important, whereas in dignity cultures self-respect (e.g., competence and success) is strongly emphasized. Depending on their cultural background, people respond differently to threats to these two dimensions of honor. In two studies, we examined the effects of morality-focused and competence-focused threats on people’s goal pursuit in two honor cultures (Turkey, Southern U.S., & Latinx) and in a dignity culture (Northern U.S.). In Study 1, Turkish participants were more likely to reject a highly qualified person as a partner in a future task if that person threatened their morality (vs. no-threat), even though this meant letting go of the goal of winning an award. Participants from the U.S. honor and dignity groups, however, were equally likely to choose the people who gave them threatening and neutral feedback. In Study 2, Turkish and U.S. honor participants were more likely to persist in a subsequent goal after receiving a morality threat (vs. no-threat), whereas U.S. dignity participants were more likely to persist in a subsequent goal after receiving a competence threat (vs. no-threat). These results show that people’s responses to honor threats are influenced by the dominant values of their culture and by the tools that are available to them to potentially restore their reputation (e.g., punishing the offender vs. working hard on a different task). This research can have implications for multicultural contexts in which people can have conflicting goals, such as diverse work environments