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The aim of this article is to examine in depth the collective practices of the Roma population as a form of resistance to the demands of today's "modern" society, characterised by individualisation and the search for personal satisfaction. The purpose is to find in them alternative ways of understanding the functioning of society, especially at a time when the "common" is once again at the forefront of discussion. This is a review of the literature published in the ERIC, Web of Science, SCOPUS and Scielo databases. The results confirm that, as a result of the major socio-political changes of recent decades, Roma subjectivity is caught between two competing ways of seeing the world: that of their own culture and that of the majority society, which is governed by norms that are to some extent alien to them. [ABSTRACT FROM AUTHOR]

Chemist Ethaline Cortelyou, a significant figure in the emerging profession of technical communication in the 1950s, became a national mentor to women in the sciences, first leading them into the practice of technical editing and then away from it. This article presents a case study of her awakening to the true nature and cost of the patriarchal workplace and her own complicity in actively supporting sexist assumptions and the status quo. During the Sputnik crisis, Cortelyou recognized and overcame her internalized sexism, revised her advice to young women in the sciences, and became a public advocate of workplace reform. [ABSTRACT FROM AUTHOR]

AbstractThis study focuses on a pragmatic analysis and interpretation of the language that portrays oppression and injustice against women in Flora Nwapa’s One Is Enough and Ifeoma Okoye’s Behind The Clouds. In order to attain the set objectives for this study, Acheoah’s model of pragma-crafting theory was adopted. The study focused on manifestations of the linguistic, extra-linguistic, and psychological acts and pragma-crafting features in the chosen data. It was found that all three acts (linguistic, extra-linguistic, and psychological acts), together with the pragma-crafting features were used in all the selected data and some elements of speech acts, supra-segmental features, semiotic particulars like silencing, and so on were hugely utilized in the interactants’ expressions. Also, the pragma-crafting elements manifested in context presupposition, shared macro knowledge, contextual knowledge, behavioral implicature, and operational language. The study concludes that the speakers’ choice of words was in order to perform oppressive acts against women in our society. [ABSTRACT FROM AUTHOR]

Adolescents are sexually assaulted at remarkably high rates. Adolescents are also unique given the specific dynamics of adolescent sexual assault, their current stage in human development, their limited legal standing and rights, and their experiences navigating postassault services and resources. While literature exists within each of these domains, it is somewhat disconnected and overlooks how adolescents are often relegated to the margins in research and practice. The purpose of this integrative review is to (1) provide a more complete understanding of adolescent sexual assault and survivors' nuanced needs; (2) frame adolescent survivors as a too‐often‐overlooked oppressed group that researchers and responders must consider and center in their work, lest contribute to their further marginalization; and (3) inspire and orient social justice‐minded scholar activists to various action steps to take to center and prioritize adolescents in research and practice. Through our intersectional feminist approach, we offer specific action steps for social justice‐minded scholar activists to recenter adolescents in their research and practice. Highlights: Adolescents are sexually assaulted at remarkably high rates.Yet, research and practice often relegate adolescents to the margins.We must center adolescents in sexual violence research and practice.This review provides a more complete understanding of adolescent sexual assault.We offer action steps for scholar activists to (re)center adolescents in their work. [ABSTRACT FROM AUTHOR]

In this essay David Shuang Song uses Bourdieusian theory and its contemporary reapplications to address theoretical problems in Tara Yosso's concept of community cultural wealth and to propose a rethinking of the influential model. He argues for redirecting attention to how agents both make exchangeable and exchange the legitimized practices and objects in a marginalized ethnic/racial community with those of the formal education system. Song illustrates this reconceptualization through a sketch of his ethnographic research on a community school in one large city's Chinatown. His approach emphasizes key Bourdieusian concepts that are sometimes missing in education research and sociology of education, resituates Bourdieusian theory as capable of offering insights into racialization and racial oppression in the United States, and offers insights for the study of community-based education projects among people of color. [ABSTRACT FROM AUTHOR]

An ongoing debate between 'procedural' and 'substantive' theorists of personal autonomy addresses the following question: should agents have the final say on their own autonomy or should the objective circumstances in which agents live take prevalence when assessing their autonomy? Proceduralists favour the first strategy and substantive theorists restrict more explicitly the conditions under which autonomy is possible. I focus on forms of heteronomy which derive from oppressive circumstances and accept that substantive theorists are correct in contending that (i) forms of oppression common in contemporary liberal societies (e.g. gender or racial oppression) tend to increase heteronomy; and (ii) the heteronomy which derives from social oppression tends to fly below the radar of procedural accounts. Still, I argue that a revised procedural strategy could limit these forms of heteronomy as long as it avoids the injunctions to 'authenticity' common in procedural models. I proceed by reconstructing John Christman's model which, I argue, constitutes the most promising procedural account to assess autonomy under oppression. Christman's theory, however, needs to be reinforced to ensure self-problematisation in light of a social perspective. I show that the latter is necessary to experience the forms of alienation which are markers of heteronomy according to Christman. [ABSTRACT FROM AUTHOR]

The increased visibility, legal protections, and the affirmative paradigm of care have changed the living conditions of transgender people in liberal areas in the United States. Grounding our investigation in an intersectional framework (Ben Hagai et al., 2020), we ask how transgender people of different generations describe their gender identity, experience of oppression, and engage with community support. An in-depth analysis of 28 interviews with racially diverse, predominantly low-income, transgender participants living in the San Francisco Bay Area indicates a shifting understanding of trans identity across generations. Transgender participants who are part of the Baby Boomer generation described their gender as a journey that begins with gender dissonance and ends with an expression of one's true gendered self. The participants of the Millennial generation used a narrative in which their gender was a space to be explored without a particular desired endpoint. Participants of both generations reported transphobic abuse, but those of the older generation experienced more violence and felt less agency combating family abuse; older participants tended to engage with the LGBTQ + community more than younger participants who relied on peer support. These findings can assist therapists, doctors, and educators in better serving trans people by providing inclusive care that affirms different ways of being trans across generational cohorts. [ABSTRACT FROM AUTHOR]

The Gothic genre has historically been adopted by women writers to express their subversive gender views. In The Tenancy, Figes depicts the systematic oppression of the patriarchal society against women during the latter half of the twentieth century. She also revises the traditional Gothic topos of "oppression" in terms of three aspects: victim, intersectionality, and the source of oppression. Female victims no longer hold traditional gender values; they are new women who are oppressed for their nonconformity. This novel also shows that, with the development of technology and urbanization, patriarchal oppression has become more anonymous and more systematic, during which process gender and class parameters intersect with each other. Figes's revision upon the "oppression" topos reveals a more revolutionary insight than most Gothic novels in the eighteenth and nineteenth centuries. As a result, The Tenancy marks a significant transition from the female Gothic to the feminist Gothic. [ABSTRACT FROM AUTHOR]

This text provides an overview of John Rawls's concept of political liberalism and its implications for pluralist societies. Rawls argues that in societies with diverse and reasonable comprehensive views, a political conception of justice is necessary to address conflicts over fundamental issues. He emphasizes the importance of social cooperation, well-ordered societies, and the acceptance of diverse conceptions of the common good. The text also discusses the distinction between comprehensive and political conceptions of justice, the need for a political conception in pluralist societies, and the challenges of maintaining a distinction between essentials and ordinary policy. It concludes by suggesting that political liberalism represents a realistic utopia. [Extracted from the article]

This article focuses on unjust credibility deficits in cases of testimony about emotional reactions towards acts of oppression. It argues that the injustice in these cases is not rooted in the hearer's identity prejudices against the speaker, but the hearer's problematic way of dealing with his simulation of being in the speaker's situation. The simulation is in itself not morally problematic. However, I focus on a case where the hearer either recklessly or negligently fails to consider knowledge about the differences in people's emotional reactions and comes to believe that his simulated reaction is the only possible reaction, thus believing that the speaker does not report her emotions truthfully.In this case, the 'epistemic poison' results from the recklessness or negligence not necessarily from identity prejudice against the speaker. This credibility deficit is unjust, yet its persistent and systematic nature stems from the fact that a hearer who is not from the same marginalized or oppressed group as the speaker will simulate different emotional reactions to those reported by the speaker. Hence, the unjust credibility deficit can be connected to other forms of social injustices suffered by the speaker. [ABSTRACT FROM AUTHOR]

Steve Biko is one of the most important liberation activists of his time. Yet, his theoretical contribution is not well understood or appreciated. This article reconstructs Biko's political ideas and introduces a new integrated reading and interpretation of his writings, speeches, and recorded interviews. It argues that Biko's Black consciousness ideal should not only be read as engaging an activist movement or programme but, also, as encompassing an original theoretical framework grounded in a communalist ethos of Biko's own conceptual development. It argues that Biko's Black consciousness ideal sought to relate racialised oppression to a historically centred communalist solution framed by two interlocking structural elements—rightful power and free community. The article argues that only by a theoretical and normative consideration of these elements, on Biko's own conceptual terms, do we get a coherent understanding of Biko's distinctive view of free postcolonial society. [ABSTRACT FROM AUTHOR]

Whiteness is a pernicious and pervasive problem deeply rooted in the fabric of public institutions and organizations. This article critically examines the intricate interplay between whiteness, black oppression, consciousness, power dynamics, and liberation within academe. The authors interrogate the historical and socio-political foundations of whiteness and its pervasive influence on systemic marginalization and oppression. We draw from Black studies, whiteness studies, and critical race theory to both theorize constructions of whiteness and analyze its impact on Black oppression in the academy. We advocate for shifts in institutional practice preceded by shifts in consciousness that would then influence behavior. We propose two alternative models to analyze whiteness: Framework 1: explores the nature of whiteness and white normativity as embedded in a paradigm that centers power in privilege, fear, and fragility; Framework 2 puts forth a liberatory vision, one that requires a shift from privilege to environmentally sustainable living, from fragility to internal resilience, and from fear to the decolonization of the mind. These frameworks call out and seek to disrupt oppressive structures, intending to decolonize and emancipate our minds and envision ways to dismantle and disentangle ourselves from blindly obeying norms perpetrated by whiteness. [ABSTRACT FROM AUTHOR]

Mental healthcare research increasingly focuses the needs of trans people and, in doing so, acknowledges knowledge and epistemic resources developed in trans communities. In this article, we aim to raise awareness of an ethical issue described by Emmalon Davis that may arise in the context of engaging with community knowledge and epistemic resources: the risk of epistemic appropriation. It is composed of two harms (1) a detachment of epistemic resources developed in the originating community and (2) a misdirection of these epistemic resources for epistemic goals of a dominant community. In this article, we map and discuss the ethical concerns in using knowledge originating in trans communities in terms of epistemic appropriation in the context of mental healthcare research. We first argue that misgendering, failing to reference non-academic sources and a lack of attribution in community authorship are forms of epistemic detachment. Second, we problematize cases of epistemic misdirection of trans epistemic resources, focusing on the examples of detransition and transition regret. We discuss harms related to epistemic appropriation in relationship to risks to safety. The article aims to raise awareness about the risk of epistemic appropriation both in researchers engaging with trans knowledge as well as in mental healthcare workers who seek information on trans. [ABSTRACT FROM AUTHOR]

The purpose of this study was to develop and explore the factor structure of university faculty-focused bystander attitude and behavior measures regarding gender-based violence and to expand on the inclusion of oppressive behaviors in these measures. An online survey was administered to a convenience sample of 167 faculty from a university in the US. Two scales, Faculty Bystander Attitude Scale (FBAS) and Faculty Bystander Behavior Scale (FBBS), were developed to assess faculty bystander attitudes and behaviors. After exploratory factor analysis, the 27-item FBBS successfully loaded on three factors and, after eliminating two items, the 25-item FBAS successfully loaded on three factors. A confirmatory factor analysis will be a useful next step in confirming the factor structure of the modified measures. Faculty specific bystander attitude and behavior scales are necessary to assess the efficacy of violence prevention programming for faculty. These scales can also be incorporated into campus climate surveys to determine faculty's willingness to intervene when they witness behaviors along the continuum of violence. [ABSTRACT FROM AUTHOR]

This essay explores the existence of alternative worlds and radical rhetorics within the seemingly apocalyptic landscapes of borders, patriarchy, and environmental decay. Despite the prevailing chaos, there exists evidence of the palpable vitality at the end of the world. Framed through the lens of "radical subjects," individuals immersed in embodied struggle against oppressive regimes, I put forth three key claims: (1) the generative power of rupture, stressing emancipatory possibilities in disruptions to the status quo; (2) the intellectual power of those in corporeal resistance, highlighting the transformative potential of embodied agency and resistive organizing; and (3) the genealogical power of struggle, emphasizing the significance of ancestral collaboration across temporalities. Ultimately, I argue for the importance of attention, acceptance, and affirmation of those alive at the end of the world. By examining the interplay of rupture, corporeal resistance, and intergenerational struggle, the essay offers a reimagining of how we might foster radical care and solidarities with those in pursuit of hope, justice, and liberation. [ABSTRACT FROM AUTHOR]

Many institutions of higher education have designed curricula for health professions learners based on the Interprofessional Education Collaborative (IPEC) core competencies for interprofessional collaborative practice. As part of a periodic cycle of revision, in 2023, IPEC released revised competencies that, for the first time, explicitly embedded concepts of anti-oppressive practice. Curriculum designers seeking to revise their interprofessional learning activities to map onto the new competencies can benefit from the experience of a health professions graduate school in Boston, MA. Since 2021, faculty members and experts in justice, equity, diversity, and inclusion have revamped a required interprofessional education curriculum to include anti-oppression competencies. They targeted narrative elements of the courses like a common reading, case studies, and simulation scenarios for revision. By using narrative to introduce anti-oppression competencies like recognizing bias, analyzing systems of power, and intervening to mitigate microaggressions, course designers encouraged learners to cultivate reflection about their relationship to the care team, the patient, and the community. [ABSTRACT FROM AUTHOR]

Bioethics increasingly recognizes the impact of discriminatory practices based on social categories such as race, gender, sexual orientation or ability on clinical practice. Accordingly, major bioethics associations have stressed that identifying and countering structural discrimination in clinical ethics consultations is a professional obligation of clinical ethics consultants. Yet, it is still unclear how clinical ethics consultants can fulfill this obligation. More specifically, clinical ethics needs both theoretical tools to analyze and practical strategies to address structural discrimination within clinical ethics consultations. Intersectionality, a concept developed in Black feminist scholarship, is increasingly considered in bioethical theory. It stresses how social structures and practices determine social positions of privilege and disadvantage in multiple, mutually co-constitutive systems of oppression. This article aims to investigate how intersectionality can contribute to addressing structural discrimination in clinical ethics consultations with a particular focus on mental healthcare. To this end, we critically review existing approaches for clinical ethics consultants to address structural racism in clinical ethics consultations and extend them by intersectional considerations. We argue that intersectionality is a suitable tool to address structural discrimination within clinical ethics consultations and show that it can be practically implemented in two complementary ways: 1) as an analytic approach and 2) as a critical practice. [ABSTRACT FROM AUTHOR]

Purpose Sexual or gender minority (SGM) individuals are known to experience stigma and discrimination in pharmacy settings. It is also known that SGM individuals may delay or avoid care in pharmacies due to the stress associated with these experiences. Aside from avoidance, however, little is known about how SGM individuals cope with stigma and discrimination and how their coping strategies may influence their healthcare behaviors. Therefore, this study aimed to characterize how SGM individuals cope with stigma and discrimination associated with their SGM identity in pharmacy settings. Methods This was a qualitative study conducted using semistructured interviews. A total of 31 SGM individuals were recruited across 2 Canadian provinces. Interviews followed a topic guide designed according to the minority stress model to elicit participants' lived experiences in community pharmacies. Thematic analysis was used to identify and interpret themes. Results Five themes were identified that described coping strategies used by SGM individuals when encountering minority stress processes in pharmacy settings: avoidance (avoiding or withdrawing from care), seeking support (from people or settings), perseverance (when faced with no other option), concealment (of SGM identity), and lowering expectations (of pharmacist knowledge and competence). Conclusion Our findings support the notion that individuals cope in different ways and across a wide spectrum of behaviors. Those who avoid care, conceal their SGM identity, or are forced to persevere through interactions may be at increased risk for both physical and mental health disparities. Those who seek support or lower expectations may also be at risk for reduced access to quality care. [ABSTRACT FROM AUTHOR]

In the early nineteenth century, the utilitarian feminist Anna Doyle Wheeler generated still relevant analysis of the political economy of gender. The feminist literature credits Wheeler and her coauthor William Thompson as the first to appreciate that reproductive labor, however exploited, plays a central role in capitalism. Wheeler convincingly argues why piecemeal reform within capitalism cannot generate equality. The answer: a cooperative economy. This article formalizes two central propositions attributed to Anna Doyle Wheeler: (i) high levels of social welfare require gender equality; and (ii) gender equality requires a cooperative economic system. Conditional on interdependence and perceptions of happiness, there is a fundamental coherence underlying the first proposition. This study explicates the reasoning for the second proposition using Wheeler’s insights into social psychology and her understanding of cooperative institutions. Identifying and constructing decentralized, self-governing, and commonly owned institutions that embody Wheeler’s broad principles remains a challenge.HIGHLIGHTS Feminist philosopher Anna Doyle Wheeler argued gender equality requires cooperation.Meaningful gender equality demands a social psychology of enlarged self-interest.Cooperative institutions of common property must be decentralized and self-governed. Feminist philosopher Anna Doyle Wheeler argued gender equality requires cooperation.Meaningful gender equality demands a social psychology of enlarged self-interest.Cooperative institutions of common property must be decentralized and self-governed. [ABSTRACT FROM AUTHOR]

It is often argued that oppression reduces freedom. I argue against the view that oppression is wrong because it reduces freedom. Conceiving oppression as wrong because it reduces freedom is at odds with recognizing structural cases of oppression, because (a) many cases of oppression, including many structural ones, do not reduce agents' freedom, and (b) the type of freedom reduction involved in many structural instances of oppression is not morally objectionable. If the mechanisms of oppression are sometimes indistinguishable from benign, or even ineluctable, processes of social shaping, arguments that oppression is objectionably freedom-reducing risk implausibly suggesting that socialization itself is objectionably freedom-reducing. I show how three strategies for explaining how oppression reduces freedom either fall into the trap of overgenerality, or end up appealing to values other than freedom to avoid it. I conclude by suggesting that oppression might be better thought of as an affront to equality. [ABSTRACT FROM AUTHOR]

This panel discussion explores why marketing and consumer behavior has struggled to move beyond the binary, the importance of disrupting the conventional binaries to recognize gender/sex/ual diversity, and the challenges in so doing. It raises to the fore concerns about institutional pressures, sanitization of work, academic positionalities, everyday encounters of discrimination against gender/sex/ual diversity, and the emancipatory but oppressive dynamics of categories. Yet the panelists also reflect on ways to challenge binaristic thinking. Just being in the academy and doing (small but) meaningful acts of institutional activism can produce ripple effects and open pathways for a better articulation of lived experiences and realities. [ABSTRACT FROM AUTHOR]

This study examines the use of poetic artistry as a contribution to social reformation in Juka Jabang's The Phoenix to highlight the cultural and social tendencies that contribute to the oppression of women in the Gambian context. It draws attention to the oppression of Gambian women not just as a general societal predisposition, but as a phenomenon deeply rooted in the most fundamental unit of the family. Using Sarah Mills' model of feminist stylistics, the article aims to explore the use of point of view, agency, metaphor, and transitivity to expose the socio-cultural beliefs and practices that perpetuate the oppression of women in Gambian society. The study adopts a qualitative, linguisticcum-literary analysis based on four poems purposively selected from the collection on the basis of their thematic preoccupation with the plight of women in a male-dominated society. The analysis also pays attention to the literary devices appropriated by the poet in a bid to poeticize the experience of Gambian women at the hands of an unrelenting male hegemony. The analysis reveals that cultural beliefs in the so-called superiority of the male child, the ostensible impurity of uncircumcised women, the submissiveness of women particularly in marriage, and the professed right to multiple wives as major factors that legitimize the oppression of women in Gambian society. [ABSTRACT FROM AUTHOR]

Testimony of oppression is testimony that something constitutes or contributes to a form of oppression, such as, for example, "The stranger's comment was sexist." Testimony of oppression that is given by members of the relevant oppressed group has the potential to play an important role in fostering a shared understanding of oppression. Yet, it is frequently dismissed out of hand. Against the background of a recent debate on moral testimony, this paper discusses the following question: How should privileged hearers approach testimony of oppression if they aim to do so in an ethically and epistemically sound way? Should they defer or try to understand? Both strategies constitute ways of learning from testimony of oppression. However, they differ in important respects and exclude each other. Because testimony of oppression is often based on personal experience, empathizing with the speaker can play an important role in trying to understand testimony of oppression. While the fact that empathy can change your mind and the advantages of understanding over knowledge support trying to understand as the right approach to testimony of oppression, considerations of the "limits of empathy" and the value of deference support deferring. I argue that, on balance, these contrasting arguments allow for a limited defense of the role of empathy in learning from testimony of oppression. We should try to understand testimony of oppression by empathizing with the speaker, but not treat our ability to understand as a condition on accepting a speaker's claim. [ABSTRACT FROM AUTHOR]

This paper presents a new approach to theorizing and empirically investigating a phenomenon variously described by sociologists as internalized oppression or symbolic violence. Located at the intersection of internal worlds and external reality, the intrapsychic and the interpersonal and social, this object of inquiry—here termed self-negation—is crucial to many forms of societal domination. The paper explores its inner workings, analytically disaggregating it into an array of psychosocial processes drawn from the psychoanalytic theory of the defenses. Much of the work's originality consists in showing how these processes operate across multiple systems of domination and drive many and varied outward manifestations of the phenomenon. [ABSTRACT FROM AUTHOR]

Militarized policing strategies aiming to identify and nullify risks to national security in Western nations have become central to the biopolitical regulation of racialized populations. While the disproportionate impact of pre-emptive counter-terrorism policing on 'Muslim' populations has been highlighted, the post-racial techno-politics of predictive policing as a mode of securitization remain overlooked. This article argues that the 'war on terror' is governed by a state of crisis that conditions a pre-emptive biopolitics of containment against (unknown) future threats. We examine how predictive policing is progressively dependent on the computational production of risk to avert impending terror. As such, extant forms of counter-terrorism algorithmic profiling are shown to mobilize post-racial calculative logics that renew racial oppression while appearing race-neutral. These predictive systems and pre-emptive actions, while seeking to securitize the future by identifying and nullifying suspects, evasively remake race as risky, thus rendering security indistinguishable from insecurity. Hence, we assert that state securitization is haunted by a profound sense of racialized dread over terrorism, for it can only resort to containing, rather than resolving, the perceived threat of race. [ABSTRACT FROM AUTHOR]

The Council on Social Work Education (CSWE) has mandated teaching both multicultural diversity and oppression content since the first decade of the 21st century. Yet, little research examines social work faculty's attitudes toward the content they teach. A national online survey of faculty teaching in accredited MSW programs across the United States was conducted to investigate faculty's attitudes toward content related to diversity, oppression, and social and economic justice. This paper examines (a) faculty's attitudes toward diversity and oppression content, (b) faculty's perceived importance of content on social groups (e.g. different social classes) compared to content on oppression (e.g. classism), and (c) the factors that predict faculty's attitudes. Findings revealed that faculty are generally supportive of most diversity and oppression content, with some notable exceptions. However, results indicated that faculty perceive content on diversity as more important than its corresponding oppression content. Lastly, faculty who indicated that their school had more resources on diversity and oppression reported higher perceived importance of including this content in their courses. The current study reveals there can be a discrepancy between how faculty think about this content and the CSWE curriculum policy. Findings have implications for education, workshops and training for social work faculty. [ABSTRACT FROM AUTHOR]

Background. LGBTQ+ activism may provide sexual and gender minorities (SGMs) with psychological benefits, buffering minority stressors. Method. In the current study, SGM adults (N=527) completed a mixed-methods survey, assessing participation in LGBTQ+ activism and associated outcomes. Results. Most participants reported prior activism, including organizational involvement, attending Pride events, and educating others. Most participants indicated positive effects of activism and significantly higher well-being. Barriers to participation included outness, disability, and a lack of community acceptance; lack of participation was related to feelings of guilt and lack of community connection. Conclusions. Activism may be one avenue for SGMs to build resilience while resisting oppression. [ABSTRACT FROM AUTHOR]

A growing body of evidence points to persistent health inequities within racialized minority communities, and the effects of racial discrimination on health outcomes and health care experiences. While much work has considered how anti-Black racism operates at the interpersonal and institutional levels, limited attention has focused on internalized racism and its consequences for health care. This study explores patients' attitudes towards anti-Black racism in a Canadian health care system, with a particular focus on internalized racism in primary health care. This qualitative study employed purposive maximal variation and snowball sampling to recruit and interview self-identified Black persons aged 18 years and older who: (1) lived in Montréal during the COVID-19 pandemic, (2) could speak English or French, and (3) were registered with the Québec health insurance program. Adopting a phenomenological approach, in-depth interviews took place from October 2021 to July 2022. Following transcription, data were analyzed thematically. Thirty-two participants were interviewed spanning an age range from 22 years to 79 years (mean: 42 years). Fifty-nine percent of the sample identified as women, 38% identified as men, and 3% identified as non-binary. Diversity was also reflected in terms of immigration experience, financial situation, and educational attainment. We identified three major themes that describe mechanisms through which internalized racism may manifest in health care to impact experiences: (1) the internalization of anti-Black racism by Black providers and patients, (2) the expression of anti-Black prejudice and discrimination by non-Black racialized minority providers, and (3) an insensitivity towards racial discrimination. Our study suggests that multiple levels of racism, including internalized racism, must be addressed in efforts to promote health and health care equity among racialized minority groups, and particularly within Black communities. [ABSTRACT FROM AUTHOR]

Amhara nationalism emerged in the Ethiopian political discourse in the 1990s, and has appeared at varying paces across time. This article examines whether the trajectories in Amhara identity conceptions go from rejection to embracing Amhara ethnicity. A qualitative data analysis is used gleaned from various sources including archives, opinions expressed in social media platforms, and key informant interviews undertaken largely in 2020. The article revealed how Amhara ethnicity has been built under various political contexts in Ethiopia. In the last, nearly three decades' actors and political parties shift their subscription from Ethiopian identity to Amhara and the other way around. This shows the situationality, and variability of ethnicity, and more importantly, the weight of context in the construction of identity discourses and practices. The practice of "Amhara democratic nationalism", with its Bolshevik ingredients, aimed to "discipline" Amhara, accompanied by the attitude of many ethnonationalist elites which consider all Amhara as an oppressor gave way to reactive ethnicity, and Amhara political identity is already established with essential implications for the current political discontent and future of Ethiopia. [ABSTRACT FROM AUTHOR]

This article explores the Bystander role in greater depth and redefines its position from one of being an onlooker to one having an integral element in the drama triangle, which makes the triangle a three-dimensional drama pyramid. This new visualization highlights the role of the Cultural Parent lodged within one's psyche, which impacts all the drama roles. Recognizing invisible oppression allows us to see the game roles that we may be taking on without awareness. Including the Cultural Parent in the drama pyramid invites contextual awareness and challenges theory that primarily focuses on intrapsychic processes, thereby inviting contextual awareness. The authors propose functional fluency as a useful model that can enables us to step out of game roles. Case examples from a training session are presented where trainees recognized invisible oppression in everyday situations and found options to intervene using the functional fluency model. [ABSTRACT FROM AUTHOR]

Guided by the perspectives of 50 gay Latino men in college, this qualitative study examines notions of femmephobia within queer communities, the various ways it is manifested, and the effects it has on gay Latinos. Because femmephobia is not an outgrowth nor confined to queer communities, connections to systems of oppression are made. Data stem from interviews and participation in a private social media page with gay Latino men. Through a narrative approach, students’ stories reveal that there is notable femmephobia at varying levels. Themes include: the downplaying of femininity, privileges and desirability of masculine men, the role of machismo and misogyny, and disinterest in femme men as a matter of “preference.” Implications for practice are offered, which are especially relevant to higher education practitioners as they look to support students in a time when queer communities are under attack at local and national levels. [ABSTRACT FROM AUTHOR]

The paper argues that some tools from the epistemic injustice literature can be fruitfully applied to the debate on epistemic decolonisation. The first step for such a project is to defuse recent misgivings about the liberatory potential of epistemic injustice scholarship. I group these misgivings under the slogan ‘Epistemic injustice is white-people stuff’, or ‘the WPS challenge’, for short, and use them to set desiderata for good theorising with epistemic injustice tools. I then look at three such tools – epistemic oppression, white ignorance, and contributory injustice – and argue that they advance theorising epistemic decolonisation while meeting the three desiderata. If the argument works, its implications for the topic of this special issue are that we don’t need to decolonise epistemic injustice; we can instead use the tools of the epistemic injustice literature to advance the decolonisation project. [ABSTRACT FROM AUTHOR]

Contemporary manifestations of race are dynamic and elusive in the forms and shapes they take. "Colourblind" racism is effective at drawing on seemingly objective and race‐neutral discourses to obfuscate racialized forms of structural exclusion. Framed by Critical Race Theory and Critical Narrative Analysis this paper presents an example from the Australian context that examines the relationships between a grassroots initiative developed by creatives from the African diaspora and two not‐for‐profit human services organizations, to illustrate how ideologies of race are enacted and obscured by managerialist ideologies and discourses of risk. Specifically, it shows how harmful dominant cultural narratives of deficit and danger transforms racialized Africans in Australia into "risky subjects." In a managerialist organization, risk must be controlled, and thus risk becomes the rationality for the control of racialized and risky subjects. Resistance to control by those subjects produces forms of organizational defensiveness that are mobilized through managerialist discourses and practices that work to structurally exclude. These findings illustrate the ways ideologies of race work alongside and through other ideological discourses and practices which render racialized dynamics of oppression race‐neutral. Highlights: Contemporary and color‐blind manifestations of racism are evasive.Ideologies of race are obscured by discourses of risk.Risk discourses contribute to racialized forms of control and structural exclusion. [ABSTRACT FROM AUTHOR]

The Red Pill (TRP) is an online antifeminist seduction community, which encourages its members to employ their beliefs and manipulation strategies in offline relationships. Though previous studies have evaluated online TRP communities and their discourse, this study represents the first investigation of the impacts of TRP practices on intimate partners engaged in physical, offline relationships with TRP men. Six in-depth, semi-structured interviews were conducted with women who had formerly been romantic partners with TRP men. Analysis revealed four primary themes: (1) technology use, (2) maltreatment, (3) social beliefs, and (4) long-term effects, each with multiple subcategories. TRP was used by male partners both as a basis for controlling many elements of participants' lives, as well as a basis for their own beliefs about gender, sexuality, and politics. Despite differences in ages, lengths of relationships, and geographic locations of participants, commonalities were found in their experiences of various forms of maltreatment. As a result, participants expressed high levels of ongoing mistrust toward dating and other men. Findings suggest that TRP exists as a form of intimate partner violence spreading via the internet while masking as a seduction or self-help system, and that its risks are not limited to online spaces. Results may inform future research in order to generate greater awareness and potential prevention strategies for TRP-affected populations. [ABSTRACT FROM AUTHOR]

Using a feminist hermeneutic, this essay analyzes three examples of kyriarchal relationships in the New Testament found in stories of women who were enslavers who enslaved women. The first example is from Galatians where Paul rereads the story of Sarah and Hagar and uses the enslaver/enslaved relationship as an allegory. The second example is found in Acts 12, which is the clearest case of a woman enslaver who enslaved a woman: Mary and Rhoda. Finally, I analyze the character of Lydia found in Acts 16 and argue that she is also an enslaver who enslaved women. Each of these biblical characters was entangled in the kyriarchal pyramid of antiquity through their own oppression due to gender, yet they participated in kyriarchy due to status and class. Adding evidence from material culture, I analyze an example of a woman who enslaved another woman as depicted on an ancient funerary monument. This essay also considers the ethical ramifications of biblical texts that endorse slavery and have been used to support white supremacy and systemic oppression. [ABSTRACT FROM AUTHOR]

Undocumented college students face systemic oppression, which they challenge through advocacy. Often, research focuses on one type of advocacy, but Advocacy Communication Theory (ACT) conceptualizes advocacy as multidimensional – minoritized people can engage in communicative strategies at the interpersonal, mediated, community, organizational, and policy levels to challenge oppression. Here, we used three waves of longitudinal survey data from 366 undocumented students, primarily of Latine origin, and conducted latent profile analyses. We found four advocacy communication profiles: Infrequent, Interpersonal, Organizational, and Frequent Advocators. The more students observed their family engage in undocumented advocacy, and the more students saw negative media depictions of undocumented immigrants, the more likely students were to be frequent advocators than infrequent advocators. Our findings support ACT's propositions. [ABSTRACT FROM AUTHOR]

This study explored the lived experiences of 21 graduate students in counselor education programs in talking about race, racism, oppression, and privilege in the classroom. We identified four themes from the data that will be shared in the study findings with implications for counselor education, counselor training, and research. [ABSTRACT FROM AUTHOR]

Social Credit was a constant presence in Canadian politics at the federal level from the mid-1930s until the late 1970s. Yet, the federal Social Credit Party has often been dismissed as the "lunatic fringe." This article will contextualize the federal Social Credit Party as part of the political right in the early Cold War. By analyzing the statements of several Social Credit MPs, as well as text from the Canadian Social Crediter, this article seeks to better understand the nature of conspiratorial thinking within Social Credit and how it was interwoven into broader, more "mainstream," postwar concerns, such as international Communism, the perceived decline of Britishness and Christianity, and the growing welfare state. The federal Social Credit Party pushed against the permeable barriers between "fringe" and "mainstream" by pairing conspiratorial thought with widespread concerns and operating within the center of political respectability in Canada. [ABSTRACT FROM AUTHOR]

Conscientious refusal involves decisions by healthcare workers, on grounds of their conscience, to refuse to provide legal, professionally permissible and safe health interventions to patients. Conscientious provision involves decisions by healthcare workers, also on grounds of conscience, to provide safe and beneficial healthcare to patients that is prohibited by law or policy. Some bioethicists believe that the moral issues governing both are identical, and that if one permits conscientious refusals, one should also permit conscientious provisions. This article argues that this assumption of symmetry is incorrect. To demonstrate this, it does the following: first, it establishes why it matters that we understand the difference between them; second, it describes three recent cases of conscientious provision in Canadian healthcare to help characterize its nature and scope; third, it situates these cases in a socio-economically nuanced analysis of the role of the conscientious provider under conditions or privilege and oppression; finally, it applies insights from the cases and the intersectional analysis to common criticisms of conscientious refusal to reinforce the fundamental asymmetries between conscientious refusal and conscientious provision. [ABSTRACT FROM AUTHOR]

The college transition can challenge students' sense‐making of diversity, race, and oppression. Yet prevailing neoliberal discourses touting the market value of diversity can thwart this potential by promoting color‐evasive messaging that avoids reckoning with racism. Guided by Critical Race Theory, we explored incoming students' sense‐making of diversity (n = 421) after being exposed to either color‐evasive transition stories or more critical stories that discussed intersecting experiences with oppression. Using discourse analysis, we observed that Black, Latinx, and Native students and their Asian and white counterparts reproduced common neoliberal logics emphasizing the educational benefits of diversity. However, critical stories reminded Black, Latinx, and Native students of the limits of diversity to change structures. For Asian and white students, critical stories elicited more aversive reactions and more endorsements of how diversity broadens equal access. Understanding students' diversity discourses can inform how universities engage conversations about difference to counteract neoliberal talk that undermines racial justice. [ABSTRACT FROM AUTHOR]

This article examines 'parental harm' – a harm that occurs when a parent loses or faces the threat of losing a child. We contend that the manipulation and severing of relationships between parents and children has played a central role in war and oppression across historical contexts. Parental harm has long-term and pervasive effects and results in complex legacies for carers and their communities. Despite its grave impact, there is little research within International Relations into parental harm and understanding of its effects. We conceptualise parental harm through two frames – the 'harm of separation' and 'harm to the ability to parent' – and theorise gendered dimensions of how it is perpetuated and experienced. As such, we advance feminist understandings of family as a gendered institution that shapes the conduct of war and institutionalises racialised oppression. Our conception of parental harm offers novel insights into the relationship between intimate relations, the family, and state power and practices. We illustrate our conceptual arguments through two examples: the control and manipulation of family in antebellum slavery in the United States and the targeting of Tamil children in disappearances in Sri Lanka. These examples demonstrate the pervasiveness of parental harm across contexts and forms of violence. [ABSTRACT FROM AUTHOR]

This article offers a brief response to questions posed in Queerness as/and Political Attunement (Burns, 2021). Here we challenge the notion that discussions of queer oppression during, and beyond, the COVID-19 pandemic inherently denote the queer community as "hapless victims." Further, questions of who queer leisure scholars are writing for and about are considered. Specific attention is given to the role of "mainstream" queer spaces in processes of assimilation and transgression through discussions on the continued role these spaces play in queer lives and queer futures and the need for continued examination of queer spaces in leisure scholarship. [ABSTRACT FROM AUTHOR]

This article examines the relationship between epistemic freedom, and epistemic injustice and epistemic oppression. I situate epistemic freedom within the larger project of epistemic decolonisation and argue that epistemic freedom is central to both its positive and negative programme. Through exploring the intersections of the notion of epistemic freedom and the scholarship on epistemic injustice and oppression, I argue that one can think of epistemic injustices and oppression as infringements on epistemic freedom. I identify shared themes between the theorisation of epistemic freedom and the literature on epistemic injustice and epistemic oppression, including silencing, active ignorance, and epistemic exploitation. I briefly explore each of these themes, identifying both intersections and divergences. Lastly, I draw on the literature on epistemic injustice and oppression to sharpen Ndlovu-Gatsheni’s (2018. Epistemic Freedom in Africa: Deprovincialization and Decolonization. London: Routledge) general conception of epistemic freedom and develop a tripartite structure for what substantial epistemic freedom entails. I argue that being epistemically free entails being able to choose one’s epistemic endeavours, having the means to pursue them, as well as being able to meaningfully partake in the shared endeavours of the epistemic communities that one belongs to. [ABSTRACT FROM AUTHOR]

Black Sociology has reemerged as a vital scientific endeavor to understand the social conditions of Black people. One approach to Black Sociology identifies five principles that are rooted in the Atlanta Sociological Laboratory (ASL) at Atlanta University. Another approach permits scholars to use any Black scholar from the Black intellectual tradition and apply it to sociological phenomena. While both approaches provide generative analytical lenses, they do not engage one another leaving the utility of Black sociology bifurcated, without clear theoretical and methodological boundaries. Reviewing 20 ASL publications, I articulate seven principles that define Black sociology as the scientific analysis of systems of oppression and social power developed at ASL. To do this, I add a validity principle, a Black sociological standpoint, and a practitioner principle that clearly defines Black Sociology's intellectual boundaries as a scientific/intellectual movement. [ABSTRACT FROM AUTHOR]

Prejudice against LGBTQ people during their schooling years can be detrimental due to its long-term consequences. This includes the development of beliefs that the world is unsafe, which can perpetuate mental health struggles later in life. Fostering a school environment where LGBTQ people can express their identity can contribute to greater well-being. This qualitative study drew on interviews with 13 school graduates to examine the environmental factors within Australian schools that influenced LGBTQ students’ expression of their identity. Drawing on Altman’s conceptualization of oppression and liberation, this study found students typically experienced liberation in the form of acceptance and validation within their micro-environment at school. This micro-environment was composed of those close to the student, such as friends, allies, teachers, and other LGBTQ students who provided acceptance and validation, which enabled the student to express their identity regardless of oppression within the broader school environment. Oppression on the other hand originated from the invisibility of LGBTQ identities; the limited representation in curriculum and access to LGBTQ-specific resources and supports; concerns around gendered, gender-neutral, and safe spaces; and limited support from teachers. Based on the findings, implications are drawn to enhance both the micro and macro environment for LGBTQ school students. [ABSTRACT FROM AUTHOR]

In this response I address criticisms raised by Ashton, Battaly, McGlynn and Simion that my account of intellectual humility (hereafter, IH), and of the vices opposed to it, is too internalistic, is insufficiently social and structural, and finally that my proposal for ameliorating vice might be not efficacious. [ABSTRACT FROM AUTHOR]

The racial invariance thesis contends causes of offending are similar across race/ethnicity. Black Criminology perceives some tension with this claim, suggesting instead that Black people share a unique worldview due to the racial oppression they face. This worldview may make Black people more receptive to criminological explanations identifying race-specific pathways to committing crime. In the post-Civil Rights era, many white people explain social phenomena like crime in colorblind ways. This study used a random sample of Philadelphia area residents to explore whether Black people were less likely than white people to support the racial invariance thesis. Logistic regression analyses revealed the odds of Black Philadelphians agreeing with the racial invariance thesis were 85% higher than the odds for white Philadelphians. [ABSTRACT FROM AUTHOR]

Social movements like BLM and Rhodes Must Fall have recently re-emphasized the need for "working through" our collective past. I argue that we must be careful to distinguish two distinct and sometimes conflicting understandings of what it means to work through the past. An "idealist" understanding which sees "working through" as a process of self-enlightenment and moral learning through uncovering and acknowledging past moral failures and incorporating them into our collective self-image. The "materialist paradigm", in contrast, understands "working through" as a process of uncovering the ways in which the structural causes of past moral catastrophe have endured into the present. It rejects idealist calls for reconciliation with the past and present and aims at the negative goal of preventing future moral catastrophe through changing tainted social structures. I argue, finally, that effective processes of working through the past have to engage in both idealist myth-building and materialist deconstruction. [ABSTRACT FROM AUTHOR]

In this article I reflect upon having recently been invited to join a new departmental group being set up to talk about Equality, Diversity and Inclusion; at the same time having been told to remember that my perspective is just one among equally valid others. I reflect upon what Drake (1999) has described as the 'fundamentally opposed' natures of the medical and social models, and upon the absurdity involved in a requirement to give assent to both. I consider the unfortunate dualism involved in claims that people 'have disabilities', and suggest that Sartre's dictum 'existence precedes essence' offers a way of thinking about disability that the medical model can't begin to make sense of. I draw upon statements by disabled people about how they feel about themselves to challenge conventional personal tragedy assumptions. [ABSTRACT FROM AUTHOR]