Stereotypes and Prejudice

Que las personas musulmanas sufren rechazo, odio y aversión por una parte de la sociedad española es una realidad incuestionable en nuestro tiempo. Para cerciorarse de ello, basta con recapitular las conclusiones que ofrecen los informes que entidades como la Plataforma Ciudadana contra la Islamofobia o el Observatorio de la islamofobia en los medios han venido elaborando a lo largo de los últimos años. Ahora bien, a nuestro juicio, la islamofobia no es un fenómeno particular, pues solo se explica a la par de otras fobias afines que también deberían ser tenidas en cuenta al teorizar o analizar este sentimiento, discurso o delito de odio. No nos referimos tanto al racismo o la xenofobia, como a la arabofobia, la maurofobia o la aporofobia. Entonces, nuestro trabajo pretende ahondar en el significado de estos términos porque consideramos que es la condición necesaria para conceptualizar la islamofobia con garantías. Por lo tanto, en un primer momento se presentará una revisión de la literatura académica para, ya en una segunda fase, compartir los resultados de una encuesta efectuada a un grupo de estudiantes universitarios. El interés de este cuestionario es averiguar si estas nociones (islamofobia, xenofobia, racismo, maurofobia, arabofobia, aporofobia…) forman parte del imaginario de los alumnos o si los han percibido entre sus círculos sociales.

Was the decision to stop publishing six obscure Dr. Seuss titles containing racist imagery and messaging an erasure of history? Media coverage of the controversy has presented it as an example of censorship, an attack on free speech and yet another example of cancel culture. These reactions are rooted in both a lack of awareness of the challenges and realities of maintaining collections and a false understanding of history.

Focusing on many previously untranslated articles in popular national magazines and newspapers, as well as works by prominent racial theorists, this chapter traces how outrage was systematically fomented against Jews in Nazi-era Germany, creating perceived imperatives for drastic discriminatory measures. Rather than locate the core of Nazi antisemitism in historical or psychological factors, this study approaches antisemitism using the theoretical framework of risk communication. The heuristics of risk perception reveal an array of rhetorical tactics that fomented visceral aversion impervious to logical refutation. Portrayals of Jews as embodying maximal and uncontrollable risk, political, academic, and mass media discourse converged on the theme of Jews as posing unacceptable dangers that required progressively more drastic measures to control. The principles of risk communication, especially the means of inflaming outrage, could furnish useful interpretive frames for analyzing current antisemitism and other types of repressive discourse.

COMIN SOON Trust me, I’m a Journalist is about how the news media can be manipulated to feed peoples’ biases. The artwork, The Outdoor Times, dissects a real news article from the 2015 General Election on Thursday 7th May of that year. In the guise of a newspaper the artwork is in a ‘readily accessible form to communicate with an audience - its physicality demanding interaction’ (Scott, 2003:15). The photo-montage that follows also shows how the artwork might achieve this physical connection with people, the newspaper being read in various outdoor settings where such ‘news’ might be deemed to be influential in a community. The saying ‘trust me, I’m a doctor’, is well known. It implies an implicit trust owing to one’s profession. In many cases one assumes we should also trust a journalist, however, is this really the case? Even in the medical professions it has been said, ‘trust is not a right, it needs to be earned and maintained – it is called integrity’ (Jackson, 2007:1603). So, for some, has journalism lost its integrity?

Imagology, which Manfred Beller and Joep Leerssen defined as “the cultural construction and literary representation of national characters” in their critical survey from 2007, has been experiencing a continuous revival for over a decade now. However, this field of comparative literature has so far received little attention in the East-Baltic region. In this respect, the edited volume Imagology Profiles, which goes back to the eponymous conference held in Vilnius in 2015, breaks new ground. The editor and original conference organizer, Laura Laurušaitė, brings together contributions by authors from Lithuania, Latvia, Estonia, Russia, Poland, Ukraine, and Croatia, with topics ranging “from classical to marginal images, from national heroes to (un)conventional aspects of gender, from ethno-imagology to the broader dimension of intercultural references and epistemological post-poststructuralist changes” (p. 1).

Ancient Greek descriptions of ecstatic and mystic rituals, here broadly labeled as Bacchantic worship,
regularly entail elements of moral corruption and dissolution of social unity. Suspicions were mostly
directed against unofficial cult groups that exploited Dionysiac experiences in secluded settings. As
the introduction of copious new cults attests, Greek religion was receptive to external influences. This
basic openness, however, was not synonymous with tolerance, and pious respect for all deities did
not automatically include their worshippers. This article reconsiders the current view of ancient religious intolerance by regarding these negative stereotypes as expressions of prejudice and by investigating the social dynamics behind them. Prejudices against private Bacchantic groups are regarded
as part of the process of buttressing the religious authority of certain elite quarters in situations where
they perceive that their position is being threatened by rival claims. It is suggested that both the accentuation and alleviation of prejudice is best understood in relation to the relative stability of, and
the religious control exerted by, the elite.

People of Surabaya experience stereotype towards their utterances, especially they are in Yogyakarta-Surakarta
areas. Even more, there is an article assumed that Javanese language with Surabaya dialect is not appropriate to be
spoken in Surakarta. This research aims to change the stereotype by exposing swear words in Javanese language that
went through euphemism. Collecting data process has done by two methods, directly involved in the utterances and
observed to instans message of Surabayanese. Data collection were about swear words that keeps spoken by
Surabayanese with the range age of 20-30 years old and minimum of the bachelor degree holder. The data obtained
were then analyzed using phonetic theory and code switching. The result of this research shows that Surabayanese
have done euphemism in swear words by: 1) disguising the sound, such as changing and replacing few sounds like
vocals or consonants, 2) switching to bahasa Indonesia and English is presumed to be prestige and superior.
Euphemism is used because Surabayanese want to show identity and solidarity, but still want to appreciate the
interlocutor.

Gender stereotypes have a wide influence on social narratives and, frequently, they enter  judicial processes through gender biases and prejudices of judges, attorneys, and prosecutors. In fact, the construction and affirmation of gender stereotypes starts with the birth of the person, but stereotypes are reinforced throughout life in family, society, and education systems. Despite the fact that gender clichés are normalized, there are several legal situations in which a biased view of gender can lead to great injustices: harassment, violence, divorce, child custody, alimony and child support, just to mention a couple of examples.
This paper explores some ways in which law can be shaped by a homogenized and uniformed idea of gender. Therefore, it presents some examples of how this phenomenon is present in judicial practice. Specifically, it describes and analyses how biased views of gender can determine, for example, the collection and evaluation of evidence, hearing of witnesses, or court rulings in lawsuits. In other words, this paper aims to show the infiltration of gender stereotypes in the narrative of judicial actors to demonstrate its reproductive and reinforcing role of a stereotypical vision of the family, couple relationships and people. Finally, it suggests some ideas for the application of an intersectional gender perspective that could furnish various interpretation tools for overcoming biases in law.
The methodology foresees a critical analysis of several court judgements from Colombia, as a good example of gender perspective in justice, but also for characterizing the main effects of stereotypes in judicial practice.

In this essay, I discuss how the alt-right has brought back into fashion traditional tenets of the reactionary, xenophobic, and often racist far-right, as demonstrated by George Hawley, and managed to make them appear as novel, provocative, and updated to the 21st century U.S. society and digital environment (countercultural features explored by Angela Nagle). I argue that to do so, alt-righters relied heavily on the creation, and sometimes reappropriation, of enemy images, with the ultimate goals of provoking outrage, instilling fear and/or hatred towards specific groups, reinforcing a sense of belonging within their own community, or more broadly manipulating collective perceptions and representations, at first online but eventually also in real life.
Indeed, the election of Donald Trump was hailed by the online alt-right as one of their major successes. With the help of irony, subversion, and often carefully engineered propaganda-like messages and images, the alt-right, it boasts, “meme’d into office” (a reference to internet memes, their weapon of choice in the Internet culture wars) the Republican candidate. This paper consequently leads to a much-needed analysis of the real-life repercussions of such adversarial rhetorics, notably through examples of recent far-right domestic terrorism in the US, and to a reflection on their place in an age of post-truth, fake news, and alternative facts.
The first enemy image I want to examine here is that of the civilizational enemy from the outside, which uses the traditional process of othering. This theme is strongly linked to Trump’s campaign and to his attacks against two major “enemies” of the U.S., namely Hispanics and Muslims. With the alt-right, refugees for example become “rapefugees,” which easily appeals to rampant islamophobia.
The second enemy image created by the alt-right consists in its ideological opponents. In this instance, we can observe the phenomenon of mirror images, a classic element of propaganda, with each side portraying the other as fundamentally evil, and thus preventing any possible form of rational debate between them. Here, the function of the enemy image is to discredit the opponents and their views (“cuckservative,” “feminazi,” or the sarcastic “Social Justice Warrior”).
The third enemy image establishes a link between the first two. It depicts what I would call the “enemy within,” a common thread (or threat) in far-right ideologies. Indeed, cultural Marxism, a widespread conspiracy theory among the alt-right, is what its proponents believe to be the hidden reason for the perceived decline of the Western civilization. According to this worldview, the ideological opponents mentioned above and the social phenomena they push for (such as political correctness or mass immigration) are all intertwined in a huge and deliberate conspiracy against the West and its values.
The recurring claims of a liberal bias among the media and academia also belong to this conspirational theory, and contributed to its spread. It also embraces elements of anti-Semitism, as well as traditional aspects of anti-communism, reminiscent of the historical Red Scares. Such a theory thus provides its believers with a broader narrative, as well as with a common enemy to rally against, and therefore builds a form of intersectionality among various online fringe groups.

Slurs and stereotypes are of great interest to a variety of scholars across the cognitive sciences. For example, slurs are of interest to scholars working in semantics and pragmatics that study the conventional meaning and practical use of slurs in context. Slurs are also of interest to scholars working in sociolinguistics and computational linguistics that study the influence of social factors on the interpretation of slurs and the various uses of slurs on social media. Further, slurs are of interest to scholars working in experimental psychology and cognitive neuroscience that study the perceived offensiveness of slur-use towards targets and the neural mechanisms involved in the users and targets of slurs. In addition to many interesting questions about slurs in the literature, there are also many interesting questions about stereotypes. For example, stereotypes are of interest to social psychologists and clinical psychologists that study the influence of stereotypes on prejudice and depression. Stereotypes are also of interest to cognitive psychologists and cognitive linguists that study the structure of stereotypes and the relationship between stereotypical attributes and conventionalized semantic content. Further, stereotypes are of interest to educators and social workers that study ways to mitigate bias and harm in classrooms and society at large. The purpose of this course is to introduce students to some of the most important work on slurs and stereotypes from an interdisciplinary cognitive science perspective. In addition to covering a variety of topics about slurs and stereotypes, such as those mentioned above, we will also cover a variety of methodologies for studying slurs and stereotypes, including philosophical methods, experimental methods, corpus-based methods, and computational methods.

Не желећи да одабере страну и пишући из наднационалне перспективе, Дубравка Угрешић је одрезала грану на којој је седела и понела малициозне титуле у својој држави, титуле попут вештице и лажљивице. Добровољни егзил, који је сама изабрала, пружио јој
је шансу да све још једаред осмотри из промењене перспективе. Надајући се да ће одласком из земље коначно избећи стереотипе којима је била окружена и који су је ужасавали, нашла се на
пољу плодоноснијем за формирање истих, јер их је сада слушала из иностране производње. Покушавши да не подлегне утицају оријентационих знакова на разгранатој мапи језика, Дубравка Угрешић упознаје своје читаоце са главним карактеристикама живота у егзилу и етикетом Made in Balkans.

Uvid u novinske članke, televizijske emisije i internet stranice otkriva prisustvo rodnih stereotipa i postupaka diskurzivne „normalizacije“ naučnica u Srbiji. Oslanjanjem na koncept „drugih vesti“ koji je Džon Langer izložio u
svojoj knjizi Tabloid Television, analizirane su informacije koje mediji u Srbiji plasiraju o naučnicama. Naučnice postaju vidlјive u trenucima kada ta vidlјivost doprinosi održavanju struktura moći, dok tri kriterijuma – upotreba patriotskog diskursa, estetika i usklađenost sa tradicionalno shvaćenim rodnim ulogama određuju njihovu zastuplјenost u medijima. Skretanje pažnje čitalaca na „trivijalnost“ ili sporednu vest, kakve su one o naučnicama, omogućuje reprodukovanje postojećih političkih, socijalnih i rodnih struktura.

This editorial covers Columbia University professor Carl Hart, an admitted heroin user. Hart’s book (titled “Drug Use For Grown-Ups) explores the legalization of heroin and other hard-core illegal drugs. The following report argues against the professor’s position and discusses the opioid crisis along racial lines, as well as the possibility that Hart may be a tool for getting the general public to identify the heroin curse with minorities instead of the white people it predominantly affects.

Philosophers have almost universally assumed that some highly general semantic relationship obtains between slurs and so-called "neutral counterpart" terms. This assumption has been fleshed out in different ways. On all extant accounts, however, it implies an unmotivated distinction between paradigmatic slur/"neutral counterpart" pairs and many pairs that theorists haven't considered, including 'chick flick'/'romantic comedy', 'stoner'/'cannabis user', and 'liberal'/'libtard'. For pairs like these, the most intuitive theory of the target relationship involves overlap-both in (presumed) extension and associated stereotypes. Since (I argue) we have no good reason to distinguish pairs like 'chick flick'/'romantic comedy' from paradigmatic slur/"neutral counterpart" pairs, we have good reason to accept an overlap thesis about those pairs, too. An overlap thesis can accommodate the intuitions behind more orthodox views of slurs. It also paves the way for a more sophisticated understanding of ordinary bigotry.

This paper presents an analysis of interviews of participants in a political manifestation in Indonesia about the reasons for the rally and the resulting riot. The rally was held in the middle of the Jakarta gubernatorial election, against a non-Muslim incumbent who was accused of having insulted the Quran. We argue that there is a deep relationship between social identities and religion, which has implications  for  societal  togetherness  and  political  freedom.  Using  a  snowball  technique,  we  interviewed  16  Muslims  who  had  participated in this rally. The findings suggest that 1) even though the rally was held in the middle of an election, the demonstrators denied  that  the  rally  was  politically  motivated;  2)  Those  demonstrators  who  thought  that  intruders  had  infiltrated  the  rally,  maintained  that  the  intruders  are  to  be  held  responsible  for  any  violence,  but  not  the  ‘actual’  participants.  3)  Interviewees  claimed  that their actions were not motivated by anti-Chinese prejudice, although traces of racist thinking can be found in their statements. The findings are discussed before the background of social representations, social identity, theories of collective action, and the black sheep effect.

This longitudinal study explores three research questions. First, what is the prevalence of math and science gender stereotypes among high school students, their parents, and teachers? Second, are parents' and teachers' gender stereotypes related to adolescents' stereotypes? And third, are adolescents' gender stereotypes associated with their math and science identity and outcomes? We used a nationally representative U.S. sample (N = 22,190, 50% girls, 53% White, 22% Latinx, 13% Black) of adolescents surveyed at 9th and 11th grade, their parents, and teachers. Adoles-cents' transcripts were also collected at the end of high school. Adolescent gender stereotypes became significantly more traditional from 9 to 11th grade. Parents were three times more likely to believe that males are better at math/science (compared to believing females are better), and we found significant positive relations between parents' and adolescents' stereotypes. Finally, adolescents' math/science gender stereotypes were significantly related to their math/science identity, which in turn was related to their STEM outcomes over the course of high school. Our findings give insight to the development of academic gender stereotypes in adolescence, their potential precursors, and their relations to academic outcomes.