Skin tone variation within American black communities has long been associated with intraracial stratification. Data from the National Survey of Black Americans (NSBA) indicate that lighter-skinned blacks – net of such factors as region of residence, age, and sex – consistently have higher levels of nearly every socioeconomic indicator including educational attainment, personal and family income, and perceived physical attractiveness when compared to their darker counterparts. What does this color caste system mean for the personal identities and emotional experiences of dark-skinned blacks in America? Using data from the NSBA and six interviews with dark-skinned blacks, I set forth social psychological implications of a phenotypically stratified subgroup in the United States.

Within the presiding 2021-2022 school year, approximately fifty-five percent of Western Carolina University’s undergraduate population self-identifies as a first-generation student. Subsequently, a student qualifies as being first-generational when their parent(s) and/or guardian (s) does not complete a four-year college or university degree, resulting in a disproportionate measurement of confidence, adaptability, anxiety, and financial instability with respect to their newfound independence. Accordingly, the following study examines the elements that contribute to the vulnerability of first-generation students housed on college campuses. Evidence has been collected through a combination of formal and informal surveys and interviews with individuals who identify as first generational, as well as residing Emergency Management professionals. Upon analysis, a constructed proposal has been established for Disaster Management educators and students of Western Carolina University’s populace to which the institution’s Emergency and Disaster Management Department will further fabricate and promote.

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Master of Science / Department of Psychology / Donald A. Saucier / Research has shown that a disconnect exists between individuals’ belief in feminist ideology and their willingness to identify as a feminist. Based on this incongruence, research on feminist identification has focused on social-demographic predictors and the thought processes that lead to self-identification. However, not much is known about how the recognition of discrimination is related to feminist self-identification. Research has suggested that part of identifying as a feminist involves the recognition of discrimination. Further, it is suggested that system-justifying ideologies (e.g., meritocracy beliefs) are used to deny the presence of discrimination. The current study further explored this relationship by looking at meritocracy and egalitarian beliefs and how they affected perceptions of discrimination, belief in feminist ideology and identifying as a feminist. Results revealed that participants’ meritocracy and egalitarian beliefs had relatively no effect on their levels of perceived discrimination, belief in feminist ideology or identifying as a feminist.

ABSTRACT Today our physical appearance is more important than before. The way we physically present ourselves is how many of us would like to be seen. By acting a certain way, dressing a certain way or spend time with a certain social group we identify ourselves. A certain style that an individual presents can say something about what that individual are interested in and how the person spends his or her time. Today many complement their physical appearance with a physical attribute like a beard. Beard is seen as something that is trendy and masculine. Many men identify themselves with their beard, even thou it is only a part of the male physical appearance. In Sweden there is a beard contest called “En Karl Med Skägg” this is an event with an audience that nominates Sweden’s best beard of ten final contestants. Men all over the country apply for the contest. A jury then selects ten men that will be the final contestants for the best beard of Sweden.   This thesis is going to analyze the social meeting that the participants create while participating in the contest and the importance of that meeting to them. While participating in the event, participants give the place of the event a meaning and the place of the event also got a meaning to the participants both socially and geographically. These men create a social place that is time-stretched with an importance to them. This thesis is also going to examine how this type of event symbolizes modern culture and how the male gaze is of higher importance than before historically. The thesis is going to analyze the connection between the male self-identification and participating in a social meeting between others, by appearance similar individuals.

This thesis explores Jewish-Muslim mixed marriages with a particular focus on the mixed couples&rsquo / and their children&rsquo / s self-identifications regarding religion and their experiences in a predominantly Muslim country, Turkey. By adopting a qualitative research design, in-depth interviews were conducted with 9 Jewish-Muslim mixed couples and 3 children in Istanbul and in Izmir. In addition, an official from the Turkish Jewish Community and an active member of the community were interviewed to determine the general perception of the Turkish Jewish Community regarding mixed marriage. The Jewish-Muslim mixed couples&rsquo / self-identifications with their Jewish and Muslim cultures and heritages reveal the importance of understanding individuals&rsquo / self-perceptions about their own identities since their self-perceptions cannot be understood by primordial ascriptions. The children of these mixed couples&rsquo / self-identifications provide important insights into the issue of the relative attractiveness of Jewish and Muslim identities in Turkey. The Jewish-Muslim mixed couples&rsquo / and their children&rsquo / s experiences in the private and public spheres reveal significant aspects of being Jewish, being mixed-married and being a child of a mixed marriage in a predominantly Muslim country, Turkey.

Thesis (M.A.)--Miami University, Dept. of Psychology, 2007. / Title from first page of PDF document. Includes bibliographical references (p. 33-40).

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-26T11:20:20Z No. of bitstreams: 1 monicaciscottomagalhaes.pdf: 4842973 bytes, checksum: c3e69ab5e159f627dd0ceef061738e9c (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-01-27T10:53:15Z (GMT) No. of bitstreams: 1 monicaciscottomagalhaes.pdf: 4842973 bytes, checksum: c3e69ab5e159f627dd0ceef061738e9c (MD5) / Made available in DSpace on 2016-01-27T10:53:15Z (GMT). No. of bitstreams: 1 monicaciscottomagalhaes.pdf: 4842973 bytes, checksum: c3e69ab5e159f627dd0ceef061738e9c (MD5) Previous issue date: 2014-02-26 / O estudo dialoga com o cenário cultural pós-moderno multireferencial, imperativo de escolhas e da visibilidade destas. Em suas repercussões no religioso, está em curso uma desacomodação das heranças religiosas, que promove a busca reflexiva de sentido, que urde trajetórias de experimentação, cujos pertencimentos parecem só fazer sentido, se por convicção. Esta mobilidade religiosa subjetiva está no entre - números. O propósito do texto é o de dialogar com um pequeno grupo de blogueiros yogins, para também deles ouvir das recomposições em curso, já que a internet pode ser compreendida como um campo de estudos do religioso em desenvolvimento, desde que a ambiência seja entendida como parte integrada à experiência quotidiana contemporânea. O estudo privilegia as narrativas e as semânticas do campo, explorando os imaginários que ali se inscrevem. Ainda, sugere os blogs enquanto blogs-tapetinhos, outros cenários para a prática yogin, já que a tradição do Yoga é compreendida de forma plástica no tempo e, portanto, em permanente recomposição a partir da idiossincrasia de cada praticante. O que ali se ensaia, talvez teça uma espécie de nomos religioso, um viés de análise a partir de Peter Berger (1985), que sugere um tapetinho textual para meditar a senda e colocá-la em diálogo com o leitor do blog. Este blogdossel pode compor uma rede afinitária que constrói marcos de localização a partir do Yoga, para dali habitar e conversar com um universo religioso plural que convida à experimentação. Neste movimento, a auto-identificação religiosa assume apenas uma tendência limite, já que se sugere estar em pacto eletrônico yogin, outro viés de análise, agora a partir de Philipe Lejeune (2008), pois aquilo que faz sentido para si deve ser confirmado, ou validado de alguma forma pelo outro, e para que esta conversação aconteça, há protocolos próprios e selagens a pactuar. / This study dialogues with the multi-referential and post-modern cultural scenario, imperative of choices and of the visibility of these. In its repercussion within the religious, a non accommodation of the religious inheritances is ongoing, which promotes a reflexive pursuit of meaning, engendering trajectories of experimentation whose affiliations seem to only make sense if by conviction. This subjective religious mobility is in the in-between-numbers. The purpose of this text is to dialogue with a small group of bloggers: yogins, to hear from them, also, about the shifts in course, now that the internet can be understood as a field in development of the study of the religious, as long as the ambience can be understood as an integrated part into the everyday contemporary experience. The study gives priority to the narratives and the semantics of the field, exploring the imaginary which is dealt there. Moreover, blogs, as mat-blogs, suggest other scenarios for practicing yogin, since the tradition of Yoga is comprised of plastic form in time and, therefore, in permanent recovery from the idiosyncrasies of each practitioner. What is there performed, maybe weaves a kind of religious nomos, a bias of analysis due to Peter Berger (1985), suggesting a textual mat to meditate the pathway and put it in dialogue with the blog reader. This dossal blog can compose a network of affinities that build landmarks of location from Yoga, to dwell there and talk to a pluralistic religious universe that invites experimentation. In this movement, the religious self-identification takes only a trend limit, since it suggests being in an electronic yogin covenant, another bias of analysis, now from Philippe Lejeune (2008), because what makes sense for one has to be confirmed, or endorsed by any means by another one, and for this conversation to happen, there are proper protocols and seals to covenant.

This study explores attitudes of the professions that are involved in the process when children in primary school are reported to the police. The empirical material is based on interviews performed with police officers, social workers, a school counselor and a teacher. We applied two theories in our result and analysis. One sociological theory concerning the occurrence of deviant behaviour, and another one regarding collaboration between different professions. Our result and analysis indicates that one of the main reasons for a flawed collaboration relates to an imbalance in the power relations of the involved collaborateurs, where some of them become more dominant than others. A well functioning interprofessional collaboration seems to be characterized by the achievement of balance in these power relations, with well established channels of communication. There also appears to be a lack of knowledge of what the long term effects of reporting children to the police potentially can be. Another observation is that these police reports frequently seem to be based on people's personal feelings and convictions in the absence of sufficient guidelines being available to schools.In our discussion we raise, among other things, the question of how the increase of children's legal rights seems to correlate with an increased expectation of obligations. This way of thinking makes it possible for children to be considered solely responsible for their actions, as opposed to being victims of their social circumstances.