Representation Matters: Moving Beyond Stereotyped Media Portrayals of Black Women//Mercedes Anderson, M.A.

Image source: https://www.cagedbirdmagazine.com/single-post/2017/02/28/The-Facebook-Post-all-Young-Black-Women-Should-See

As early as the 19^th century, the media portrayal of Black women has created animalistic, hypersexual, and aggressive images of women which contribute towards negative perceptions, (Gammage, 2015) and culminate in maintaining figurative invisibility of Black women (Helms, 2017). A few of the historical stereotypes of Black women include the mammy, the jezebel, and the sapphire (Gammage, 2015). The mammy characterizes one type of Black woman as non-threatening, overweight, and unfeminine. For example, the characters in the movie the Help shows women in roles such as housekeeper, nanny, or cook, (Speight, Isom, & Thomas, 2013).  On the other hand, the Jezebel stereotype characterizes Black women as sexually impulsive and immoral (Gay, 1999). Finally, we have the sapphire who is depicted as loud and hostile (Bell, 1992). These Jezebel and Sapphire stereotyped images of Black women were reinforced by their portrayal in 21^st century media such as reality tv shows and hip-hop music videos, (Gammage, 2015).

The negative effects of stereotyped images African American women on TV have been well documented in the literature. Research indicates that exposure to negative stereotypes of Black individuals may negatively influence both majority group and minority group viewers perceptions of African Americans, (Punyanunt-Carter, 2008). Pellerin (2011) found that over 60% of participants in the study viewed African American women as violent and hypersexual, indicating that public opinion of Black women may also reflect the negative assumptions about this population. Psychological consequences at the individual level indicated that these images may contribute towards internalized ideas of racism and sexism (Gammage, 2015). It prompts the question of how are young Black girls and other girls of color supposed to imagine themselves in positive roles, when these images are essentially absent from the media they consume?

In a photo-biographical study focused on redefining Black womanhood, participants identified themes of: Education and talent, community responsibility, beauty, family and love, and self-pride and joy, as desired representations of Black Women. Recently, media representations have begun to embrace positive examples of Black women that align more closely with these desired representations. For example, I remember my first-time watching Issa Rae’s Awkward Black Girl videos on YouTube as well as her show Insecure and feeling like I connected with an on-screen character for the first time. Many other Black women and other women of color have praised the show for creating an empowering representation of Black women who are working towards their goals in a non-profit sector, navigating the realistic challenges in relationships, and addressing the real-life challenges women of color face. Other media representations shine a positive light on Black women, depicting them in empowering roles such as lawyers, superheroes, dedicated parents, and tech experts. Seeing other Black women in roles outside of the stereotyped images typically portrayed in media may serve as inspiration to younger audiences.

Although there are an increasing amount of positive representation of Black women in the media, there is still a long way to go towards the journey of reaching inclusivity in the media. A commitment towards increasing representation of Black women with intersectional identities is a natural next step in moving beyond stereotyped images. Efforts to cultivate positive self-image amongst Black women can be accomplished through increased media literacy, multicultural education, and increased representation of positive images. As feminist researchers, scholars, and leaders we can utilize these avenues to challenge oppressive images of Black women in the media, and instead move towards promoting affirmative empowering representations of Black and African American women.

Written by: Mercedes Anderson, M.A.

References

Bell, E. L. (1992). Myths, stereotypes, and realities of Black women: A personal reflection. The Journal of Applied Behavioral Science, 28(3), 363-376.

Gammage, M. M. (2015). Representations of black women in the media : the damnation of black womanhood. Retrieved from https://ebookcentral-proquest-com.ezproxy1.lib.asu.edu

Gay, P. L. (1999). Slavery as a sexual atrocity. Sexual Addiction & Compulsivity, 6, 5–10.

Helms, J. (2017). Counseling Black Women: Understanding the Effects of Multilevel Invisibility

In M. Kopala & M. Keitel (Eds.), Handbook of Counseling Women (pp.219-233). Thousand Oaks, CA: Sage

Pellerin, Marquita M. (2011) “Perceptions of African American Females: An Examination of Black Women’s Images in Rap Music Videos.” Diss. Temple University. 2011. Web.

Punyanunt-Carter, N. (2008). The Perceived Realism of African American Portrayals on Television. Howard Journal of Communications, 19(3), 241-257.

Speight, S. L., Isom, D. A., & Thomas, A. J. (2013). From Hottentot to Superwoman: Issues of identity and mental health for African American women

Can I be a leader?//Urvi Paralkar, M.A.

Photo from: https://www.miriamgrobman.com/single-post/2015/11/20/Are-Women-Better-Leaders-Than-Men

One of the many things that women have historically struggled with and continue to

struggle with is rising to positions of power and consequently being taken seriously as leaders. Although times are changing, positions of leadership continue to be dominated by men. We have either been denied these position (glass ceiling), promoted to these positions to be a scapegoat (glass escalator), treated as being invisible, or simply not acknowledged as being worthy of the position. This struggle is compounded for women with intersectional identities where layers of oppression are added to the identity of being a woman. Following suit with most social inequalities, this problematic condition has nothing to do with abilities and qualifications women bring in and everything to do with the prevailing mindset that dominates in societies across most parts of the world.

With the current epidemic of not taking women seriously, including allegations of sexual

assault, it is no surprise that women are expected to invest more time and energy thinking about how they will be perceived and what they need to do in order to be considered a leader. Whether it is academia, higher administration, or corporate work, women are sometimes expected to play the stereotype of a warm, peace loving, motherly leader. At other times, women are expected to play the role of an assertive and dominating leader. Rest assured there will be criticism irrespective of which stereotype women leaders are held to. Insubordination due to prevalent sexist attitudes is rarely factored in when evaluating women leaders.

Research shows that people prefer masculine leaders during times of war and feminine

leaders during peacetime (Van Vugt & Grabo, 2015). Although touted as being evolutionary in nature, this is a problematic discourse as it expects leaders, particularly female leaders, to behave a certain ‘right’ way. A deviation from this norm brings backlash. One of the pieces of feedback I recently heard from a female leader I admire is that women have to work twice as hard as men to be even considered for positions of leaderships. This is a narrative all too familiar for many of us. The problem with this narrative is that it disregards the notion of equality and systemic oppression by making hard work seem like the ticket to success.  

As a counseling psychology graduate student and a firm believer in advocacy efforts, I not

only admire asking questions and bringing problems to the forefront but also hold myself responsible to brainstorming solutions to problems and seeking answers that are not readily available. In thinking about navigating some of the challenges that women in leadership face today, it might be helpful to consider the following few approaches:

1.    

          Changing the way we view leadership

The current and popular notion of leadership is based on Western ethnocentric values of control, assertiveness, dominance, and aggressiveness. This notion is inherently sexist in nature, in additional to lacking a cultural framework. An alternative way of understanding leadership is through the lens of Eastern Daoist teachings that align more closely with feminist theories (Lee, Haught, Chen, & Chan; 2013). Lee, Haught, Chen, and Chan (2013) talk about ‘water-like leadership style’ as an alternative to the Western leadership approach. Water-like leadership is an Eastern leadership style that encourages leaders to be altruistic, modest, transparent, flexible, and persistent. This leadership style is called water-like leadership because the leader tries to be like water. A good leader according to this leadership style is a leader for the people, democratic, collaborative, humble, and grounded (Lee, Haught, Chen, & Chan; 2013). Water like leadership style is just one theory that offers an explanation of leadership that moves beyond traditional theories. Thus, by altering our conceptualization of what effective leadership should look like, we might be successful in minimizing the masculine standards which are often used as yardsticks for evaluation.  

2.     

          Connecting with feminist mentors

The power of mentorship cannot be overemphasized. It is significant to have role models that we can resonate with and who are sensitive to the challenges we face. Seeking out these role models, developing connections, and building a community of women who support one another is a way to buffer some of the exhaustion that can accompany women as they climb the leadership ladder.

3.      

          Emphasizing systemic barriers

When speaking about leadership, talent and capability are often highlighted. In common discourse, we hear people speaking about charisma, assertiveness, aptitude, and hard work. As much as these things matter, we need to move away from the premise that a ‘leader is born’ towards the idea that a ‘leader is made.’ However, we need to be mindful that we do not perpetuate the myth that hard work can allow everyone the opportunity to success. It’s high time that systemic barriers are highlighted and spoken about. It is time that we talk about the invisibility of women and their opinions in high stakes decisions. The focus needs to shift from “training” leaders to identifying systemic barriers that hinder women leaders from pursuing these positions in the first place.

4.      

         Talking about privilege and oppression in higher level positions

A feminist multicultural stance in workplace is not optional but imperative today. We need to facilitate more honest conversations about what we expect from our leaders and how our biases might affect those expectations. Psychology as a discipline today is more aware about feminist issues and the goal is therefore to promote these issues and causes beyond our discipline. Collaborations and outreach are an excellent way of achieving that.

Many young women are led to believe that they are not good enough, made to question their

self-efficacy and their ability to be good leaders. The aim of writing this article is to elucidate the process of oppression in leadership. My hope is that with promotion of a more feminist and strengths based approach coupled with identification of systemic barriers we can change the narrative around leadership and hopefully shift the dominant societal view.

Written by Urvi Paralkar, M.A.

References:

Lee, Y-T., Haught, H, Chen, K. & Chan, X. (2013). Examining Daoist Big-Five leadership in

cross-cultural and gender perspectives. Asian American Journal of Psychology, 4(4), 267-276.

Van Vugt, M, & Grabo, A. E. (2017). The many faces of leadership: An evolutionary-psychology

approach. Current Directions in Psychological Science, 24(6), 484-489.

He Hawai‘i Au, Mau a Mau (I am a Hawaiian, for now and forever)//Melissa Leilani Devencenzi

Navigating Identity Confusion as a Fair-Skinned Indigenous Woman in Psychology

Image of Haunani-Kay Trask

“What a fascinating thing life is!  I have survived the many, many stories of how I think, what I know, and who I am—all told by those who are well meaning, well dressed, and well ignorant of the deeper sides of my cultural epistemology.  It’s a telling that has captured more than my imagination—it has, instead, held me hostage to ideas and philosophies I have had no hand in forming, and thus I have felt no real stake in its potential to inspire (Meyer, 2001, p. 1).”

It has long been taught that America is a melting pot consisting of different cultures, backgrounds, and histories.  For the vast majority of individuals who make up the dominant culture’s melting pot, the lesson of multiple melding cultures is easily digestible.  If, however, an individual happens to fall outside of that collective norm—be it due to gender, race, or what have you, questions arise:  How does my background fit into this context, when at the same time it is being muddied down?  Confusion among identity development for individuals who belong to marginalized and oppressed groups still continues to be troubling.  This can be especially so when incorporate concepts such as gender identity.  Logically, America as a melting pot is convincing—but only after considering that the ability to blend and melt different cultures together leaves room to mold ideals into the dominant perspective.  Before acquiescing this view, several factors must be considered:  Who is stirring the pot?  What is the dominant force stirring?  What cultures are being melted?  To whom does the melting of cultures benefit?  And how are the melted cultures and histories being molded?  Modern history and age-old social norms cast shadows on oppressed groups, silencing their views.  It is not until people look within the shadows that they acquire the ability to analyze the questions posed.

Through colonialism, illegal annexation, and cultural genocide, Hawaiian culture has been changed.  The romanticism of what American’s believe the culture of Hawai‘i embodies has failed to give a voice to Hawaiians.  Rather, dominant perspectives have attempted to erase Hawaiian history and leave it in the dominant perspective’s shadows.

I am no stranger to the strain of acquiescing my own identity and trying to present myself in a favorable light for the purpose of appeasing the cultural and social norms of our society.  I have laughed at jokes about my culture that I did not agree with.  I have sat idly by and accepted the romanticization of the archipelago I consider to be my motherland.  I have been silent when people tell me how lucky I am to be from the picturesque location that is Hawai‘i Nei.  I have been embarrassed and ashamed of the color of my skin, because who has ever seen a fair-skinned hapa haole (half foreigner), Native Hawaiian woman?  I have felt like a fraud.  And for what?  As I reflect on my experiences thus far, what I understand now is that people do not know what they do not know.  I understand how powerful silence is, and how important my voice can be.  I have long feared that I would be the lone voice chanting my song to people who would not understand the language.  What I realize now is that I am not alone in this identity struggle, and my silence only further perpetuates what I wish to stand against.  I have never felt so free as I do currently, now that I no longer feel restricted by the chains of a detrimental colonized perspective.  I feel proud, and I know my kūpuna and family who have gone before me would feel proud as well.

One thing that has brought me here is the acceptance and realization of emotional processes and moving through them.  To be honest and to be open about feelings is a beautiful process.  And to be honest, I experience a significant amount of hurt and pain.  I feel the generational trauma that comes from identifying as half colonizer, half colonized—a so-called “mixed pedigree” of sorts.  The “mixed pedigree” that Hawaiians have been molded into forces us to conceptualize our culture into boxes of “either” and “or” (Franklin & Lyons, 2004), leading Hawaiian’s to view themselves as either separate from Americans or as one who identifies with the colonizers (Kauanui, 2018).  These categorically defined realms push Hawaiians into a space where Hawaiian culture has been widely defined, acculturated, and stereotyped into the American view of what and who Westerners’ think Hawaiian’s are.  Because of the limited amount of Kānaka Maoli existing today, an uneven amount of responsibility and pressure is placed on individuals within academia to continue indigenous discourse. 

Trask (1999) states:

If it is truly our history Western historians desire to know, they must put down their books, and take up our practices . . . The history of indigenous people cannot be written from within Western culture.  Such a story is merely the West’s story of itself.  Our story remains unwritten.  It rests within the culture, which is inseparable from the land.  To know this is to know our history.  To write this is to write of the land and the people who are born from her. (pp. 120-121)

If we are apart of a so-called melting pot, we must do our due diligence to understand what story is being told, who is telling it, and how the person who is telling its’ perspective may impact the discourse.  I urge people to constantly question who is stirring, who is melting, and who is molding what we know. 

In my story and within my melting pot, I choose to mix the cultural context of Hawaiian psychological history into something that can be molded to speak loudly, proudly, and humbly.  My mold no longer stands within the shadow of the dominant perspective.  Much like many movements taking place today, I will no longer be silent about my experience as a Native Hawaiian woman and the importance of continuing indigenous discourse.  Breaking the silence is what brings me meaning and how I share the story of my ancestors—a culture that strives, thrives, and is resilient.  For me, it is only through utilizing my mana‘o (knowledge) to break the silence with reverence, respect, and diligence that harmony and balance will be achieved.  I am firmly planting my feet in this process.

Truth be told, this is no original concept, and I am not anyone special.  To many people with indigenous or colored backgrounds, it is something that has been voiced for centuries.  I just happen to be lucky enough to have a platform where people may be willing to listen.  Even with the forced demographic names of “Native American” or “Native Hawaiian,” we are placed in confined boxes where the outside has named who we are.  But this is not who we are in its entirety.  We, as Native Hawaiians, are Kanaka Maoli.  We are Kanaka ‘Ōiwi. We are so much more.  I am a Hawaiian, for now and forever.  He Hawai‘i Au, Mau a Mau.

Written by: Melissa Leilani Devencenzi

References

Franklin, C., & Lyons, L. (2004). Remixing hybridity: Globalization, native resistance, and cultural production in Hawaiʻi. American Studies, 45, 49-80.

Kauanui, J. K. (2018). Decolonization series: The urgency of decolonization. New York, NY: Barnard College.

Meyer, M. A. (2001). Our own liberation: Reflections on Hawaiian epistemology. The Contemporary Pacific, 13, 124-148.

Trask, H. K. (1999). From a native daughter: Colonialism and sovereignty in Hawaiʻi. Honolulu, HI: University of Hawaiʻi Press.