Tag Archives: Racism

Teaching Diversity from an Existential Perspective

This blog was originally published on December 9, 2013 on the New Existentialist Blog. It was republished here after the New Existentialist Blog was discontinued.

For years, I have heard horror stories of professors teaching diversity classes being traumatized by their
students. Included were stories of a number of experts in diversity who were passionate about teaching diversity, but no longer wanted to teach diversity courses because their course evaluations were poorer than in other classes, included personal slights, and the classrooms often felt hostile. Similarly, I’ve spoken to many students passionate about diversity that no longer felt safe bringing up the topic of diversity in classroom because of the responses from their professors and peers. This ranged from their comments being ignored, to being told to bring the issue up in the diversity class (as if this was the only place to talk about diversity), to being criticized or responded to hostilely for broaching the topic.

Photo by Louis Hoffman, PhD

Recently, a news story broke about three white male students who filed a complaint about a black female professor because they were offended about discussion of structural racism in a course, including complaints about having to talk about diversity in every class. Of course, various perspectives on what occurred have emerged since the story first was reported. However, it is becoming symbolic of the experience of many people who teach about diversity. It’s a difficult topic and without institution support as well as intentionality in cultivating an environment where these issues are discussed, it is difficult to broach the topic. For many students and professors, this means leaving an important part of who they are personally and professionally outside the classroom.

Despite some proclamations that we’ve have entered a postracial society, it is clear that much work is still needed. I have long maintained that we are not really talking about diversity if we are too comfortable. Yet, unfortunately, this discomfort easily translates to hostility with some individuals, especially when we do not cultivate a safe environment for conversations.

Existential psychology, despite its struggles in becoming more diverse and adequately discussing multicultural issues, does offer some helpful principles for teaching about multiculturalism and diversity. Below is an initial formulation of some principles of an existential approach to teaching about diversity and multiculturalism:

Human Dignity: First and foremost, an existential approach to teaching diversity and multiculturalism must begin with the recognition of the dignity of all people. Compassion, Empathy, and Understanding: Some approaches to diversity focus on accumulating knowledge; however, this is often ineffective. Instead, an existential approach is rooted in understanding that emerges through compassion and empathy for people from different cultural backgrounds.

Go Beyond Knowledge to Experience: Consistent with the previous point, it is important to not just obtain knowledge about diversity, but to also experience. No amount of knowledge can replicate the understanding and wisdom that can emerge through experience. Individuality and Commonality: An existential approach to diversity honors the commonality at the group level as well as a commonality in that we are all human. Yet, it also recognizes our uniqueness, including that we are all individuals and that there remains great variation within groups. A holistic embracing of the person recognizes and respects both aspects.

Knowledge of Differences Improves Our Ability to See People: It is not sufficient to just try to understand each individual as an individual and their own subjective experience, which is sometimes purported within existential and humanistic psychology. Without some knowledge of cultural differences, we are limited in our ability to truly see and understand some forms of difference.

Zhi Mian: Zhi Mian is a Chinese concept that can be translated as “To face directly,” meaning to face oneself, others, and life directly and honestly. An honest facing, especially when it comes to diversity, is challenging, but necessary.

Difference is Difficult: As noted, I’ve often maintained that if conversations about diversity are too easy, then you are not really talking about diversity. This is a difficult topic. If we go beyond superficial conversations, discomfort inevitably occurs at some point.

Acknowledge Limitations: It is important for professors and everyone involved in the dialogues to acknowledge their own limitations in regard to diversity. Everyone has some struggles with diversity, no matter how well one has worked to address these issues personally. Also, with the richness of diversity that exists in the world, no one could fully master knowledge and understanding of all realms of diversity.

It’s the Relationship that Changes: One of the most powerful ways to overcome prejudice is through direct relational contact. While bringing people into contact with people from different cultures may be the most effective way of overcoming the prejudice, other approaches that help to promote empathy and understanding at an experiential level, such as the use of the arts, can also be quite effective.

Achieving Diversity Requires Intentionality: It is not enough to simply say that we value diversity. If we are committed to building multicultural institutions and classrooms, there must be an ongoing commitment and intentionality.

While just an initial outline, these 10 principles drawn from principles in the existential literature
are highly relevant to teaching diversity.

~ Louis Hoffman

An Existential Approach to Microaggressions

This blog was originally posted on the New Existentialist Blog on July 11, 2013. It was reposed here after the New Existentialist Blog was discontinued.

The interest in theory and research pertaining to racial microaggressions is booming, yet it rarely gets mentioned in the existential literature. This is a problem that needs to be rectified. I have written and co-written numerous articles arguing for the need for greater attention to diversity issues in existential psychology (see Hoffman, 2008; Hoffman, 2012a; Hoffman, 2012b; Hoffman & Cleare-Hoffman, 2011; Hoffman, Cleare-Hoffman, & Jackson, in press; Hoffman, Oumarou, Mejia, & Alcahé, 2008). However, it is also important to recognize what existential psychology has to offer the diversity literature. Existential perspectives can contribute to the literature on microaggressions as well.

What are Microaggressions?

According to Sue (2010a), “Microaggressions are the everyday verbal, nonverbal, and environmental slights, snubs, or insults, whether intentional or unintentional, that communicate hostile, derogatory, or negative messages to target persons based solely upon their marginalized group membership” (p. 3). There has been a shift from racism most often being expressed overtly to more covert forms of racism. Because microaggressions are ambiguous, it is easy to deny that these really are racism, and it is often difficult, if not impossible, to “prove” otherwise.

Courage

In many ways, it takes greater courage to confront microaggressions than overt forms of racism. Even when microaggressions are pointed out gently and tactfully, the response is often one of defensiveness and anger. Individuals who confront microaggressions are often accused of being “too sensitive,” trying to create problems, or “playing the race card.” Thus, individuals voicing concern even about the possibility of microaggressions or racism are often belittled, bullied, and verbally attacked for suggesting the possibility.

Frequently, I have witnessed individuals who have courageously voiced concerns about possible racism in the form of microaggressions. In these situations, it is frequently evident that these individuals carefully craft their words, intending to softly, sensitively voice their concerns without accusing others. Still, the response is often vehement attacks or mocking that seem to either consciously or unconsciously bully the person into not voicing such concerns again.

Courage is a common topic in the existential literature. For Tillich (1952), courage is not only bravery but also connected to ethical action. It is evident that courage is necessary in addressing overt or covert forms of racism. At one time, to take a stand against racism signified a great risk—the risk of being put in jail, physically beaten, or even killed. While these particular risks are not as common today, there is still a great risk in standing up to microaggressions and racism.

Zhi Mian (i.e., facing directly) and the Daimonic

Zhi mian, or “facing directly,” is becoming a better-known topic in the existential psychology literature, as evidenced by the number of New Existentialist pieces discussing this topic. Just as it takes courage to challenge microaggressions and more overt forms of racism in others, it also requires courage to zhi mian, or face directly, racism in ourselves and others.

Nathaniel Granger conducted a courageous dissertation by conducting a heuristic research study on racial microaggressions in higher education among African American males. In a heuristic study, the researcher is a co-participant, thus Granger’s study also explored his own experiences of racial microaggressions in higher education. During his final dissertation meeting before his defense with myself (I served as Nathaniel’s chair) and Justin Lincoln (who served on his dissertation committee), I used a phrase that had racial implications without being aware or considering the origins of it. Nathaniel immediately responded saying, “Now Dr. Hoffman, that’s kind of a racial microaggression right there.” I was appreciative and, more importantly, impressed. Nathaniel demonstrated courageous zhi mian.
Zhi mian also includes the ability to face oneself directly. In the scholarly literature, the idea of being free of racism or “colorblind” is widely recognized as naive and unrealistic. We all have some racist tendencies within us. Yet, it is easier to assert this as a scholarly position than to experience this as a lived reality.

Rollo May (1969) described “the daimonic” as something innate within individuals, such as an urge, impulse, or tendency, that has the potential to take over or overpower the individual. The daimonic becomes more powerful when we deny, repress, or ignore it. Similar to courage, this shows that the ability to zhi mian ourselves has an ethical component to it. Our denial of the potential for racism only increases its potential and power. Instead, we need to recognize this reality and be honest with ourselves. There is no nobility in the denial of being racist, rather it represents a dangerous self-deception. I am not saying that the claim to not be racist necessarily has bad intentions. Indeed, some people assert this with good intentions. However, even good intentions can be dangerous.

While zhi mian calls us to a certain boldness in facing microaggressions and racism, it also calls us to do so empathetically in some (but not all) situations. If the potential for racism is universal, then we cannot sit too harshly in judgment. Instead, we recognize the struggle against racism as a universal struggle.

Conclusion

As our society continues to struggle with racism, particularly in the form of racial microaggressions, existential psychology has something to say. It is important for us to courageously face this topic directly and honestly. It is not an easy path, but it may be the necessary path in moving forward.

References

Granger, N., Jr., (2011). Perceptions of racial microaggressions among African American males in higher education: A heuristic inquiry. [Doctoral Dissertation]. Retrieved from Proquest, UMI dissertation publishing (3453836).

Hoffman, L. (2008a, November). Applying existential therapy in a culturally sensitive manner. Invited paper presented at the 2nd Annual Existential Humanistic Institute Conference, San Francisco, CA.

Hoffman, L. (2011, August). Diversity and existence: The existential frontiers of diversity. In D. N. Elkins (Chair), The new existential-humanistic psychology: Science, diversity, awe, and spirituality. Symposium presented at the 119th Annual Convention of the American Psychological Association, Washington, DC.

Hoffman, L. (2012a, October). Toward a deep diversity of humanistic psychology: Facing our challenges, embracing our opportunities. Society for Humanistic Psychology Newsletter. Retrieved from https://www.apadivisions.org/division-32/publications/newsletters/humanistic/2012/10/embracing-deep-diversity.

Hoffman, L. (2012b, April). Creating diversity in the home of humanistic psychology. Society for Humanistic Psychology Newsletter, Retrieved from http://www.apadivisions.org/division32/publications/newsletters/humanistic
/2012/04/creatingdiversity.aspx

Hoffman, L. & Cleare-Hoffman, H. P. (2011). Existential therapy and emotions: Lessons from cross-cultural exchange. The Humanistic Psychologist, 39, 261267.

Hoffman, L., CleareHoffman, H. P., & Jackson, T. (in press). Humanistic psychology and multiculturalism: History, current status, and advancements. In K. J. Schneider & J. F. Pierson (Eds.), The handbook of humanistic psychology: Leading edges of theory, research, and practice (2nd edition). Sage.

Hoffman, L., Oumarou, S., Mejia, M., & Alcahé, A. (2008, August). Exploring diversity issues in existential-integrative therapy: Embracing difficult dialogues. Presented at the 2nd Annual Society for Humanistic Psychology Conference, Boston, MA.

May, R. (1969). Love and will. Delta.

Sue, D. W. (2010). Microaggressions, marginality, and oppression: An introduction. In D. W.
(Ed.), Microaggressions and marginality: Manifestations, dynamics, and impact (pp. 322).
John Wiley and Sons.

Tillich, P. (1952). The courage to be. Yale University Press.

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Embodied Racism

This blog was originally published April 3, 2014 on the New Existentialist Blog. It was republished here on after the New Existentialist Blog was discontinued. Some updates to the article were made.

“Racism is located in your body.” I first heard this stated when I was struggling with the realization that someone very important to me was having a difficult time accepting that I was engaged to a Black woman. As I was talking about how painful it was for me that this person, who I knew was a good person with strong character, could not seem to get past their prejudice, it was gently pointed out to me that, “Racism is located in your body. If it was just in one’s mind, it would be easy to overcome and change. But it is not easy, because racism is in our body.”

I was trying to change my friend’s mind through logical arguments, along with some attempts to motivate the change by pointing out that he was hurting the woman I loved through his prejudices. My approach was not effective. Although my fiancée (now my wife) also advised, “Just let him get to know me. Once he gets to know me, he’ll get over it,” it was not until this insight that racism is in the body set in that I began to accept that I could not change my friend through logical argument. As I let this go and trusted the relational process (primarily the relationship between him and my fiancée), he was able to gradually work through most of his prejudices.

Racists Are Not Necessarily Bad People

We often want to categorize racists as bad people; however, there are several problems with this. For one, to label people “good” or “bad” is an oversimplification. No one is all good or all bad. Second, I would affirm the common assertion that everyone has prejudices to some degree. But these are more philosophical suppositions that could take us away from the point I would like to make.

Many intelligent people with strong character, good intentions, and solid morals struggle with racism and other forms of prejudice. If racism were simple enough that we could rationally disprove it, and through this process, end racism, the destructiveness of racism would be much more contained. If all good people, and all people who would like to have no racism, could easily overcome it, there would be much less racism in the world. The problem lies deeper; it is in our bodies.

How does racism get in the body? One way that racism gets in our body is through experience. This can be role modeling as well as direct experience. For instance, children are often exposed to racism. Regardless of whether this is through word or action, it can begin to become internalized through this modeling. Second, it can occur through bad experiences with individuals or small groups from different cultures, which then gets generalized to all people from the culture. Often this bad experience may be rooted in being uncomfortable with differences or difficulty understanding soemone from a different culture.

Many would argue that the roots of racism are encoded in our genes. It is not that there is a racist gene in our DNA, but rather a tendency to identify with one’s own group for safety reasons while being distrustful or suspicious of those identified as other. Terror Management Theory, which is an existential social psychology based upon the work of Ernest Becker, maintains that particularly when we are reminded of our mortality we tend to identify more closely with our own group and often against other groups.

Empathy for Racists

As I will discuss, I am not suggesting that people who are causing harm with their racism deserve empathy, nor am I suggesting people who have had racism directed at them should have empathy for those who have harmed them. People causing harm due to racism need to be held accountable. However, accountability and empathy can, at times, coexist.

I consider myself to be a highly empathetic person. Yet, it is difficult for me to be empathetic with racists, in part because I generally don’t want to be empathetic with them. However, for those who would like to overcome their racism, empathy can be a powerful tool of change. Empathy takes us beyond the surface level. One of the reasons that empathy is effective in bringing about change is precisely because it takes us beyond the rational; it takes us to the embodiment of the struggle.

Empathy is also effective at disarming defenses. When someone voices, “I know I am prejudice toward black people, but I don’t want to be,” and are met with empathy, this may allow them to explore this and begin a healing process. Yet, this is not always the case. When they are met with condemnation and judgment, or pushing them to quickly overcome these struggles, they often put defenses up to emotionally protect themselves from the perceived attack. In protecting themselves, they also protect their racism, even if inadvertently so.

It should not be expected for someone who is the target of racism to be empathetic with the person who harmed them. To place the responsibility of change on people who have experienced racism is an unfair burden that can cause more harm. Too often, society expects people of color to carry the burden of change in addressing racism. This is addressing injustice with further injustice. For White individuals such as myself, there may be times where the use of empathy combined with holding people accountable can be effective in promoting change.

I am not suggesting that there is not a place for the rational or impassioned arguments in the struggle to overcome racism. Nor am I suggesting that we should be soft on people who do hurtful things—intentionally or unintentionally—because of their prejudices. Quite to the contrary, I believe it is necessary at times to be confrontational and speak from our righteous indignation. Yet, while the confrontation may help someone recognize the need to change, rarely is it successful in helping implement the change. Confrontation must be followed by empathy, and it is the empathy that generally empowers the change. For advocates and activists, the shift from confrontation to empathy is difficult, but an important part of the art of promoting social change.

Conclusion

Racism is complex. This is a primary reason why racism continues to thrive even though it is no longer considered socially acceptable. Because racism is complex, any attempt to counter or overcome racism requires something more than simple or superficial solutions; it even requires something more than sophisticated logical arguments. Like most forms of deeper change, overcoming racism requires relationship. The relationships required to overcome racism are, in many ways, risky relationships and they are not for everyone. It is hard to open oneself up to someone who demonstrates racism. For us to overcome racism, we a wide array of strategies with different people playing different roles. Without compassion, concern, and empathy for racists, we will never succeed in the goal of eradicating racism. Timing is important when considering compassion and empathy for people struggling with racism. If it is offered when someone is still entrenched in racism, it can pacify them and work against overcoming their racism. However, when someone authentically accepts their struggles with racism and commits to change, compassion and empathy in the right context may help them attain the change they are seeking.

What the Zimmerman Verdict Means to Me

This Blog was originally published July 15, 2013 on the New Existentialist Blog. It was republished after the New Existentialist Blog was discontinued.

I was surprised by the intensity of my emotions when I heard the news of the Zimmerman verdict earlier this evening. George Zimmerman shot and killed Trayvon Martin, an unarmed African American youth. After a highly publicized trial, he was found not guilty. As I read the news alert, I immediately responded in anger. The next several minutes my emotions quickly shifted back and forth between anger and sadness while my thoughts were continually drawn to my sons. As I write this, I feel much less safe in the world, particularly in regard to my children.

Being a Father

I am the father of three biracial children. I am a white male, born of privilege. My wife is black; any privilege she has now was hard won. Our three sons will be labeled as black, African American, and biracial. I always knew that I had much to learn about raising biracial children, but I clearly remember a series of events that really brought this home to me. Shortly after the birth of my first son, I went to hear Derald Wing Sue speak at a conference. Although I had been familiar with Sue’s work, it was on this day that I came to admire him much more deeply. His presentation not only reflected impressive scholarship, but it was honest, vulnerable, and powerful. He shared about his reaction to a shooting of an unarmed black man in New York City. Although I no longer remember specifically, I believe the story was the shooting of Amadou Diallo, the same incident that inspired Bruce Springsteen’s powerful song,
“American Skin (41 Shots).” Sue shared about how he did not know what it was like for the mother of an African American son to have to teach him to keep his hands in sight if pulled over by the police. This is not because of anything negative about the police, and it is not intended to suggest the police are more racist than the general population. Rather, it is asserting that they are no different than everyone else. At that moment of Sue’s story, I realized some of the very painful lessons that I would have to teach my sons. As I sat there, I just wanted to weep.

A few weeks later, I was pulled over for speeding. I was acutely aware of my privilege at that moment. I have never had to think twice about reaching for my wallet or reaching to the glove compartment for my insurance. I never kept my hands on the wheel as the officer approached. I never felt I had to be nice for purpose of my safety, just general courtesy. I tried to envision what it would be like in several years when I would have to tell my son that he could not do the things I can—that if he was pulled over by the police, he should not reach for his wallet or insurance, and that he should be extra nice. Again, I just wanted to weep.

Tonight, as I read the verdict, I thought of my sons, so innocent and loving. I thought of my freedoms that they won’t have; I thought of their safety and the lessons they would some day need to learn. Once more, I just wanted to weep.

Racial Profiling

As a white male, I often hear talk of racial profiling. I hear what everyone hears, and I hear what my wife and sons will never hear because it is only said in groups that look very much like me. In a conversation about neighborhood safety, I hear talk of “people who don’t belong around here,” knowing that the implicit part of the message is often about the color of their skin. I hear how the color of skin is emphasized when a crime is perpetrated by a Black or Latino individual, but inconspicuously unmentioned when the person is White. Like microaggressions, it is easy to deny any racial profiling is occurring, and it easy to ridicule those who would dare suggest such a thing.

I get that it is difficult to be accused of racial profiling. At times, people are falsely accused of racial profiling and this is unfortunate. Yet, how much more difficult is it to be accused of a crime and placed in jail for the color of your skin? How much more difficult is it to fear for your life because of racial profiling? How much more difficult is it to grieve for one’s innocent son, and to do so while his murderer goes free.

The same week that Zimmerman was found not guilty in Florida, CNN reported that Marissa Alexander, a Black woman, was sentenced to 20 years in Florida for firing warning shots when her husband, against whom she had a obtained a restraining order, was coming after her. CNN also reported that Zimmerman’s lawyer, O’Mara, shortly after the verdict, made the audacious claim that Zimmerman would never had been charged with a crime if he was a Black man. And I have to think, would Zimmerman have been found not guilty had he killed an unarmed White teenager. We are not all equal in the United States; it doesn’t take much honesty to admit that.

We must not forget the potential implications of this verdict. This can be interpreted as saying that it is legal to shoot and kill an unarmed Black man, or even a teenager, for appearing suspicious or out of place if the shooter feels threatened by them, even if there is no evidence the victim was doing anything wrong. For many, just the presence of a Black man or teenager in many settings will bring the feeling of being threatened. Rarely, however, is there discussion of where that fear comes from. We need a more thorough examination and discussion of the phenomenology of this fear. It is often has little, if anything, to do with the individual who is feared.

Conclusion

We don’t all have the same freedoms. If, as existential psychologists, we don’t recognize this reality, we don’t really understand what freedom means politically or existentially. This is a painful recognition that is all too present in my life. I can’t help but believe that tonight, in the Zimmerman verdict, freedom was cheapened. As I sat down to write this piece and process my own emotions at the verdict, I just wanted to weep. Yet, I knew that, instead, I needed to scream.

~ Louis Hoffman, PhD