Ronald E. Hall

Mental Health Practice with Arab Families: The Implications of Spirituality vis-à-vis Islam

In the aftermath of September 11, 2001, it has become apparent that the inclusion or acknowledgment of spiritualism is critical to mental health practice regarding Arab families. Regretably, research on Arab families today is all but non-existent. Islam is the fastest growing form of spirituality in Central Asia. Practitioners who do not acknowledge this fact will be at a severe disadvantage in their attempts to treat Arabic clientele. It is not compulsory that practitioners endorse client belief systems or other aspects of their spirituality, but practitioners should acknowledge said systems as a critical point in the clients frame of reference. In the interest of social justice they are thus challenged to develop creative treatment strategies less confined to Western bias.

Identity development across the lifespan: A biracial model

Abstract Traditional concepts of identity emphasize race to the exclusion of life span criteria. Race based models ignore the human behavior of biracial Americans in their social environment. Conversely, a substantial portion of the scholarly literature advocates social experience rather than physiological attributes as keystone to individual identity development. In the aftermath biracial Americans are conflicted. In an effort to insure their psychic health, scholars and practitioners must inculcate an identity development across the life span model to accommodate the nation’s increasing level of ethnic and racial miscegenation.

The bleaching syndrome among people of color : Implications of skin color for human behavior in the social environment

ABSTRACT In the aftermath of mass migrations from Europe, most Americans have been of European descent, i.e., “white.” From said migration light skin evolved as the American ideal not irrelevant to people of color. Using a sample of African-American college freshmen, hypotheses were formulated to assess extent of the problem and by inference the Bleaching Syndrome. According to these data, there is a statistically significant relationship between self-identified skin color correlated with light skin providing evidence of the Bleaching Syndrome (the conscious awareness of the cognitive and attitudinal levels of the similarities and differences between the dominant group mainstream and dominated out-group to negate ones self for the purposes of assimilation). Those who study people of color are then challenged to decipher the maze of tradition and create a suitable climate for the study of human behavior in the social environment. In this they will accommodate social justice and an overall ability of diverse groups to assimilate.

The Euro-Americanization of Race Alien Perspective of African Americans vis-à-vis Trivialization of Skin Color

In the aftermath of Western domination is the trivialization of skin color despite its significance among African Americans. Regrettably, scholars the world over emphasize race in the study of human social conditions. Regardless of the fact that race is increasingly irrelevant, Americans continually adhere to it and are at a severe disadvantage. Oblivious to the implications of skin color, their attempts to comprehend stereotypes, discrimination, and various issues attributed to race vis-à-vis African Americans is an exercise in futility. It is not compulsory to Euro-Americanize race at the expense of social fact, but Americans should familiarize themselves with African American perspectives as a critical point of reference to non-European American people. Sustaining the integrity and prestige of science will require concepts and a perspective less confined to intellectual domination.

Eurogamy among Asian-Americans: A note on Western assimilation

Abstract Quality of life in the United States is contingent upon assimilation into the mainstream of American society. Domination is the preferred model. Asians stigmatized by their dark skin are prohibited from immediate membership. Their strategy is Eurogamy: a form of exogamy in which Asian-Americans select Euro- American spouses as a method of sharing in the Euro gene pool. In this way they alter the stigma of dark skin. Via offspring they expect full assimilation into the mainstream and its commensurate quality of life.

Skin Color as Post-Colonial Hierarchy: A Global Strategy for Conflict Resolution

Abstract The post-colonial hierarchy is a critical dynamic of global coexistence. Power is associated with those sovereignties characterized by light-skinned populations. Those characterized by dark skin are denigrated and assumed less qualified to negotiate global issues as equals. Although political objectives are expected to stimulate conflict, skin color is directly correlated with the present world order. Moreover, most post-colonial sovereignties are heterogeneous in one way or another and yet do not engage in destructive conflict. From a global perspective, conflict resolution will require post-colonial sovereignties—particularly those of relative light skin—to forfeit their self-serving denigration of others. Strategies for conflict resolution should ignore skin color and incorporate measures designed to improve problem solving, moral reasoning, and the general etiquette skills of those engaged in any negotiation process.

Cool Pose, Black Manhood, and Juvenile Delinquency

The historical construct of American manhood is that of White male dominance. Black boys who realize that their access to traditional manhood is limited then shape their sub-cultural response, called Cool Pose. Cool Pose facilitates the stereotype of Black boys as both delinquent and intellectually inferior; Black boys gain acceptance and respect among peers by acting out and performing below intellectual capacity. Cool Pose is critical to the study of juvenile delinquency. Ultimately, Black boys must learn to value traditional concepts of manhood apart from those rooted in sub-cultural experiences.

Dark skin and the cultural ideal of masculinity

African American males, in particular, have suffered numerous institutional injustices at the hands of a “white” power structure. This article suggests their dark skin is perceived as the masculine ideal via cultural values. The implication defines men of color as the physiological metaphor of masculinity. The white male power structure by comparison perceives itself as feminine. This represents a psychological threat to white males’ self image. The results are manifested in the recent and historical brutalization of African American males nationwide.

A note on September eleventh: The Arabization of terrorism

Abstract In the wake of September eleventh, attention to terrorism and an accurate portrayal of Arab-Islamic “immigrant” groups has been all but nonexistent. Notwithstanding, among those at greatest risk for repercussions are peaceful immigrants who follow Islam weary of Sociologists’ inability to differentiate them from terrorists, i.e., Arabization. Subsequently, based upon the definition of political terrorism as organized violence, Shultz developed a typology of political terrorism to fill the void. That typology includes three categories and four variables germane to terrorist acts. Such efforts to study terrorism must remain consistent and viable without interruption from unpredictable violence to sustain the integrity and prestige of Sociology.

Islam and Asia Pacific Muslims: The implications of spirituality for social work practice

Among Asia Pacific Muslim populations, spirituality is fundamental. The implications of spirituality for social work intervention with Muslim populations include the need for social work practitioners to acknowledge, and when appropriate, apply values, belief systems, and other Islamic specific spiritual criteria. The dampening effects of traditional social work practice without Islamic spiritual resources will lessen the potential of social work intervention. Effective and efficient social work practice, involving Asia Pacific Muslim clientele, must necessarily incorporate knowledge of Islam. The ability of social workers to accurately perceive, conceptualize, and interact therapeutically with Asia Pacific Muslim clients is a necessity in a rapidly changing and complex world.