Self Hate

The Afrocentric view concerning Jamaicans who bleach their skins is that they suffer from self-hate, a result of the lingering psychological scars of slavery. The self-hatred thesis is tested by comparing the self-esteem scores of a small convenience sample of skin bleachers with the scores of a control group. The two groups have almost the same average scores above the median, which indicates that skin bleaching did not occur because of low self-esteem. The preliminary results suggest that there are varied reasons for skin bleaching and there is a range of Black identities as each person constructs his or her identity in a multicultural society.

A review of two preliminary studies on skin bleaching in Jamaica revealed that the bleachers as a group do not suffer from low self-esteem or self hate. However, they have been miseducated about beauty in particular and Blackness in general. The bleachers are at the preencounter stage of Black identity development and they have experienced Blackness negatively so they have altered their physicality and created a browning identity to buffer the self against the social pressures of being too Black. Reeducation can trigger their resocialization toward positive Black identity development. However, for reeducation to be effective it has to be supported by a national policy to curb the social pressures against Blackness. The debate concerning skin bleaching indicates a range of Black identities. More research on skin bleaching is necessary to see if the results of the preliminary studies can be generalised.

Si l'historien peut étudier le discours de haine, il ne lui est pas possible de constituer un pareil corpus sans se positionner lui-même sur son objet. Aucune cité ne peut se bâtir sur la haine, même si aucune ne s’est manifestement bâtie sur l’amour ou la volonté générale. Aucune haine ne peut être « juste », comme on le récuse pour les guerres. A charge d'en tenir compte et de ne pas valider un discours de haine.

Victimization as a form of sacrificial ritual is discussed. It is understood as an inferior and archaic method of ego emancipation by which the transgressor's unconscious suffering is transferred to the victim. Transfer of sin and guilt occurs. As a consequence, original wholeness is disrupted. The blood sacrifice originates as a defense against the fear of an overwhelming unconscious. Power over life and death is imparted to the institutions of consciousness. Identification with collective consciousness is promoted, which serves to strengthen feeble individual consciousness. The regressive bond to the unconscious is temporarily disrupted, but the sacrifice must be renewed. It is the real impetus behind Freud's death drive and also the destructive narcissistic relationship.

Keywords: human sacrifice, rite of passage, self-mutilation, primal transgression, ego wholeness, flagellants, amputation disorder, sin transference, St Paul, Tezcatlipoca.

The article discusses the narrative structure and rhetorical devices of The Book of the Kahal (1869) – an influential pamphlet by the baptized Jew Jacob Brafman. The book breathes conspiracy theories and portrays the Jews as a state within a state governed by the Kahal and regulated by the Talmud, even when they try to pass themselves as a confession to fool gullible Christians. In line with the traditions of collaboration literature, the author, obsessed with the glorious Imperial might and full of disdain for all things Jewish, demands that the Jews abandon their treacherous “multifaceted” identity in favour of Russia.

The popular explanation for skin bleaching among Black Jamaicans is self-hate. The concept of complex personhood debunks the psychopathology explanation of skin bleaching. Complex personhood is an autonomous, multidimensional, nuanced and optimal self that displays strength, weakness, resilience, ambiguities and contradictions.  Some of the skin bleaching literature frames the skin bleachers as self-hating, restricts identity to a binary, argues erroneously that there is only one way to be black and silences the skin bleachers in public discourse. The self-hate explanation for skin bleaching in Jamaica is informed by the doll study in America which confounds the minority of Black children’s choice of a white doll with self-hate. The self-esteem studies in Jamaica and America refutes the self-hate thesis. The use of complex personhood to understand the behavior of the Jamaican skin bleachers liberates them from the self-hate explanation for their behavior and provides the alternative explanations of miseducation and colorism.

Keywords: skin bleaching, self-hate, complex personhood, miseducation, colorism, Jamaica

The authors argue that the formation of self is at the heart of many addiction issues. Likewise issues of love (sought) and hate (found) are central to both the formation of a self vulnerable to addiction and to fostering recovery. So the negative feelings towards addicts (hate) is not simple prejudice, but inherent to the condition itself. As such this needs careful
reflection by therapists. The authors argue that love, as compassion, is the central healing feature in addiction recovery.

The explanations for skin bleaching in Jamaica are best pursued by using: a nested qualitative inquiry of the historical origins of the social meanings that influence the Jamaican skin bleachers; an examination of cultural artifacts in Jamaica for evidence of the meanings of skin bleaching; an examination of the repeated behavior of the skin bleachers in their interaction with skin bleaching vendors to understand skin bleaching as a cultural practice; conversations with Jamaicans about skin bleaching, and an examination of their narratives for the consensual meanings that influence skin bleachers

This article theoretically integrates Nigrescence theory and the model of Black Identity Transactions by using them to explicate skin bleaching. Blacks including skin bleachers are at various stages of Nigrescence (pre-encounter, encounter, immersion-emersion and internalization) or the process of becoming black. The majority of skin bleachers' search for beauty occurs because of their miseducated identity in the pre-encounter stage of black identity development. Skin bleachers transact their miseducated identity by bonding and bridging with people that complement their modified aesthetic physicality and buffering against people who insult them. The validators of the skin bleachers are also at the pre-encounter stage of blackness because they justify the skin bleachers' rejection of Afrocentricity with Eurocentric values. The skin bleachers and their validators share similar values. However, the fiercest critics with opposite values at the immersion-emersion stage see whiteness as inferior including the bleached skin and blackness as superior. The mature critics of the skin bleachers such as the Rastafarians among others are at the internalization stage of blackness. These critics seek to empower skin bleachers by reeducating them about the beauty of blackness and the medical dangers associated with skin bleaching. Black identity transactions occur in all stages of Nigrescence and the two can be theoretically integrated as the discussion of skin bleaching reveals.

The Afrocentric view concerning Jamaicans who bleach their skins is that they suffer from self-hate, a result of the lingering psychological scars of slavery. The self-hatred thesis is tested by comparing the self-esteem scores of a small convenience sample of skin bleachers with the scores of a control group. The two groups have almost the same average scores above the median, which indicates that skin bleaching did not occur because of low self-esteem. The preliminary results suggest that there are varied reasons for skin bleaching and there is a range of Black identities as each person constructs his or her identity in a multicultural society.

All the female narrators of the three stories examined here – So Long a Letter, The Color Purple, and Letters from France – suffer serious traumas attributable to their male counterparts. Thus as a healing process, letter-writing is an exercise in trust that traverses the distances between the addresser and the addressee. Blurring the lines in such a way results in an intimate narration of trauma that reads as a stream of consciousness, devoid of fear of judgment or retribution. This paper studies the literary device of derision coupled with a psycho-feminist analysis to retrace the thorny, cathartic journey of trauma victims from self-hate to self-acceptance and self-agency.

En tant que mépris de soi-même, conscience réelle ou imaginaire de sa propre petitesse ou faiblesse, l'humilité représente dans les Passions de l'âme de Descartes une passion vertueuse ou vicieuse, l'inséparable compagne de la générosité ou le masque de l'orgueil 1 . En tant que tristesse née de la conviction d'avoir fait quelque chose de mauvais, le repentir (poenitentia, dans le latin de Desmarets) peut constituer dans le texte cartésien non seulement un encouragement à la correction de ses fautes et à son perfectionnement éthique, mais aussi un défaut digne de pitié. L'autorité de cette source commune n'empêche pas Malebranche et Spinoza de réaliser deux simplifications opposées de l'ambivalence cartésienne, en interprétant l'humilité et la pénitence soit comme des conditions nécessaires et peut-être suffisantes de la rédemption de l'homme corrompu par le péché, soit comme des obstacles dangereux au développement éthique.

Equanimity during mindfulness meditation is considered in relation to some examples of repetitive thinking, including rumination and worry. It may not always be possible to treat the content of the automatic stream of primary process thinking with equanimity, and some implications in relation to mental health and the value of psychotherapy are noted. Aspects of the meditation state are considered in relation to some aspects of the creative process, including incubation and insight.

Gay individuals are homophobic, accustomed to rhetoric and attitudes, but what do they think and feel about homosexuality? Many may not understand the act of self-hatred and fear, but homophobic attitudes directed at them directly or indirectly in their environment can wear them out and intimidate them by putting them into a constant conflict with the environment and society. Well, how do they evaluate their homosexuality within the framework of this emotional state, does it reach the level of homophobic tendencies towards themselves? The aim of the article is to understand these processes. In the field survey, it is claimed that the social and cultural structure supports homophobia and causes those who are exposed to internalize homophobia. Considering that homophobia may be a social responsibility, possible psychological interventions are discussed.

Black Minnesotans have been looked at in the eye by local and state political leaders and told that “glory was coming from that-there mountain top” to save the cold Negro of Minnesota and his counterparts that make up the lower one-third of the community. However, when “glory fell,” it did not touch the treetops of black Minnesotans in need of a reset for high expectations.

Nelle Passions de l'âme di Descartes l'umiltà poteva essere sia virtuosa che viziosa, costituire sia l'altra faccia della generosità che la maschera della superbia, e il pentimento (poenitentia nel latino di Desmarets) poteva rappresentare un incentivo ad agire bene non meno che un difetto da compatire. L'autorevolezza di questa fonte comune non impedisce però al Malebranche delle Méditations pour se disposer à l'humilité et la pénitence e allo Spinoza dell'Ethica di operare due opposte semplificazioni dell'ambivalenza cartesiana, assumendo umiliazione e penitenza l'uno come condizioni necessarie e forse sufficienti della redenzione dell'uomo corrotto dal peccato e l'altro come veri e propri ostacoli allo sviluppo etico.

Content:
Transculturation of the games; Militarization of the virtual environment; Hate speech; Game, science or art?; New era in game studies; A multi-billion dollar industry; Virtual societies; Anonymity and "des-individualization";  Speech of hatred, racism and prejudice as human products; Stereotypes and the media; Violence and personality disorders; Racism and racial discrimination; Beyond negative representations; Minorities in video games; Violence against women and sexism; Addiction to a minefield and final effect of cultivation in the games. More than 208 sources cited, 53 illustrations of the major video games analyzed and a comprehensive analytical index, are some of the features of this essay.

The Harder They Come brings to the jaded metropolitan taste a new exoticism: the black Caribbean, which has previously only figured as a passive backdrop in James Bond pictures-providing pot plantation, black gangster villains, or maneating crabs upon demand by Salzman and Broccoli. Now it begins to come alive on the screen as it is coming alive in the headlines: the reality of a povertystricken black half-nation (dozens of islands, each in effect a country to itself, strung out over a distance of some 2,000 miles) whose main "products" are sun and sea, and whose main crop, now that the monoculture of cane sugar is dying under the price competition of French and German and American sugar-beets, is another monoculture: tourism, which brings in its train the identical social dislocations of the old plantation system (Callenbach, 1973(Callenbach, -1974.

The article discusses the narrative structure and rhetorical devices of The Book of the Kahal (1869)– an influential pamphlet by the baptized Jew Jacob Brafman. The book breathes conspiracy theories and portrays the Jews as a state within a state governed by the Kahal and regulated by the Talmud, even when they try to pass themselves as a confession to fool gullible Christians. In line with the traditions of collaboration literature, the author, obsessed with the glorious Imperial might and full of disdain for all things Jewish, demands that the Jews abandon their treacherous “multifaceted” identity in favor of Russia.

A GREAT DEAL HAS BEEN WRITTEN ABOUT the resistances of borderline patients to ordinary analytic process. These patients present the analyst with a variety of therapeutic dilemmas because their ability to form a true working alliance is too often either fragile or non-existent. In everyday analytic work, associations and breaks in associations are understood and then interpreted by the analyst. However, severely disturbed patients are not always able to participate in the analysis of the associative process. Instead, they sometimes spend seemingly endless sessions attacking themselves, the analyst, or analysis itself. They may recount bitter complaints about the quality of their lives with apparently no interest in understanding anything new about the cause of their unhappiness. The analyst's attempts to offer help are met with dissatisfaction or rage. Even when these patients appear to receive help with pleasure, they often return to the next session feeling much worse, unable to connect this reaction to the analyst's intervention or to anything else. Borderline patients may react to even tentative interpretations with intense, uncontrolled aggressive outbursts, suicidal gestures or actions, or by abruptly terminating treatment. They often reject attempts by the analyst to remain neutral or to express empathy. The analyst may thus be left feeling as if all analytic tools have been exhausted (cf. Robbins, 1988) ;. The patient who maintains an intensely and unremittingly hostile stance toward the analyst inevitably evokes strong countertransference feelings. It is generally agreed that an important aspect of the analyst's task involves identifying and containing these

Nonreferred adolescent samples for ages 12 to 18 from Jamaica and the United States were compared via syndromes, syndrome groupings, and total problem scores on the Child Behavior Checklist (CBCL), Teacher's Report Form, and Youth Self-Report. No significant total problem score differences were found between Jamaican and US adolescents in reports by any informants. However, adolescents in both societies reported significantly more problems than their parents or teachers. Jamaican adolescents ...

Societal factors influence the types of problems children of African descent exhibit and the steps adults take to ameliorate them. Cross-national research on children of African descent living in different nations can identify the societal issues associated with problems these children present, but few specifically focus on children of African descent. This article addresses these issues by surveying presenting problems in clinic records of 2,078 children of African descent in the United States and Jamaica. Recorders coded and categorized problems according to eight Child Behavior Checklist syndromes and internalizing (e.g., shyness) and externalizing (e.g., fighting) problems. ANCOVAs revealed significantly more problems for African American than Jamaican youth but the converse was true for severe problems. The findings suggest the need for further studies that test whether lower parental thresholds, a U.S. society that encourages more family openness, widely available treatment services within the United States, and stress associated with minority group membership may cause African American parents to report more child problems than Jamaican parents.

The Afrocentric view concerning Jamaicans who bleach their skins is that they suffer from self-hate, a result of the lingering psychological scars of slavery. The self-hatred thesis is tested by comparing the self-esteem scores of a small convenience sample of skin bleachers with the scores of a control group. The two groups have almost the same average scores above the median, which indicates that skin bleaching did not occur because of low self-esteem. The preliminary results suggest that there are varied reasons for skin bleaching and there is a range of Black identities as each person constructs his or her identity in a multicultural society.

En tant que mépris de soi même, conscience réelle ou imaginaire de sa propre petitesse ou faiblesse, l'humilité pouvait représente dans les Passions de l'âme de Descartes une passions vertueuse ou vicieuse, l'inséparable compagne de la générosité ou la masque de l'orgueil 1 . En tant que tristesse née de la conviction d'avoir fait quelque chose de mauvais, le repentir (poenitentia, dans le latin de Desmarets) peut constituer dans le texte cartésien non seulement un encouragement à la correction de ses fautes et à son perfectionnement éthique, mais aussi un défaut digne di pitié. L'autorité de cette source commune n'empêche pas à Malebranche et Spinoza de réaliser deux simplifications opposées de l'ambivalence cartésienne, en interprétant l'humiliation et la pénitence soit comme des conditions nécessaires et peut-être suffisantes de la rédemption de l'homme corrompu par le péché, soit comme des obstacles dangereux au développement éthique.

The purpose of this study was to adapt the self-hate scale (SHS; Turnell et al., 2019) into Turkish in a community sample, and test the validity and reliability of the measure. The study was conducted with 234 individuals. After the translation procedures, the language equivalence was examined, and a significant positive relationship was found between the Turkish and English forms. Findings of the reliability and validity analyses indicated that the Turkish SHS confirmed seven items in one factor with good factor loadings. Good fit values and reliability coefficients were determined with the SHS-Turkish Form. Self-hate was positively correlated with self-disgust, behavior-based selfdisgust, physical appearance-based self-disgust, depression, anxiety, and interpersonal sensitivity. Self-hate also indicated a negative correlation with self-compassion. Simple linear regression analyses results showed that selfhate predicted depression, anxiety, and interpersonal sensitivity scores. These results demonstrated that the SHS-Turkish Form can be validly and reliably performed to Turkish culture.

The Afrocentric view concerning Jamaicans who bleach their skins is that they suffer from self-hate, a result of the lingering psychological scars of slavery. The self-hatred thesis is tested by comparing the self-esteem scores of a small convenience sample of skin bleachers with the scores of a control group. The two groups have almost the same average scores above the median, which indicates that skin bleaching did not occur because of low self-esteem. The preliminary results suggest that there are varied reasons for skin bleaching and there is a range of Black identities as each person constructs his or her identity in a multicultural society.

The Afrocentric view concerning Jamaicans who bleach their skins is that they suffer from self-hate, a result of the lingering psychological scars of slavery. The self-hatred thesis is tested by comparing the self-esteem scores of a small convenience sample of skin bleachers with the scores of a control group. The two groups have almost the same average scores above the median, which indicates that skin bleaching did not occur because of low self-esteem. The preliminary results suggest that there are varied reasons for skin bleaching and there is a range of Black identities as each person constructs his or her identity in a multicultural society.

Societal factors influence the types of problems children of African descent exhibit and the steps adults take to ameliorate them. Cross-national research on children of African descent living in different nations can identify the societal issues associated with problems these children present, but few specifically focus on children of African descent. This article addresses these issues by surveying presenting problems in clinic records of 2,078 children of African descent in the United States and Jamaica. Recorders coded and categorized problems according to eight Child Behavior Checklist syndromes and internalizing (e.g., shyness) and externalizing (e.g., fighting) problems. ANCOVAs revealed significantly more problems for African American than Jamaican youth but the converse was true for severe problems. The findings suggest the need for further studies that test whether lower parental thresholds, a U.S. society that encourages more family openness, widely available treatment services within the United States, and stress associated with minority group membership may cause African American parents to report more child problems than Jamaican parents.

"Contenido:
Transculturación de los juegos; Militarización del ambiente virtual; Discurso de odio; ¿Juego, ciencia o arte?; Nueva era en estudios de los juegos; Una industria multimillonaria; Las sociedades virtuales; Anonimato y “des-individualización”;  Discurso de odio, racismo y prejuicio como productos humanos; Estereotipos y los medios; Violencia y Trastornos de personalidad; Racismo y discriminación racial; Más allá de
Representaciones negativas; Minorías en los videojuegos; Violencia contra mujeres y sexismo; Adicción a un campo minado y finalmente Efecto de cultivo en los juegos.
Más de 208 fuentes citadas, 53 ilustraciones de los principales juegos de video analizados y un completo índice analítico, son algunas de las características de este ensayo. "

Abstract:  A set of essays on the current strain of U.S Imperialism.  Contributors include: Jacqui Alexander, Lisa Armstrong, Shampa Biswas, Hannah Britton, Monisha Das Gupta, Ayesha Khan, Himadeep Muppidi, and Vijay Prashad.  With comments from Cynthia Enloe and Zillah Eisenstein.