Racial identity and media orientation: Exploring the nature of constraint pt. 2

Pg 370 – “Duveen and Lloyd (1986) assert that social identities are learned, in part, on the basis of distinctions made by others. They discuss “the central rule system” of social gender identity as an example of the place of identity within an ideological system. Gender identity, as an ideological construct, becomes an important shared frame of reference. It is organized by adults to provide children with a framework within which they can readily situate themselves and others. In this model, an individual defines herself as a member of a codified group whose characteristics are defined by others. Yet, there is a distinction made between the conceptions of individuality and sociality. Hecht, Collier, and Ribeau (1993) describe identity as “both an individual and a social construct, emerging in a dialectic between the two” (p. 50). In this sense, the multidimensional nature of social identity may be discussed in terms of individuality and/or sociality or in terms of still other salient features.”

~ Ideological constructs form the basis of what we create identities around. These ideological constructs are really how we subdivide categories of identities. How then can we create an ideological construct that does not subdivide or takes into consideration not subdividing other ideological constructs? Or is this even possible?

Pg 370 – “Gurin and Townsend (1986) delineate between social group identity and social group consciousness. Group consciousness is evaluated along three dimensions: (a) collective discontent, (b) appraisal of legitimacy, and (c) belief in collective action. On the other hand, group identity is defined as (a) perceived similarities in the personal characteristics of members, (b) how central groups membership is to the way a member thinks of the self, and (c) an awareness of common fate. They define common fate as “perception of commonalities in the way group members are treated in society” (p. 140).  It is similar to the construct of “linked fate” used by Dawson (1994) to measure the degree to which African Americans believe that their own well-being is linked to the well-being of other members of their race. In this sense, consciousness does not automatically arise out of identity.”

~ I like the differentiation between consciousness and identity. Maybe that is another stage in development? From consciousness to full identity. Possibly one needs to have a sense of consciousness before one can have an identity and then identity comes before culture.

Pg 371 – “A theoretical framework exploring the construct of African American social identity may define it is more general terms of belief system or attitude structure. Structure in this case refers to an individual-level phenomenon (Fleishman, 1986). From this perspective, identity both shapes and reflects cognitive structure in attitudes, beliefs, and behavioral responses (Allen, Dawson & Brown, 1989).”

~ I think I semi-disagree with this. I think that identity does not shape and reflect cognitive structure in attitudes, beliefs, and behavioral responses, personal history shapes and reflects cognitive structure in attitudes, beliefs, and behavioral responses. The actual cognitive structure is the identity.

Pg 373 – “Data from the 1980 National Survey of Black Americans was used to test 24 hypotheses regarding the relationships between socioeconomic status, religiousity, and exposure to Black-oriented media and the three major components of racial consciousness. They conclude that the combined influences of these factors are important determinants of racial and ethnic consciousness.”

~ Another study showing that a combination/coordination of certain identities lead to better understanding of an individual.

Pg 378-9 – “The finding of this research indicate that African American audiences prefer programs featuring Black actors and actresses, as well as programs that focus on African American lifestyles and cultures.”

~ This causes dissonance, people want to be in a certain culture, but want the culture to be like them simultaneously. This then causes a redistribution of identity in order to find a solution to the dissonance.

Pg 379-80 – “Allen and Bielby used Black racial identity to predict the following behaviors and opinions: exposure to public affairs programming, total television exposure, preference for Black-oriented television programs, perceived bias in television, and perceived shortcomings of situation comedies. In this study, Black people who felt positively about their culture were considered to have a high level of racial group identity. This heightened identity works to constrain media behaviors by successfully predicting that these people would watch less television and be more critical of television content.”

~ The more positively you feel about the group you are in the higher the level of group identity. Or maybe for my theory, the more positively you feel about a culture you inhabit the higher the level of influence on the overall identity the culture has.

Davis, J. L., Gandy, O. H. Jr. (1999). Racial identity and media orientation: Exploring the nature of constraint. Journal of Black Studies, 29(3). Retrieved November 9, 2008, from JSTOR database.

Racial identity and media orientation: Exploring the nature of constraint pt. 1

Pg 367 – “We develop mechanisms through which we understand our environment and the forces at play therein. These are often enacted through cognitive shortcuts, or heuristics. These cognitive schema are influenced by who we are (our background), what we do (our direct, personal experiences), and what we see, hear, and learn through our exposure to mass media. Media representations play an important role in informing the ways in which we understand social, cultural, ethnic, and racial differences. Racial identity may play an especially powerful role in shaping our responses to mass media.”

~ So, basically our identities create a framework around which we understand the world. Our personal histories, identities, and exposure to other things help us to create these frameworks.

Pg 368 – “Racial identity becomes salient when African American audiences oppose what they see and hear from an ideological position as harmful, unpleasant, or distasteful media representations. The mass media images of Black males as violent and threatening are examples of reified stereotypes that many African Americans resist.”

~ A certain identity takes precedence over others when that identity is threatened. Interesting idea of expression/oppression. Too much threatening of an expressed identity will either cause it to be oppressed or to be redistributed into another identity in order to protect it.

Pg 369 – “The process of identity formation is complex. It is shaped by the routine interactions and challenges that an individual faces on a daily basis. This process is also context specific. A person may identify as a member of a particular group, or a person may identify with individuals or representative members of that group. At the same time, others may assign, or identify, this person with yet another group.”

~ I like this explanation of how one is in a certain identity.

Pg 369 – “Social categories that have been used to groups and sometimes to oppress people may also become important sources of self-identity. A “social self-identity” has been described by Babad, Birnbaum, and Benne (1983) as “a complex integration of personality attributes, unique experiences, personal choices, and the individual sense of ‘self’ on one hand, and ‘socio-identities,’ which are the products of various groups memberships, on the other hand” (p. 37). Similarly, Garza and Herringer (1986) argue that self-identity is the product of personal attitudes, values, past history, and the groups to which we belong, except that membership can be determined by will or by fate.”

~ Hmm, I think I might want to future research this over winter break. The idea of “social self-identity” etc. are kind of the things that I am looking into.

Pg 369-70 – “Tajfel (1982) contends that social identity provides a psychological link between the sense of self and identification with an in-group. In his definition of social identity, Tajfel highlights the salience of group membership and the value and emotional significance that an individual attaches to membership in that group. However, there are certain groups in which we willingly choose membership and other groups in which we, by virtue of our birth,  are said to belong. In this sense, racial group membership can be seen as a resource if it reflects a voluntary self-designation where an individual identifies with other members of this group. Alternatively, racial group membership may be seen as a burden or constraint if a person only identifies as an African American because there is no other choice.”

~ This is an interesting though that one’s overall identity is a combination of self and identification instead of something else. So, I would say that one’s self is what I call one’s personal identity and the identification piece is a combination of what I’m referring to as identity and culture.
Davis, J. L., Gandy, O. H. Jr. (1999). Racial identity and media orientation: Exploring the nature of constraint. Journal of Black Studies, 29(3). Retrieved November 9, 2008, from JSTOR database.