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Leadership, Othering, and Discrimination
No full textThe 2023 International Conference on Hate Studies, held at Spokane Community College, featured the theme of The Challenges of Hate in the 21st Century. The panel Leadership, Othering, and Discrimination included the following papers: An Anger Game: Asian Stereotypes, White Emotionalities, and Dominance in Leadership, Yukari Takimoto Amos Leadership Education and Otherism, Jim Mohr and Kristine Hoover Prohibiting Caste Discrimination in the U.S. Under the Civil Rights Act of 1964, Ashok Kuma
Reflections on Teaching About Hate: From Worst to Best Practices
No full textAs an interdisciplinary field, Hate Studies allows for educators from a wide range of disciplinary backgrounds to develop undergraduate and graduate classes for the critical examination of hate. As a topic that can result in new material on any given day, “teaching hate” is a dynamic experience, with new research and new material constantly emerging. This roundtable provides an opportunity for classroom educators to reflect on the best (and worst) practices when teaching hate. Going beyond the sharing of syllabi and course material, participants are welcome to discuss classroom strategies, from the management of the material (how to present difficult material; how to identify most recent applicable work; how to shift with the news cycle), to the management of the emotional care of students (and educators), and everything in between
Ignorance and Cultural Diversity: the Ethical Obligations of the Behavior Analyst
Get PDFApplied behavior analysis (ABA) has featured an increasing concern for understanding and considering the cultural diversity of the populations behavior analysts serve in recent years. As an expression of that concern, the new BACB’s Ethics Code for Behavior Analysts is more explicit and comprehensive in its inclusion of ethical obligations concerning cultural diversity. The purpose of this paper is to offer a discussion on the limitations of both our capacity and willingness to know and overcome our ignorance about our own and other cultures. We examine different ways in which our ignorance of other cultures plays out even in willful compliance with the BACB ethics code. We suggest part of the problem is that the BACB ethics code seems to operate under the assumption that practitioners are always aware or can be aware of what they do not know and of their biases. In contrast, we offer a reflection on a more complex picture of our understanding of ourselves and other cultures, where we cannot assume people are aware of what they ignore and of their biases. Ethically, we find that in some cases these blindspots are accounted for by the BACB ethics code and should be foreseen and addressed by the behavior analyst (BA). But in other cases, when a person is not aware of what they ignore, understanding the connection between cultural diversity ignorance and professional behavior requires a different approach. Our analysis suggests an attitude of being thoughtfully diligent and humble while learning about cultural diversity issues and examining the areas where we might be ignorant and not aware of our ignorance. We argue that BAs’ obligations to respect the dignity of clients and their families and to provide effective treatment call for this attitude of diligence and humility that goes beyond mere compliance
Tracking Hate: Community Resources that Build Resiliency and Empower Action
No full textThis presentation will highlight the innovative approach developed by Spokane County Human Rights Task Force to collecting, tracking, evaluating hate and bias incidents in our county and reporting the findings to the public. Presenters will share data gathered, lessons learned and future plans for increasing community outreach and building stronger bridges into Spokane’s marginalized communities
Perceptions of Emotional Functionality: Similarities and Differences Among Dignity, Face, and Honor Cultures
Get PDFEmotions are linked to wide sets of action tendencies, and it can be difficult to predict which specific action tendency will be motivated or indulged in response to individual experiences of emotion. Building on a functional perspective of emotion, we investigate whether anger and shame connect to different behavioral intentions in dignity, face, and honor cultures. Using simple animations that showed perpetrators taking resources from victims, we conducted two studies across eleven countries investigating the extent to which participants expected victims to feel anger and shame, how they thought victims should respond to such violations, and how expectations of emotions were affected by enacted behavior. Across cultures, anger was associated with desires to reclaim resources or alert others to the violation. In face and honor cultures, but not dignity cultures, shame was associated with the desire for aggressive retaliation. However, we found that when victims indulged motivationally-relevant behavior, expected anger and shame were reduced, and satisfaction increased, in similar ways across cultures. Results suggest similarities and differences in expectations of how emotions functionally elicit behavioral responses across cultures
Inspiring Asian American Awareness Through Archival Research: A Gonzaga Case Study
Get PDFThe recent rise in anti-Asian violence in the United States necessitates urgent and immediate scholarly engagement and classroom interventions. The fact that Illinois and New Jersey are the only two states to make Asian Pacific American history a mandatory part of public school curricula—and only did so in 2022—should trouble anyone who believes in equitable representation and education.Drawing on the expertise of two librarians and one political science professor, we created an assignment in the spring 2022 semester—for the first “Asian American Politics” seminar ever offered at Gonzaga University—that combined physical and digital resources for a new kind of archival journey into Japanese American incarceration and internment
A Conceptual Model for Community-Building through Servant-Leadership at Different Organizational Levels
Get PDFCommunity lays the foundation for a strong, flourishing society. It interconnects individuals, organizations, and societies by encouraging shared vision and mutual respect among all parties involved. The term community has two primary uses: (1) geographic and (2) relational, where geographic describes community as a physical location while relational refers to a community in terms of its psychological closeness to and quality of relationships with others (Gusfield, 1975). McMillan and Chavis (1986) build on the relational concept, stating that a “sense of community is a feeling that members have of belonging, a feeling that members matter to one another and to the group, and a shared faith that members’ needs will be met through their commitment to be together” (p. 9). When we lack a sense of community – a sense of belonging, being valued, and being cared for, despite whether it is on an individual, organizational, or societal level – we fail to satisfy the relational desire of our nature as social beings. Unfortunately, as societies grow and develop, people may begin to lose their sense of community as they grow farther apart from each other both geographically and relationally. Greenleaf wrote in 1970 that “human society can be much better than it is (or was) in primitive communities. But if community itself is lost in the process of development, will what is put in its place survive?” (p. 38). In modern culture, which has evolved to reward self-absorption through the accumulation of likes and views on social media platforms, society seems to have forgotten how to effectively relate to and genuinely care for each other out of an unlimited love for one another (Greenleaf, 1970). While Greenleaf (1970) presented building community as a characteristic of servant-leadership based on his own thoughts and conceptual connections, the current literature on servant-leadership and building community has focused primarily on defining servant-leadership and developing models that portray the dimensions and characteristics of servant-leadership, then attempting to gain empirical support for “building community” as such a dimension. This empirical evidence suggests that the presence of community is related to servant-leadership and offers servant-leadership as a potential variable that yields and builds unity and togetherness within a society. However, we are left questioning: What does building community look like practically through the lens of servant-leadership at an individual, organizational, and societal level? The extant literature offers conceptual frameworks and empirical support for the existence of building community as a dimension of servant-leadership, but there are gaps in the literature concerning (1) what building community looks like in the real world, (2) what building community looks like at different levels of influence in an organization, and (3) how building community can be executed at different levels of influence in an organization. Therefore, the purpose of this study is to provide a conceptual model depicting how servant-leadership can lead to community-building in an organization through various interceding mechanisms at an individual, organizational, and societal level
Servant-Leadership, Diversity, and Forgiveness
Get PDFThe concept of a servant-leader can be challenging because, on its face, it sounds paradoxical. How can one lead by being a servant? The very idea of this concept in organizational life seems incongruent, due in large part to the long history of top-down, coercive power-based management practices. As the father of servant-leadership, Robert Greenleaf, writes in 1998, “Coercive power exists because certain people are granted (or assume) sanctions to impose their will on others. These sanctions may be overt, as when one may be penalized or punished if one does not comply; or the sanctions may be covert and subtle if one’s weaknesses and sentiments are exploited and thus pressure is applied.” Northouse, writing in 2019, adds that “Leaders who use coercion are interested in their own goals and seldom interested in the wants and needs of followers. Using coercion runs counter to working with followers to achieve a common goal.” If this is true, what then, is a servant-leader and how can a servant-leader exert influence on modern organizational maladies? According to Greenleaf (1977/2002), the test of whether someone is acting as a servant-leader is through the answer to the following questions: Do those served grow as persons? Do they, while being served, become healthier, wiser, freer, and more autonomous, more likely themselves to become servants? And, what is the effect on the least privileged in society? Will they benefit or at least not be further deprived? (p. 27) What are the core characteristics of a servant-leader that enables her or him to effectively lead from a position of servanthood? What tools are necessary to be successful in a contemporary organization? Greenleaf would say listening is the number one characteristic. However, there are other characteristics that a servant-leader must have in order to lead authentically. If a servant-leader wants to serve first, empower others, help them grow and help others to become servant-leaders themselves the servant-leader must possess, practice and display humility and vulnerability. These qualities are paramount to creating an environment where followers can feel safe to bring their whole selves to work. When followers feel they can be vulnerable, they will offer ideas and solutions more freely. They will be able to bring what is uniquely “them” to the team. They will be more open to collaboration and feedback without feeling attacked, belittled, or marginalized. Humility is also key to collaboration. A servant-leader who exhibits humility and vulnerability is one who is authentic
Stability of Explicit Free Parameter Multistep Methods for Second-Order ODE’s
No full textThis project extends previous work on free parameter methods for first-order differential equations (DE’s) by investigating the stability of explicit free parameter multistep methods for second-order DE’s. A method is stable if roundoff error in subsequent approximations does not grow exponentially. Dahlquist’s First Stability Barrier caps the maximum order of a stable method: by choosing to not maximize the order, we can add free parameters to a general multistep method, using these to optimize other properties; for example, varying these free parameters changes the size and shape of a method’s stability domain. We benchmark our results against the standard Stormer methods
Mathematical Modeling of a Tree’s Displacement Due to Wind
No full textA fourth-order partial differential equation was used to model the motion of a tree subjected to friction and a time-independent external wind force. The tree was assumed to be a cantilever beam with the top end free and bottom end embedded. Separation of variables was used to find an analytic solution. MATLAB was used to implement and visualize the analytic solution, and ANSYS was utilized to visualize the model by using pre-built finite element methods