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1
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84870891486
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As Montagu remarked in his 1949 paper on the "pathognomic mythology" of race, "It is the discriminators, not the discriminated, the prejudiced, not those against whom prejudice is exhibited, who are the problem" (p. 176)
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As Montagu remarked in his 1949 paper on the "pathognomic mythology" of race, "It is the discriminators, not the discriminated, the prejudiced, not those against whom prejudice is exhibited, who are the problem" (p. 176).
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2
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84870939730
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Hence, setting out the concept of prejudice that guided his influential overview of the field, Rupert Brown remarked: Of course, logically, prejudice can take both positive and negative forms. I, for example, am particularly favourably disposed towards all things Italian: I love Italian food, Italian cinema, and lose no opportunity to try out my execrable Italian on anyone who will listen (much to the embarrassment of my friends and family). However, such harmless infatuations hardly constitute a major social problem worthy of our attention as social scientists. Rather, the kind of prejudice that besets so many societies in the world today and which so urgently requires our understanding is the negative variety: the wary, fearful, suspicious, derogatory, hostile or ultimately murderous treatment of one group of people by another (Brown 1995, p. 7)
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Hence, setting out the concept of prejudice that guided his influential overview of the field, Rupert Brown remarked: Of course, logically, prejudice can take both positive and negative forms. I, for example, am particularly favourably disposed towards all things Italian: I love Italian food, Italian cinema, and lose no opportunity to try out my execrable Italian on anyone who will listen (much to the embarrassment of my friends and family). However, such harmless infatuations hardly constitute a major social problem worthy of our attention as social scientists. Rather, the kind of prejudice that besets so many societies in the world today and which so urgently requires our understanding is the negative variety: the wary, fearful, suspicious, derogatory, hostile or ultimately murderous treatment of one group of people by another. (Brown 1995, p. 7
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3
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84870872475
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notes in a recent review Despite the changing nature of prejudice in modern society, most contemporary social science use of the term is highly consistent with Allport's (1954) early definition of prejudice as " antipathy based on a faulty or inflexible generalization."
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As Quillian (2006, p. 300) notes in a recent review, "Despite the changing nature of prejudice in modern society, most contemporary social science use of the term is highly consistent with Allport's (1954) early definition of prejudice as "antipathy based on a faulty or inflexible generalization.
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(2006)
Quillian
, pp. 300
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4
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84870858808
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This research includes the work of Eagly (2004) on the relationship among intergroup attitudes, structural role differentiation, and power relations, and Jost et al. (2004) on the role of intergroup emotions and beliefs in systems justification processes
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This research includes the work of Eagly (2004) on the relationship among intergroup attitudes, structural role differentiation, and power relations, and Jost et al. (2004) on the role of intergroup emotions and beliefs in systems justification processes.
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5
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84870939289
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Maoz (2011) Arab Israelis and Jewish Israelis. The primary model for such encounters is the so-called Coexistence Model (which critics have also disparagingly branded the "Hummus and Falafel Model"). Drawing its rationale from work on the contact hypothesis, this model is based around the goal of creating dialogue that emphasizes intergroup commonalities and similarities, while downplaying intergroup differences and points of dissension. Although it has been successful in building more positive attitudes, particularly amongst members of the advantaged Israeli Jewish group, it has also arguably neglected the political dimension of the Arab-Israeli conflict. As Maoz warns, such reconciliation encounters thus tend to "perpetuate existing asymmetrical power relations by focusing on changing individual-level prejudices while ignoring the need to address collective and institutionalized bases of discrimination" (p. 118)
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Maoz (2011) has illustrated one such danger in her recent review of research on the consequences of reconciliation encounters between Arab Israelis and Jewish Israelis. The primary model for such encounters is the so-called Coexistence Model (which critics have also disparagingly branded the "Hummus and Falafel Model"). Drawing its rationale from work on the contact hypothesis, this model is based around the goal of creating dialogue that emphasizes intergroup commonalities and similarities, while downplaying intergroup differences and points of dissension. Although it has been successful in building more positive attitudes, particularly amongst members of the advantaged Israeli Jewish group, it has also arguably neglected the political dimension of the Arab-Israeli conflict. As Maoz warns, such reconciliation encounters thus tend to "perpetuate existing asymmetrical power relations by focusing on changing individual-level prejudices while ignoring the need to address collective and institutionalized bases of discrimination" (p. 118).
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