intentionally expressing racism, Sleen drew nonwhite races very stereotypically. 80 As explained above, Arsène Schrauwen hardly ever shows black people, but Arsène is very uneasy about them. Just like Suske en Wiske, Nero always mixed adventure and humour
Olivier Schrauwen’s Arsène Schrauwen beyond Expectations of Autobiography, Colonial History and the Graphic Novel
Benoît Crucifix and Gert Meesters
Muslim Responses to Pegida and Islamophobia in Germany
what one seeks to combat: namely, the stereotype of a monolithic and static entity that Muslims in Germany do not in fact represent. Moreover, the perceived need to speak with one voice might silence necessary debates among the different Islamic
Hollywood's Hegemonic Reimagining of Counterculture
-Guzman (2016) terms this the “Hollywood Paradox”: seemingly, Hollywood emerges as a subject of diversification in mainstream media and yet the mechanisms of legitimate diversification—beyond tokenizing or stereotyping—are actively blockaded by Hollywood
into the “cult of strongman leader stereotype” ( Mudde and Rovira Kaltwasser 2015, 16-36 ) characterized by risk-taking translated into perceived virility following traditional inscriptions of hegemonic masculinity. Active social media presence
A Comedic Film between History and Memory
French bourgeois. As Rabine noted, Pivert was himself a stereotype. The Mythical Bourgeois The film historian Jean-Pierre Jeancolas lamented that the cinematic season of 1973–1974 confirmed one truth about French cinema: comedy was “a dead genre.” 36 The
its pre-Islamic traditions, thereby distancing themselves from the Islamic state. As argued by several researchers of Iranian diasporic writing, the deteriorating relations between Iran and the US since 1979, the stereotypical media coverage of women
• What is the status of anthropology in Britain? • What does the general non-academic public know about anthropology? • What is the ‘stereotype’ of the anthropologist? • Does anthropological knowledge travel beyond academia to broader publics? • What is the status of anthropology within the University?
Mobility is often mentioned in African history, but rarely is it examined to its full analytical potential. This is unfortunate, in part because in the 1960s the first generation of African historians considered cultures of mobility a means of challenging stereotypes of African backwardness and simplicity. Jan Vansina, for example, used mobility to uncover “complexity” and “efficiency” in African political history—a stated goal of early Africanist historians working to debunk colonial stereotypes—and to challenge the structural-functionalist lens through which colonials and outsiders had understood African identities and social systems. In the following decades, mobility was critical to several aspects of African history—including slavery, women’s history, labor migration, and urbanization. Yet the makings of a recognizable field of African mobility have not emerged until recently.
Representations of Jews and Judaism in Twenty-First-Century British Historical Fiction for Children
Beginning in the 1960s, British children's literature began to include sympathetic representations of people from outside the dominant culture. Greater numbers of Jewish characters appeared as part of this trend. In the succeeding decades, the British publishing industry has continued to encourage cultural sensitivity in children's books, but this article argues that, despite this, in the twenty-first century constructions of Jews and Judaism increasingly resemble the stereotypical images common in works from previous eras. The paper goes on to contend that although these stereotypes were acknowledged and challenged in historical fiction for children of the 1960s and 1970s in order to promote tolerance, authorial intent in employing such images in more recent historical novels is often unclear, and as a result the texts convey ambivalent messages to today's young readers about the place of Jews in British society.
Stereotypes, a Single-Sex Program, and the School-to-Prison Pipeline
Joseph D. Nelson and Sangeeta Subedi
Single-sex schooling for boys of color has become popular throughout the United States. Leaders and educators often consider these environments a school-based intervention to address adverse outcomes associated with Black boys. A contributing factor to these outcomes have been negative stereotypes of Black males related to Black masculinity norms, which developmental psychologists contend boys internalize during childhood. Interviews and observations were conducted over 12 months to describe a single-sex boarding program for first-grade African-American boys, affiliated with a coed independent school. Designed to facilitate boys’ positive identity development, the program’s mission and vision, educational philosophy, and schedule/programming will be primarily described from boys’ perspectives. The goal is to explore the merits of this single-sex intervention to ameliorate how Black male stereotypes and masculinity norms contribute to the school-to-prison pipeline.