Friday, September 7, 2007
Social Competence
Hey everyone,
I hope you’re all having a nice class-free period. I was reading through the list of blog two topics and was particularly interested in the social competence question and decided to go with it for my second blog.
Social Competence question: What skill’s, attitudes and behaviours are exhibited by people whome we understand to be socially competent? To what extent is it innate? What are the most effective methods for training people in social skills and enhancing social competence?
One part of my life I believe to be extremely significant is my social life. I place a huge emphasis and spend a great deal of time socialising and interacting with my family, boyfriend, friendship groups, uni friends and work colleagues. It’s interesting to think about what skills, attitudes and behaviours could be exhibited by people whom we consider as ‘socially competent’. Are these people that come from a large family? Or is it simply part of their personality in that they are outgoing, extraverted or confident individuals?
In my research I found one definition which simply sums up social competence:
“Social competence refers to the social, emotional, and cognitive skills and behaviors that an individual needs for successful social adaptation. Despite this simple definition, social competence is an elusive concept, because the skills and behaviors required for healthy social development vary with age and with the demands of particular situations”.
More to come soon,
Jacqui
I hope you’re all having a nice class-free period. I was reading through the list of blog two topics and was particularly interested in the social competence question and decided to go with it for my second blog.
Social Competence question: What skill’s, attitudes and behaviours are exhibited by people whome we understand to be socially competent? To what extent is it innate? What are the most effective methods for training people in social skills and enhancing social competence?
One part of my life I believe to be extremely significant is my social life. I place a huge emphasis and spend a great deal of time socialising and interacting with my family, boyfriend, friendship groups, uni friends and work colleagues. It’s interesting to think about what skills, attitudes and behaviours could be exhibited by people whom we consider as ‘socially competent’. Are these people that come from a large family? Or is it simply part of their personality in that they are outgoing, extraverted or confident individuals?
In my research I found one definition which simply sums up social competence:
“Social competence refers to the social, emotional, and cognitive skills and behaviors that an individual needs for successful social adaptation. Despite this simple definition, social competence is an elusive concept, because the skills and behaviors required for healthy social development vary with age and with the demands of particular situations”.
More to come soon,
Jacqui
Sunday, September 2, 2007
BLOG ONE: Stereotypes within Aboriginal and Indigenous Australian Communities
Abstract: The aim of this blog is to discuss some of the stereotypes attached to Aboriginal and Indigenous Australian people. It also discusses how these stereotypes were formed, why they remain at a standstill and possible considerations and implications for changing these stereotypes.
Australia is a diverse community where among many people have strongly held beliefs, values and attitudes. Australians generally pride themselves on being a multicultural society (Giddens, 1993). It is a nation of immigrants and ethnic minorities who usually are welcomed into Australian life extremely quickly (Reynolds, 2005). However there are many stereotypes held about different minority groups within Australian society. These stereotypes are often expressed in sentences beginning with “All Australians” or “All women” almost always followed by a broad statement. While this statement may be true for a number of people of a particular culture, there are many within each culture for which it is not true (Reynolds, 2005, p. 13).
One of the problems with stereotypes is that they become the principle identifying characteristic for a person from a particular culture and distort further understanding of a particular culture (Baumeister & Bushman, 2008). Whilst a stereotype such as "All Australian’s love the beach” is harmless enough, a statement such as “All Aboriginal people are dole bludgers” can have serious implications. Stereotypes are incomplete and inaccurate beliefs that some people hold about groups of other people (Giddens, 1993, p.212). Australian politicians often do this when they speak of “Australian values” and condemn other values as “un-Australian”, even when they are held by Australian people. Stereotypes are influenced by others; they lead to prejudice and create barriers in society (Kunda & Oleson, 1995).
There are a number of stereotypes of Aborigines circulating within Australian society and popular culture (Narayan, 2004). For example, that they are primitive and lack complex laws and social organisation, are all alike and racially more prone to alcoholism, that they are violent, ancient, emotional, criminal, mindlessly cruel, lazy, simple, mystical and so on. It seems that even defining Aboriginal culture invariably involves judgements (Yarwood & Knowling, 2005). When the British invaded Australia in 1788 there were anywhere between 300,000 and 1,000,000 of our ancestors living in a diverse range of ecological environments. Although completely isolated, Aboriginal culture did not change for more than 40,000 years (Giddens, 1993). They lived a survival lifestyle, spending most of their time gathering food. They did not farm and had almost no technology, no competition or contest. The land was declared empty and claimed for the British (Narayan, 2004).
Today Aboriginals being original inhabitants of Australia make up less than one percent of the population, but controversies surrounding them occupy far more of the nation’s attention than their numbers would suggest (Morton, 2006). Public views of Aborigines have veered between two extremes. Recently as new phases of Aboriginal affairs are prevalent, Indigenous Australians are known by the public as radically different types of people (Smith, 1998). On one hand, people may be flooded with material about dysfunctional communities composed of drug and alcohol abuse and violence. On the other hand, sometimes people might routinely hear about Aboriginal culture being ‘the oldest living culture in the world, or that Aboriginal people are sharing, caring and look after their country, and the admire the profound standard for Aboriginal art (Behrendht, 2002).
A major government commissioned report into attitudes toward Aboriginal people in 1985, supports this assessment “The predominant stereotype is of a primitive, nomadic people who are passive and lazy, and have become virtual alcoholics under the influence of white society” (Narayan, 2004, p. 36). Furthermore research has suggested that one of the most consistent representations of Aboriginal people made through the media was in association with alcohol and that they’re all ‘drunks’. Most of these stereotypes can be formed and maintained with the help of the media (Bessant & Watts, 2002).
Racial stereotyping in the media is institutional. It results from news values and editorial policies. Contrasting representations express the view that the image of any Aborigines stand for all Aboriginal people, that Aboriginal persons first and foremost represent themselves as individuals or a group engaged in a particular activity at a particular time, in a particular context, but a race and a culture that is different to the dominant Anglo-Celtic realm (Reynolds, 2000).
Moreover, there are many reasons why these stereotypes are maintained in society. Representation of Indigenous people by and in the media has been the subject of both concern to both Indigenous and non-Indigenous Australians (Minogue, 1996). Evidence documented to the Report of National Inquiry into Racist Violence by the Human Rights and Equal Opportunity Commission highlighted that Aboriginal and Islander people were keenly aware of media images which they felt were racist (Yarwood & Knowling, 2005). The evidence that was presented to the Inquiry suggested serious concerns of Aboriginal people in relation to the media. There was evidence of discriminatory reporting and racial stereotyping. It was argued that such stereotypes promote violent measures against Aboriginal people (Yarwood & Knowling, 2005).
The way the media and journalists report racist stereotypes is one way in which Indigenous people are misinterpreted by the public (Kunda & Oleson, 2005). However by Indigenous people being able to experience work in the media has recently generated new ways of telling Indigenous stories in the non-Indigenous and Indigenous media (Minogue, 1998). For journalism, this has focused on understanding, respecting, and representing Indigenous world-views in reporting about or for Indigenous people. The inadequacy of common sense and common knowledge as means to make sense of historically produced situation of Aboriginal people and its political implications for all Australians cannot be seen as the sole responsibility of the media (Kunda & Oleson, 2005). That is, the failure of the education system to create an awareness and understanding of Aboriginal history, culture, and the implications of colonisation within children is likely to cause the uncritical acceptance of media reports and images (Morton, 2006).
For all of the reasons that have been mentioned above, it is important to try to change these common stereotypes. Many programs need to be developed to promote knowledge and understanding (Behrendht, 2002). The long-term Government initiated public education campaign about Aboriginal affairs which aimed to lift European Australia out of its ethnocentric indifference is of equal seriousness (AMIC, 1985). The AMIC study of 1983 commissioned by the Federal Government, which examined community attitudes to Aboriginal issues discussed that a campaign is desperately needed. The following is worth quoting in length “much of the opposition to land rights in middle Australia is founded on lack of knowledge and understanding, compounded by underlying fears and prejudice. A campaign is desperately needed. Black rights generally, and land rights in particular, represents the most divisive and potentially explosive issues we have ever had to deal with. Continued silence by the Government means that those vested interests in opposing land rights will retain the initiative and community attitudes will harden and divide further” (AMIC, 1985, p. 5).
Furthermore, a critical goal of the Commonwealth Government by the year 2001 was the reconciliation between Indigenous and non-Indigenous Australian people (Crook & McLean, 2005). However this long-term reconciliation cannot be achieved and maintained unless negative stereotypes are reduced or erased with effective education. Today, employees of educational institutions are accountable for providing Indigenous perspectives in to their teaching curriculum (Narayan, 2004). The National Statement of Principles and Standards for more culturally inclusive schooling in the twenty-first century states that schooling should be socially just so that “Aboriginal and Torres Straight Islander students have equitable access to, and opportunities in, schooling so that their learning outcomes improve and, over time match those of other students. It also states that “All students must understand and acknowledge the value of Torres Straight Islander cultures to Australian society and possess the knowledge, skills and understanding to contribute to, and benefit from, reconciliation between Indigenous and non-Indigenous Australian” (Narayan, 2004). If these factors were integrated and enforced in schooling then it may help to change or reduce the common stereotypes of Indigenous Australians.
Thus, it is vital for an individual to have Aboriginal cultural awareness. Having this awareness means having knowledge, understanding of Aboriginal people’s histories, values, beliefs systems, experiences and lifestyles (Lloyd, 2003). It is important that both children and adults be educated about the lives of Aboriginal people. They need to be informed about the hunting and gathering lifestyle practiced by Aboriginal people and their self-supporting economy to which all members of their group contributed (Reynolds, 2000). Nevertheless more education and interventions need to be conducted regarding the fact that Aboriginal people were forced in to British settlements through much conflict and hardship (Bessant & Watts, 2002). It would also be beneficial to promote opportunities for individuals to work with Aboriginal people or within Aboriginal communities. By living in Aboriginal communities or working with Indigenous people would give one the opportunity to deepen their knowledge and form their own opinions (Yarwood & Knowling, 2005).
Due to individual knowledge, personal opinions, media coverage and pressure to conform to particular views or ideas, stereotypes regarding Aboriginal and Indigenous Australian people have flourished. To some extent, all of our interactions in cross-cultural domains bring about different values and assumptions based on our own heritage, education, families, upbringing and previous experiences. Therefore an understanding and acceptance of different cultures and beliefs is essential if Australian’s want to live in a harmonious country and interact with each other effectively in any cross-cultural situation. People are people. Aborigines are not specimens of humanity that are left behind, nor are they dole bludging alcoholics with political grudges. Until many urban Australians lose their racial stigmas attached to Aboriginal people, then these stereotypical associations will unfortunately be maintained.
Australia is a diverse community where among many people have strongly held beliefs, values and attitudes. Australians generally pride themselves on being a multicultural society (Giddens, 1993). It is a nation of immigrants and ethnic minorities who usually are welcomed into Australian life extremely quickly (Reynolds, 2005). However there are many stereotypes held about different minority groups within Australian society. These stereotypes are often expressed in sentences beginning with “All Australians” or “All women” almost always followed by a broad statement. While this statement may be true for a number of people of a particular culture, there are many within each culture for which it is not true (Reynolds, 2005, p. 13).
One of the problems with stereotypes is that they become the principle identifying characteristic for a person from a particular culture and distort further understanding of a particular culture (Baumeister & Bushman, 2008). Whilst a stereotype such as "All Australian’s love the beach” is harmless enough, a statement such as “All Aboriginal people are dole bludgers” can have serious implications. Stereotypes are incomplete and inaccurate beliefs that some people hold about groups of other people (Giddens, 1993, p.212). Australian politicians often do this when they speak of “Australian values” and condemn other values as “un-Australian”, even when they are held by Australian people. Stereotypes are influenced by others; they lead to prejudice and create barriers in society (Kunda & Oleson, 1995).
There are a number of stereotypes of Aborigines circulating within Australian society and popular culture (Narayan, 2004). For example, that they are primitive and lack complex laws and social organisation, are all alike and racially more prone to alcoholism, that they are violent, ancient, emotional, criminal, mindlessly cruel, lazy, simple, mystical and so on. It seems that even defining Aboriginal culture invariably involves judgements (Yarwood & Knowling, 2005). When the British invaded Australia in 1788 there were anywhere between 300,000 and 1,000,000 of our ancestors living in a diverse range of ecological environments. Although completely isolated, Aboriginal culture did not change for more than 40,000 years (Giddens, 1993). They lived a survival lifestyle, spending most of their time gathering food. They did not farm and had almost no technology, no competition or contest. The land was declared empty and claimed for the British (Narayan, 2004).
Today Aboriginals being original inhabitants of Australia make up less than one percent of the population, but controversies surrounding them occupy far more of the nation’s attention than their numbers would suggest (Morton, 2006). Public views of Aborigines have veered between two extremes. Recently as new phases of Aboriginal affairs are prevalent, Indigenous Australians are known by the public as radically different types of people (Smith, 1998). On one hand, people may be flooded with material about dysfunctional communities composed of drug and alcohol abuse and violence. On the other hand, sometimes people might routinely hear about Aboriginal culture being ‘the oldest living culture in the world, or that Aboriginal people are sharing, caring and look after their country, and the admire the profound standard for Aboriginal art (Behrendht, 2002).
A major government commissioned report into attitudes toward Aboriginal people in 1985, supports this assessment “The predominant stereotype is of a primitive, nomadic people who are passive and lazy, and have become virtual alcoholics under the influence of white society” (Narayan, 2004, p. 36). Furthermore research has suggested that one of the most consistent representations of Aboriginal people made through the media was in association with alcohol and that they’re all ‘drunks’. Most of these stereotypes can be formed and maintained with the help of the media (Bessant & Watts, 2002).
Racial stereotyping in the media is institutional. It results from news values and editorial policies. Contrasting representations express the view that the image of any Aborigines stand for all Aboriginal people, that Aboriginal persons first and foremost represent themselves as individuals or a group engaged in a particular activity at a particular time, in a particular context, but a race and a culture that is different to the dominant Anglo-Celtic realm (Reynolds, 2000).
Moreover, there are many reasons why these stereotypes are maintained in society. Representation of Indigenous people by and in the media has been the subject of both concern to both Indigenous and non-Indigenous Australians (Minogue, 1996). Evidence documented to the Report of National Inquiry into Racist Violence by the Human Rights and Equal Opportunity Commission highlighted that Aboriginal and Islander people were keenly aware of media images which they felt were racist (Yarwood & Knowling, 2005). The evidence that was presented to the Inquiry suggested serious concerns of Aboriginal people in relation to the media. There was evidence of discriminatory reporting and racial stereotyping. It was argued that such stereotypes promote violent measures against Aboriginal people (Yarwood & Knowling, 2005).
The way the media and journalists report racist stereotypes is one way in which Indigenous people are misinterpreted by the public (Kunda & Oleson, 2005). However by Indigenous people being able to experience work in the media has recently generated new ways of telling Indigenous stories in the non-Indigenous and Indigenous media (Minogue, 1998). For journalism, this has focused on understanding, respecting, and representing Indigenous world-views in reporting about or for Indigenous people. The inadequacy of common sense and common knowledge as means to make sense of historically produced situation of Aboriginal people and its political implications for all Australians cannot be seen as the sole responsibility of the media (Kunda & Oleson, 2005). That is, the failure of the education system to create an awareness and understanding of Aboriginal history, culture, and the implications of colonisation within children is likely to cause the uncritical acceptance of media reports and images (Morton, 2006).
For all of the reasons that have been mentioned above, it is important to try to change these common stereotypes. Many programs need to be developed to promote knowledge and understanding (Behrendht, 2002). The long-term Government initiated public education campaign about Aboriginal affairs which aimed to lift European Australia out of its ethnocentric indifference is of equal seriousness (AMIC, 1985). The AMIC study of 1983 commissioned by the Federal Government, which examined community attitudes to Aboriginal issues discussed that a campaign is desperately needed. The following is worth quoting in length “much of the opposition to land rights in middle Australia is founded on lack of knowledge and understanding, compounded by underlying fears and prejudice. A campaign is desperately needed. Black rights generally, and land rights in particular, represents the most divisive and potentially explosive issues we have ever had to deal with. Continued silence by the Government means that those vested interests in opposing land rights will retain the initiative and community attitudes will harden and divide further” (AMIC, 1985, p. 5).
Furthermore, a critical goal of the Commonwealth Government by the year 2001 was the reconciliation between Indigenous and non-Indigenous Australian people (Crook & McLean, 2005). However this long-term reconciliation cannot be achieved and maintained unless negative stereotypes are reduced or erased with effective education. Today, employees of educational institutions are accountable for providing Indigenous perspectives in to their teaching curriculum (Narayan, 2004). The National Statement of Principles and Standards for more culturally inclusive schooling in the twenty-first century states that schooling should be socially just so that “Aboriginal and Torres Straight Islander students have equitable access to, and opportunities in, schooling so that their learning outcomes improve and, over time match those of other students. It also states that “All students must understand and acknowledge the value of Torres Straight Islander cultures to Australian society and possess the knowledge, skills and understanding to contribute to, and benefit from, reconciliation between Indigenous and non-Indigenous Australian” (Narayan, 2004). If these factors were integrated and enforced in schooling then it may help to change or reduce the common stereotypes of Indigenous Australians.
Thus, it is vital for an individual to have Aboriginal cultural awareness. Having this awareness means having knowledge, understanding of Aboriginal people’s histories, values, beliefs systems, experiences and lifestyles (Lloyd, 2003). It is important that both children and adults be educated about the lives of Aboriginal people. They need to be informed about the hunting and gathering lifestyle practiced by Aboriginal people and their self-supporting economy to which all members of their group contributed (Reynolds, 2000). Nevertheless more education and interventions need to be conducted regarding the fact that Aboriginal people were forced in to British settlements through much conflict and hardship (Bessant & Watts, 2002). It would also be beneficial to promote opportunities for individuals to work with Aboriginal people or within Aboriginal communities. By living in Aboriginal communities or working with Indigenous people would give one the opportunity to deepen their knowledge and form their own opinions (Yarwood & Knowling, 2005).
Due to individual knowledge, personal opinions, media coverage and pressure to conform to particular views or ideas, stereotypes regarding Aboriginal and Indigenous Australian people have flourished. To some extent, all of our interactions in cross-cultural domains bring about different values and assumptions based on our own heritage, education, families, upbringing and previous experiences. Therefore an understanding and acceptance of different cultures and beliefs is essential if Australian’s want to live in a harmonious country and interact with each other effectively in any cross-cultural situation. People are people. Aborigines are not specimens of humanity that are left behind, nor are they dole bludging alcoholics with political grudges. Until many urban Australians lose their racial stigmas attached to Aboriginal people, then these stereotypical associations will unfortunately be maintained.
References
Australian Mining Industry Council, (1984). Aboriginal Land Rights. Canberra: AMIC.
Baumeister, R.F., & Bushman, B.J. (2008). Social psychology and human nature. Belmont: Thomson Wadsworth.
Behrendht, L. (2002). Aboriginal Women and the Criminal Justice System, Judicial Officers Bulletin, 6, 41-44.
Bessant, J., & Watts, R. (2002). Sociology Australia. ( 2nd ed.). Australia: Allen&Unwin.
Crook, S., & McLean, C. (2005). Stereotypes and social function: How stereotyping aids survival. Journal of Social Psychology and Human Behavior, 23, 142-156.
Baumeister, R.F., & Bushman, B.J. (2008). Social psychology and human nature. Belmont: Thomson Wadsworth.
Behrendht, L. (2002). Aboriginal Women and the Criminal Justice System, Judicial Officers Bulletin, 6, 41-44.
Bessant, J., & Watts, R. (2002). Sociology Australia. ( 2nd ed.). Australia: Allen&Unwin.
Crook, S., & McLean, C. (2005). Stereotypes and social function: How stereotyping aids survival. Journal of Social Psychology and Human Behavior, 23, 142-156.
Giddens, A. (1993). Sociology. (2nd ed.). UK: Polity Press.
Kunda, Z., & Oleson, K. (1995). Maintaining Stereotypes in the face of disconfirmation: Constructing grounds for sub-typing deviants. Journal of Personality and Social Psychology, 68, 565-579.
Lloyd, J. (2003). Crossing the Last Frontier: Problems Facing Aboriginal Women Victims of Rape in Central Australia. Journal of Criminology, 4, 82-97.
Minogue, J. (1998). Aborigines and Australian Apologetics. (3rd ed.). Sydney: Quadrant.
Morton, J. (2006). Aboriginal Culture: Who wants it, who needs it? Australia: Allen&Unwin.
Morton, J. (2006). Aboriginal Culture: Who wants it, who needs it? Australia: Allen&Unwin.
Narayan, U. (2004). Essence of Culture and a Sense of History. Journal of Cultural Essentailism, 2, 86-106.
Reynolds, H. (2000). Why Weren’t We Told? A Personal Search for the Truth about our History. Basic and Applied Social Psychology, 18, 105-119.
Reynolds, H. (2000). Why Weren’t We Told? A Personal Search for the Truth about our History. Basic and Applied Social Psychology, 18, 105-119.
Smith, H. (1998). This Whispering in our Hearts. Sydney: Allen & Unwin.
Yarwood, T., & Knowling, M. (2005). Race Relations in Australia. Journal of Personality and Social Psychology, 14, 36-48.
Appendix A
Self evaluation of Blog
Theory and Research
During my research I was able to find fourteen sources to include in my blog. There is a substantial about of information on Aboriginal Culture so I read through a lot of literature which I found extremely interesting. Most of my sources were from journal articles, textbooks and reports. I found these useful, up-to-date and informative. As I didn’t provide many research studies I did include some interesting historical dates and statistics. I believe that for an essay of only 1500 words I included sufficient research on possible ways of changing negative stereotypes and how and why theses are usually maintained in society.
Written Expression:
Word count: 1,486
The references in the body of the essay as well as my reference list were consistent with the APA style of formatting. I added a concept map which provides a brainstorm of my ideas prior to the submission of my blog (however sometimes it seems to disappear, but is accessible by clicking the ‘x’ in the top left corner). The concept map is a good way to show the class where I was at and the sorts of things that would be included in my blog. The internet and adding URL’s to homepages is not really a strength of mine. It took me a while to construct the concept map and then when I finally worked out how to post it, it did not appear as desired. I will be sure to practice and improve my concept maps for my second blog. Overall I think the abstract, paragraphs, reference list and appendices are clear, concise and easy to read.
Online Engagement:
As it was completely new to me, it took me a while to get in to blogging. I created my page fairly quickly in to the semester but took a while to actually get it going. I’ve enjoyed reading and viewing a lot of the other blogs. A number of interesting issues have come up which confirms my interest in social psychology. I would have liked to comment more on other people’s blogs and also have added many more posts to my page. As I’ve become more familiar with blogging, I feel that I will be able to contribute further to my second blog. On my page I updated my interests, email, occupation and a short greeting to class members. My first post gave an overview of my topic and listed some of the common stereotypes in Aboriginal culture which according to the comments, my peers seemed to connect with. My second post was a link to a video of traditional Aboriginal culture. I was intrigued by this footage and believe it should be shown in educational institutions, particularly to children who are often undereducated about Indigenous Australian culture. I also listed a blog question for general interest to try and encourage class communication.
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