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Jennifer Eberhardt

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Jennifer Eberhardt
Rayuwa
Cikakken suna Jennifer Lynn Eberhardt
Haihuwa Cleveland, 1965 (59/60 shekaru)
ƙasa Tarayyar Amurka
Karatu
Makaranta Jami'ar Harvard 1993) Doctor of Philosophy (en) Fassara
University of Cincinnati (en) Fassara 1987) B.A. (mul) Fassara
Sana'a
Sana'a psychologist (en) Fassara, legal scholar (en) Fassara da university teacher (en) Fassara
Employers Jami'ar Stanford
Kyaututtuka
Mamba National Academy of Sciences (en) Fassara
British Academy (en) Fassara
profiles.stanford.edu…

Jennifer Lynn Eberhardt (an haife ta a ranar 1 ga watan Janairun shekara ta 1965) Masanin ilimin halayyar jama'a ce ta Amurka wacce a halin yanzu farfesa ce a Sashen ilimin halayya a Jami'ar Stanford .Eberhardt yana da alhakin manyan gudummawa kan binciken sakamakon haɗin halayyar mutum tsakanin launin fata da aikata laifuka ta hanyar hanyoyin kamar nazarin filin da nazarin dakin gwaje-gwaje.[1] Ta kuma ba da gudummawa ga bincike kan nuna bambanci mara kyau, gami da nuna yadda hotunan launin fata da hukunci ke shafar al'adu da al'umma a cikin yankin adalci na zamantakewa.[2] Sakamakon aikinta ya ba da gudummawa ga horar da jami'an tilasta bin doka da hukumomin jihohi don inganta hukunce-hukuncen su ta hanyar Horar da nuna bambanci.[3] Ta kuma ba da jagororin bincike na gaba a wannan yanki kuma ta jawo hankali ga mummunar zalunci a cikin al'ummomi saboda nuna bambanci.

Eberhardt ta rubuta Biased: Uncovering the Hidden Prejudice That Shapes What We See, Think, and Do, ya kasance mai karɓar 2014 MacArthur "Genius Grant" Fellowship, an kira shi ɗaya daga cikin 100 Foreign Policy's Leading Global Thinkers, kuma an zabe shi zuwa Kwalejin Kimiyya ta Kasa da Kwalejin Fasaha da Kimiyya ta Amurka.[4][5][6][7]

A shekara ta 2023, an zabe ta a cikin American Philosophical Society . [8]

Rayuwa ta farko

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An haifi Eberhardt a Cleveland, Ohio, kuma ita ce ƙarama cikin yara biyar. Ta girma ne a Lee-Harvard, wani yanki mai yawan 'yan Afirka na Amurka. Lokacin da take 'yar shekara goma sha biyu, iyalinta sun koma Beachwood, Ohio, inda ta kammala karatu daga Makarantar Sakandare ta Beachwood . [9][10]

Eberhardt ta yaba da sha'awarta ga launin fata da rashin daidaito a kan ƙaurawar iyalinta daga yankin Lee-Harvard zuwa fararen unguwar Beachwood. Gundumar biyu sun bambanta dangane da albarkatu da dama duk da kusanci da suke da shi.[11] Ta lura cewa ita da abokan karatunta wadanda ba 'yan Afirka ba sun fuskanci rayuwa daban, kamar yadda aka ja mahaifinta da' yan uwanta sau da yawa fiye da sauran mazauna.[12] Wannan ya kara da sha'awarta ga rashin daidaito na launin fata kuma ya canza hanyar da take amfani da ita don fahimtar duniya.[13]

Ilimi

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BA kammala karatunta daga Makarantar Sakandare ta Beachwood, ta sami BA daga Jami'ar Cincinnati a 1987. Daga nan ta halarci Jami'ar Harvard inda ta sami MA a 1990 da PhD a 1993. [14] Ta auri Ralph Richard Banks, farfesa a fannin shari'a a Jami'ar Stanford. Eberhardt da Banks sun kasance abokan makarantar firamare waɗanda suka sake haɗuwa a Harvard. A halin yanzu suna zaune a yankin San Francisco Bay tare da 'ya'yansu maza uku.[15][16]

Ayyuka

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Daga watan Yulin 1993 zuwa Yulin 1994, Eberhardt ya kasance mai bincike na postdoctoral a cikin Social and Personality Psychology Division a Jami'ar Massachusetts . A nan, ta gudanar da bincike kan stereotyping da kuma dangantakar tsakanin kungiyoyi. Ta kasance mai bincike na postdoctoral a Sashen Psychology a Jami'ar Stanford, daga Satumba 1994 zuwa Yuni 1995, inda ta bincika tasirin barazanar stereotype akan aikin ilimi. Daga Yuli 1995 zuwa Yuni 1998, Eberhardt ya yi aiki a matsayin mataimakin farfesa a Jami'ar Yale a Sashen Ilimin Halitta da Sashen Nazarin Afirka da Nazarin Afirka. A watan Satumbar 1998, ta karbi matsayin koyarwa a Jami'ar Stanford a Sashen Ilimin Halitta a matsayin mataimakiyar farfesa. A watan Mayu na shekara ta 2005, an nada ta a matsayin mataimakiyar farfesa, kuma a wani lokaci ta zama cikakken farfesa.[17][14] Eberhardt kuma shi ne co-direkta da kuma co-kafa na Stanford's SPARQ (Social Psychological Answers to Real-World Questions). Wannan cibiyar a Stanford ta haɗu da shugabannin masana'antu da yawa, masu bincike da sanannun fuskoki a cikin al'umma don yin wahayi zuwa ga canje-canjen al'adu ta amfani da fahimta daga kimiyyar halayyar. Ta hanyar SPARQ, Eberhardt ya nuna sakamakon haɗin launin fata a cikin shari'ar aikata laifuka, ilimi da kasuwanci.[14]

Bincike

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Rashin son kai

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Eberhardt da abokan aikinta sun haɓaka bincike wanda ya gabatar da wasu hanyoyin da za a yi la'akari da launin fata da kabilanci.[18] A shekara ta 2008, ta wallafa wani binciken da ya nemi bincika yadda bambance-bambance a cikin imani game da tushen bambance-bucen launin fata na iya tasiri ga hulɗar zamantakewa. Binciken binciken ya nuna cewa wadanda suka yi imani da bambancin launin fata sun taso ne saboda bambance-bambance na halitta sun bambanta da wadanda suka kalli launin fata a matsayin Tsarin zamantakewa.[18] Wadanda ke kallon bambance-bambance na launin fata kamar yadda tasirin kwayoyin halitta ke da, bisa ga wannan binciken, ba za su iya nuna sha'awar dangantakar launin fata ba.[19] Wadannan mutane kuma suna cikin haɗari mafi girma na inganta ra'ayoyin kabilanci, ba su da damar ware rashin daidaito kuma sun kare waɗannan rashin daidaito a matsayin samfurin bambancin launin fata.[18] Lokacin da mutane suka fahimci bambancin launin fata kamar yadda aka ƙaddara ta hanyar halitta, suna haifar da tsananin shingen tsakanin kansu da kungiyoyin launin fata.[19] Wannan yana tasiri ga jin daɗin membobin kungiyoyin launin fata marasa galihu a tarihi.

Binciken Golby da Eberhardt sun mayar da hankali kan dalilin da ya sa mutane suka fi gane mutane a cikin tseren su fiye da wadanda ke cikin wata tseren.[20] Batutuwan Afirka da Turai-Amurka sun kalli hotuna na fuskokin Afirka-Amurka da ba a sani ba yayin da suke samun scans na fMRI.[21] Akwai sau 1.5 da yawa a cikin ɓangaren dama na kwakwalwa, musamman wuraren fuska (FFAs), lokacin kallon fuska iri ɗaya.[22][23] Wani binciken shi ne cewa ganewar ƙwaƙwalwar ajiya ya fi girma don gane fuskokin jinsi ɗaya a cikin Turawa-Amurka waɗanda suka nuna mafi girman kunnawa a cikin hagu fusiform cortex da dama hippocampal da parahippocampal yankuna.[22] Wannan ya nuna cewa fuskokin kansa da sauran tseren suna motsa kunna bambancin a cikin FFAs, duk da haka ba ya bayyana dalilin da ya sa kunna fuskokin tseren iri ɗaya ke faruwa a gefen dama na kwakwalwa kuma ƙwaƙwalwar ƙwaƙwalwa ke faruwa a gefe na hagu na kwakwalwa. Wannan na iya zama yanki don bincike na gaba. [24]

Adalci na aikata laifuka

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Binciken Eberhardt ta nuna yadda tasirin atomatik na ra'ayoyin launin fata ke tasiri ga aikin gani na mutum.[25] An gudanar da jerin nazarin da ke mai da hankali kan ƙaddamarwa, musamman ƙaddamar da mutane tare da hotuna masu alaƙa da aikata laifuka. Manufar ita ce ganin ko mutane za su mai da hankali kan White ko Black fuska lokacin da aka nuna musu laifi. Binciken ya nuna cewa mutane da jami'ai musamman sun fi mayar da hankali kan fuskokin baki. Binciken na gaba ya mayar da hankali ne kawai ga jami'an da aka raba zuwa kungiyoyi biyu, wadanda aka shirya don aikata laifuka da wadanda ba su da. An gabatar da su da hoto na Black ko White wanda ake zargi kuma an nemi su kammala aikin ƙwaƙwalwar ajiya inda dole ne su gano wanda ake zarge a cikin layi tare da wasu wadanda ake zargi na wannan tseren. Wasu layin suna da wadanda ake zargi da siffofi masu mahimmanci na kowane tseren, yayin da wasu ke da siffofin fuska marasa kyau. Jami'an da ke da manyan laifuka waɗanda suka kalli wanda ake zargi da baƙar fata sun yi kuskuren tunawa da wanda ake zarge da shi tare da wani wanda ke da siffofin baƙar fata; amma jami'an da suka ga wanda ake zarg da farar fata ba su da damar gano wanda ake zarga da farar fari kuma suna iya haɗa shi da fuskar baƙar fata.[26] Binciken Eberhardt ya nuna yadda ƙungiyoyin launin fata zasu iya tasiri ga fahimtar jama'a game da baƙar fata da aikata laifuka da kuma yadda wannan zai iya rinjayar yadda fararen fata za su yi kuskure ko kuma su yi watsi da shaidar da ba daidai ba ne ga wanda ake tuhuma.[27] Wannan kuma yana gabatar da jagororin nan gaba don bincike kamar samun damar fahimta na bayanan da aka tsara.[27]

A cikin binciken da aka yi a shekara ta 2006, Eberhardt da abokan aikinta sun bincika bayanan bayanai a Philadelphia wanda ya bincika ko yiwuwar yanke masa hukuncin kisa yana da alaƙa da wanda ake tuhuma yana kallon baki (bakin baki, fata mai duhu, hanci mai faɗi) lokacin da wanda aka azabtar ya kasance baki ko fari. Wadanda aka saba da su baƙar fata an yanke musu hukuncin kisa kashi 57.5 cikin dari na lokacin idan aka kwatanta da kashi 24.4 cikin dari na 'yan Afirka na Afirka, musamman idan wadanda abin ya shafa White ne. Wannan binciken yana ba da shaida cewa halaye na jiki kadai na iya rinjayar yanke shawara na yanke hukunci har zuwa wani lokaci.[28]

A cikin binciken da ya shafi na 2008, Eberhardt da abokan aikinta sun gudanar da bincike kan labaran jaridu da aka buga game da masu laifi na Caucasian da na Afirka a cikin layin hukuncin kisa.[29] Wannan binciken ya samo asali ne daga ra'ayin cewa ana yawan zargi mazajen Afirka da ba daidai ba, ana yin hukunci mara kyau kuma ana tunawa da su a matsayin masu kai hari.[30] A lokacin nazarin labaran jarida, babban abin da masu binciken suka mayar da hankali shi ne gano "hotunan ape" (wannan ya haɗa da nuna mutum a matsayin dabba, mai gashi, daji). [29] Sun gano cewa wannan hoton ya fi yawa ga 'yan Afirka na Afirka fiye da Caucasians.[29] Game da 'yan Afirka na Afirka, hoton birai ya kuma yi hasashen wanda za a yanke masa hukuncin kisa.[29] Binciken da Eberhardt ya yi ya nuna ba kawai mummunar yadda ake wulakanta fursunonin Afirka ba, har ma da rashin haƙƙin jama'a ga membobin wasu ƙananan kungiyoyi waɗanda galibi ana kuskuren su a matsayin masu kai farmaki.[31]

A cikin shekara ta 2012, Eberhardt da abokan aiki sun yi nazarin yadda bambancin launin fata zai iya shafar fahimtar mai shari'a game da bambancin shari'a tsakanin mai aikata laifuka na Matasa da manya. Wadanda suka halarci taron sun karanta binciken da ba na kisan kai ba wanda ke nuna ko dai Black ko White matashi mai laifi. Sun gano cewa fararen Amurkawa sun fi dacewa da tallafawa hukunci mai tsanani lokacin da suka karanta binciken shari'a da ke nuna wani dan Black mai laifi fiye da lokacin da aka canza tseren mai laifi zuwa White. Wannan ya faru ne saboda halayyar fararen fata mai laifi ya fi dacewa da rashin hankali na matasa yayin da masu laifi na baki sun fi dacewa da kasancewa da balaga da niyyar aikata laifi na manya.

A cikin wani binciken a cikin 2014, Eberhardt da Hetey (abokin aiki na Jami'ar Stanford) sun bincika yadda kawai fallasa bambancin launin fata zai iya tasiri ga goyon bayan mutum ga manufofin shari'a masu tsanani. An raba masu halartar fararen fata zuwa ƙungiyoyi biyu, a cikin rukuni na farko sun kalli bidiyon bidiyo wanda kashi 25 cikin 100 na hotunan sun kasance na Black fursunoni kuma a cikin rukini na biyu, kashi 45 cikin 100 na hotuna sun kasance na baƙar fata fursunoni. Daga nan aka sanar da su game da tsauraran dokokin aikata laifuka da ke bin jihar California, sannan aka bi da takardar neman izini don sanya hannu don gyara dokokin kuma ya sa su zama marasa tsanani. Daga rukuni na farko, fiye da kashi 50 cikin 100 na mahalarta sun sanya hannu kan takardar neman izinin, yayin da kashi 28 cikin 100 na rukuni na biyu suka amince da sanya hannu.[32]

A cikin 2015, Ma'aikatar 'yan sanda ta Oakland ta himmatu ga shiga cikin Shirin Bayanan' yan sanda na Shugaba Barack Obama. [33] Ta hanyar SPARQ, Eberhardt ya yi aiki tare da Sashen 'yan sanda na Oakland don nazarin bayanan dakatar da' yan sanda don bambancin launin fata. Sun yi amfani da ilimin lissafi don tantance hulɗar tsakanin jami'ai da membobin al'ummar Oakland. Kodayake ba su sami wani nuna bambanci ba, sun gano cewa lokacin da suke magana da fararen direbobi, jami'ai suna tabbatarwa, suna amfani da kalmomi masu kyau, kuma suna nuna damuwa game da aminci. Sabanin haka, lokacin da jami'ai ke magana da direbobin baki, galibi suna amfani da maganganu marasa kyau, masu shiru, [34] suna amfani da harshe na al'ada, kuma suna amfani da kalmomi marasa bayani. Masu binciken sun ba da shawarwari hamsin don canje-canje masu mahimmanci a cikin Sashen 'Yan Sanda na Oakland, da yawa daga cikinsu an aiwatar da su tun lokacin da aka saki rahoton a shekarar 2017. Shawarwarin sun haifar da samfurin da ya kunshi nau'o'i huɗu: nazarin bayanai, manufofi da ayyuka, horo, da kuma shiga cikin al'umma. Ya zuwa 2017, Eberhardt da tawagarta tun daga lokacin sun ba da horo ga kashi casa'in cikin dari na jami'an sashen 'yan sanda na Oakland.[35]

Rashin amincewa a cikin tsarin ilimi

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Okonofua da Eberhardt (2015) sun bincika martani na malamai game da mummunar hali na ɗalibai, da kuma ko akwai bambancin launin fata a yadda aka ba da waɗannan martani. Binciken ya gano cewa amsoshin malamai sun ba da gudummawa ga bambancin launin fata a cikin horo a cikin ma'anar cewa ɗaliban baƙar fata sun fi dacewa da lakafta su a matsayin "masu kawo matsala" fiye da ɗaliban fari.[1] An kuma gano cewa lokacin da daliban launi da daliban fari suka aikata irin wannan halayyar, ana kallon halayen a matsayin mafi tsanani ga daliban launi.[2] Halin da baƙar fata ke yi na ɗalibai yana iya kallon shi a matsayin tsari fiye da ɗaliban fari. Binciken ya kuma gano cewa martani da malamai suka bayar na iya haifar da bambancin launin fata a cikin halayen ɗalibai.

A cikin 2016, Okonofua, Walton, da Eberhardt sun gudanar da bincike kan wallafe-wallafen bincike na baya wanda ke nazarin yadda abubuwan zamantakewa da halayyar mutum ke taka rawa a cikin tsarin bambancin launin fata a cikin dangantakar malami da ɗalibai. Binciken da aka samu a cikin binciken ya nuna cewa ra'ayoyin da ba su dace ba na iya haifar da alaƙar rashin amincewa tsakanin ɗalibai da malamai da aka nuna musu launin fata. Misali, a lokuta inda ake ba wa ɗaliban baƙar fata lakabin 'masu kawo matsala', ɗalibai na iya jin An nuna musu kunya kuma ba su da amincewa da malamai, don haka suna iya yin mummunar hali a nan gaba.[36] A sakamakon haka, irin wannan hulɗar malamai tare da ɗalibai ta hanyar lakabi akai-akai na iya haifar da sake zagayowar da ba ta ƙare ba na ƙara hukunci da halayyar.[36] Saboda irin wannan batun, an samar da rata ta horo, wanda ke haifar da ɗaliban baƙar fata da ke da ƙarancin damar koyo. Binciken meta-analysis ya kuma lura da hanyar da aka aiwatar a cikin makarantu sama da 7000 a Amurka da ake kira Positive Behavior Interventions and Supports approach (PBIS), marubutan sun yi jayayya kodayake hanyar tana da niyyar inganta halayyar ɗalibai, an yi watsi da batun kyakkyawar dangantakar malami da ɗalibai. Sabili da haka, ya kamata tsoma baki na gaba su yi niyyar warware shingen tunani don karfafa kyakkyawar dangantakar malami da ɗalibai maimakon sanya mafi yawan jaddadawa kan koyar da ƙwarewar zamantakewa, ko ka'idojin umarni.[37]

Kyaututtuka da karbuwa

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Kyaututtuka da Eberhardt ya samu
Shekara Kyautar Bayani Refs
1995 Kwalejin Ilimi ta Kasa Spencer Postdoctoral Fellowship An ba da kyautar don gudummawa da ƙoƙari na bincike kan nuna bambanci da nuna bambanci waɗanda ɗaliban baƙar fata suka fuskanta a cikin saitunan ilimi. [38]
Satumba 1995 - Yuni 1996 Irvine Postdoctoral Koyarwa Fellowship [38]
1997 Junior Faculty Fellowship a Jami'ar Yale [38]
2002 Kyautar Alumnae mai daraja a Jami'ar Cincinnati [38]
2003–2004 Kyautar Ci gaban Kwararru ta Junior a Cibiyar Bincike ta Nazarin Kwatanta a cikin Kabilanci da Kabilanci (RICSRE) na Jami'ar Stanford [38]
2005–2006 Mai zama - Cibiyar Nazarin Ci gaba a cikin Kimiyya ta Halin a Stanford, CA [38]
2006–2007 Gordon da Pattie Faculty Fellow a Jami'ar Stanford a Makarantar Humanities da Kimiyya [38]
2006–;

2010–2011

Kyautar Dean don nasarorin da aka samu a koyarwa a Jami'ar Stanford [38]
2010–2011 Cibiyar Clayman don Binciken Jima'i a Kwalejin Bincike a Jami'ar Stanford [38]
2012–2013 Cibiyar Bincike a cikin Kimiyya ta Jama'a (IRiSS) Faculty Fellow a Jami'ar Stanford [38]
2014 MacArthur Fellowship daga Gidauniyar John D. da Catherine T. MacArthur [39]
2017 Kyautar Cozzarelli daga Ayyukan Kwalejin Kimiyya ta Kasa ta Amurka An ba da kyautar ga ƙungiyar bincikenta ta 2017 don gudummawa mai ban mamaki ga fagen su. [40]
2018 Kyautar Robert B. Cialdini daga Society for Personality and Social Psychology An ba da kyautar ga ƙungiyar bincikenta ta 2017 don gudummawa mai ban mamaki ga filin ta hanyar nuna muhimmancin zamantakewa ta amfani da hanyoyin filin. [41]

Manazarta

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  1. ↑ name=":7">"Jennifer Eberhardt on Social Psychological Approaches to Race and Crime". law.yale.edu (in Turanci). 4 May 2017. Retrieved 2019-10-31.
  2. ↑ name=":6">"Jennifer L. Eberhardt - Stanford University". web.stanford.edu. Retrieved 2019-10-31.
  3. ↑ name=":13">"Oakland Engages Stanford University for Groundbreaking, Independent…". City of Oakland (in Turanci). Archived from the original on 2019-10-31. Retrieved 2019-10-31.
  4. ↑ name=":8">Chugh, Dolly. "Book Recommendation: "Biased" By MacArthur Genius Grant Winner Jennifer Eberhardt". Forbes (in Turanci). Retrieved 2019-10-31.
  5. ↑ "Jennifer Eberhardt". nas-online.org. Retrieved 2019-11-22.
  6. ↑ "Jennifer L. Eberhardt". American Academy of Arts & Sciences (in Turanci). Retrieved 2019-11-22.
  7. ↑ name=":12">"Class of 2014 - MacArthur Foundation". www.macfound.org. Retrieved 2019-11-01.
  8. ↑ "The American Philosophical Society Welcomes New Members for 2023".
  9. ↑ name=":9">"Champions of Psychology: Jennifer Eberhardt". APS Observer (in Turanci). 20 (1). 2007-01-01.
  10. ↑ "Cleveland native Jennifer Eberhardt awarded "genius grant"". 20 September 2014.
  11. ↑ name=":8">Chugh, Dolly. "Book Recommendation: "Biased" By MacArthur Genius Grant Winner Jennifer Eberhardt". Forbes (in Turanci). Retrieved 2019-10-31.Chugh, Dolly. "Book Recommendation: "Biased" By MacArthur Genius Grant Winner Jennifer Eberhardt". Forbes. Retrieved 2019-10-31.
  12. ↑ name=":10">Albrecht, Brian (2014-09-20). "Cleveland native Jennifer Eberhardt awarded "genius grant"". cleveland (in Turanci). Retrieved 2019-10-31.
  13. ↑ "Champions of Psychology: Jennifer Eberhardt". APS Observer (in Turanci). 20 (1). 2007-01-01."Champions of Psychology: Jennifer Eberhardt". APS Observer. 20 (1). 2007-01-01.
  14. ↑ 14.0 14.1 14.2 "Jennifer L. Eberhardt - Stanford University". web.stanford.edu. Retrieved 2019-10-31."Jennifer L. Eberhardt - Stanford University". web.stanford.edu. Retrieved 2019-10-31.
  15. ↑ name=":11">Linge, Mary Kay (2019-03-23). "Racial bias is shockingly rife — and surprisingly fixable". New York Post (in Turanci). Retrieved 2019-10-31.
  16. ↑ Albrecht, Brian (2014-09-20). "Cleveland native Jennifer Eberhardt awarded "genius grant"". cleveland (in Turanci). Retrieved 2019-10-31.Albrecht, Brian (2014-09-20). "Cleveland native Jennifer Eberhardt awarded "genius grant"". cleveland. Retrieved 2019-10-31.
  17. ↑ name=":9">"Champions of Psychology: Jennifer Eberhardt". APS Observer (in Turanci). 20 (1). 2007-01-01."Champions of Psychology: Jennifer Eberhardt". APS Observer. 20 (1). 2007-01-01.
  18. ↑ 18.0 18.1 18.2 Markus, Hazel Rose (2008). "Pride, prejudice, and ambivalence: toward a unified theory of race and ethnicity". American Psychologist. 63 (8): 651–670. doi:10.1037/0003-066X.63.8.651. PMID 19014214.
  19. ↑ 19.0 19.1 Sanchez, Diana T; Garcia, Julie A (2009). "When Race Matters: Racially Stigmatized Others and Perceiving Race as a Biological Construction Affect Biracial People's Daily Well-Being". Personality and Social Psychology Bulletin. 35 (9): 1154–1164. doi:10.1177/0146167209337628. PMID 19644133. S2CID 17258546.
  20. ↑ name=":0">Canli, Turhan; Amin, Zenab (2002). "Neuroimaging of emotion and personality: Scientific evidence and ethical considerations". Brain and Cognition. 50 (3): 414–431. doi:10.1016/S0278-2626(02)00517-1. PMID 12480487. S2CID 15190541.
  21. ↑ name=":1">Wilson, Hugh R; Loffler, Gunter; Wilkinson, Frances (2002). "Synthetic faces, face cubes, and the geometry of face space". Vision Research. 42 (27): 2909–2923. doi:10.1016/S0042-6989(02)00362-0. PMID 12450502. S2CID 14247251.
  22. ↑ 22.0 22.1 Cite error: Invalid <ref> tag; no text was provided for refs named :0
  23. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named :1
  24. ↑ Zhou, Guifei; Liu, Jiangang; Xiao, Naiqi G; Wu, Si Jia; Hong, Li; Kang, Lee (2018). "The fusiform face area plays a greater role in holistic processing for own-race faces than other-race faces". Frontiers in Human Neuroscience. 12: 1–16. doi:10.3389/fnhum.2018.00220. PMC 5992462. PMID 29910716.
  25. ↑ Smith, Jessi L; Johnson, Camille S (2006). "A stereotype boost or choking under pressure? positive gender stereotypes and men who are low in domain identification". Basic and Applied Social Psychology. 28 (1): 51–63. doi:10.1207/s15324834basp2801_5. S2CID 145684776.
  26. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named :2
  27. ↑ 27.0 27.1 Collerton, Daniel; Perry, Elaine; McKeith, Ian (2005). "Why people see things that are not there: A novel Perception and Attention Deficit model for recurrent complex visual hallucinations". Behavioral and Brain Sciences. 28 (6): 737–757. doi:10.1017/S0140525X05000130. PMID 16372931. S2CID 31813489.
  28. ↑ Vaughns-Purdie, V.; Eibach, P. R. (2008). "Intersectional Invisibility: The Distinctive Advantages and Disadvantages of Multiple Subordinate-Group Identities" (PDF). Sex Roles. 59 (5–6): 377–391. doi:10.1007/s11199-008-9424-4. S2CID 35469591.
  29. ↑ 29.0 29.1 29.2 29.3 Leyens, Jacques-Philippe; Demoulin, Stephanie; Vaes, Jeroen; Guant, Ruth; Paladino, Maria Paola (2007). "Infra-humanization: The Wall of Group Differences". Social Issues and Policy Review. 1 (1): 139–172. doi:10.1111/j.1751-2409.2007.00006.x.
  30. ↑ Trawalter, Sophie; Todd, Andrew R; Baird, Abigail A; Richeson, Jennifer A (2008). "Attending to threat: Race-based patterns of selective attention". Journal of Experimental Social Psychology. 44 (5): 1322–1327. doi:10.1016/j.jesp.2008.03.006. PMC 2633407. PMID 19727428.
  31. ↑ Conrad, Courtenay R; Croco, Sarah E; Gomez, Brad T; Moore, Whill H (2018). "Threat perception and American support for torture". Political Behavior. 40 (4): 989–1009. doi:10.1007/s11109-017-9433-5. S2CID 149107960.
  32. ↑ Hughey, W. M. (2015). "The Five I's of Five-O: Racial Ideologies, Institutions, Interests, Identities, and Interactions of Police Violence" (PDF). Critical Sociology: 1–15.[permanent dead link]
  33. ↑ "Launching the Police Data Initiative". whitehouse.gov (in Turanci). 2015-05-18. Retrieved 2019-10-31.
  34. ↑ Empty citation (help)
  35. ↑ "Oakland Engages Stanford University for Groundbreaking, Independent…". City of Oakland (in Turanci). Retrieved 2019-10-31.[permanent dead link]"Oakland Engages Stanford University for Groundbreaking, Independent…" Archived 2023-12-01 at the Wayback Machine. City of Oakland. Retrieved 2019-10-31.
  36. ↑ 36.0 36.1 Natasha Warikoo; Stacey Sinclair; Jessica Fei; Drew Jacoby-Senghor (2016). "Examining Racial Bias in Education: A New Approach". Educational Researcher. 45: 508–514. doi:10.3102/0013189X16683408. S2CID 56096350.
  37. ↑ Okonofua, Jason A.; Walton, Gregory M.; Eberhardt, Jennifer L. (2016). "A Vicious Cycle: A Social–Psychological Account of Extreme Racial Disparities in School Discipline" (PDF). Perspectives on Psychological Science: A Journal of the Association for Psychological Science. Perspectives on Psychological Science. 11 (3): 381–98. doi:10.1177/1745691616635592. PMID 27217251. S2CID 22651503.
  38. ↑ 38.00 38.01 38.02 38.03 38.04 38.05 38.06 38.07 38.08 38.09 "Jennifer L. Eberhardt" (PDF).[permanent dead link]
  39. ↑ "Class of 2014 - MacArthur Foundation". www.macfound.org. Retrieved 2019-11-01."Class of 2014 - MacArthur Foundation". www.macfound.org. Retrieved 2019-11-01.
  40. ↑ "The Cozzarelli Prize: 2019 Call for Nominations | PNAS". www.pnas.org. Retrieved 2019-11-01.
  41. ↑ "Cialdini Prize | SPSP". www.spsp.org. Retrieved 2019-11-01.
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