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Zangwill, Israel. Without Prejudice. London: T. Fisher Unwin, 1896 Jewish author and political activist, Israel Zangwill (1864 - 1926), was passionate about campaigning for the oppressed. Many of his works address women's suffrage, pacifism, Zionism, and Jewish emancipation. He was a strong believer in assimilation and is best known for his influential novel "Children of the Ghetto: A Study of a Peculiar People" (1892) which was later released as a play titled "The Melting Pot" (1908). Zangwill is credited with coining the term "melting pot" to describe the fusion of various cultures and ethnicities. This is a rare volume of literary essays and travel accounts. Most of the selections were originally printed in Pall Mall Magazine.- Biblio.com Full text ; https://digitalcommons.rockefeller.edu/jason-brown-library/1028/thumbnail.jpg

Reluctance within the European Union to accept genetically modified crops may hinder the benefits of this technology reaching the developing world

"Prejudice and Religion" published on by Oxford University Press.

Accompanying the spread of SARS-CoV-2 (COVID-19) across the globe was a proliferation in anti-Asian hate crimes and political rhetoric. These discriminatory actions mirrored the prejudice exhibited towards other groups in past pandemics, such as Jewish populations in Europe during the Black Death between 1346 and 1353. This study aimed to determine similar patterns relating to and underlying the prejudice seen in past pandemics, focusing on three categories: hate crimes, political rhetoric, and religiosity. Prejudice against Jewish people during the Bubonic plague, Immigrants in America during the 1918 Flu, and Asian Americans during COVID-19 were investigated in this study because of the historical record of existing prejudice against these groups before the start of the pandemics. Overall, this study found that there was no general pattern of hate crimes during past pandemics without accompanying political rhetoric. In addition, there was no general pattern in religiosity in the pandemics studied, suggesting that the prejudice was not fueled by religious motivations. Given the small selection of pandemics analyzed in this study, further analysis with more pandemics could present more robust conclusions.

People are motivated to protect their worldviews. One way to protect one's worldviews is through prejudice toward worldview-dissimilar groups and individuals. The traditional hypothesis predicts that people with more traditional and conservative worldviews will be more likely to protect their worldviews with prejudice than people with more liberal and progressive worldviews, whereas the worldview conflict hypothesis predicts that people with both traditional and liberal worldviews will be protect their worldviews through prejudice. We review evidence across both political and religious domains, as well as evidence using disgust sensitivity, Big Five personality traits, and cognitive ability as measures of individual differences historically associated with prejudice. We discuss four core findings that are consistent with the worldview conflict hypothesis: (1) The link between worldview conflict and prejudice is consistent across worldviews. (2) The link between worldview conflict and prejudice is found across various expressions of prejudice. (3) The link between worldview conflict and prejudice is found in multiple countries. (4) Openness, low disgust sensitivity, and cognitive ability—traits and individual differences historically associated with less prejudice—may in fact also show evidence of worldview conflict. We discuss how worldview conflict may be rooted in value dissimilarity, identity, and uncertainty management, as well as potential routes for reducing worldview conflict.

"Research for this Freedom pamphlet was begun by Paul Tobenkin." ; Includes bibliography. ; Mode of access: Internet.

Is empathy a remedy for prejudice? This short paper argues it has a large role to play. It explores the authors' observations as a Humanities teacher engaging Grade 8 Australian students between the ages of 12 and 14 in a study of the film Rabbit-Proof Fence. As students empathised with Aboriginal (Indigenous Australian) children forcibly removed from their families under Australian government policy in the twentieth century, they questioned the negative things they themselves had come to believe about Indigenous Australians.

Education is often found to be a strong determinant of ethnic prejudice. However, there is preliminary evidence that this educational effect varies across countries. Moreover, there are also theoretical arguments to expect cross-national variances in the educational effect on ethnic prejudice. From both a cultural and structural perspective, we set out to explain these cross-national variances in the educational effect. Results of multilevel analyses on data from 11 European countries show that the cultural perspective is more fruitful to explain cross-national variances in the strength of the educational effect on ethnic prejudice than the structural perspective: a country's democratic tradition and degree of religious heterogeneity are important for the strength of the educational effect on ethnic prejudice, whereas a country's ethnic composition and unemployment rate are less relevant.

This research paper is developed from my research; Women's rights in Theravada Buddhism, a critical study of the Theravada's perspective on women's rights, status, duties and in socio-economic - political roles as portrayed in the Pali Tipitaka and other related Buddhist texts. The focus of the study is Early Buddhism in India up to 700 C.E., But in this paper, I would like to present some prejudice to women appeared in Theravada and Mahayana Buddhism. In Theravada literatures, There were no direct teachings with respect to women's socio-economic-political status, rights and roles. But there existed some interpretable teachings which illustrated some places in the universe that women could not get into. In Theravada Buddhist perspective, women should not be allowed to get involved in any socio-economic and political matters. It is noted that Theravada literatures collected in the later periods of time depicted more negative portraits of women when compared to the earlier ones. It is true that Buddhism in both early and later periods has been significantly influenced by the patriarchy culture in India. The negative images of women were increasingly portrayed due to the influences of asceticism which, to a certain extent, were associated with the patriarchy culture. ; บทความนี้ปรับปรุงจากโครงวิจัยเรื่อง "สิทธิสตรีในพระพุทธศาสนาเถรวาท" ที่ศึกษาทัศนะของพระพุทธศาสนาเถรวาทเรื่อง สิทธิ หน้าที่ สถานภาพ และบทบาททางสังคม-เศรษฐกิจและการเมืองของสตรี ตามที่ปรากฏในพระไตรปิฎกภาษาบาลี อรรถกถา และเอกสารทางวิชาการด้านพระพุทธศาสนาเกี่ยวข้อง โดยจำกัดขอบเขตการศึกษาไว้ในช่วงสมัยเริ่มแรกของพระพุทธศาสนาจนถึงคริสต์ศตวรรษที่ 7 อย่างไรก็ตาม ในบทความนี้จะนำเสนอเฉพาะประเด็นเกี่ยวกับอคติที่มีต่อเพศหญิงอันปรากฏอยู่ทั่วไปในพุทธศาสนาเถรวาทและมหายาน กล่าวได้ว่า ในวรรณกรรมของพระพุทธศาสนาเถรวาทและมหายาน ไม่มีคำสอนอันเกี่ยวเนื่องกับสถานภาพ สิทธิ และบทบาทของสตรีในทางสังคม เศรษฐกิจ และการเมืองโดยตรง แต่มีคำสอนบางเรื่องที่ตีความได้ว่า มีบางตำแหน่งแห่งที่ในจักรวาลนี้ที่สตรีเข้าถึงไม่ได้ และสตรีไม่อาจเข้าไปมีบทบาทในกิจกรรมทางสังคมเศรษฐกิจการเมืองได้ น่าสังเกตว่า ในวรรณกรรมของเถรวาทที่รวบรวมขึ้นในยุคหลัง จะมีภาพลบของสตรีมากกว่าในวรรณกรรมยุคแรก ๆ ทั้งนี้เพราะได้รับอิทธิพลจากแนวคิด "พรตนิยม" ซึ่งซ้อนทับกับระบบที่ให้ความสำคัญกับผู้ชายนั่นเอง

This item is part of the Political & Rights Issues & Social Movements (PRISM) digital collection, a collaborative initiative between Florida Atlantic University and University of Central Florida in the Publication of Archival, Library & Museum Materials (PALMM).

Human prejudice and blindness to animal suffering are shocking. Despite their differences in culture, politics, and religious beliefs, humans have one thing in common. They see nonhuman animals as inferior and have since time immemorial assumed a dominant position in an asymmetrical human-animal relationship. When it comes to human-animal relations, there is no "clash of civilizations." Human prejudice and blindness are predicated on "common sense assumptions" about the natural world and nonhuman animals in particular. Marino & Merskin's review is part of the growing effort to debunk the assumptions that have shaped human actions so as to end the injustice we inflict on nonhuman animals.