1. Internalized oppression
Internalized oppression is when a member belonging to an oppressed group acts out the stereotypes which have been created about the group. This is according to the book "Grass root and non-profit leadership" (Lakey, 1995, 15). This in turn leads a person to settling for much less than the real change. Internalized oppression negatively affects the functions of a group by damaging self respect, attacking leaders irrationally, pessimism and divisiveness (Beckford, 2011, 188). One group may recognize a distinct inequality of value in comparison to another group which would result to desires to be highly valued that the other group (Sullivan & Cross, 2016, 217).
Transracial people are individuals who assert a different racial identity that differs from their birth ethnicity (Smith, Jacobson & Juarez, 2011, 24). This is where a person is born of one race but makes a decision that he/she wants to belong to a different race or represent themselves as another race. This is common in individuals who are biracial while in extreme conditions they may use "tanning" to change their outward appearance in order to appear to be of a different race (Bashi, 2014, 124). An article that appeared in the "Independent" best describes this term where a man who was born white said he was transracial and felt that he was "Filipino" (Fong, 2016) He identified himself as Filipino and spent most of his time watching history channel about the Filipino culture.
3. Dominant culture
A dominant culture is a cultural practice within a particular social, economical and political entity which is dominant. It may be a particular religion, language or social value (Shishkin, 2010, 62). It dominance is achieved through the perception that it has a majority in population and a significance presence in business, education, communication and government institutions (Cusick, 2011, 85). According to a website, "The Audopedia", dominant culture is regarded as the most powerful, influential and widespread culture within a social entity where a range of cultures are present (Hinds, Motz & Nelson, 2006). It has a significant influence on the established religion, language and social customs.
Beckford, R. (2011). Dread and pentecostal: A political theology for the black church in Britain.Eugene, Or: Wipf & Stock Publishers.188
Cusick, J. G. (2011). Studies in culture contact: Interaction, culture change, and archaeology.Carbondale: Center for Archaeological Investigations, Southern Illinois University.
Fong, R. (2016). Transracial and Intercountry Adoptions: Culturally Sensitive Guidance forProfessionals. New York, NY: Columbia University Press. 380
Hinds, H. E., Motz, M. F., & Nelson, A. M. S. (2006). Popular culture theory and methodology:A basic introduction. Madison, Wisc: Univ. of Wisconsin Press/Popular Pr 118
In Bashi, T. V. (2014). Race in transnational and transracial adoption.
In Sullivan, J. M., & In Cross, W. E. (2016). Meaning-making, internalized racism, and AfricanAmerican identity. 217
Lakey, B. M. (1995). Grassroots and nonprofit leadership: A guide for organizations inchanging times. Gabriola Island, BC: New Society Publishers.
Shishkin, E. M. (2010). Language Dominance And Culture Dominance: L2 Acquisition, L1Maintenance, And Culture Identification Among Russian Immigrants In The U.S. Tucson, Ariz: University of Arizona.
Smith, D. T., Jacobson, C. K., & Juarez, B. G. (2011). White parents, black children:Experiencing transracial adoption. Lanham: Rowman & Littlefield Publishers.
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