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Structural-Cultural Perspective

In the social sciences, specifically criminology, the structural-cultural perspective is an alternative theoretical model that explains how social problems in Black communities are the result of structural-level inequalities and dysfunctional cultural response patterns. This emerging theory introduces the role of race in creating structural constraints that are systematically embodied in community-level contexts and attribute to high crime rates within the African American community.

Proposed in the 1980s by William Oliver, the structural-cultural perspective introduces an integrated theory that combines structural conditions and cultural adjustments to such environments in the field of criminology. Oliver, who applied the theory in several writings, suggests that the causes of social problems and violence among African Americans are associated with disproportionate opportunities created by various social structures in the United States. He used the perspective in his earlier works to explore the alternative image of masculinity among African American males. Oliver proposed that racial oppression has led to a dysfunctional masculine identity that is associated with violence and aggressive behavior. He also used the theory to examine other forms of violence within the African American community, theorizing ways for improving social problems by using the perspective as a basis for refining the Afrocentric ideology. In the 1990s, Douglas S. Massey and Nancy A. Denton incorporated structural and cultural factors, suggesting that residential isolation and poverty is the product of structural inequalities rooted in racial discrimination. Robert Sampson and William Julius Wilson integrated both factors when exploring community-level crime patterns and structural inequalities in underprivileged communities.

Basic Assumptions

The structural-cultural perspective is based on two basic assumptions. The first assumption is that structural constraints contribute to increasing social problems among African Americans. Oliver uses the term structural pressures to refer to the structural transmission of White supremacy through education, economics, and the workforce. He suggests that these social institutions were produced by prevailing prejudice, racism, and discrimination. Therefore, the same inequalities that are used to create these social structures are responsible for social constraints that hinder the advancement and progression of the African American communities.

The second assumption of the structural-cultural perspective draws on the inadequate response to racial discrimination and prejudice among African Americans. Dysfunctional cultural adaptation is a term that refers to the form of group response that African Americans use to culturally adapt in disadvantaged structural and cultural settings. Instead of adequately responding to racial discrimination and prejudice, this assumption suggests that Blacks have dysfunctionally adjusted to conditions of structural inequalities.

Two Major Problems of Dysfunctional Cultural Adaptations

An underdeveloped Afrocentric thought and the tendency of Black males to embrace nonconventional identities of masculinity are two major problems of dysfunctional cultural adaptations. The lack of success African Americans have achieved developing a collective Afrocentric identity is directly associated with the sociohistorical projection of minorities throughout various social institutions in the United States. In the educational system, religious philosophy, and other agents of socialization, the contributions made to the growth and the development of the United States by minorities are often excluded. Socializing agents tend to attribute major contributions and accomplishments to individuals of European descent, which depicts Whites in superior and authoritative roles. Whites are inherently perceived as civilized, attractive, scholarly, and desirable, whereas non-Whites are considered as uncivilized, unattractive, ignorant, and undesirable. Thus, these images became ingrained in the sociopsychologi-cal thought of both Whites and non-Whites, affecting each group differently. Whereas Whiteness becomes accepted and embraced, non-Whiteness is often rejected and regarded as insignificant. The image and cultural identity of Blackness is demised, and individuals of color have difficulty developing a Black cultural identity.

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