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114 Prejudice and Discrimination

written by Noémie Bergeron-Germain & Jennifer Stamp

Learning Objectives

By the end of this section, you will be able to:

  • Discuss the cognitive roots of prejudice and stereotypes
  • Discuss how group membership can lead to prejudicial thinking and discrimination
  • Discuss experimental evidence of factors that promote discrimination and prejudice
  • Identify solutions to prejudicial thinking and discrimination

Figure SP.19 Social group accessories for Jen (left) and Noémie (right)

 

Who are you? How do other people see you?  Above is a collection of items from the authors (Figure SP.19). Depending on the day, you could correctly identify Jen as a member of a soccer club, a Canadian, a union member, Dalhousie neuroscientist, an avid darts player, and a mother. A glance at Noémie’s stuff might lead you to conclude she’s a member of a dance studio, a graduate of Mount Saint Vincent University, a dog owner, someone with African-Canadian heritage, and a Francophone. These photos show that expressions of group identity can be useful in making decisions about others. The group affiliations that form part of our self-identity are fluid across time and situations. Notice that Jen, who is White, has no items identifying her race; she rarely thinks about it. Noémie has two items identifying her race: the Kente stole and book on anti-Black racism; she thinks about race a lot because society treats her differently. Groups are useful to us, but our preconceptions about groups can lead us to make mistakes.

Prejudice in social psychology refers to negative feelings or opinions about someone based on their social group, often operating unconsciously. Discrimination, by contrast, involves negative behaviours towards others for the same reason and can also occur without awareness. Historically, discrimination has been a tool for dominant groups to maintain power by excluding others from spaces like voting, policymaking, research, and education. A powerful example is the oppression of racialized groups.

History of Prejudice and Discrimination

Where do our modern ideas about race categories come from? In the 1700s, Carl Linnaeus  proposed that all humans were created in God’s image but shaped by climate and environment, resulting in different traits (Charmentier, 2020). In his popular Systema naturae, Linnaeus created a taxonomy of races that classified humans into four distinct location-dependent “varieties,” assigning desirable traits like wisdom and morality only to White people (Europeaus) (Table SP.3).
Table SP.3 Carl Linnaeus’s Taxonomy of Races (adapted from Charmentier, (2020). Linnaeus and race. The Linnean Society of London)
 

Varieties

Skin colour, temperament, & body posture Physical traits Behaviour Clothing Form of government
Europaeus White, sanguine, muscular Plenty of yellow hair; blue eyes Light, wise, inventor Protected by tight clothing Governed by rites (religion)
Americanus Red, choleric and straight Straight, black and thick hair; gaping nostrils; beardless chin Unyielding, cheerful, free Paints himself in a maze of red lines Governed by customary right (traditional practices)
Asiaticus Tawny, sallow, melancholic, stiff Blackish hair, dark eyes Stern, haughty, greedy Protected by loose garments Governed by opinions
Africanus Black, phlegmatic, lazy Dark hair, with many twisting braids; flat nose; swollen lips; elongated labia (women); breasts lactating profusely. Sly, sluggish, neglectful Anoints himself with fat Governed by choice [caprice]
Johan Friedrich Blumenbach later shifted from Linnaeus’s geography-based categories to a system emphasizing physical traits, like skull shape (Bhopal, 2007; Keevak, 2011). He proposed that all humans originated from a single White couple, Adam and Eve, and groups “degenerated” from  exposure to environmental factors, passing these traits on to their offspring (Rupke & Lauer, 2018). Blumenbach’s work marks a pivotal moment in the history of scientific racism. Unlike earlier scholars who described differences, he established a hierarchy based on hereditary traits, positioning White people as superior and African and Mongolian groups as most “degenerated” (Figure SP.20).

Figure SP.20 Blumenbach’s classification of races based on skull shape. From left to right: Tungusae, Caribaei, Feminae Georgianae, O-taheitae, Aethiopissae, presumably examples for Blumenbach’s Mongolian, American, Caucasian, Malayan and Ethiopian races. (From Johann Friedrich Blumenbach’s Treatise on “De generis humani varietate nativa,” (1795), unnumbered page at the end of the book titled Tab II) 

 

Race theorists like Blumenbach and Linnaeus were seen as rigorous scientists in their day, but their methods are now considered pseudoscience. Nonetheless, their ideas still shape how we view and behave in our social world.  Social norms are behaviours considered socially acceptable and often persist even as conscious attitudes change (Greenwald & Pettigrew, 2014). For instance, you might find it easy to reject Linnaeus’s racism, but do your social habits align with race categories? Do you mostly hang out with people who look like you? Unlearning centuries-old race categories is hard, but our brains can learn AND unlearn throughout life!

Social Cognition: Planting the Seeds of Prejudice

How  we think about our social world influences how we behave in it. Think about the number of faces you see on a typical trip to get groceries. Your visual system “sees” everyone whose image passes across your retina, but you only perceive some of these people. Most are ignored, but a few stand out: perhaps an unattended child captures your attention, or maybe you see someone you know well. Categorization heuristics  are necessary mental shortcuts that help us navigate the world around us. Categorization itself isn’t evil; it helps us quickly recognize a child in danger or a close friend without having to examine every available piece of information. These are heuristics (covered in Section 72), cognitive shortcuts we use to cut down the amount of information but can also plant the seeds of prejudice. This is best demonstrated with an example.

The representativeness heuristic is a useful categorization trick where we estimate the likelihood of one event based on how typical it is of another event. Imagine we have a large room with 100 people, 20 women and 80 men, and we choose one at random, how likely it’s a woman? Most people correctly answer 20%. What about the chance of getting a man? Again, most people would correctly answer 80%. But let’s make this a little more interesting.​ Let’s pull someone at random again, but this time there’s a personality description provided. This person wears make-up, volunteers at an elementary school, and regularly practices yoga. Now what are the odds of them being a woman? It does seem more like a woman. Did you want to change your estimate this time? If so, you’ve fallen victim to the representativeness heuristic, because the answer is still 20% despite the personality details. In this case we’d call it the representativeness bias, because it resulted in an error (Kahneman & Tversky, 1973).

The representativeness bias is strongly influenced by stereotypes, pre-existing expectations about an individual based upon their group membership. Women are statistically more likely to wear make-up, volunteer at a school, and practice yoga; for most people, this comes to mind without explicitly thinking about it. Stereotypes are heuristics used to make quick decisions, but they’re prone to error. If you were asked to picture a chair, you’d probably imagine a piece of familiar furniture with a flat surface to sit on, a back rest, and four legs supporting it on the floor. But have a look at Figure SP.21. Are these all considered chairs?

Figure SP.21 What makes a chair? Only one of these chairs fits the prototypical description, but all three are recognizable examples you can sit in. Categorization saves us time but is error-prone.

 

Our social identity is based on our connection to social group categories, referred to as in-groups. We favour our in-groups and treat members better than people in out-groups, those we don’t belong to. On the surface, this makes sense – our in-groups are full of cool people with shared interests, why wouldn’t we favour them over others?It turns out that we’re blindly loyal towards our in-groups, regardless of their basis. This was demonstrated in a classic experiment by Henri Tajfel (1970). He recruited 14-15-year-old boys and asked them to indicate their preference for paintings by the artists Paul Klee or Vasiliy Kandinsky (Figure SP.22). He then randomly assigned them to one of two false feedback conditions: they were told they strongly preferred either Klee’s or Kandinsky’s work. By using these meaningless criteria, Tajfel created minimal groups. He then asked them to participate in an “unrelated” study on decision-making where they were asked to allocate real money to Klee and Kandinsky fans from the first study. They completed this decision-making task alone and no one knew their choices, yet most participants showed a strong in-group bias and awarded more money to their in-groups than out-groups. This effect has been replicated in other false-feedback studies with minimal groups based on name memorization, perceived estimation of numbers of dots, and even random assignment (Schmidt & Drake, 2023).

Figure SP.22 Which painting do you like best? Henri Tajfel used false feedback to trick participants into believing they preferred art by Paul Klee (left) or Vasiliy Kandinsky (right), creating artificial in-groups. Participants gave more money to in-group than out-group members, showing that groups based on irrelevant categories are enough to promote discriminatory behaviour.

Group Identity and Self-esteem: Fertilizing Prejudice

Decades of research reveals of our vulnerability to categorization errors, and the dangerous consequences it can produce in how we view fellow humans. With our instant access to information in the digital age, everyone can know about this, so why do prejudice and discrimination still exist? As we’ve learned, it takes little conscious effort to create in-groups and out-groups, we prefer people in our in-groups, and this can easily lead to in-group bias. But what if our in-group favouritism hurts people in out-groups?

In 1968, Jane Elliott, an elementary school teacher, showed how the arbitrary definition of out-groups can affect how people are treated in a simple, yet powerful, demonstration with her 3rd grade students. She divided the class into eye colour groups and told them that brown-eyed kids were superior. The video below (link to learning) describes how this minimal group category rapidly changed their childrens’ behaviour.

Like in Tajfel’s study (1970), Elliott’s group divisions were arbitrary and unrelated to the stereotypes attached to them. Yet students quickly embraced their assigned groups, accepted unfounded claims of in-group superiority, and let these labels shape their self-views, emotions, and treatment of one another (Peters, 1987).

When we treat stereotypes as self-evident truths, we may treat other people based on our expectation that they will fit that stereotype. Others may then react to how we treat them in a way that confirms our initial expectation, creating a self-fulfilling prophecy. For example, let’s say you assume your Intro Psych professor is rude. When you meet them at office hours, you might act coldly, like barely saying “hi” or rolling your eyes when they ask you a follow-up question. Confused, your professor may respond in an annoyed tone, and you walk away thinking, “I knew it, they’re rude!” This creates a cycle that’s difficult to get out of.

Alternatively, when we’re aware of negative stereotypes about our own group, we may fear acting in a way that confirms them, and that anxiety can then impair our performance, called stereotype threat.  Imagine that your family holds an annual pie-eating contest and that you get to participate for the first time. In the weeks leading up to it, several relatives remind you jokingly that “the newbies never win.” On contest day, you remember their comments and immediately get more nervous; your stomach churns, you feel a little nauseous, and you end up being able to eat only a quarter of a pie, losing to your undefeated cousin.

Professors and pies aside, self-fulfilling prophecies and stereotype threat can have serious consequences. Rosenthal and Jacobson’s (1968) classic study showed that teachers’ expectations alone can shape students’ academic performance. After randomly designating five students per class as “academic spurters” based on a fictitious test, researchers found that these students made the greatest intellectual gains, especially in early grades. Teachers also described “spurters” more positively, curious, well-adjusted, and autonomous, while rating “non-spurters” less favourably even when they improved. This phenomenon is known as the Rosenthal or Pygmalion effect.

The Rosenthal effect has been widely replicated. Recent studies show that teachers’ negative expectations predict lower student achievement and influence how students view their own academic abilities (Bergold & Steinmayr, 2023; Gentrup et al., 2020). Jane Elliott’s brown eyes/blue eyes demonstration illustrates stereotype threat: a blue-eyed student who previously read at a sixth-grade level began making reading and spelling errors after being told blue-eyed children were less intelligent than brown-eyed children.

What if these types of stereotypes were associated not with eye, but skin colour? Or gender? Or socioeconomic status? A study by Word et al. (1974) showed that white employers treated Black interviewees less warmly by sitting farther away and giving them less time. When these behaviours were replicated with white participants, those treated like the Black interviewees performed worse, demonstrating a self‑fulfilling prophecy. Research on stereotype threat shows similar effects: women perform worse on math tests when reminded of gender stereotypes (Brown & Josephs, 1999; Spencer et al., 1999), and Black students underperform on cognitive tests when primed with racial stereotypes (Steele & Aronson, 1995). Among first responders seeking promotion, Black employees reported more stereotype threat, which predicted higher anxiety, lower self‑efficacy, and poorer test performance (Chung et al., 2010).

Although prejudiced attitudes and stereotypes happen inside our heads, the studies in this section show how easily they can influence our behaviour in the social world, sometimes unknowingly. While we don’t always mean to discriminate against certain groups, it’s easier for our brain to remember stereotype-consistent information (Bodenhausen, 1988) . In contrast, disconfirming stereotypes takes mental effort. Because our brain always strives for efficiency, we rely on categories and stereotypes to guide behaviour, sometimes at the cost of harming out-group members or even ourselves.

Measuring Prejudice and Discrimination

Are you prejudiced? Yes or no? You might not want to answer this question for a variety of reasons, which makes studying prejudicial attitudes challenging for researchers. Prejudice is generally measured in two main ways, using explicit or implicit measures of attitudes. With explicit measures, you simply ask about feelings, attitudes, and opinions related to specific groups. Implicit measures instead focus on automatic behaviours towards members of these groups.

Typically, explicit attitude measures are self-report scales or surveys. One of the simplest explicit measures is the Feelings Thermometers (Figure SP.23), where people rate their warmth or coldness toward a particular group with visual analogue scales displayed as warm or cool (Nelson, 2008). Negative stereotyping scales (Lee et al., 2024) or Likert scales like the Symbolic Racism Scale (Henry & Sears, 2002; Kinder & Sears, 1981) are also commonly used. Explicit measures can be further subdivided into direct or indirect measures. Direct measures clearly ask respondents to rate their attitudes about a specified group, while indirect measures ask respondents to rate their attitudes toward issues related to a specific group (see Figure SP.23).

Figure SP.23 Direct (left) and indirect (right) explicit measures of prejudice. Note: This figure is adapted from vecteezy.com (top left), the Lee and Colleagues’ (2024) Negative Stereotyping Scale (bottom left), and the Symbolic Racism Scale (Henry & Sears, 2002; Kinder & Sears, 1981; right). It is included in accordance with the Vecteezy Free License for web use policy and fair dealing principles.

 

The Implicit Association Test (IAT)  is a widely used measure of implicit attitudes. In this computerized task, people sort words into categories on the left or right side of a screen as quickly as possible, for example, identifying “flower” as “good” or “bugs” with “bad.” Reaction times across different blocks reveal unconscious biases, based on the idea that responses are faster when paired concepts are strongly associated. Because the task limits time for reflection, it can expose preferences people may not report explicitly. You can try the IAT yourself through Harvard Project Implicit (link to learning below).

Indirect measures help researchers study prejudice while reducing social desirability concerns, but some argue they capture factors other than true bias. One way to assess this trade‑off is by comparing indirect measures with other prejudice measures (Axt, 2017). Direct measures predict IAT results even after accounting for social desirability and show stronger correlations with IAT scores than indirect measures, although these associations are only weak to moderate. This suggests that explicit reports are decently valid on their own. Still, explicit and implicit measures each explain unique aspects of intergroup behaviour. A meta-analysis of 217 studies by Kurdi et al. (2021) found that implicit measures were better predictors of in‑group and out‑group behaviours than explicit ones.

Reducing Prejudice and Discrimination

Although we tend to focus on differences, they’re dwarfed by the sea of similarities we share . One individual human is not all that different from another, but things get interesting when these individual humans find themselves in a group. A history of conflict or oppression with other groups adds fuel to our brain’s xenophobic cognitive habits. So, is there any way to reduce prejudice?

The intergroup contact hypothesis suggests that interaction with members from different groups can reduce prejudice toward that group. Strategies designed to unlearn prejudicial thinking and discriminatory behaviours work best when they involve positive, collaborative experiences with out-group members. In his book, The Nature of  Prejudice (1954), Gordon Allport reviewed existing research and proposed four conditions that work best to reduce prejudice based on intergroup contact:

  • individuals are of equal status
  • they are engaged in a cooperative task
  • they share common goals
  • contact is institutionally or socially sanctioned

Seventy years later, this hypothesis is strongly supported by research, and we’re now beginning to understand how intergroup contact works. A large meta-analysis of 54 studies with thousands of participants revealed that intergroup contact is linked to lower anxiety about interacting with out-group members as well as enhanced perspective-taking and empathy (Pettigrew & Tropp, 2008).

This seems easy, we just need to spend quality time together and we’ll all get along, right? Of course it’s not that simple. One meta-analysis examined experimental laboratory research specifically designed to test intergroup contact as an intervention and found that certain types of prejudice are more resistant than others. People are more likely to change their attitudes about people with disabilities after intergroup contact, compared to members of a different race or religion. Most of the published research is based upon participants from schools and universities, so it’s unclear if the benefit of intergroup contact generalizes to people over the age of 25 (Paluck et al., 2019).

Can these encouraging findings be translated to reducing prejudice and discrimination in the real world? A big challenge is creating the conditions necessary for meaningful contact; desegregation is not enough. Leveraging the contact time that already exists in schools is an effective target for prejudice-reduction strategies. For instance, being assigned a different race roommate is associated with prejudice reduction in university students, compared to those assigned same-race roommates (Shook & Fazio, 2008; Gauthier & Sommers, 2013). However, simply mixing different groups of students together can worsen prejudice, especially between groups in conflict (McKeown et al., 2025).

So what can you do? Out-group friendships are a powerful form of intergroup contact and are associated with lower prejudice (Davies et al., 2011) and they’re free! Having a friend from an out-group changes how we categorize them because now they’re in your friend group, which by definition is an in-group. And maybe you could take that new friend out to a new restaurant? Ethnic food experience as an intergroup contact strategy is also associated with lower levels of prejudice against ethnic groups (Leyva et al, 2005).

Our self-identity is shaped by ties to our in-groups. As we’ve learned, these connections are fluid; we feel close to the groups interact with the most, but sometimes we fail to notice we all belong to large group called humanity  (Figure SP.24).

Figure SP.24 Self-identity is based upon affiliation with different in-groups. If we could broaden our thinking to include all of humanity helps change the way we view others (adapted from Allport, 1954).

Link to Learning

How can you find commonalities with out-group members? TV2 Denmark released an ad with a powerful demonstration. Click here to watch.

Dig Deeper by Kevin LeBlanc & Jennifer Stamp

Social Identity and the Acadian Deportation 

The history of the Acadians can be understood through the lens of in-group-out-group dynamics, interdependence, and prejudice. The Acadians and Mi’kmaq developed cooperative relations based on interdependence of trade and survival which aligns with Allport’s conditions for positive intergroup relations. In contrast, the British, motivated by political control and taxation, had objectives that conflicted with Acadian neutrality and independence, unfortunately setting the stage for conflict that became one of the darkest chapters in Canadian history: the Acadian Deportation.

The following text describes the history of the Acadians, their positive interactions with the Mi’kmaq, and the eventual deportation, followed by an exploration of the social psychological factors that shaped these events.

History of the Acadians

In 1605, French explorer Samuel de Champlain, together with Pierre du Gua de Monts and a few settlers, were welcomed by the Mi’kmaq leader Chief Membertou to establish a settlement in Acadie at Port Royal in the Annapolis Valley of present-day Nova Scotia. The French families began coming to Port Royal in the 1630s to colonize Acadie. Most came with the hope of getting farmland and the chance for a new life to flee from the troubles in France, such as poverty, famine, drought, and heavy taxation. By working closely with the Indigenous Mi’kmaq who shared knowledge and guidance, the Acadians were able to thrive in agriculture, fishing, and trading. Over time, the Mi’kmaq and Acadians also intermarried and shared aspects of language and culture, influences that can still be seen today in modern Acadian terms (e.g., madouesse for porcupine) and place names (e.g., Memramcook, meaning “crooked river”).

During the 17th and early 18th centuries, ongoing wars between France and Great Britain around the world turned Acadie into a territory disputed by both nations. As a results of the Treaty of Utrecht in 1713, Acadie fell under British rule and renamed as Nova Scotia. Although the Acadians were now governed by Britain, they continued their way of life identifying themselves as French neutralsThe great majority refused to swear loyalty to the British crown, fearing it would force them to take up arms against France or the Mi’kmaq. 

On July 28, 1755, the Nova Scotia Council, led by Governor Charles Lawrence, declared the deportation on the Acadians, known as le Grand Dérangement. This inhumane, methodical elimination of the French-speaking Catholic Acadians by the British military was a coordinated attempt of ethnic cleansing and cultural genocide. Families were deliberately torn apart, entire villages were reduced to ashes, and the Acadians were loaded on overcrowded ships where food and shelter were almost nonexistent. More than 10,000 Acadians were violently removed from their ancestral land and scattered throughout the thirteen colonies, the Caribbeans, England, and France (see Figure SP.25). Thousands perished during the journey from sickness, drowning and starvation. Those who made it to new English territories were often regarded as potential enemies. This led many Acadian refugees to anglicize their last names (e.g., LeBlanc to White, Poirier to Perry) as a means of blending in and avoiding more prejudice.

Figure SP.25Deportation map showing the attempts to geographically separate the Acadian people. Image credit: Maestrobistro, Wikimedia Commons (CC BY-SA 4.0)

After the Treaty of Paris in 1763, the British government allowed some Acadians to return to Nova Scotia on the condition that they take a fully loyal oath to the Crown. Unfortunately, most of their highly productive farmland had been given to the New England Planters which meant that there were few farming opportunities left. As a result, many Acadians moved to the shores and river valleys of New Brunswick, one of the few places of refuge where a group of Acadians had been assisted by the Mi’kmaq during the Deportation. This area later became a major hub of Acadian cultural and social life. Even today, New Brunswick has the largest population of Acadians, although the descendants are now scattered all over Canada, the United States, France, and other parts of the worlddemonstrating both their resilience and the failure of the British plan for ethnic cleansing (Figure SP. 26).

Figure SP.26Thousands of Acadians filling the streets of Caraquet, New Brunswick on August 15 (National Acadian Day) during Le Tintamarre, a celebration of Acadian culture, history, and resilience through noise, music, and community pride. Image credit: Canadian Encyclopedia, Tourisme Nouveau-Brunswick/Flickr (CC)

The Social Psychology Behind the Acadian Deportation 

The expulsion of the Acadians can be analyzed through social psychological concepts such as social identity, prejudice, and discrimination. With the British Protestant takeover of the Acadian region, the French Catholic identity of the Acadians gradually classified them as an out-group. According to social identity theory, humans are inclined to categorize themselves and others into in-groups and out-groups, give preference to their own and quite often mistrust the others. As time passed, the Acadians lost their status as friendly neighbours or neutral settlers but rather as a group whose identity was thought to be at odds with British political and military goals. 

Prejudice against the Acadians was reinforced by cognitive shortcuts and stereotypes. In the absence of any strong evidence, British officials branded the Acadians as disloyal for siding with France. This is an instance of the representativeness bias, where group affiliation is used as a heuristic to judge the motives and actions of individuals. These presumptions served as a basis for the most ruthless, discriminating practices such as forced displacement, confiscation of property, and separating families. The Deportation illustrates the extent to which the combination of prejudice and institutional power can result in one of the most severe forms of discrimination. This discrimination was not based on race or skin colour, but on religion, language, and perceived political allegiance. Once the Acadians were branded as a dangerous out-group, their expulsion was portrayed as an act of necessity and legitimacy, thus revealing the ability of common social cognitive mechanisms to cause catastrophic historical events. 

Click here to learn more about the history of l’Acadie.