Incarceration is a function of civil order pertaining to those who are convicted of a crime as determined by a “justice” system. In the aftermath of incarceration is a stigma that operates much like India’s caste system. Thus, black men in America, like the “untouchable” Dalits of India, suffer long after serving their sentences. For black men in particular who have a history of incarceration, the stigma endures as a lifelong lower “untouchable” caste. Their oppressive quality of life is tantamount to differential racial rates of incarceration, as in the inability to earn over time and a pathological health status. For Dalit untouchables in India, this is a function of cultural tradition. For untouchable black men in America, it is a function of a so-called “justice” system. Thus, the stigma of felon caste incarceration imposed upon black victims must be documented and demonstrated to bring “justice” to their quality of life.

Colorism is a sustained transgression in India over an extended period of time. As defined by the Merriam-Webster dictionary, colorism is discrimination within a racial or ethnic group. It is manifested as bias favoring people with lighter skin at the expense of those with darker skin. In fact, colorism is merely melanin-based discrimination. In the aftermath of minimal colorism research, India’s society at-large is apt to exercise colorism in the conduct of critical life choices that must be eliminated for the benefit of social work clientele and Indian society at-large. The suggested strategy is Hall’s Q sort diagnostic protocol. The Q sort mathematical equation significantly reduces verbiage conveying the same information in eight selected characters. In the aftermath said protocol will prevail in the rescue of social work clientele from their colorism pathologies and successfully confront critics such as Etzioni who challenge social work’s professional integrity as a semi-profession.

Social work practitioners confront formidable challenges from non-white clientele. These challenges require theoretical constructs to improve services, which include: (1) cultural singularity; (2) double consciousness; (3) the dual perspective; (4) the bleaching syndrome; and (5) honorary white people. Cultural singularity pertains to white practitioners whose native culture is standard. Double consciousness pertains to dual cultures. The dual perspective is a social work account of double consciousness. The bleaching syndrome is manifested in the honorary white person. In order to enhance assimilation and reduce singularity, social workers must acknowledge non-white cultural traditions that have assets, capacities, and strengths that should be valued. Subsequently, the integrity and prestige of social work will be sustained.

Social work practice is a constantly evolving, evidence-based profession. As an explanation of client 'presenting problems', social work practice incorporates Q sort via Rogers' client-centred/humanism. Q sort is a mathematical tool that enables an incremental step by the profession at-large towards scientific exactness. Absent Q sort, as a mathematical tool of social work practice, well-respected critics have commenced to denigrate social work as a semi-profession in the absence of a scientific methodology. Any challenge to the accusations of social work being a semi-profession may be enabled by Q sort exactness per the introduction of its technical expertise into the social work practice methodology. Exactness is enabled by the construction of a Q sort mathematical equation. Extending from this, Hall's Q sort mathematical equation is original in the field of social work. Its scientific exactness moves the profession ever so slightly forward where accusations of being a semi-profession by critics may be overcome and eventually cease to exist.

The assessment of students by the social work academy measures their performances on standardized tests. Accusations of racial bias and other prejudices have long challenged the legitimacy of such tests, which may be unofficially used as indicators of an applicant's intellectual and scholastic potential. When combined with GPA, the highest integrity is assumed. GPA is an acronym for a student's grade point average. Most commonly, GPAs are used to give account of academic achievement. Thus, GPAs may be more valued by students than their standardized test score or subject matter, given the institutional weight placed upon such information. GRE is an acronym that stands for Graduate Record Examination, which, in social work, often contrasts with GPA. It is a standardized test designed to predict how well a student applicant might perform in postsecondary education. The significance of GPA to students cannot be overstated. Subsequently, student evaluations of faculty teaching empower students to cultivate instructors for inflated grades. In the aftermath, this poses a challenge to the academy: how much authority capital is it willing to assign to investigation? This is an investment in maintaining prestige of the social work profession commensurate with the future of its ethical ideals.

This timely and unique book explores the concept of colorism, which is discrimination based on the color of a person's skin, in a world where arguably light skin is privileged over dark, and one's wealth, health, and opportunities are impacted by skin color, sometimes irrespective of one's racial background. In the context of our multi-cultural and increasingly global society, and the historical backdrop of slavery, the text takes a unique approach by moving from personal anecdotes to adopting a scientific perspective grounded in empirical evidence. Hall explores how skin color is a more effective framework for examining prejudice and discrimination, as racial identities become increasingly mixed due to inter-racial unions and immigration. He argues that racism as discrimination by race is contrived, polarizing, and non-quantifiable, and that it is often skin color that is used to "identify" race, often inaccurately. With skin color being a visual and physical characteristic, with race-based prejudices attached to it, the author shows how skin color can be a loaded identifier of value and identity. In a world where the objective measure of skin color crosses racial boundaries and where race will become increasingly indiscernible over time, the ultimate aim of this book is to prepare for the social future of mankind that has already begun to take shape. Split into three parts, examining historical, contemporary, and potential future perspectives on colorism, this is fascinating reading for students and academics in psychology, social work, education, criminal justice, and other social sciences. The text will also be useful for providing validation for including colorism into the public domain.

Abstract: Colorism as suggested by social science is a veiled construct less acknowledged in the Social Work curriculum and the Social Work literature. The objective of colorism directs Asian women to engage in efforts that they may acquire by artificial means access to having light skin. Such access is facilitated by application of toxic bleaching cream ingredients which include mercury, arsenic and hydroquinone. According to empirical investigations said ingredients factor in events of stillbirth colorism. Light-skinned Asian women are less susceptible to such stillbirth events attributed to their inherent complexions. The continual use of toxic bleaching creams may be an explanation of the 33 1/3% of global stillbirths unresolved. As pertains to Asian countries in general India, Pakistan, and China significantly account for nearly 50% of all the stillbirths globally. The acknowledgement of colorism in the context of Asian women experiencing stillbirth must be addressed by unveiling the stillbirth crisis. Keywords: Asian; Stillbirth; Dark skin; Health risks

Inspired by Queen Elizabeth I’s Poor Laws, Jane Addams espoused the rhetoric of social justice. Addams is an example of social reform between 1890 and 1930s as tied to eugenics, which is also evident in disagreements between Addams and Ida B. Wells. Despite the contributions of white women to social work, their subtle transgressions exist behind the veil of a feminist façade. It operates as a culture of ideas, and ultimately a prescribed assortment of race-based behaviours. Leading white women such as Addams dedicated their careers aloof to the subjugation of non-white issues that Ida B. Wells challenged via lynching. After constant prodding from Wells, Addams emerged from her silence to oppose lynching. Wells responded to Addams’ discourse that she viewed as passive white rhetoric. According to contemporary descriptive data, white women/students are similarly aloof to non-white issues provoking womanism in response to feminism’s Women’s Ku Klux Klan. Ultimately, in the rescue of social justice, white women activists, including Social Work students, must denounce the feminist façade that social justice rhetoric and social justice activism coalesce for all oppressed populations.