In an attempt to tackle issues of racism in the U.S. public education system, school districts throughout the country are paying particular attention to how teachers and educational leaders are trained and supported to address issues of racial disparities. As a result of this, there has been a diffusion of various anti-bias and racial literacy-based trainings in some of the largest school systems. This dissertation explored a case study of a unique racial literacy and healing professional development (PD) workshop series within the New York City Department of Education, which was offered to a group composed predominantly of educators of Color. This inquiry was primarily concerned with how the educator of the PD workshop series designed and enacted a healing-centered pedagogy and what were the affordances of such an approach. A number of qualitative research methods—including contemplative inquiry—worked together to understand how this professional learning experience enabled participants to engage in a healing praxis. The PD curriculum structured opportunities for participants to deploy a two-pronged healing praxis, which combined racial literacy and critical consciousness on one side, and healing and self-care on the other. Through the combination of a transformative activist stance, a healing-centered engagement, and an indigenist stance, this study drew on a unique conceptual framework to examine how the PD series enabled participants to: (a) surface feelings of racialized stress and trauma; (b) potentiate their own healing journey; (c) articulate gratitude and cultivate empathy; and (d) explore conflict and cultural fault lines. This work finds a home in the coming wave of scholarship and a canon that considers healing within the context of education as an urgent matter.

The advent of democracy opened learning opportunities for all students and racial segregation no longer characterizes institutions of higher learning in South Africa. The racially diverse student body confronts universities with the challenge of racial tension amongst students as well as staff. Recent protest movements such as #Rhodesmustfall and #FeesMustFall have highlighted uneasy race relations in South African universities. Although such incidents are crucial, equally important are the everyday realities of race relations that continue to define the lives of students in these institutions. The purpose of this study was to provide an in-depth understanding of student leaders‟ experiences of race relations at a South African university. A qualitative research approach was adopted to shed light on these experiences. Purposeful sampling was employed to recruit six student leaders of various races. Semi-structured interviews were conducted with the participants. The analysis of the interview material revealed that the history of South Africa as a racially segregated, unequal society affects race relations. Racial discrimination and distrust hamper racial integration in the student body and external factors such as politics also affect student leaders‟ experiences of race relations. Even though friendships afford opportunities for good race relations, they are largely class dependent. It is recommended that the university invest into personnel diversity training and the creation of platforms for intercultural and interracial exchanges within the university. / Dissertation (MA (Research Psychology))--University of Pretoria, 2019. / Psychology / MA (Research Psychology) / Unrestricted

A thesis submitted to the Faculty of Humanities, University of the Witwatersrand, in partial fulfilment of the requirements for the degree of Master of Arts in Social and Psychological Research. July 2019 / The psychosocial condition and socioeconomic position of black employees in the South African workplace remain unchanged in spite of the advent of democracy in 1994. The black employee’s racial experience in the workplace is indicative of the normative experience of blackness in contemporary South African society that is in agreement with the everyday familiarity of socioeconomic disadvantage and psychosocial subjugation that affects the overall existential experience of blackness. As such, hostile racial interactions in the workplace reflect that the socioeconomic and psychosocial changes expected post-apartheid are materialising at seemingly substandard rates. The current investigation utilised a phenomenological approach to the broader critical psychology of race the interpretive research paradigm and semi-structured interviews to direct thematic data analysis techniques that informed the study conclusions. The participant group consisted of eight tertiary educated black employees, one male and seven females, with an age range of 21 to 27 years, with workplace experience ranging from two weeks to four years. The results of this investigation significantly shows the inefficiency of the democratic redress policy in the facilitation of workplace diversification, and its ineptitude in expediting psychosocial and socioeconomic inclusion, integration and participation such that the existential black employee’s experience of racial identity in the post-apartheid South African workplace is not adversarial. The findings of this investigation suggest that the instances of on-going racism in the workplace are the result of an institutional socioeconomic investment in racial inequality that facilitates hostile racial interactions in the workplace. / NG (2020)

The political climate in America continues to become more polarized each year. The "left" and "right" political parties are locked in near-constant struggle and it is often the people whom they are meant to serve that suffer the harshest effects of this struggle. This mainstream political posturing and hostile behavior has allowed for the continued presence, and some say resurgence, of racially motivated right-wing nationalist groups. Groups such as the Ku Klux Klan, the Aryan Nations and racist Skinheads have seen periods of strength and decline throughout American history. In the late 20th and early 21st Centuries they have begun to adapt their message to find acceptance in groups outside their own and plant the seeds of racial and ethnic bias and supremacy in minds not yet stricken with the illnesses of hate and bigotry. This research examines the ideological framing of far-right White Supremacist groups in the United States. Discussion of political, nationalist and economic ideologies and the ways these ideologies are framed and presented to wider audiences are described. Using content analysis, more than 50 editorials, articles and other writings from six of the most circulated newsletters produced by American based White Supremacist groups were examined. Thematic analysis and line-by-line coding allowed for the development of various codes related to nationalism, immigration, traditional supremacy and perceived political failure, as well as many others. Findings suggest that many White Supremacist groups and individuals are shifting away from the biological or genetic supremacist beliefs of a previous era. Instead adopting a racially motivated nationalist identity and positioning themselves as being engaged in a struggle for "white civil rights." While still vehemently racist and racially/ethnically biased they seem to have taken up this new position in order to thinly veil their racism behind a guise of nationalist pride and altruism. This is especially troubling when one considers that many hate crimes are committed by individuals with no formal affiliation to organized hate groups. These individuals are often racially radicalized in a slow process that starts with mainstream political beliefs and slowly progresses to more radical beliefs as they struggle to understand the world in which they live.

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The present study used a mixed-experimental analog design to examine 858 undergraduate students' reactions to a scenario depicting a store clerk being mildly rude to a customer. The ethnicity of the clerk and customer were manipulated. Results indicated that participants' beliefs regarding the general prevalence of racism and the degree to which they identify with their respective ethnic group significantly predicted the extent to which they perceived the clerk's behavior as being racially motivated. It also was found that participants' beliefs regarding the general prevalence of racism, levels of cynicism, and attributional style significantly predicted the extent to which they perceived the clerk's behavior as unjust. Moreover, participants' beliefs regarding the general prevalence of racism, levels of cynicism, self-esteem, and symptoms of depression significantly predicted the extent to which they considered the clerk's behavior as a common occurrence. Finally, participants judged the clerk's behavior to be significantly more racially motivated when the clerk was White and the customer was Hispanic or African American than when the clerk was Hispanic or African American and the customer was White. This last finding was robust for White, Latino and African American participants. Implications of the findings are discussed.

Building on previous work on racial attitudes among the religious, this study reassesses the effects of religion on individuals’ beliefs about racial inequality. This study relies on recent developments in the sociology of culture, which conceives of culture as a frame through which individuals interpret the world in which they inhabit (Benford and Snow 2000; Harding 2007; Small 2002, 2004). Religion is held to be an important social institution that provides substance to the frames that individuals employ for interpreting racial inequality. Two particular developments from this literature inform this study: first, that individuals can employ different, even contradictory, frames simultaneously, and second, that frames are dynamic processes that can change over time. This study utilizes the General Social Survey from 1985 to 2008 and uses a theoretically informed and improved methodology for assessing beliefs about racial inequality. Three conclusions are drawn: 1) religion continues to play a role in shaping individuals’ beliefs about racial inequality, 2) it is important to differentiate between “pure” frames and frames that combine different explanations for racial inequality when understanding the role of religion in forming beliefs about black-white inequality, and 3) frames for racial inequality undergo change over time, though the pattern of change depends upon the frame for racial inequality.