No description available.

Research suggests discrepancies between principals of color and White principals in their motivations and reflections on racism and how it shapes their philosophies, practice, and persistence in leading schools in historically underserved urban communities. Several scholars have discussed the pivotal role of early racial identity experiences in the beliefs and practices for Black and Latinx school leaders (Douglas, Wilson, and Nganga, 2014; Hernandez, Murakami, and Cerecer, 2014; Lomotey, 1989; Wilson, 2016). Scholars such as Gooden and O’Doherty (2015), Hines (2015), Theoharis and Haddix (2011), and Toure and Thompson-Dorsey (2018) have examined how White principals reflect on concepts of race in their work. These researchers call for further study, specifically on how White leaders’ reflection on race manifests in their beliefs and day to day practices. This serves as the impetus for this dissertation, which is framed by two research questions: 1. Why do some White principals choose to lead schools that serve historically underserved communities? What, if any, reflections on early racial experiences are common among these leaders? 2. How do the motivations and reflections on early racial experiences of White principals who chose to lead in historically underserved communities inform their leadership philosophy and play out in their practices? This study examines the role of racial literacy in the principal seat, specifically as White administrators attempt to enact leadership in low-income urban school settings that serve a majority of students of color. Using a significant body of literature as well as results from a qualitative study, it describes the journey of four White New York City charter school principals as they reflect on early racial experiences and what brought them to the principal seat. The study employs Toure and Thompson-Dorsey’s (2018) theories around the White racial frame in leadership and Khalifa’s (2018) culturally responsive school leadership (CRSL) framework to code leadership behaviors observed on site. The post-visit debrief allows insights into how the principals saw their work and the degree to which they centered racial equity in their beliefs and practice. The paper then examines the impact of recollections on racial experiences and motivations on White leader beliefs and practices via a racial autobiography and subsequent interview. It classifies leaders’ racial autobiography and interview data according to Helm’s (1995) White racial identity model. The study concludes by theorizing how its findings can be used to better understand the intersection between principals’ racial identity and practice. This study is significant because it draws close connections between Helm’s White racial identity model (1995) and Khalifa’s (2018) theories on culturally responsive school leadership. This can support future research that seeks to connect racial mindsets to practice. The results of this work can also inform more rigorous hiring practices so that districts and networks unearth race neutral mindsets in candidates. Otherwise, it is likely that we will see a continuation of the colorblind approach that has held back so many promising young students of color.

No description available.

No description available.

No description available.

The purpose of this study were three-fold: First, this study examined occupation prestige ratings of African American adolescents using a modified version of the Hatt-North (1947) Occupation Prestige Scale. A second purpose investigated the effects of cultural mistrust on occupation prestige preferences, as well as aspirations and expectations. Finally, this study examined the effects of cultural mistrust and achievement motivation on the occupational aspirations of Black youth.

This thesis explores the question, “What literary strategies can be employed to allow as many people as possible to identify themselves positively with South Africa as a nation and a country?”. I focus in particular on the possibilities for identification open to white South African women, engaging with Antjie Krog's English texts, A Change of Tongue, Down to My Last Skin and Body Bereft. I seek to identify the textual strategies, such as a fluid structure, shifts between genre and a multiplicity of points of view, which Krog employs to examine this topic, and to highlight the ways in which the literary text is able to facilitate a fuller engagement with issues of difference and belonging in society than other discursive forms. I also consider several theoretical concepts, namely supplementarity, displacement and diaspora, that I believe offer useful ways of understanding the transformation of individual subjectivity within a transitional society. I then explore the ways in which women identify with, and thereby create their own space within, the nation. I investigate the ways in which Krog represents women in A Change of Tongue, and discuss how Krog uses „the body‟ as a theoretical site and a performative medium through which to explore the possibilities, and the limitations, for identification with the nation facing white South African women. I also propose that by writing „the body‟, Krog foregrounds her own act of writing thereby highlighting the construction and representation of her „self‟ through the text. I proceed to consider Krog's use of poetry as a textual strategy that enables her to explore the nuances of these themes in ways which prose does not allow. I propose that lyric poetry, as a mode of expression which emphasises the allusive, the imaginative or the affective, has a capacity to render in language those experiences, emotions and sensations that are often considered intangible or elusive. Through a selection of poems from Down to My Last Skin and Body Bereft, I examine the way in which Krog constantly re-writes the themes of belonging and identity, as well as interrogate Krog's use of poetry as a strategy that permits both the writer and the reader access to new ways of understanding experiences, in particular the way apparently ephemeral experiences can be rooted in the body. I also briefly consider the significance of the act of translation in relation to the reading of Krog's poems. I conclude by suggesting that in A Change of Tongue, Down to My Last Skin and Body Bereft Krog engages with the project of “[writing] the white female experience back into the body of South African literature” (Jacobson “No Woman” 18), and in so doing offers possible ways in which white South African women can claim a sense of belonging within society as well as ways in which they can challenge, resist, re-construct and create their identities both as women, and as South Africans. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.

No description available.

Since there are few studies which address the relationships between racial/ethnic identity and acculturation in the African-American community, the purpose of this study was threefold: 1) explore the relationship between racial identity and African-American acculturation; 2) examine racial and ethnic identity associations; and 3) observe the connections between these cultural constructs and psychological well-being. One hundred ninety-four African-American undergraduates from a predominantly White institution and two historically Black colleges completed measures of these constructs, self-esteem, and depression. The findings indicate a relationship between racial identity and acculturation for three of the four Cross (1971) stages (encounter, immersion-emersion, and internalization). Relinquishing the White frame of reference and achieving inner security with their Blackness coincides with immersion in the eight facets comprising African-American culture. Individuals who do not identify with their race (pre-encounter) less often affiliated with their ethnic group. Conversely, achieving racial identity (internalization) was associated with ethnic identity attachment. Finally, the study's findings suggest that identity development may affect how individuals perceive themselves and feel emotionally, which may depend on identity achievement. Pre-encounter stage scores were associated with reports of higher depression and lower self-esteem; whereas, higher internalization individuals reported higher self-esteem. As for ethnic identity, those who have explored options and made commitments to their ethnic group reported fewer symptoms of depression and higher self-esteem. The converse was also true. Community acceptance was predicted to mediate the relationship between acculturation and psychological well-being. Although this was unfounded, the data indicate that traditional individuals living in predominantly White neighborhoods reported more depressive symptoms than did dominant society acculturated individuals living there. Interesting demographic findings and future research directions are provided.

Thesis (M.A. (Drama))--University of the Witwatersrand, Faculty of Humanities, Wits School of Arts, 2016 / This report is the final piece of a performance as research project exploring what it means to be white and English-speaking at the southern tip of Africa. The report is coupled with an autobiographical one man play about myself. The play explores, through a series of monologues, what it means for me to be a white South African. It moves from the specifics of my life to more general assumptions about whiteness and back again. This report runs parallel to the play almost as an extension of it working in dialogue to explore complicity and identity. As an extension of the creative project I have chosen to negate traditional chapters and style for more poetic language intertwined with analytical thinking, which links into the style of the play. The idea behind this is that every world, be it, performance onstage or analytical report writing is merely a part of the continuum called life and by blurring the lines between these it is easier to fuse the learning and the living into a cohesive whole. The creative research shows how the rehearsal and performance process of theatre-making helps to strip away the deceptions that people tell themselves making them complicit in the injustice of post-apartheid white privilege but in doing this it also creates a space where people can feel safe to dialogue about this complicity. / GR2017