This thesis broadly explores river imagery, which undergirds narrative, plot, and character trajectory in Melvin Dixon’s Trouble the Water. In the novel, the Pee Dee River, with its multi-directional flow, reflects the personal journey of the protagonist, Jordan Henry, and figures as a spatialized metaphor by which time and space are organized and articulated. Additionally, this thesis identifies correlations between river imagery and articulations of trauma and trauma recovery in the novel. Ultimately, this thesis argues that via Jordan’s simultaneous geographical and psychological, literal and symbolic journey, the novel offers an African-centered spiritual framework for moving through and healing from trauma.

The primary goal of my research is to understand how practices of diversity, equity, and inclusion (DEI) are used to mitigate the elevated numbers of children of African heritage in child welfare. The disproportionate state-sanctioned child welfare apprehensions of Black children present as policing our most vulnerable members from communities of African heritage – our children. The anti-Black state violence in Ontario has been “acknowledged” by child welfare agencies who are now required to address the racial disparities within child welfare agencies. This thesis attempts to understand the histories, complexities, and current measures aimed at mitigating disparities of African, Caribbean, and Black children involved in child protective services from the perspective of child welfare service providers of African heritage. Diversity, Equity, and Inclusion (DEI) are incorporated into hegemonic child welfare institutions while the provincial government has failed to publicly critique the current measures implemented to address the disparities for communities of African heritage. Five participants were recruited from the Greater Toronto Hamilton area to participate in one-to-one interviews / Thesis / Master of Social Work (MSW) / The primary goal of my research is to understand how practices of diversity, equity, and inclusion (DEI) are used to mitigate the elevated numbers of children of African heritage in child welfare. The disproportionate state-sanctioned child welfare apprehensions of Black children present as policing our most vulnerable members from communities of African heritage – our children. The anti-Black state violence in Ontario has been “acknowledged” by child welfare agencies who are now required to address the racial disparities within child welfare agencies. This thesis attempts to understand the histories, complexities, and current measures aimed at mitigating disparities of African, Caribbean, and Black children involved in child protective services from the perspective of child welfare service providers of African heritage. Diversity, Equity, and Inclusion (DEI) are incorporated into hegemonic child welfare institutions while the provincial government has failed to publicly critique the current measures implemented to address the disparities for communities of African heritage. Five participants were recruited from the Greater Toronto Hamilton area to participate in one-to-one interviews

There are myriad definitions of the terms race, ethnicity and culture in social sciences literature. Often these terms are used interchangeably with no conceptual rationale. This study aims to contribute to our greater understanding of the similarities and differences between the conceptualization and use of race and culture as they are experienced by African American adolescents. Multiple regression analyses and factor analysis were conducted for 223 African American high school aged students who completed a survey about racial and ethnic identity and a variety of positive youth development outcomes. Results showed preliminary support for race and culture being distinguishable yet intricately related. Results are also presented that compares the relationship of either a racial or cultural orientation on various youth development outcomes.

No description available.

The racialized realities faced by Black students provide an impetus to examine the controversy over Canada's first Africentric Alternative School, approved on January 29, 2008 by the Toronto District School Board. Newspaper articles, editorials and letters to the editor, as well as speeches by delegations and trustees, provide a rich snapshot of the arguments put forth in the heated political debate. Through the lens of equity and critical race theory, the diverse and divergent stances taken by both proponents and opponents of the school are analysed and understood. A conceptual framework of hidden and public transcripts (Scott, 1990) is used to distinguish arguments that reflect on the lived experiences of Black students from those that reiterate the dominant discourses of liberal democratic societies. The findings emerge as three opposing sets of themes that reveal a transcript reflective of the ongoing salience of racism within ostensibly liberal claims to racial equality.

The racialized realities faced by Black students provide an impetus to examine the controversy over Canada's first Africentric Alternative School, approved on January 29, 2008 by the Toronto District School Board. Newspaper articles, editorials and letters to the editor, as well as speeches by delegations and trustees, provide a rich snapshot of the arguments put forth in the heated political debate. Through the lens of equity and critical race theory, the diverse and divergent stances taken by both proponents and opponents of the school are analysed and understood. A conceptual framework of hidden and public transcripts (Scott, 1990) is used to distinguish arguments that reflect on the lived experiences of Black students from those that reiterate the dominant discourses of liberal democratic societies. The findings emerge as three opposing sets of themes that reveal a transcript reflective of the ongoing salience of racism within ostensibly liberal claims to racial equality.

The imprint of spiritual African and Africentric educational leadership is deeply entwined in the struggle over education and educational spaces. Despite this robust and contentious history, research pertaining specifically to spiritual African and Africentric educational leaders is noticeably miniscule within the field of educational leadership. This discrepancy is alarming when one considers how spiritual African and Africentric leaders have been actively involved in shaping the nature and quality of education within various contexts. This dissertation explores the conceptions and experiences of spiritual African and Africentric leaders and the function of spirituality within leaders’ practices toward social justice. Based on qualitative interviews with 10 school- and community-based participants, this research deliberately centres the perspectives of individuals who proclaim the spiritual as a natural and transformative force within their personal and professional lives. Furthermore, the present research study offers an informed understanding of African and Africentric spiritualities within the context of educational leadership for social justice and outlines the meanings, influences and tensions which participants believe to entwine the task of leading. The practice of spiritual African and Africentric leadership arises in opposition to the threat of racialization and against barriers which restrict a more inclusive understanding of education. Narratives construct leadership for social justice as an indigenous and embattled endeavour imbued with tensions, risks and prohibition. Spiritual African and Africentric leaders understand and experience their practice beyond the rudiments of functionality as leaders respectfully enter into the arena of leadership with a concern towards instituting individual, communal and systemic change. Leadership endeavours contest marginalization, initiate inclusive engagement and strategically reconstruct education within a more democratically just space. Moreover, participants depict spiritual African and Africentric leadership as a hopeful and relationally influential undertaking.

The imprint of spiritual African and Africentric educational leadership is deeply entwined in the struggle over education and educational spaces. Despite this robust and contentious history, research pertaining specifically to spiritual African and Africentric educational leaders is noticeably miniscule within the field of educational leadership. This discrepancy is alarming when one considers how spiritual African and Africentric leaders have been actively involved in shaping the nature and quality of education within various contexts. This dissertation explores the conceptions and experiences of spiritual African and Africentric leaders and the function of spirituality within leaders’ practices toward social justice. Based on qualitative interviews with 10 school- and community-based participants, this research deliberately centres the perspectives of individuals who proclaim the spiritual as a natural and transformative force within their personal and professional lives. Furthermore, the present research study offers an informed understanding of African and Africentric spiritualities within the context of educational leadership for social justice and outlines the meanings, influences and tensions which participants believe to entwine the task of leading. The practice of spiritual African and Africentric leadership arises in opposition to the threat of racialization and against barriers which restrict a more inclusive understanding of education. Narratives construct leadership for social justice as an indigenous and embattled endeavour imbued with tensions, risks and prohibition. Spiritual African and Africentric leaders understand and experience their practice beyond the rudiments of functionality as leaders respectfully enter into the arena of leadership with a concern towards instituting individual, communal and systemic change. Leadership endeavours contest marginalization, initiate inclusive engagement and strategically reconstruct education within a more democratically just space. Moreover, participants depict spiritual African and Africentric leadership as a hopeful and relationally influential undertaking.

No description available.