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Thesis (Ph. D.)--University of Canterbury, 2006. / Typescript (photocopy). Includes bibliographical references (leaves 268-302). Also available via the World Wide Web.

Thesis (Ph. D.)--Oregon State University, 2007. / Printout. Includes bibliographical references (leaves 186-191). Also available on the World Wide Web.

This research explores the moral experiences of White, anti-racism educators in Saskatchewan. As members of the dominant group, while at the same time being defenders of the rights of minority groups, the unique positioning of these individuals raises intriguing questions of moral experience. Although there is a large body of research regarding issues of racism, there is very little research focusing on the experiences of individuals working in the field of anti-racism; this research seeks to address this gap in the literature. Using a critical interpretive approach (Lock and Scheper-Hughes, 1990) grounded in the assumptions of constructionism, and relying upon Kleinmans (1995; 1999) theory of moral experience, I interviewed 12 self-identified White, anti-racism educators using an open-ended life-history interview followed by a semi-structured interview. The interview questions were inspired by the racism literature reviewed; my own experiences as a White woman negotiating my place in the study of racism; Kleinmans theory of moral experience; and a collection of secondary theories deemed potentially useful to understanding various dimensions of participants experience. Four broad domains of moral experience are identified and explored in this research. First, participants understandings of race, racism, and anti-racism are examined. Veynes (1988) theory regarding the plurality of programs of truths is used to make sense of what might be read as contradictions in participants constructions of these concepts. Second, the experience of actually doing anti-racism education is considered in terms of participants descriptions of their involvements; which they frame alternately as educating Whites, helping the racialized, and changing racist structures. Foucaults (1977, 1978) theory of power and de Certeaus notion of tactics (1984) prove relevant to understanding aspects of participants experiences in this domain. Third, the relationships between Self and various Others (i.e., the White Other, the racialized Other, the anti-racism Other) are explored. Todorovs (1984) typology of the Other is used to make sense of these complex data. Finally, participants descriptions of their experiences of Self (including past, present, and future Selves) are examined. Goffmans (1961) theory of moral career and Turners (1995) theory of liminality are applied to understanding elements of participants varied experiences of Self. In reviewing participants accounts across these broad domains, I argue that their noted success and confidence in navigating a challenging moral landscape might be understood in terms of their skill in moving between dual worlds that operate according to distinct logics of morality. Potential applications for the field of anti-racism are discussed.

This research explores the moral experiences of White, anti-racism educators in Saskatchewan. As members of the dominant group, while at the same time being defenders of the rights of minority groups, the unique positioning of these individuals raises intriguing questions of moral experience. Although there is a large body of research regarding issues of racism, there is very little research focusing on the experiences of individuals working in the field of anti-racism; this research seeks to address this gap in the literature. Using a critical interpretive approach (Lock and Scheper-Hughes, 1990) grounded in the assumptions of constructionism, and relying upon Kleinmans (1995; 1999) theory of moral experience, I interviewed 12 self-identified White, anti-racism educators using an open-ended life-history interview followed by a semi-structured interview. The interview questions were inspired by the racism literature reviewed; my own experiences as a White woman negotiating my place in the study of racism; Kleinmans theory of moral experience; and a collection of secondary theories deemed potentially useful to understanding various dimensions of participants experience. Four broad domains of moral experience are identified and explored in this research. First, participants understandings of race, racism, and anti-racism are examined. Veynes (1988) theory regarding the plurality of programs of truths is used to make sense of what might be read as contradictions in participants constructions of these concepts. Second, the experience of actually doing anti-racism education is considered in terms of participants descriptions of their involvements; which they frame alternately as educating Whites, helping the racialized, and changing racist structures. Foucaults (1977, 1978) theory of power and de Certeaus notion of tactics (1984) prove relevant to understanding aspects of participants experiences in this domain. Third, the relationships between Self and various Others (i.e., the White Other, the racialized Other, the anti-racism Other) are explored. Todorovs (1984) typology of the Other is used to make sense of these complex data. Finally, participants descriptions of their experiences of Self (including past, present, and future Selves) are examined. Goffmans (1961) theory of moral career and Turners (1995) theory of liminality are applied to understanding elements of participants varied experiences of Self. In reviewing participants accounts across these broad domains, I argue that their noted success and confidence in navigating a challenging moral landscape might be understood in terms of their skill in moving between dual worlds that operate according to distinct logics of morality. Potential applications for the field of anti-racism are discussed.

Thesis (M.S.W.)--Smith College School for Social Work, Northampton, Mass., 2009. / Includes bibliographical references (p. 94-96).

The purpose of this study was to explore participants’ perceptions of the impact of a cultural proficiency workshop that discussed concepts of race and racism. Moreover, I was interested in understanding the factors and experiences associated with a greater likelihood that people would want to engage in dialogue on race and racism. The literature suggests that when discussions like these are broached, people can often become disinterested and disengaged (Derman-Sparks & Phillips, 1997; Diem & Carpenter, 2012; Singleton & Linton, 2006; Tatum, 1997). Therefore, if it is indeed pertinent for educators to be presented with knowledge that can be critical to student success, it is vital to understand what aspects of the training and what qualities of the participants lend themselves to a higher level of engagement and interest. To research these phenomena, a mixed method study design was employed. School district central office personnel were required to attend a culture proficiency professional development session which covered concepts of race and racism. I surveyed these participants to gather their perceptions about the impact of the training. In addition, several participants were interviewed. To answer the second research question, certain participants were asked to participate in a follow-up interview to determine the qualities and characteristics that created a greater likelihood that these individuals would see the importance of race-based discourse and continue these conversations. Findings suggest that workshop participants perceived that the workshop helped to increase their level of racial awareness and change their behaviors or disposition. However, it was found that additional follow-up was needed to sustain these efforts. They also expressed that these kinds of workshops are essential. For those who were likely to engage in race-based discourse, it was found that these individuals were racially aware, rejected notions of colorblindness, discovered race at a young age, were more likely to attend diverse schools and live in diverse neighborhoods and were likely to have faced discrimination as a person from an oppressed group or due to a close relationship with someone who was. / text

This project explores the connections between the worlds we hope for and the worlds we help create. Over the course of several months, I conducted three sets of narrative interviews with three anti-oppression education facilitators, and a self-study with myself. Using narrative inquiry through a specifically anti-colonial lens as my method of analysis, I worked in partnership with my interview participants to draw meaning out of our interviews. Growing from these discussions, this thesis explores the work that discourses of hope do in our practices as facilitators of education for change. How do the things that we learn to hope for inform the way we teach, and the possibilities that are allowed in, or locked out, of our classrooms? In problematizing certain functions of certain discourses of hope, this study also explores the possibilities of anti-colonial hopings as a process of generating decolonizing dreams through education for change.

This project explores the connections between the worlds we hope for and the worlds we help create. Over the course of several months, I conducted three sets of narrative interviews with three anti-oppression education facilitators, and a self-study with myself. Using narrative inquiry through a specifically anti-colonial lens as my method of analysis, I worked in partnership with my interview participants to draw meaning out of our interviews. Growing from these discussions, this thesis explores the work that discourses of hope do in our practices as facilitators of education for change. How do the things that we learn to hope for inform the way we teach, and the possibilities that are allowed in, or locked out, of our classrooms? In problematizing certain functions of certain discourses of hope, this study also explores the possibilities of anti-colonial hopings as a process of generating decolonizing dreams through education for change.

Using a phenomenological approach, this study examined the lived experiences of students and instructors in relation to culturally diverse classrooms in an urban Canadian post-secondary institution, and what meanings they ascribed to those experiences. Data were collected through individual interviews with nine students and seven instructors, who had experienced the phenomenon. Findings revealed that first, all participants, students and instructors, were keenly aware of differences in how they personally differed and how they observed differences in those around them. Second, participants’ social location impacted how they experienced differences. Third, in their fears and hopes, participants expressed a range of emotional responses to differences. Both students and instructors seemed to have similar hopes and fears. Emotional responses were dependent upon the nature of the critical events pertaining to difference which, in turn, prompted participants to adopt strategies to deal with these events. Fourth, the discussion about cultural diversity exposed a paradox and irony between what participants said and what they actually experienced. Although participants enthusiastically attested to the richness of diversity, when looking beneath the façade, a dystopian utopia emerged where participants were “surrounded by all these contradictions.” Participants experienced a form of every day culture shock every time they entered a university classroom, and they uniformly talked about valuing difference, but practice often demonstrated the opposite. This became evident when participants talked about the pressure to fit in and about wanting to belong. Fifth, most participants evidenced varying levels of ambiguity about their personal and public identity, demonstrated in seemingly self-deprecating language. Sixth, although the traditional academic system illustrated evidence of nontraditional methods, at times the impression of openness seemed paradoxical. The distinctive nature of this study revealed that when using Freire’s critical pedagogy and Mezirow’s transformative learning as theoretical frameworks, results showed a continuum on the spectrum of power sharing with some instructors still seeing themselves as vessel fillers, to instructors on the other side of the spectrum, willing to reevaluate traditional models. Such a study is important because cross-cultural competency and sensitivity, as Street (1984) says, are essential components in today’s culturally diverse work, academic, and social environment.