In the 1990s, multiracial advocacy organizations emerged as a national movement. The primary purpose of this movement was to obtain recognition of multiracial identity by the U.S. government. Though possessing a common goal, the organizations within the movement advocated for multiracialism through different racial frames. Using extended case methodology, this study seeks to identify the racial frames utilized by the multiracial movement. Through in-depth interviews with founders and presidents, current and past, of multiracial advocacy organizations, I extend the current literature on racial framing. After critical analysis of my interviews, I identify the presence of the traditional white racist frame as well as a racial counter-frame. Reviewing the elements of both frameworks, I discuss how the use of these frames affects the struggle for racial justice in the United States. Finally, using Bell's principle of interest convergence, I conclude with an examination of how the utilization of the traditional white racist frame by the multiracial movement and the interest of whites in maintaining social domination resulted in the "mark all that apply" decision by the Office and Management and Budget.

Thesis (Ed. D.)--National-Louis University. / Bibliography: leaves 150-154.

Thesis advisor: Lauri Johnson / Even before working in school as a teacher or administrator, many factors were influential in the preparation process. Given that the vast majority of teachers in the workforce come from traditional university education programs, the role that schools of education play in graduating people of color to enter the teaching force is important to examine. This qualitative case study sought to answer the following research question: What are the perceptions of educators of color with respect to their pre-service education preparation? This study falls within a broader study on the overall perceptions of educators of color with respect to the racial disproportionality and its impact on the educator pipeline and schools. Both from literature and the counter narratives of these educators of color, these topics emerged as salient: the racial diversity of universities and schools of education, the impact of barrier exams, the curriculum of schools of education, and the sense of belonging of people of color in universities and their schools of education. Semi-structured interviews with 12 educators of color in the Cityside Public Schools were examined through the lens of Critical Race Theory (CRT). Findings supported what was found in the literature regarding demographics in schools of education not favoring people of color, exams required to get into school of education being barriers, and people of color feeling disconnected from their universities in a number of ways. Further, participant interviews revealed the additional barrier posed by exams needed to gain teaching certification, the substantial value of connections at various points throughout the pre-service experience, and how important practicum and internship experiences are to aspiring educators. / Thesis (EdD) — Boston College, 2018. / Submitted to: Boston College. Lynch School of Education. / Discipline: Educational Leadership and Higher Education.

In A White Wedding? The Racial Politics of Same-Sex Marriage, I examine the inter-locking relations of power that constitute the lesbian/gay subject recognized by the Canadian nation-state as deserving of access to civil marriage. Through analysis of legal documents, Parliamentary and Senate debates, and interviews with lawyers, I argue that this lesbian/gay subject achieves intelligibility in the law by trading in on and shoring up the terms of racialized neo-liberal citizenship. I also argue that the victory of same-sex marriage is implicated in reproducing and securing a racialized Canadian national identity as well as a racialized civilizational logic, where “gay rights” are the newest manifestation of the modernity of the “West” in a post-9/11 historical context. By centring a critical race/queer conceptual framework, this research project follows the discursive practices of respectability, freedom and civility that circulate both widely and deeply in this legal struggle. I contend that in order to successfully shed its historical markers of degeneracy, the lesbian/gay subject must be constituted not as a sexed citizen but rather as a neoliberal citizen, one who is intimately tied to notions of privacy, property, autonomy and freedom of choice, and hence one who is racialized as white. The critical race/queer analytic also attends to the temporal and spatial registers framing this legal struggle that re-install various troubling racial hierarchies in a “gay rights” project often lauded as progressive. This analysis of the discursive terrain of same-sex marriage reveals the race shadow that lies at the heart of this equality-rights struggle. The conclusion of this thesis provides reflections for developing an ethics of activism that dislodges and resists the (re)production of racialized relations of power in lesbian and gay equality rights activism. In so doing, I seek to provoke, question and re-draw the landscape of our thinking, not only about same-sex marriage but also about the terms with which we conceive, articulate and practice racial and sexual justice.

This project examines the popular belief that integration of Aboriginal content will ensure Aboriginal student success in schools in Saskatchewan. Given that a high percentage of the teaching population is white identified, it is important that the author, along with these teachers, understand the continuing significance of race and how it continues to matter in education despite the notion that Canada, as well as schools, are race neutral. The primary goal of this project is to provide a race analysis of education using Critical Race theory as a theoretical framework, problematizing the emphasis on Aboriginal culture in dominant educational discourse. Secondly, this project examines the potential of anti racist pedagogy (accompanied by a knowledge base in CRT) to provide professional development for white teachers to assist us in meeting the needs of not only Aboriginal students but non-Aboriginal students as well.

In A White Wedding? The Racial Politics of Same-Sex Marriage, I examine the inter-locking relations of power that constitute the lesbian/gay subject recognized by the Canadian nation-state as deserving of access to civil marriage. Through analysis of legal documents, Parliamentary and Senate debates, and interviews with lawyers, I argue that this lesbian/gay subject achieves intelligibility in the law by trading in on and shoring up the terms of racialized neo-liberal citizenship. I also argue that the victory of same-sex marriage is implicated in reproducing and securing a racialized Canadian national identity as well as a racialized civilizational logic, where “gay rights” are the newest manifestation of the modernity of the “West” in a post-9/11 historical context. By centring a critical race/queer conceptual framework, this research project follows the discursive practices of respectability, freedom and civility that circulate both widely and deeply in this legal struggle. I contend that in order to successfully shed its historical markers of degeneracy, the lesbian/gay subject must be constituted not as a sexed citizen but rather as a neoliberal citizen, one who is intimately tied to notions of privacy, property, autonomy and freedom of choice, and hence one who is racialized as white. The critical race/queer analytic also attends to the temporal and spatial registers framing this legal struggle that re-install various troubling racial hierarchies in a “gay rights” project often lauded as progressive. This analysis of the discursive terrain of same-sex marriage reveals the race shadow that lies at the heart of this equality-rights struggle. The conclusion of this thesis provides reflections for developing an ethics of activism that dislodges and resists the (re)production of racialized relations of power in lesbian and gay equality rights activism. In so doing, I seek to provoke, question and re-draw the landscape of our thinking, not only about same-sex marriage but also about the terms with which we conceive, articulate and practice racial and sexual justice.

This project examines the popular belief that integration of Aboriginal content will ensure Aboriginal student success in schools in Saskatchewan. Given that a high percentage of the teaching population is white identified, it is important that the author, along with these teachers, understand the continuing significance of race and how it continues to matter in education despite the notion that Canada, as well as schools, are race neutral. The primary goal of this project is to provide a race analysis of education using Critical Race theory as a theoretical framework, problematizing the emphasis on Aboriginal culture in dominant educational discourse. Secondly, this project examines the potential of anti racist pedagogy (accompanied by a knowledge base in CRT) to provide professional development for white teachers to assist us in meeting the needs of not only Aboriginal students but non-Aboriginal students as well.

This critical race qualitative research study examines the perspectives of Chicanas\os regarding their educational experiences. Critical race theory in education has been critical in the effort to bring a deeper understanding of the racism that is experienced in American schools by Chicanas\os and other children of color. This study examines the intersectionality of American education; the Chicana\o social, political and historical experiences; and racism.This study is informed by theoretical frames from the disciplines of critical race theory, Latino critical race theory and their educational implications, new racism, Chicana/o authentic caring, and critical pedagogy. These theories expose inequality and injustice that adhere in American schools, and they help me understand that Chicana/o students, their parents and their communities are constructors of knowledge and facilitators of critical transformation.The study triangulates qualitative data through two critical components: interviews and an archival evaluation of the academic impact of the Social Justice Education Project and its Critically Compassionate Intellectualism (CCI) model of transformative education. The interview component consists of one open-ended focus group interview and one open-ended interview. In the archival segment, I evaluate informal open-ended student interviews, end of the year progress reports, post-program surveys, and achievement and graduation data.These data indicate that racism remains a key variable within the educational experiences of Chicanas\os students in SUSD schools. Additional findings indicate that the student cohorts that participate in the Social Justice Education Project and experience the CCI model of transformative education have a higher AIMS pass rate and higher graduation rates than those students cohorts that do not experience both the Social Justice Education Project and its CCI model.Given these findings, the study proposes that educational leaders demonstrate the political will that is needed to discover and implement multiple forms of critical transformative educational praxis. In addition, the need for more research that centers the voices of students and that focuses on racism and the Chicana\o contemporary experience.

This thesis is a retheorization of Omi's and Winant's (1986) racial formation theory,which addresses the implications, inconsistencies and limitations of the initial theory. It is argued that Omi's and Winant's theory is problematic insofar as it supports the notion of ‘race’ permanency despite being a social constructionist theory. Omi and Winant also largely ignore the naturalization of ‘race’ and ignore the role of ‘nature’ and science in knowledge production and the reproduction of ‘race’. This thesis proposes a radical extension of the theory that addresses these problems, calling itself a radical racial formation theory. In this extension, the debate over the ‘race’ concept and the conundrum that the ‘race’ theorist finds him/herself in is discussed. The role of sociologists in maintaining ‘race’ is considered. ‘Race’ is argued to be an emergent and formative feature of modernity supported by liberalism. It is argued that ‘race’ is often tied to ‘nature’ and made to seem as though both precede history. It is argued that both ‘nature’ and science need to be contested. The notion that all scientific aims are altruistic is challenged given the embeddedness of science in the social. The doctrine of essentialism is confronted along with the belief that essences present themselves as secure ‘knowledge’. The production of racial knowledge is central to this thesis as it is seen as one of the least critiqued arenas in which ‘race’ is reproduced. A radical racial formation theory is situated theoretically in the camps of the Frankfurt school's critical theory and Foucault's poststructuralism and a rapprochement between the two is called for. There is a discussion of the ‘present’ in Foucault's genealogical use, where it is argued that the present exists as a powerful moment where there can be a discontinuity with the present social formation and a break with the racial past. Finally, the Gramscian use of ‘hegemony’ is used to understand racial dominance. It is argued that whiteness presents itself as hegemonic in racial formation and counter-hegemonic possibilities are entertained. / Thesis (Master, Sociology) -- Queen's University, 2007-09-14 09:51:37.71

The thesis suggests the toy-like mask of a white man, ‘Hello, Mr. Gaijin,’ as a site of analysis where the culture of racisms is (re)produced in the specific context of contemporary Japan. Sold as a gig gift in Japan, the mask, consisting of two stickers for blue-eyes and a prominent plastic nose, embodies the popularized image of whiteness in Japan, and presents it as a source of fascination as well as ridicule and mockery. Approaching this mask as an analytical text, I ask: How is race manifested in the Japanese culture? C. W. Mills (1997) suggests that there exists a global system that privileges whites and normalizes their beneficial racial position. This trend is certainly omnipresent in contemporary Japan, where one observes the sense of superiority being affixed to the white body in the frequent use of white models in the media (Creighton, 1997). Yet, how is this theory of white supremacy significantly complicated by the particular representations of whiteness seen in the ‘Hello, Mr. Gaijin’ mask? Through mimicry, the power of whiteness is mocked and commodified into a sleazy toy mask. Critically engaging with these primary questions, the thesis situates the analysis of the ‘Hello, Mr. Gaijin’ mask within the particular history of racialization developed in Japan where the culture of whiteness holds its unique complexity and significance in the society. Drawing largely on the idea of ‘the culture of racisms’ that Goldberg (1993) suggests, the thesis argues that the seemingly contradictory sentiment towards whiteness embodied in the mask presents the key to the holistic understanding of Japan’s particular culture of racisms. Specifically, it analyzes three levels of transformation that the mask presents in embodying the particular culture of racisms: the discursive transformation of whites into gaijin; the temporal physical transformation of the user into Mr. Gaijin; the visual and material transformation of whites into the toy-mask. / Thesis (Master, Cultural Studies) -- Queen's University, 2012-08-15 23:36:21.157