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Abstract The aim of this study is to identify the positive contributions women of colour (WOC) bring to higher education as they experience the process of becoming doctoral recipients. Their experiences are presented as a new epistemology—a theory of knowledge—as part of the larger area of cultural capital theory. The experiences of WOC in Canadian doctoral programs are conceptualized as ‘cultural wealth’ and new knowledge because evidence reveals that the intrinsic value of their contributions has evolved from unique cultural and historical resources. The discursive theoretical frameworks of Womanist theory, critical race theory (CRT) and cultural capital theory are utilized to guide the analysis of the findings. This study establishes the experiences of the participants as valuable and distinctive knowledge by emphasizing the intersectionality of race, class, gender, culture, and spirituality. The research suggests that the experiences of women of colour are informed by an inner wisdom woven from the mosaic, or uniquely diverse paths, which these women have taken toward earning their doctorate degree. The existing interpretation of cultural capital theory - originally established by Bourdieu and Passeron (1977) - is considered the only social marker of wealth in socio-economical and educational research. Although previous studies have challenged this dominant perspective, this current study presents a unique interpretation of cultural capital theory by expanding the notion of cultural wealth from a Canadian perspective. This study highlights the importance of the racial/cultural context that is highly visible in Canadian culture but seldom addressed in higher education research. In addition, the aim of my study is to establish the wealth of “Mosaic Paths” found among the cultural identity of WOC, as a new epistemology in Canadian higher education. Specifically, the journey toward achieving a doctoral degree is often over-generalized in higher education. This study will reveal the realistic paths that WOC must traverse in order to realize their goals. Finally, the findings from the data reveal six major sources of cultural wealth: 1) Mother’s Influence, 2) Age Capital, 3) Mentorship, 4) Survival Strategies, 5) Negotiating Academic Culture or Know-how, and 6) Spirituality.

Abstract The aim of this study is to identify the positive contributions women of colour (WOC) bring to higher education as they experience the process of becoming doctoral recipients. Their experiences are presented as a new epistemology—a theory of knowledge—as part of the larger area of cultural capital theory. The experiences of WOC in Canadian doctoral programs are conceptualized as ‘cultural wealth’ and new knowledge because evidence reveals that the intrinsic value of their contributions has evolved from unique cultural and historical resources. The discursive theoretical frameworks of Womanist theory, critical race theory (CRT) and cultural capital theory are utilized to guide the analysis of the findings. This study establishes the experiences of the participants as valuable and distinctive knowledge by emphasizing the intersectionality of race, class, gender, culture, and spirituality. The research suggests that the experiences of women of colour are informed by an inner wisdom woven from the mosaic, or uniquely diverse paths, which these women have taken toward earning their doctorate degree. The existing interpretation of cultural capital theory - originally established by Bourdieu and Passeron (1977) - is considered the only social marker of wealth in socio-economical and educational research. Although previous studies have challenged this dominant perspective, this current study presents a unique interpretation of cultural capital theory by expanding the notion of cultural wealth from a Canadian perspective. This study highlights the importance of the racial/cultural context that is highly visible in Canadian culture but seldom addressed in higher education research. In addition, the aim of my study is to establish the wealth of “Mosaic Paths” found among the cultural identity of WOC, as a new epistemology in Canadian higher education. Specifically, the journey toward achieving a doctoral degree is often over-generalized in higher education. This study will reveal the realistic paths that WOC must traverse in order to realize their goals. Finally, the findings from the data reveal six major sources of cultural wealth: 1) Mother’s Influence, 2) Age Capital, 3) Mentorship, 4) Survival Strategies, 5) Negotiating Academic Culture or Know-how, and 6) Spirituality.

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.

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