Intersectionality theory has been put forth to explain how gender and race dually impact and act upon African American women (e.g., Settles, 2006; Thomas et al., 2008). Although there is a growing body of literature on the negative effect that perceived racism has on Black/African Americans well-being and that sexism has on women’s well-being, there is a paucity of research on the intersection of racism and sexism (i.e., gendered racism) and its influence on African American women’s well-being (e.g., Perry, Pullen, & Oser, 2012; Thomas et al., 2008). To address this gap in the literature, the current study examined gendered racism’s impact on African American women’s well-being (i.e., depressive and anxiety symptoms, life satisfaction, and the quality of their social relationships). Additionally, the protective (moderating) influence of racial identity, in particular racial centrality, racial public regard, and racial private regard, on the gendered racism and well-being relationship was examined. Self-identified African American, adult women (N = 249) were recruited from a southeastern metropolitan university. Lastly, the gendered racism measure used in the study, the Revised Schedule of Sexist Events (Thomas et al., 2008), appears to be a valid and reliable measure of African American women’s gendered racism experiences. Regression analyses found that more frequent experiences with gendered racism was associated with more depressive and anxiety symptoms. More frequent experiences of gendered racism were also associated with less optimal social relationships and poorer life satisfaction. Furthermore, racial identity dimensions did not moderate the impact of gendered racism on African American women’s well-being. Future studies should consider identities or worldviews that are theoretically aligned with the tenets of intersectionality theory as protective factors against the effect of gendered racism on African American women’s well-being.

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Racism, sexism, and other forms of oppression are consequential to Black women's mental health. The current research examines the psychological impact of gendered racism, which is oppression on the basis of both gender and race, and the extent to which gendered racial identity may buffer the association between gendered racism and psychological distress (i.e., anxiety and depressive symptoms) among U.S. Black women. The study includes a sample of 150 Black women (at least 18 years of age or older, mean age = 39.11) recruited using Qualtrics panel service. Women were administered measures of gendered racism, gendered racial identity, and mental health (i.e., anxiety and depression). Data was analyzed through a series of bivariate correlations and moderation analyses using PROCESS macro. Results revealed that gendered racial identity did not moderate the association between gendered racism and mental health. This study advances our understanding of the oppression Black women contend with on the basis of their race and gender and offers insight about the factors that may mitigate the psychological impact of this phenomenon on Black women.

Thesis advisor: Janet E. Helms / Due to the intersection of their race and gender categories, with one (race) being marginalized and the other (gender) being privileged, men of color have unique experiences of gendered racism, defined as the ways in which racist incidents are focused specifically on their race-gender categorization. Research has shown that gendered racist experiences are related to worse mental health outcomes in men of color. However, it is not known how men of color’s understanding of themselves, as both people of color and men, interacts with the relationships between their gendered racist experiences and mental health. Therefore, the purpose of the current study was to explore men of color’s racial and maleness identities in relation to their mental health and gendered racist experiences.Adult men of color (N = 195) were invited to complete measures that assessed gendered racist experiences (Everyday Discrimination Scale), racial identity (People of color Racial Identity Attitudes Scale), maleness identity (Maleness Identity Attitudes Scale), and psychological distress and wellbeing as mental health outcomes (Mental Health Inventory). Multivariate regression analyses revealed that more experiences of gendered racism were related to higher levels of psychological distress, but were not related to psychological wellbeing. Simple linear moderation analyses indicated that racial identity moderated the relationship between gendered racist experiences and psychological distress, while maleness identity moderated the relationship between gendered racist experiences and psychological wellbeing, in some instances. Moderated moderation analyses indicated that the interaction between racial and maleness identities did not moderate the relationship between experiences with gendered racism and mental health in most instances. Collectively, the results indicate that the ways in which men of color make sense of themselves as people of color and men, independently, have implications for how gendered racist experiences relate to their mental health. However, results did not paint a clear picture of how men of color’s conceptualizations of themselves as both people of color and men relates to their experiences of gendered racism and mental health. Limitations, including the availability of measures for assessing men of color’s identities holistically rather than independently, are addressed. Implications of the results for intersectionality theory and research, practice, and lay men are discussed. / Thesis (PhD) — Boston College, 2022. / Submitted to: Boston College. Lynch School of Education. / Discipline: Counseling, Developmental and Educational Psychology.

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Despite the guidance provided by the Equal Employment Opportunity Commission's manual, which encourages workplaces to create policies that respect racial hair texture differences, hair-based discrimination still exists in workplace appearance policies. When Black women contest this discrimination in courts, presiding judges dismiss their racial claims by decoupling hair from the body as a racial signifier and reducing it to an aesthetic choice. While court decisions and workplace policies contend that Black women's hair's mutability separates it from immutable bodily racial markers, the words of Black women tell a different story. This study uses Black feminism qualitative inquiry to understand the meaning of natural hair and hairstyles from Black women themselves through semi-structured interviews of 16 Black women professionals who wear natural hair and hairstyles in the workplace. Results show that Black women's workplace experiences challenge the courts' assumption of Black women's hair as solely an aesthetic choice. By listening to Black women, we find that choosing to wear natural hair and hairstyles in the workplace is an embodied experience, one that makes their Black and female bodies hypervisible in white space and illuminates the systems of oppression at work within workplace appearance policies and practices that impact Black women's professional success. This study illustrates that white institutional spaces are not only racialized but gendered; that Black women have developed a strategy to combat conformity and embrace authenticity in the workplace, which I call presentability politics; and that using hair as a conduit, Black women practice Black feminist love ethic to reflect a love for self while welcoming others to also express themselves freely in the workplace.

This thesis explores how coloniality of heritage, denial of racialization and forced passing impact Black women in Sweden. In response, it investigates practices of self-care adopted to buffer and cope with racism-related stress. Often, we connect self-care to spa-days, luxurious masks, and spoiling oneself as capitalism has translated self-care into one if its buzzword for people to consume. It is characterized by the privatization of wellbeing rather than a collective endeavor, which feeds into a capitalist agenda (Michaeli, 2017). Queering self-care and adopting self-care as self-preservation in the words of Audre Lorde (2017), provides a holistic embodiment of Black feminist thought, especially for us facing intersecting oppressions. Healing circles as a method for this research provides a safe-space where experiences can be shared over the commonality of being Black women in Sweden. Moreover, separatist settings are found to hold therapeutic value as they limit the risks of being alienated when talking about a common identity. In extension, the healing circles of this research explore how representation in media and art provide possibilities of being included in a global community as a response to not having access to physical affinity groups. Concludingly, I suggest how healing circles can and should be integrated in gender and feminist studies as an intersectional methodology that further develops the possibilities of not speaking for the Other.

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This dissertation examines how young people with Kurdish backgrounds form their identity in Sweden with regards to processes of inclusion and exclusion. It also sheds light on the ways these young people deal with ethnic discrimination and racism. Further, the study outlines the importance of these social processes for the discipline of social work and the ways social workers can work with disadvantaged and marginalized groups and endorse their struggle for social justice and full equal citizenship beyond racist and discriminatory practices. The empirical analysis is built on interviews with 28 young men and women with Kurdish backgrounds in Sweden. Postcolonial theory, belonging and identity formation constitute the central conceptual framework of this study. The young people referred to different sites in which they experienced ethnic discrimination and stigmatization. These experiences involved the labor market, mass media, housing segregation, legal system and school system. The interviewees also referred to the roles of ‘ordinary’ Swedes in obstructing their participation in the Swedish society through exclusionary discourses relating to Swedish identity. The interviewees’ life situation in Sweden, sense of ethnic discrimination as well as disputes over identity making with other young people with Middle-Eastern background are among the most important reasons for fostering strong Kurdish nationalist sentiments, issues that are related to the ways they can exercise their citizenship rights in Sweden and how they deal with exclusionary practices in their everyday life. The study shows that the interviewees respond to and resist ethnic discrimination in a variety of ways including interpersonal debates and discussions, changing their names to Swedish names, strengthening differences between the self and the other, violence, silence and deliberately ignoring racism. They also challenged and spoke out against the gendered racism that they were subjected to in their daily lives due to the paternalist discourse of ”honor-killing”. The research participants had been denied an equal place within the boundary of Swedishness partly due to a racist postcolonial discourse that valued whiteness highly. Paradoxically, some interviewees reproduced the same discourse through choosing to use it against black people, Africans, newly-arrived Kurdish immigrants (”imports”), ”Gypsies” and Islam in order to claim a modern Kurdish identity as near to whiteness as possible. This indicates the multiple dimensions of racism. Those who are subjected to racism and ethnic discrimination can be discriminatory and reproduce the racist discourse. Despite unequal power relations, both dominant and minoritized subjects are all marked by the postcolonial condition in structuring subjectivities, belonging and identification.

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