In the aftermath of the Truth and Reconciliation Commission in South Africa J.M.Coetzee writes of the "system" of guilt and shame, debt and retribution which operates throughout society. He and writers like Doris Lessing and Barbara Kingsolver tell stories which traverse and explore the paths tracked by society's quest for healing and restitution. (White) women too, Coetzee's protagonist (in Disgrace) muses, must have a place, a "niche" in this system. What is this "niche" and what role do the women in these texts play in the reparation of colonial wrong? How is their position dictated by discourses which acknowledge the agency of the (female) body in epistemologies of guilt and power? This mini-dissertation attempts to trace the figure of the white woman in three late 201h-/early 21 51-century postcolonial literary texts, in order to read the phrases of meaning that have been inscribed on her body. The novels read are J.M.Coetzee's Disgrace, Barbara Kingsolver's The Poisonwood Bible and Doris Lessing's The Grass is Singing. / English Studies / M. Eng. (Gender, Identity and Embodiment)

America’s ‘long early twentieth century’ (1890-1945) was a period of intense industrialization, urbanization, and immigration which fundamentally altered the character of the nation. Between 1900 and 1924, which saw the curtailing of immigration from southern and eastern Europe via the passage of the Johnson-Reed Immigration Act (successor to 1921’s stop-gap Emergency Quota Act), more than 14 million people flocked to the U.S. in search of economic opportunity, social equality, and freedom from religious and political oppression. Descendants of these ‘new immigrants,’ as they were called, were by the late twentieth century a staple of white American suburbia, but their progenitors were variously considered ‘off-white,’ ‘dark-white,’ or non-white, with attendant connotations of mental, physical, and moral inferiority. This research examines texts, authored by Jewish immigrants such as Abraham Cahan, Anzia Yezierska, Rose Cohen, and Mary Antin, which were published between 1890 and 1930, when the onset of the Great Depression saw a rise in anti-Semitism that contributed to the decline in popularity of ‘up by the bootstraps’ Americana whose narratives chronicled, ostensibly, social assimilation and cultural integration; it considers the ramifications of writing in English for a native audience, which frequently alienated Jewish immigrants from their peers, and analyzes the manner in which the United States’ shifting social mores coincided with—and facilitated—new immigrants’ reappraisal of religion, education, commerce, and family life in the ‘new world’ of the west. It argues that the ambivalence contained within many of these texts was both a reaction to nativist prejudices and an effort to expose misconceptions present on both sides of the wildly popular Americanization movement, as well as exploring the way that such narratives attempted the redefinition of American philanthropic, educational and civic paradigms—the preponderance of which passionately espoused rhetoric of equality while reinforcing the stratification of the United States’ class system—into modes of interaction that accommodated difference while seeking to establish common ground upon which could be built a more inclusive, multiethnic future. Finally, it addresses the continuing relevance of these works as texts which both predict and presage modern modes of social interaction and discusses their future in an evolving literary canon that has, historically speaking, been an agent of western patriarchal hegemony.

This dissertation argues that Texas, a border region influenced by the disparate cultures of Mexico and the southern and western United States, developed a tri-racial society, economy, and polity in which individuals were designated "Anglo," "Mexican," or "Negro." When the Irish, Germans, and Czechs immigrated to the state in the nineteenth and early twentieth centuries, they did not fit comfortably into these categories. They were always viewed as white, but certain traits kept them from being considered Anglo. Language, religion, the use of alcohol, and a real and reputed willingness to ally themselves with their black and brown neighbors set them apart. The Know-Nothing movement, the Civil War, Reconstruction and an 1887 prohibition referendum brought them significant hostility, even occasional violence. Their experiences in 1887 sparked efforts to "become Anglo," shedding or downplaying their prior identities. Even in the early twentieth century, the idea of Irish, German, and Czech "races" remained current; such thinking contributed to harsh federal immigration restrictions in the 1920s. But in Texas, the extension of Jim Crow-style segregation to Mexican-Americans during that period also extended the Anglo designation to all those who were not black or brown. The two world wars furthered Anglicization, making it undesirable to be identified as German-American and giving all Texans a taste of the wider world. Between the wars, the discovery of oil on land owned by some Irish helped make them Anglo. In the post-World War II era, education reform and other developments sounded the death knell for crucial Czech and German language use, while Mexican-Americans began to seek the privileges of Anglo-ness as a reward for service to their country, without having to become Anglo. Revelations of Nazi atrocities helped change understandings of race and the concept of ethnicity gained in popularity. By about 1960, most Texans considered the Irish, Germans,and Czechs Anglo. During the next decade, as legal restrictions based on race were repealed and black and brown Texans embraced their racial identities, the Irish, Germans, and Czechs not only embraced their Anglo-ness but once again began to celebrate their ethnic attributes as well. / text

Early in Richard Wright's Native Son, we see Bigger and his friend Gus “playing white.” Taking on the role of “J. P. Morgan,” the two young black men give orders and act powerful, thus performing their perceived role of whiteness. This scene is more than an ironic comment on the characters' distance from the lifestyle of the J. P. Morgans of the world; their acts of whiteness are a representation of how whiteness is constructed. Such an analysis is similar to my own focus in this dissertation. I argue that whiteness is a culturally constructed identity and that work serves as a performative space for defining and transgressing whiteness. To this end, I examine work and its influence on the performance of middle class and working class whiteness, as well as how those outside the definitions of whiteness attempt to “play white,” as Bigger does. Work enables me to explore the codes of whiteness and how they are performed, understood, and transgressed by providing a locus of cultural performance. Furthermore, by looking at novels written in the early twentieth century, I am able to analyze characters at a historical moment in which work was of great import. With the labor movement at its peak, these novels, particularly those which specifically address socialism, participate in an understanding of work as a performative act more than a means to end. Within the context of this history and using the language of whiteness studies, I look at how gendered whiteness is transgressed and reinforced through the inverted job-roles of the Knapps in Dorothy Canfield's The Home-Maker, how work can cause those who possess the physical attributes of whiteness to transgress this cultural identity, as the Joads in The Grapes of Wrath demonstrate, and how the ascribed identities as non-white for Sara in The Bread Givers, Jurgis in The Jungle, and Bigger in Native Son are by far more compelling than their performative acts.

The alarming numbers of Latino/a students graduating from four year institutions continues to be low and while access has improved there still lies an issue in that the number of students graduating has not increased (Otero, Rivas & Rivera, 2007; Watkins, Labarrie & Appio 2010; Jones, Castellanos & Cole 2002) Latina/o undergraduate students are positioned in relation to the White dominant student population at Predominately White Institutions (PWIs), which, in many ways silences their voices and thus maintains an educational space of Whiteness. The purpose of this study is to understand and highlight the experiences of Latina/os, particularly the ways in which they navigate through PWIs. Testimonio, a narrative of marginalization, has been recognized as a way to collect qualitative data from students. Through this genre and a Critical Race Theory and Latina/o Critical Race Theory framework, the author examines and shares student experiences to do what? (Delgado & Stefancic, 2012; Peréz Huber & Cueva, 2012). Testimonio is used as a methodology to co-conduct a research process that engages the researcher, and 10 students as the participants to share educational experiences. Students positioned themselves as distant from the university and understood educational spaces of Whiteness to be spaces of financial access and white student serving. As such, Latina/o students navigate the spaces through community support and avoiding unwelcoming spaces throughout the larger institution.

The proposed experimental study seeks to explore under what conditions white participants might demonstrate less behavioral resistance to engaging in conversations about racism. In this study, approximately 128 white-identifying students at Scripps College will be randomly assigned to one of two conditions: a non-racist framing condition (in which racism is primarily conceptualized on an individual level) or an anti-racist framing condition (in which racism is primarily conceptualized on an institutional level). After completing the framing task, participants will be asked to imagine that they are going to meet with a group of Students of Color to discuss the issue of the lack of diversity on campus. Participants’ interview behaviors will be videotaped, and later coded for behavioral resistance. Lastly, participants will complete affect and self-esteem self-report measures. Participants in the non-racist framing group are expected to score lower on self-esteem, and higher on negative affect and resistant behavior than participants in the anti-racist framing group. Furthermore, the effect of framing on participants’ behavior is expected to be mediated by participants’ affect. Lastly, it is predicted that the effect of framing on participants’ affect will be mediated by participants’ self-esteem.

Although both the Immorality Act and the Prohibition of Mixed Marriages Act were repealed in 1985, for the most part, interracial intimate relationships continue to be fraught with controversy. It was hypothesised that discourses on interracial intimate relationships in post-apartheid South Africa would intersect with racist and/or antiracist discourses. This study sought to identify and explore discourses on these relationships, and to investigate the possible intersections with discourses on racism. Thompson’s method of depth hermeneutics (of which critical discourse analysis was a component) was employed to analyse data generated by two focus group discussions and two interviews with interracial couples. The study yielded a wealth of data. This research report presents significant findings in terms of how discourses on interracial intimate relationships in post-apartheid South Africa intersect with discourses on race and racism. The three main discursive themes were on race, whiteness, and interracial intimate relationships, with the latter theme dominating. Of particular significance was how discursive strategies were employed in order to deny, negate and justify racism. The most striking findings relate to how discourses on interracial relationships intersect with discourses on three main themes: i) experimentation, as depicted by discourses on developmental psychology, ii) geographical locations, socio-economic status, and class, as manifested in the discourse of “It depends on where you go”, and iii) the ideological construction of the family, which functions to maintain a racially stratified society that maintains the status quo.

The primary aim of this research was to explore the experiences of formerly white conscripted combat veterans during the ‘border war’ and furthermore, to uncover discourses of whiteness and masculinity embedded in their recounted experiences. This research made use of a qualitative research design. This study drew on the experiences of white male South Africans who were exposed to some form of active combat during the ‘border war’. The sample consisted of 8 white South Africans who were born roughly between the 1960s and 1970s. Data was collected through semi-structured interviews and analysed using discourse analysis. For the purpose of this research, a hybridised version of discourse analysis was used. This contained elements of critical as well as the discursive approaches to discourse analysis. This study concluded that both whiteness and masculinity are unstable constructs with no absolute definition. This study also found that many of the participants seemed conflicted and unsure of where to position themselves in relation to the ‘border war’, apartheid and contemporary South Africa as white men. For many it would seem it is easier to simply ignore those years of their lives. In terms of the intersectionality of whiteness and masculinity this research confirms the fact that both whiteness and masculinity, as socially and culturally constructed categories, work together and interact on multiple levels to either empower or marginalize individuals. However, in some instances it was also found that these discourses also function independently of each other. Ultimately it can be said that white masculinity exists in a space that is both troubled and unsettled. This study has illustrated that white men in South Africa have gone from a position of omnipotent power during apartheid to one of contested instability in present South African society. It is evident from this research that whiteness and masculinity are both complex and diffuse constructs that still warrant a great deal of exploration. That said, the future prospects for these individuals are both challenging and possible.

Student Number : 9208006A - PhD thesis - School of Social Sciences - Faculty of Humanities / The term ‘ducktail’ was originally used to denote a hairstyle. In the Post World War Two period, ‘Ducktail’ became associated with a rebellious white youth gang subculture, which rose to prominence in the major urban centres throughout South Africa. Societal responses to the subculture’s identity resulted in the generation of a moral panic which demonised the movement branding it as – amongst other things – the ‘eendstert euwel’ [ducktail evil]. The major aim of this thesis is to account for the way in which members of the subculture constructed and practised their class, racial, ethnic, gendered and generational identities whilst highlighting how society responded to them. The relationship of conformity, conflict and control that emerged between the ducktails and more conventional members of society such as the authorities and academics is plotted. This relationship sets the context for the final part of the dissertation, which explores the moral guardians and rule creators that became involved in the designing of youth policies. Particular attention will be given to how the ‘problem of youth’ brought religion, working mothers, morality, the state of the nation and the preservation of white supremacy under question. In this process, the National Party government formulated policies to monitor, shape and construct an appropriate form of South African whiteness.

This research project falls under the broader Apartheid Archives Project. The aim of the project was to collect the narratives of black and white South Africans, of their earliest quotidian or everyday racist experiences. This project focused particularly on the nature of the experiences of racism of (particularly ‘ordinary’) white South Africans under the old apartheid order and their continuing effects on individual and group functioning in contemporary South Africa, especially on the ways in which white South Africans are positioned by racialised discourses and the reproduction of power relations through these positions. The project utilised narratives that were written by white South Africans and were available on the Apartheid Archive Project’s database. In total, the narratives of twelve white, middle-aged, middle class South Africans were analysed using Parker (1992) and Willig’s (2008) guidelines for analysis of the discourses which converge with Foucault’s ideas. This research report gives prominence to the discourses of race present in the narratives of white South Africans which were examined and it also focuses on how racialised discourses offer the narrators different subject positions to occupy in present day South Africa. Three discursive themes were identified, namely rationalising discursive strategies, race and racism discourses and discourses of redemption. Rationalising discursive strategies were found to utilise discourses of innocence, discourses of denial and discourses that avoid complicity. These discourses enabled the narrators to be positioned as victims. Race and racism discourses included othering discourses, discourses of whiteness and discourses of interracial relationships. Through an appeal to these kinds of discourses narrators were able to occupy opposing positions, such as perpetrator, hero, privileged and non-racial. Finally, discourses of redemption were also found to be prominent in the narratives. These comprised of religious discourses and notions of white liberalism. The utilisation of such discourses enabled constructions of the narrators as moral, virtuous and honest.