Typical identity stereotypes for South Asian Americans, such as the model minority myth, do not convincingly support a trajectory into K–12 education, as South Asian Americans are not readily seen as agents for social change. This qualitative study explored how South Asian American educators’ understanding of their ethnic and racial identity interplayed with their practice as critically conscious educators for social justice. Eleven participants who self-identified as social-justice-oriented were interviewed to share their experiences as South Asian American educators. Their responses revealed South Asian American educators develop their ethnic identity consciousness in complex ways, demonstrating self-awareness and subsequently draw upon their ethnic attachment and racialized experiences to perform as critically conscious educators, developing strong relationships with students from marginalized backgrounds and advancing equity in their schools. The participants’ positionalities reveal that South Asian Americans have tremendous potential as educators for social justice in education.

The purpose of this qualitative transcendental phenomenological study was to explore the lived experiences concerning motivation to persist to graduation among degree-seeking academically successful African American males, ages 18-25, attending community colleges in Mississippi. This study was conducted with 10 African American male academically successful college students (average age of 19 years) attending community college in Mississippi. All participants were interviewed, with the Stevick-Colaizzi-Keen approach used as the thematic analysis. Initial thematic coding revealed 60 statements/codes, which were merged into 6 themes. Based on thematic findings, students were motivated to persist to graduation by having: (a) a strong sense of identity, inclusive of an academic and racial identity; (b) role models and mentors in the community, family, and university; (c) social support from others, inclusive of academic leaders and faculty as well as family and friends; (d) participation in university organizations (e.g., student government, band, athletics) and the campus community; (e) the development of academic skills, ranging from study and time management skills to learning from others to taking in-person classes; and (f) having a mindset to succeed, which included aspects of overcoming failure, becoming responsible, being self-driven, and having future academic and career goals. Findings can be used to inform the development and implementation of culturally congruent college persistence programming and initiatives for African American male community college students. The implementation of such academic initiatives may, in the long run, have positive economic benefits for the state of Mississippi.

Over the last few decades, yoga has become a multi-billion-dollar industry in the West. This industry is typically represented by glossy photographs of thin white women in physical postures. Given its religious origins in South Asia, this mass marketing of yoga has raised important questions about Western commodification and cultural appropriation. As a result, counter-movements have emerged to “Take Back Yoga” and “Honor the Cultural Roots of Yoga.” This thesis analyzes a range of critical-constructive responses to the commodification and colonization of yoga. It focuses on two case studies: Susanna Barkataki, an American yoga teacher of Indian descent, and Kallie Schut, a British yoga teacher of Indian descent, both of whom combine yoga within wider decolonial and social justice contexts. It argues that Barkataki and Schut are best framed within a decolonial framework distinct from both modern colonial and contemporary postcolonial approaches to yoga.

This text provides an environmental justice analysis of the stories of the people who lived in the Owens Valley, who watered its land and cultivated its crops—pine trees, apple trees, and kabocha alike. Telling the personal stories of challenge and resistance that manifested alongside the oppressive forces of military and state domination provides the opportunity to align forcibly relocated, exploited and incarcerated people’s struggles throughout time. This text starts with The Nü’ma Peoples who were the first humans to live in the Owens Valley and continues with the struggle for empire between rival colonial empires of agriculture and distant urban cities. Its final chapters end with an in-depth and personal exploration of the unconstitutional incarceration of 117,000 people of Japanese ancestry in the United States during World War II. All the while it weaves in poetry, art and grassroots stories of resistance. It is a call to action for Environmental Studies and Ethnic Studies Departments to link the critical analysis within their disciplines to tell more accurate histories.

This project explores the ways in which key literary texts reproduce, undermine, or otherwise engage with cultural narratives of the so-called Bible Belt. Noting that the evangelicalism that dominated the South by the turn of the twentieth century was, for much of the antebellum period, a relatively marginal and sometimes subversive movement in a comparatively irreligious region, I argue that widely disseminated images and narratives instilled a false sense of nostalgia for an incomplete version of the South’s religious heritage. My introductory chapter demonstrates how the South’s commemorated “Old Time” religion was not especially old, and how this modernist construct of an idealized past helped galvanize Southern evangelicalism into a religion that more readily accommodated racial hegemony in the present. The following three chapters examine Faulkner’s Light in August, O’Connor’s Wise Blood, and Hurston’s Jonah’s Gourd Vine and Moses, Man of the Mountain. I find that each of these novels embeds traces of forgotten religious dissidence. The modern nostalgia for a purer old-time religion, my readings suggest, says less about the history of religion in the South than it does about New-South efforts to merge evangelical and “Southern” values, thereby suppressing any residual opposition between them.

The purpose of this ethnographic study was to examine the process of a family therapist entering and then navigating the cultural system of working with substance abusing Seminole tribal clients. The study also utilized two tribal members sharing their opinions about how Seminoles view therapy. As noted in the interview questions and responses, the research presented guidelines for family therapists to follow when working with tribal members. Because there has been no study conducted with family therapists providing clinical services to tribal members, this study introduced tools for clinicians to keep in mind and utilize when working with tribal clients. The interviews illustrated what specific routes therapists may take with tribal clients in order to join and connect. This study provided the field of family therapy an opportunity to become familiar with the Seminole tribe, and guidelines of how to remain mindful when working with this unique population. These results were supplemented by the researcher providing personal reflections on her experiences with tribal clients.

In June of 1844, James D. Saules, a black sailor turned farmer living in Oregon's Willamette Valley, was arrested and convicted for allegedly inciting Indians to violence against a settler named Charles E. Pickett. Three years earlier, Saules had deserted the United States Exploring Expedition, married a Chinookan woman, and started a freight business on the Columbia River. Less than two months following Saules' arrest, Oregon's Provisional Government passed its infamous "Lash Law," banning the immigration of free black people to the region. While the government repealed the law in 1845, Oregon passed a territorial black exclusion law in 1849 and included a black exclusion clause in its 1857 state constitution. Oregon's territorial delegate also convinced the U.S. Congress to exclude black people from the 1850 Donation Land Act. In each case, Oregon politicians suggested the legacy of the Saules case by stressing the need to prevent black men, particularly sailors, from coming to Oregon and collaborating with local indigenous groups to commit acts of violence against white settlers. This thesis explains the unusual persistence of black exclusion laws in Oregon by focusing on the life of Saules, both before and after white American settlers came to the region in large numbers. Black exclusion in Oregon was neither an anomalous byproduct of American expansion nor a means to prevent slavery from taking root in the region. Instead, racial exclusion was central to the land-centered settler colonial project in the Pacific Northwest. Prior to the Americanization of the Pacific Northwest, the region was home to a cosmopolitan and increasingly fluid culture that incorporated various local Native groups, exogenous fur industry workers, and missionaries. This was a milieu made possible by colonialism and the rise of merchant capitalism during the Age of Sail, a period which lasted from the sixteenth to the mid-nineteenth century. This was also likely a world very familiar to Saules, who had spent his entire adult life aboard ships and in various seaports. However, the American immigrants who began arriving in Oregon in the early 1840s sought to dismantle this multiethnic social order, privatize land, and create a homogenous settler society based on classical republican principles. And although Saules was born in the United States, American settlers, emboldened by a racialist ideology, denied most non-whites a place in their settler society. Furthermore, during the early decades of resettlement, white American settlers often felt vulnerable to attacks from the preexisting population. Therefore, many settlers viewed free black men like Saules, a worldly sailor with connections among Native people, as potential threats to the security of their nascent communities.

The thesis was originally done for the Center for Intercultural & Folk Studies which no longer exists.

Disparity in sentencing felons based on racial considerations has long has been considered a problem for civil libertarians and scholars alike. Examining data gathered in Kentucky, this thesis addresses this issue through the application of recently developed methodological techniques. Utilizing an index of sentencing equality, this study shows that while differences do exist in black and white offender offense characteristics, these differences do not account for the variations in sentences rendered in cases of white as opposed to black felons. This exploratory research reviews and critiques previous research and provides evidence which should prove useful in resolving the problem of racial-based sentencing disparity.

Wandering Sagebrush is a collection of eight unified short stories. The main themes of the thesis include: the struggle of identity and how one finds the people and places to call family and home. The stories focus on family we make, family we lose, family we choose, and the decisions one makes in the name of family.