It gives us great pleasure to introduce you to our fourth edition of the Compliance Elliance Journal (CEJ).

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An examination of contemporary feminist literary theory reveals that man's traditional association with culture has created a position of privilege from which men are encouraged to write, while women have been denied access to language and, therefore, must escape imprisoning conceptions of femininity before they are able to envision themselves as creators of culture. In Alice Munro's Lives of Girls and Women (1971), Del Jordan is a young woman and developing artist who struggles against objectification to achieve a sense of her own creative autonomy. Del's quest for authorial power effectively marginalizes her in Jubilee. However, she welcomes the freedom implied by this marginalization and encourages it through acts of social indiscretion and, later, through sexuality. Del's quest for freedom through sexuality ultimately parallels her quest for a language, or narrative voice, which challenges the confines of masculine discourse. As Del matures beyond the illusions generated by fantasy and love, she realizes that her own sense of identity and her creativity are the only true sources of salvation. The creative vision that Del fosters throughout the novel acknowledges and reconciles paradoxes, and, thereby, rejects the binary schemes and imprisoning labels that patriarchy has traditionally used to limit and contain female identity. / Thesis / Master of Arts (MA)

This ethnography of white farmers and industry workers considers the interconnections of privilege and property through farming and how white farmers and industry workers justify and explain existing disparities in who farms and who does not. Data for this ethnography is from semi-structured interviews with white farmers and industry workers, participant observation at agricultural events, and analysis of relevant materials published by agricultural organizations. The stories that white farmers and industry workers tell and share to explain white rural wealth related to agriculture and whiteness in farming ignore the ways in which property was and is distributed in the U.S. from the arrival of the first white Europeans until now and instead rely on individually centered explanations rooted in the ideology of the American Dream and colorblind racial ideology.

Diversity in the United States is steadily increasing with racial and ethnic groups traditionally called minorities expected to account for over 50% of the U.S. population by 2050 (U.S. Census Projections, 2009). At the same time, the school age population is expected to consist of 60% students from "minority" backgrounds. Yet, school counselors are mostly from White, European backgrounds and are projected to continue to come from that background (Brown, Parham, and Yonker, 1996; Pack-Brown, 1999; Vaughn, 2007). This creates frequent cross-cultural counseling relationships within schools necessitating that school counselors have multicultural competence. Multicultural counseling competence (MCC) has been related to awareness of privilege (Mindrup, Spray, and Lamberghini-West, 2011). This research investigates that connection and the connection of self-reported MCC of school counselors to their multicultural school counseling behavior. The research also examines the connection with school climate, which has been connected in previous literature to academic achievement. This research indicates relationships between the self-reported MCC of school counselors and awareness of privilege and oppression. Results indicated a predictive relationship between MCC and awareness of privilege and oppression on multicultural school counseling behavior. Furthermore, results indicated a predictive relationship between MCC and awareness of privilege and oppression on perceived school climate. Results also indicate a relationship between reported multicultural school counseling behavior and perceived school climate. Selected demographic factors were also examined, indicating differences in the constructs of interest based on gender, ethnicity, and having taken a multicultural class. Relationships and differences remain after accounting for social desirability.

In 2017 the Canadian Armed Forces (CAF) released a revised vision and approach for the department of national defence, entitled “Strong, Secure, Engaged” (“Strong, Secure, Engaged: Canada’s Defence Policy” 2017). This document has a dedicated section on diversity and the significance of drawing upon the different backgrounds and cultural experiences each member brings with them when entering the organization. This section confirms the commitment of the Canadian government and the CAF to ensure that diversity and inclusion are priorities at all levels of supervision and management of personnel. However, many years removed from the implementation of this policy, the inclusion of diversity remains a topic of contention and is a struggle that the institution faces daily. . While the topic of equality and inclusion has many dimensions and considerations, especially within the CAF, this thesis will address the impact of the historical influence that Christian practices and traditions have had and continues to have upon the institution and its aim to enhance diversity and ensure the inclusion and equal treatment of all members. The thesis will question whether the CAF can succeed in its commitment to creating a safe and respectful workplace in light of privileges that exist for Christian beliefs and practices, which often go unaddressed or remain hidden in plain sight. This exploration of this question led to the analysis of legal rulings concerning the freedom of religious expression within the Canadian context; three crucial CAF policies that address the rights and freedoms of serving members; the summary trial of Lt(N) Scott in 2003; and an in-depth examination of the current research and scholarship regarding equality, inclusion, and the accommodation of diversity. What emerged from this analysis was an understanding that the CAF must recognize longstanding privileges favouring Christian practices if the organization intends to succeed in implementing initiatives, policies and procedures focusing on inclusion and diversity. Ultimately, this thesis aims to apply the findings of the examination of Christian privileges and to suggest practical steps that the CAF can implement to create change within the culture of the CAF. Drawing upon the concepts of the lived religion method, Lori Beaman’s deep equality approach, and the concept of mutual respect, this thesis intends to encourage the CAF to look beyond current models and approaches of managing diversity and difference as if it is a problem to be solved. Instead, this thesis intends to encourage the CAF to focus on actively listening to the complexity of the needs of its members. The research and analysis suggest that engaging in this process will permit more voices to be heard and allow diversity to strengthen the institution instead of being a problem that needs accommodation.

African American youth comprise one-third of the 17,300 victims annually impacted by gun violence (National Center for Injury Prevention and Control, CDC, 2016). Injuries they sustain lead to extensive rehabilitation processes often overshadowed by the youths’ perceptions of discrimination and mistrust in medical staff, exacerbated by limitations in patient–provider communication and collaboration (Alston, Gayles, Rucker, &Hobson, 2007; Liebschutz et al., 2010). Healthcare staff often misinterpret youth gunshot survivors’ behavior and engagement efforts, labeling them noncompliant and implying they overexaggerate their pain. Overall, research suggests that African American patients do not have positive rehabilitation outcomes comparable to those of White patients (Suarez-Balcazar et al., 2009). Studies identify cultural competence, considered a best practice in healthcare professions, as a mitigating factor in this health disparity. The central aim of this doctoral project is to enhance patient–provider relationships to support optimal rehabilitation processes and outcomes and reduce this disparity. The Calhoun Cultural Competency Course (4C) was designed to address this urgent and profound problem according to a sound theoretical foundation and best evidence in cultural competency training. It is an online training on best practices for treating young African American gunshot-wound survivors. Course content and instruction methods were developed based on in-depth review of theories and evidence-based literature (Liebschutz et al., 2010; Teal, Gill, Green, & Crandall, 2012). Upon course completion, participants master skills necessary to provide care that is culturally sensitive, responsive, and appropriately tailored to these individuals’ needs, leading to more successful outcomes and community reintegration. The 4C program pilot is anticipated within 1 year of content completion. The program’s effectiveness in fostering change in participants’ cultural competency will be measured using a mixed-methods pre–post program evaluation design. First-year expenses include funding to support personnel during program-module development, create the online platform, and launch and evaluate the course pilot. The course moves forward in Year 3 with modifications and publishing pilot study results. Dissemination efforts will be written, electronic, and person-to-person methods with hopes of inspiring others to instill cultural competence training in their settings. Cultural competency training has potential to mitigate health disparities. The program described in this doctoral project aims to promote engagement of African American youth in rehabilitation following gunshot assault for better health and participation outcomes for them and their caretakers.

It is vital that feminist theory and critical white studies be combined in order to form what I call critical white feminism. Both critical white studies and feminist studies are often limited in their ability to adequately address the complex interconnectivity of racial and gender privilege and oppression. In general, feminist scholarship produced by white feminists excludes and oppresses women of color and is therefore inadequate. I refer to this problem as white feminist racism and argue that white feminists are ignorant of the ways in which whiteness and privilege facilitate problematic theorizing. Unlike white feminist theories, the emerging field of critical white studies provides a foundation for exploring whiteness in a racist society. However, critical white theories often examine racism and whiteness without attention to gender, and are therefore inadequate, as well. Consequently, another approach is necessary for the development of liberatory theories that sufficiently conceptualize social change. As a solution to the limitations of both feminist studies and critical white studies, I propose critical white feminism, which encourages white feminists to interrogate whiteness and privilege. The purpose of critical white feminism is to a) conceptualize an inclusive and transformative antiracist feminist framework and agenda, b) challenge white feminist racism and white feminist hegemony, c) encourage open and honest communication between feminists across differences, and d) facilitate feminist solidarity and mobilization.

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