In the 1990s, multiracial advocacy organizations emerged as a national movement. The primary purpose of this movement was to obtain recognition of multiracial identity by the U.S. government. Though possessing a common goal, the organizations within the movement advocated for multiracialism through different racial frames. Using extended case methodology, this study seeks to identify the racial frames utilized by the multiracial movement. Through in-depth interviews with founders and presidents, current and past, of multiracial advocacy organizations, I extend the current literature on racial framing. After critical analysis of my interviews, I identify the presence of the traditional white racist frame as well as a racial counter-frame. Reviewing the elements of both frameworks, I discuss how the use of these frames affects the struggle for racial justice in the United States. Finally, using Bell's principle of interest convergence, I conclude with an examination of how the utilization of the traditional white racist frame by the multiracial movement and the interest of whites in maintaining social domination resulted in the "mark all that apply" decision by the Office and Management and Budget.

Thesis (Ed. D.)--National-Louis University. / Bibliography: leaves 150-154.

Thesis advisor: Lauri Johnson / Even before working in school as a teacher or administrator, many factors were influential in the preparation process. Given that the vast majority of teachers in the workforce come from traditional university education programs, the role that schools of education play in graduating people of color to enter the teaching force is important to examine. This qualitative case study sought to answer the following research question: What are the perceptions of educators of color with respect to their pre-service education preparation? This study falls within a broader study on the overall perceptions of educators of color with respect to the racial disproportionality and its impact on the educator pipeline and schools. Both from literature and the counter narratives of these educators of color, these topics emerged as salient: the racial diversity of universities and schools of education, the impact of barrier exams, the curriculum of schools of education, and the sense of belonging of people of color in universities and their schools of education. Semi-structured interviews with 12 educators of color in the Cityside Public Schools were examined through the lens of Critical Race Theory (CRT). Findings supported what was found in the literature regarding demographics in schools of education not favoring people of color, exams required to get into school of education being barriers, and people of color feeling disconnected from their universities in a number of ways. Further, participant interviews revealed the additional barrier posed by exams needed to gain teaching certification, the substantial value of connections at various points throughout the pre-service experience, and how important practicum and internship experiences are to aspiring educators. / Thesis (EdD) — Boston College, 2018. / Submitted to: Boston College. Lynch School of Education. / Discipline: Educational Leadership and Higher Education.

This project examines the popular belief that integration of Aboriginal content will ensure Aboriginal student success in schools in Saskatchewan. Given that a high percentage of the teaching population is white identified, it is important that the author, along with these teachers, understand the continuing significance of race and how it continues to matter in education despite the notion that Canada, as well as schools, are race neutral. The primary goal of this project is to provide a race analysis of education using Critical Race theory as a theoretical framework, problematizing the emphasis on Aboriginal culture in dominant educational discourse. Secondly, this project examines the potential of anti racist pedagogy (accompanied by a knowledge base in CRT) to provide professional development for white teachers to assist us in meeting the needs of not only Aboriginal students but non-Aboriginal students as well.

This project examines the popular belief that integration of Aboriginal content will ensure Aboriginal student success in schools in Saskatchewan. Given that a high percentage of the teaching population is white identified, it is important that the author, along with these teachers, understand the continuing significance of race and how it continues to matter in education despite the notion that Canada, as well as schools, are race neutral. The primary goal of this project is to provide a race analysis of education using Critical Race theory as a theoretical framework, problematizing the emphasis on Aboriginal culture in dominant educational discourse. Secondly, this project examines the potential of anti racist pedagogy (accompanied by a knowledge base in CRT) to provide professional development for white teachers to assist us in meeting the needs of not only Aboriginal students but non-Aboriginal students as well.

This critical race qualitative research study examines the perspectives of Chicanas\os regarding their educational experiences. Critical race theory in education has been critical in the effort to bring a deeper understanding of the racism that is experienced in American schools by Chicanas\os and other children of color. This study examines the intersectionality of American education; the Chicana\o social, political and historical experiences; and racism.This study is informed by theoretical frames from the disciplines of critical race theory, Latino critical race theory and their educational implications, new racism, Chicana/o authentic caring, and critical pedagogy. These theories expose inequality and injustice that adhere in American schools, and they help me understand that Chicana/o students, their parents and their communities are constructors of knowledge and facilitators of critical transformation.The study triangulates qualitative data through two critical components: interviews and an archival evaluation of the academic impact of the Social Justice Education Project and its Critically Compassionate Intellectualism (CCI) model of transformative education. The interview component consists of one open-ended focus group interview and one open-ended interview. In the archival segment, I evaluate informal open-ended student interviews, end of the year progress reports, post-program surveys, and achievement and graduation data.These data indicate that racism remains a key variable within the educational experiences of Chicanas\os students in SUSD schools. Additional findings indicate that the student cohorts that participate in the Social Justice Education Project and experience the CCI model of transformative education have a higher AIMS pass rate and higher graduation rates than those students cohorts that do not experience both the Social Justice Education Project and its CCI model.Given these findings, the study proposes that educational leaders demonstrate the political will that is needed to discover and implement multiple forms of critical transformative educational praxis. In addition, the need for more research that centers the voices of students and that focuses on racism and the Chicana\o contemporary experience.

This thesis is a retheorization of Omi's and Winant's (1986) racial formation theory,which addresses the implications, inconsistencies and limitations of the initial theory. It is argued that Omi's and Winant's theory is problematic insofar as it supports the notion of ‘race’ permanency despite being a social constructionist theory. Omi and Winant also largely ignore the naturalization of ‘race’ and ignore the role of ‘nature’ and science in knowledge production and the reproduction of ‘race’. This thesis proposes a radical extension of the theory that addresses these problems, calling itself a radical racial formation theory. In this extension, the debate over the ‘race’ concept and the conundrum that the ‘race’ theorist finds him/herself in is discussed. The role of sociologists in maintaining ‘race’ is considered. ‘Race’ is argued to be an emergent and formative feature of modernity supported by liberalism. It is argued that ‘race’ is often tied to ‘nature’ and made to seem as though both precede history. It is argued that both ‘nature’ and science need to be contested. The notion that all scientific aims are altruistic is challenged given the embeddedness of science in the social. The doctrine of essentialism is confronted along with the belief that essences present themselves as secure ‘knowledge’. The production of racial knowledge is central to this thesis as it is seen as one of the least critiqued arenas in which ‘race’ is reproduced. A radical racial formation theory is situated theoretically in the camps of the Frankfurt school's critical theory and Foucault's poststructuralism and a rapprochement between the two is called for. There is a discussion of the ‘present’ in Foucault's genealogical use, where it is argued that the present exists as a powerful moment where there can be a discontinuity with the present social formation and a break with the racial past. Finally, the Gramscian use of ‘hegemony’ is used to understand racial dominance. It is argued that whiteness presents itself as hegemonic in racial formation and counter-hegemonic possibilities are entertained. / Thesis (Master, Sociology) -- Queen's University, 2007-09-14 09:51:37.71

The thesis suggests the toy-like mask of a white man, ‘Hello, Mr. Gaijin,’ as a site of analysis where the culture of racisms is (re)produced in the specific context of contemporary Japan. Sold as a gig gift in Japan, the mask, consisting of two stickers for blue-eyes and a prominent plastic nose, embodies the popularized image of whiteness in Japan, and presents it as a source of fascination as well as ridicule and mockery. Approaching this mask as an analytical text, I ask: How is race manifested in the Japanese culture? C. W. Mills (1997) suggests that there exists a global system that privileges whites and normalizes their beneficial racial position. This trend is certainly omnipresent in contemporary Japan, where one observes the sense of superiority being affixed to the white body in the frequent use of white models in the media (Creighton, 1997). Yet, how is this theory of white supremacy significantly complicated by the particular representations of whiteness seen in the ‘Hello, Mr. Gaijin’ mask? Through mimicry, the power of whiteness is mocked and commodified into a sleazy toy mask. Critically engaging with these primary questions, the thesis situates the analysis of the ‘Hello, Mr. Gaijin’ mask within the particular history of racialization developed in Japan where the culture of whiteness holds its unique complexity and significance in the society. Drawing largely on the idea of ‘the culture of racisms’ that Goldberg (1993) suggests, the thesis argues that the seemingly contradictory sentiment towards whiteness embodied in the mask presents the key to the holistic understanding of Japan’s particular culture of racisms. Specifically, it analyzes three levels of transformation that the mask presents in embodying the particular culture of racisms: the discursive transformation of whites into gaijin; the temporal physical transformation of the user into Mr. Gaijin; the visual and material transformation of whites into the toy-mask. / Thesis (Master, Cultural Studies) -- Queen's University, 2012-08-15 23:36:21.157

Sexual minority people face a heterosexist society in which they are legally and socially marginalized. Additionally, Black people face a society where racist attitudes and laws persist, one in which they are dehumanized as "other" in relation to Whites. Furthermore, being a Black male means confronting a system where, beginning in elementary school, one is frequently deemed deficient or deviant and penalized by racist practices and policies. Very few studies have examined how Black gay males come to understand their intersecting racial and sexual identities or how they navigate and negotiate life in a White heterosexist society. This dissertation outlines the current state of sexual minority youth with a focus on Black gay males and suggests that more must be done to understand the lived experiences of this community within and beyond the schoolhouse, especially in a city such as Atlanta, which is known as a Black gay mecca and where the Black sexual minority community is visible. It is important to examine how a range of institutional forces, working in tandem with and sometimes against racism and heterosexism, challenge as well as assist Black gay males in forming their identities. The purpose of the study was to gather the life histories of five young Black sexual minority males aged 19-24 in metro-Atlanta. I utilized critical race theory and quare theory, which critique endemic racism and heteronormativity, as a lens to understand their life histories within a larger societal context. By probing how numerous social institutions have influenced young Black male identity formation, including schools, peers, family, church, community-based LGBTQ organizations, and social media, this study presents life histories in a way that provides a more holistic picture of this community. Due to the paucity of research focused on how young Black gay males are productively navigating through life, this study offers a distinct contribution by placing their histories front and center in an attempt to provide a counterstory to deficit-based perspectives. From the participants’ life histories, five factors were found to shape identity formation while navigating the above institutions: racial shelving (bracketing race in majority-Black environments to contend with sexual identity issues); thick skin (increasing ability to face and conquer challenges based on negotiation of past challenges); self-determination (taking the initiative to seek information and relationships to learn about sexual identity, including use of social media); defying/transcending stereotypes (refusing to conform to dominant narratives about Black gay males); and experiential evolution (understanding that experience translates into growth and self-affirmation). All of these factors address the ways in which the participants have come to understand, negotiate, accept, and even embrace their intersecting identities. Additionally, findings are useful because the participants’ life histories have set a foundation for how educators and sexual majority youth can better understand a population facing a racist and heterosexist society and enable new policy interventions to be imagined. Four proposals, which emanate from participants' life experiences, are presented for schools to undertake: incorporating Black gay activists and community members into school culture, providing professional development for teachers on race and heterosexism, developing a comprehensive sex-education curriculum that includes gay students, and implementing a “Who Cares” campaign to mediate peer pressure to conform.

In this dissertation I argue that despite the liberatory promises of mid-century American social justice movements, women's literature in the late 20th and early 21st centuries treats motherhood as a dystopic and economically marginalized subject position. In genres as disparate as science fiction and gang narrative, authors Octavia Butler, Yxta Maya Murray and Suzanne Collins engage problematic ideologies of maternal love, asserting, through their renderings of fictional maternal characters, that mothers are powerless in contemporary society. This pessimism contrasts with the view of woman of color (WOC) feminist writers of the 1980s, who participated in social justice movements by asserting their own politics and including mothers in their liberatory vision. Audre Lorde's biomythography Zami (1982) is emblematic of their optimism, which imagines a regenerative possibility for mothers. I begin this dissertation with an exploration of Zami in order to ask how and why later texts appear to unwrite this transformative potential of the maternal as envisioned by earlier WOC feminists. Thus, Lorde serves as a lens through which I examine the increasingly despairing attitude of women writers toward the maternal. I argue that the shared focus on the maternal among such dissimilar writers demonstrates that in American women's writing, mothers are a crucial literary subject across sexual, gendered, racial and ethnic lines. By drawing on critical race theory, WOC feminism, queer theory, and maternal theory to examine interlocking formal and thematic elements--unreliable narrators who sanctify motherhood, reworking of the sentimental, the ironic use of both saintly and devouring mothers--I expose writers' dystopic reworking of the meanings of motherhood. The breadth of texts I read prompts an interdisciplinary approach, with close attention to socio-historical context; thus reading Butler's ironic black superwoman in Lilith's Brood gains coherence when placed in the light of 1960s Black Nationalism, which traded on the trope of a Black Matriarch in order to blame women for black social ills. I argue that maternal oppression is essential to the nature of women's identity in contemporary American women's literature, wherein being human for women includes the expectation to be a mother, in often brutally oppressive contexts. / 10000-01-01