This transformative mixed-methods research study, uniquely designed as a 12-week curriculum to facilitate critical media literacy, drew upon the principles of critical pedagogy to investigate Black adolescents ‘perceptions of the impact of media on their racial identities. Responding to the high rate of media consumption among Black youth, the Critical Encounters Unit engaged 79 Black high school students in the southeast United States in examining how they made sense of their media encounters. Data on participants ‘perceptions of the role media plays in constructing Black identities and societal perceptions of Blacks were gathered through pre-post study surveys of all participants‘ self-identities and media literacy, interviews with 15 participants, 467 student journals, and 15 video observation field notes. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2015 / FAU Electronic Theses and Dissertations Collection

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-05T13:00:22Z No. of bitstreams: 1 Divaneide Alves da Silva.pdf: 1658907 bytes, checksum: 87d15af06a4e130651edc4dc291aa11f (MD5) / Made available in DSpace on 2018-11-05T13:00:22Z (GMT). No. of bitstreams: 1 Divaneide Alves da Silva.pdf: 1658907 bytes, checksum: 87d15af06a4e130651edc4dc291aa11f (MD5) Previous issue date: 2018-09-14 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The present study consists in the learning of the meanings that black teachers assign to their own identity. The objectives were to comprehend the multiple determinations of aspect given to the black identity and the strategies, which is used to those teachers to attribute meanings to their black identity. Semi structured interviews were used an instrument of qualitative research, the interviews were performed with four teachers of state owned public schools in the state of São Paulo. Then, the reports were transcribed, systematized, analyzed, and interpreted using the nuclei of meaning, according to the methodological proposal of Aguiar e Ozella (2013). It was used as a theoretical methodological base, the socio historical psychology. In the analysis and interpretations of the collected information, it was possible to assume that the meanings of the studied subjects were demonstrated for movements that expresses contradictions and determinations that are impregnated with values originated from the process of whitening, from the values and behavior that were imposed to the black population and directly influences its identity, which are biased with social values that determines the actions and conceptions of a society. Thus, from the analysis an interpretations of the collected information, we seek to contribute to answer the objective of this research / O presente estudo consiste em apreender os sentidos e significados atribuídos por professores negros à própria identidade. Teve como objetivos compreender as múltiplas determinações do aspecto atribuído à identidade negra e quais as estratégias empregadas por esses professores para as significações de sua identidade negra. Foi utilizada como instrumento de pesquisa qualitativa a entrevista semi-estruturada, a qual foi realizada com 4 (quatro) professoras de escola pública estadual do Estado de São Paulo. A partir de então, os relatos foram transcritos, sistematizados, analisados e interpretados com base nos núcleos de significação, de acordo com a proposta metodológica de Aguiar e Ozella (2013). Foi utilizada, como fundamento teórico metodológico, a Psicologia Sócio-Histórica. Na análise e interpretação das informações coletadas, foi possível constatar que as significações dos sujeitos pesquisados foram demonstradas por movimentos que expressam contradições e determinações impregnadas de valores advindos do processo de embranquecimento, acerca dos valores e comportamentos impostos à população negra e que impactam diretamente a sua identidade, as quais são enviesadas valores sociais que determinam concepções e ações de uma sociedade. Assim, a partir da análise e interpretação das informações coletadas, buscou-se contribuir com as respostas dos objetivos propostos por esta pesquisa

"Warriors and Wanderers: Making Race in the Tasman World, 1769-1840" is an exploration of the development of racial thought in Australia and New Zealand from the period of first contact between British and the respective indigenous peoples to the signing of the Treaty of Waitangi. It analyses four groups of primary documents: the journals and published manuscripts of James Cook's Pacific voyages; An Account of the English Colony in New South Wales by David Collins published in 1798; documents written by and about Samuel Marsden, colonial chaplain in New South Wales and the father of the first mission to New Zealand; and the Reports from the British House of Commons Select Committee into the Treatment of Aborigines in the British Empire from 1835 to 1837. This study employs a transnational methodology and explores the early imperial history of the two countries as a Tasman world of imperial activity. It argues that ideas of human difference and racial thought had important material effects for the indigenous peoples of the region, and were critical to the design of colonial projects and ongoing relationships with both Maori and Aboriginal people, influencing the countries; and their national historiographies, right up to the present day. Part 1 examines the journals of James Cook's three Pacific voyages, and the ideas about Maori and Aboriginal people which were developed out them. The journals and published books of Cook's Pacific voyages depicted Maori as a warrior race living in hierarchical communities, people who were physically akin to Europeans and keen to interact with the voyagers, and who were understood to change their landscape as well as to defend their land, people who, I argue, were depicted as sovereign owners of their land. In Australia encounter was completely different, characterised by Aboriginal people's strategic use of withdrawal and observation, and British descriptions can be characterised as an ethnology of absence, with skin colour dominating documentation of Aboriginal people in the Endeavour voyage journals. Aboriginal withdrawal from encounter with the British signified to Banks that Aboriginal people had no defensive capability. Assumptions of low population numbers and that Aboriginal people did not change their landscape exacerbated this idea, and culminated in the concept that Aboriginal people were not sovereign owners of their country. Part 2 examines debates informing the decision to colonise the east coast of Australia through the evidence of Joseph Banks and James Matra to the British Government Committee on Transportation. The idea that Aboriginal people would not resist settlement was a feature not only of this expert evidence but dominated representation of the Sydney Eora community in David Collins's An Account of the English Colony in New South Wales, such that Aboriginal attacks on the settlement were not said to be resistance. A report of the kidnapping of two Muriwhenua Maori men by Norfolk Island colonial authorities was also included in Collins Account, relaying to a British audience a Maori view of their own communities while also opening up further British knowledge of the resources New Zealand offered the empire. The connection with Maori communities facilitated by British kidnapping and subsequent visits by Maori chiefs to New South Wales encouraged the New South Wales colonial chaplain Samuel Marsden to lobby for a New Zealand mission, which was established in 1814, as discussed in Part 3. Marsden was a tireless advocate for Maori civilisation and religious instruction, while he argued that Aboriginal people could not be converted to Christianity. Part 3 explores Marsden's colonial career in the Tasman world, arguing that his divergent actions in the two communities shaped racial thought about the two communities of the two countries. It explores the crucial role of the chaplain's connection to the Australian colony, especially through his significant holdings of land and his relationships with individual Aboriginal children who he raised in his home, to his depiction of Aboriginal people and his assessment of their capacity as human beings. Evidence from missionary experience in New Zealand was central to the divergent depictions of Tasman world indigenous people in the Buxton Committee Reports produced in 1836 and 1837, which are analysed in Part 4. The Buxton Committee placed their conclusions about Maori and Aboriginal people within the context of British imperial activity around the globe. While the Buxton Committee stressed that all peoples were owners of their land, in the Tasman world evidence suggested that Aboriginal people did not use land in a way that would confer practical ownership rights. And while the Buxton Committee believed that Australia's race relations were a failure of British benevolent imperialism, they did not feel that colonial expansion could, or should be, halted. Evidence from New Zealand stressed that Maori independence was threatened by those seen to be "inappropriate" British imperial agents who came via Australia, reinforcing a discourse of separation between Australia and New Zealand that Marsden had first initiated. While the Buxton Committee had not advocated the negotiation of treaties, the idea that Maori sovereignty was too fragile to be sustained justified the British decision to negotiate a treaty with Maori just three years after the Select Committee delivered its final Report.

"Saving White Face: Lynching and Counter Hegemonic Lynching Performances," examines American lynching as hegemonic performances constitutive of discursive and material practices that reinforce a cultural fiction, white supremacy. "Lynching studies" is identified as an interdisciplinary academic project that includes lynching history, analysis and (activist) cultural production. Among other approaches, "Saving White Face" uses psychoanalysis and ethnography to unmask lynching as a site where race- and gender-based identities originate. Lynching's "materialities," such as lynching photographs and souvenirs are examined as the bases of American consumer culture, especially as they relate to football and (the) O.J. Simpson (ordeal). This work also documents the production of my Chamber Theater adaptation of Bebe Moore Campbell's 1992 novel, Your Blues Ain't Like Mine (also entitled "Saving White Face"). I also contextualize this counter hegemonic performance as a lynching drama, as well as among radical black feminist activism and blues performance. As such, lynching is identified as an emergent performance practice which not only reinforces white identity, but lynched subjectivities, as well. / text

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Using the theory of the dialogical self, this study aimed to understand the identities of a sample of transracially adopted South African adolescents. Particular attention was paid to the identity domains of race and adoption, as well as the impact of relationships on the formation of individual identity. In-depth interviews were conducted with four transracially adopted adolescents and their parents. The voice centred relational method (Brown and Gilligan, 1992) was used as the method of analysis. Results of this research support many assumptions of the theory of the dialogical self and suggest that there is a dynamic relationship between internal and external positions within the self. In addition, the results show that the participants have developed racial and adoptive identities characterized by conflicting positions within the self, which may be mediated by relationships with significant others. Issues specific to the South African context, including language and poverty, also appear to bear significant influence on the identities of the participants. / Thesis (M.Soc.Sc.)-University of KwaZulu-Natal, Pietermaritzburg, 2006

Canada's continued forgetfulness concerning slavery here, and the nation-state's attempts to record only Canada's role as a place of sanctuary for escaping African-Americans, is part of the story of absenting blackness from its history. Rinaldo Walcott The fact that people of African descent have had a presence in Canada for over four hundred years is not well known within the Canadian mainstream. The fact that slavery existed as an institution in Canada is another fact that is not well known. Within the Canadian mainstream writing of African-Canadian history, Blacks most often appear in historical narratives around the late-eighteenth and early-nineteenth centuries, as American fugitives or refugees—either as escaping slaves or British Loyalists. Through the representative writing of the "the Black refugee," Canada is often constructed as a "Promised Land," a sanctuary or safe haven for Blacks, a place of refuge and redemption that does not speak to the complex history of slavery that existed well before the American exodus. Many Black Canadian writers and scholars argue that there is a price to be paid for this kind of representation. First, the absence of people of African descent in Canadian historical narratives, prior to the coming o f the American refugees, ignores the long presence of Blacks in Canada and the contributions that Blacks have made in the development of Canada. Second, in focusing on the American Loyalists and refugee slaves, Canadian writers and historians often construct Black Canadians as a homogenous, genderless group, ignoring the diversity within Canada's Black population and, in particular, the concerns of Black women. Finally, the mainstream representation of Canada as a 'safe haven' proves problematic for any critical discussion of racism in contemporary Canadian society, for notions of "Canada the good" and "America the evil" that arose from those crossings North still penetrate the Canadian mainstream today. This autobiocritical exploration examines the representation of the haven and offers alternative readings to contemporary mainstream writings of African-Canadian history. In part one, I track the appearance of Black Canadians, over the past fifty years, from 1949 to 2001, in a survey of mainstream and scholarly texts. Using the results of this survey, which does not see the appearance of Blacks in Canada until 1977, I examine how mainstream texts might use the works of Black writers to offer more critical and complex histories of Black Canadians and, in particular, Black women. In part two, I take up an analysis of George Elliott Clarke's Beatrice Chancy. Seen as a counter-narrative to mainstream writings of African-Canadian history, Clarke's work, which takes up the subject of slavery in early-nineteenth century Nova Scotia, presents an/Other kind of Loyalist story, one with a Black woman at its centre. In this discussion I examine how Clarke's poetic work subverts the national narrative, as he speaks to the diversity within blackness and the complexities in defining racial identities.

This research aims to map and represent whiteness for the purposes of proposing how whiteness might be included in a critical geographical agenda. An extensive literature review is represented alongside a limited amount of personal reflection and examples from public discourse. This research tells the story of the diverse ways in which the set of social ordering processes here called whiteness, works within systems of social relations and spatial configurations to shape our experiences of and practices in space and place. These are important considerations if whiteness is to be effectively challenged in both geography as a discipline and in social and spatial relations in post-apartheid South Africa. / Thesis (M.Sc.)-University of Natal, Pietermaritzburg, 2003.

Thesis (MA (History))--University of Stellenbosch, 2010. / This study intends to investigate a facet of the race relations of the town of Stellenbosch within the context of state ideology and the reaction of the various local communities towards these policies. Against various internal and external forces, certain alliances were formed but these remained neither static nor constant. The external forces of particular concern within this study are the role of state legislation, Municipal regulations and political activism amongst the elite of the different racial groups. The manner in which the external forces both mould and are moulded by identity and the fluid nature of identifying with certain groups to achieve particular goals will also be investigated. This thesis uses the case study of the Muslim Communities of Stellenbosch to explain the practice of Islam in Stellenbosch, the way in which the religion co-existed within the structure of the town, how the religion influenced and was influenced by context and time and how the practitioners of this particular faith interacted not only amongst themselves but with other “citizens of Stellenbosch”. Fundamental to these trends is the concept of “belonging”. Group formation, affiliation, identity, shared heritage and history as well as racial classification – implemented and propagated by both political discourse and communal discourse - is located within the broader context of Cape history in order to discuss commonalities and contrasts that existed between Muslims at the Cape and those in Stellenbosch.

Submitted by Maria de Lourdes Mariano (lmariano@ufscar.br) on 2017-01-16T14:37:55Z No. of bitstreams: 1 PEREIRA_MarcoAntonio_2014.pdf: 3362590 bytes, checksum: f2449c8934edcec4393418b323fe3431 (MD5) / Approved for entry into archive by Maria de Lourdes Mariano (lmariano@ufscar.br) on 2017-01-16T14:38:23Z (GMT) No. of bitstreams: 1 PEREIRA_MarcoAntonio_2014.pdf: 3362590 bytes, checksum: f2449c8934edcec4393418b323fe3431 (MD5) / Approved for entry into archive by Maria de Lourdes Mariano (lmariano@ufscar.br) on 2017-01-16T14:38:31Z (GMT) No. of bitstreams: 1 PEREIRA_MarcoAntonio_2014.pdf: 3362590 bytes, checksum: f2449c8934edcec4393418b323fe3431 (MD5) / Made available in DSpace on 2017-01-16T14:38:38Z (GMT). No. of bitstreams: 1 PEREIRA_MarcoAntonio_2014.pdf: 3362590 bytes, checksum: f2449c8934edcec4393418b323fe3431 (MD5) Previous issue date: 2014-02-27 / Não recebi financiamento / This work aimedat analyzing the life trajectory of black women in the city of Sorocaba from the perspective of their race and gender. Itseeks to investigate the role of militancy in thedevelopment oftheir political conscience and how this militancy can be understood as an educational power. The methodologyusedwas that oforal history and, in this context, the analysis is focused in the narrator’s experienced subjectivity. Analysis categories were established from the recurrence observed in their speech. Our approach consists in establishing how these women experienced their own history rather than discovering new historical facts. In orderto conduct the analysis, we gathered aspects that were recurrent both in the interviewees’ speeches and in the forms of resistance adopted by the black people as captive, freedmen or in the post-abolition period. Among the forms of resistance adopted by these women, associations, familiar structure, scholar process and Clube 28 de Setembroas a place for racial assertion are recurrent. We were able to establish that they were all strengthened as black women by the militancy process. Finally, more than never, from my positionas a man speaking aboutour interviewees’ lives, I was able to understand how much we can learn from ourYalodes,ourwise women. / O objetivo desse trabalho foi analisar a trajetória de vida de mulheresnegras na cidade de Sorocaba, a partir de suas condições de pertença racial e de gênero; responder à questão de saber o papel da militância na construção da consciência política dessas mulheres, e como esta militância pode ser entendida como uma potência educativa. A metodologia foi a de história oral e, nessa perspectiva, a análise é focada na subjetividade vivenciada pela narradora. As categorias de análise foram estabelecidas a partir da recorrência em suas fala. O nosso escopo não foi o de descobrir novos fatos históricos e sim a maneira como essas mulheres vivenciaram a sua história. Para análise, busquei aspectos que, de maneira geral, fossem recorrentes tanto nas falas das entrevistadas quanto nas formas de resistência adotadas pelos cativos, libertos e pelos negros na pós-abolição. Dentre as formas de resistência por elas adotadas, são recorrentes o associativismo, a estrutura familiar, o processo escolar e o Clube 28 de Setembro, como espaço de afirmação racial. Pude constatar que no, processo de militância, todas puderam se fortalecer enquanto mulheres negras. Ao final, mais do que nunca, de meu lugar de homem falando sobre a vida de nossas entrevistadas, pudecompreender o quanto temos a aprender com nossas Yalodes, mulheres detentoras da sabedoria.