In this project I explore the connection between cultural and personal identity in the college classroom. Respondent interviews were conducted using open-ended questions, which began with a broad picture of the role the instructor played in the classroom and then focused more specifically on the issue of sexual orientation and the choices to disclose or not disclose orientation in the classroom. Thematic analysis was used to examine the interviews, upon the completion of the interviews being transcribed. RQ1: Do gay and lesbian instructors disclose their sexual orientation in the classroom? From this question, four themes emerged. These themes were disclosure not relevant, out of the classroom disclosure, students just know, and disclosure in the classroom. RQ2: What reasons do gay and lesbian instructors give for disclosing their sexual orientation in the classroom? Two themes, fears of disclosure and holding back, transpired from this question. RQ3: How do gay and lesbian instructors foster diversity in the classroom related to sexual orientation? Four themes were exposed from the question, and these themes were paradox of diversity, passing, mentoring, and identity not sexuality.

A pesquisa tem como objetivo geral defender uma interpretação específica do valor da igualdade. Contra teorias que não reconhecem a igualdade como um valor moral intrínseco - como as teorias libertarianas, instrumentalistas e suficientaristas da justiça -, e contra a visão distributivista da igualdade - encontrada, por exemplo, no chamado igualitarismo de fortuna - a tese formula e avalia com base em argumentos normativos uma interpretação relacional do valor da igualdade denominada de igualitarismo social. A especificidade do igualitarismo social encontra-se em seu fundamento: um ideal de respeito mútuo responsável por governar as relações interpessoais entre pessoas livres e iguais. Ao defender a plausibilidade de concepções relacionais de igualdade, espera-se demonstrar que a igualdade social é capaz fornecer uma base (i) coerente, (ii) moralmente relevante, e (iii) distributivamente determinada para a justiça igualitária. Para isso, a tese argumenta, em primeiro lugar, que o uso da coerção coletiva entre iguais em autoridade demanda uma forma especifica de justificação intrapessoal uma atitude que denominarei de respeito deliberativo. Com base na noção de respeito deliberativo é possível ressaltar a existência de um tipo determinado de desrespeito igualitário, qual seja: o desrespeito performativo na reivindicação de direitos. A ideia de respeito deliberativo pode ser formulada com base nas contribuições filosóficas recentes de uma moralidade de segunda de pessoa, tal como formulada por Stephen Darwall, isto é, como um tipo de justificação normativa fundada na responsabilização mútua entre agentes morais. Finalmente, a tese argumenta que o igualitarismo social é compatível com princípios gerais de justiça social. Dois desses princípios são apresentados e analisados: (i) o princípio de mínimo cívico e (ii) o princípio de participação na riqueza social. De um ponto de vista igualitário, atender às exigências de ambos os princípios deve ser compreendido como uma condição de necessidade para uma cidadania democrática justa. / The work holds that the value of equality is best understood in a determined way. Against nonegalitarian theories such as libertarian, instrumentalist and sufficentarian theories - on one side, and distributive-based theories such as the luck egalitarianism - on the other, the thesis offers and evaluate, based on normative arguments, a relational interpretation of egalitarianism to be called social egalitarianism. What makes social egalitarianism a distinctive type of theory is its normative foundation: an ideal of mutual respect responsible for governing the interpersonal relations between free and equal persons. The work intends to show that a relational interpretation of equality is able to provide the basis for a (i) coherent, (ii) morally relevant, and (iii) distributive determined ground for egalitarian theories of justice. In order to stablish all that, it shows, first, how the legitimate exercise of political coercion among equals in authority brings about a particular kind of interpersonal attitude, called deliberative respect. Next, it is argued that the notion of deliberative respect allows us to conceptualize a particular instance of disrespect among equals, namely, the performative disrespect against a right-holder, and showing why respectful relations among equals in authority should be framed in a secondperson standpoint morality a morality according to each people are mutually accountable to each other - as the idea has been developed by Stephen Darwall. Finally, the work argues for the conceptual compatibility between social egalitarianism, on one hand, and distributive principles of justice, on the other. Two principles of justice are considered: (i) the principle of the civic minimum and (ii) the principle of participation in social wealth. From an egalitarian standpoint, both principles are required in order to bring about a just democratic citizenship.

I investigated the experiences of teachers as co-researchers in a long-term partnership with university researchers in an asset-based intervention project known as STAR1. The goal of STAR is to investigate how teachers can promote resilience in scare-resource and high need schools. To inform participatory research methodology, I explored and described how coresearchers (teachers) experience power relations. I conducted the participatory reflection and action (PRA) study by using feminist standpoint theory as guiding epistemological paradigm, Gaventa’s power cube as theoretical framework and participatory research as methodological paradigm. I conveniently chose two cohorts (schools) in the STAR project to partner as the unit of analysis. I thus applied convenience sampling to select information-rich cohorts. The schoolcohorts included a primary school in the Eastern Cape Province and a secondary school in a remote area in the Mpumalanga Province. I then purposefully selected participating coresearchers (n=15: 14 females, 1 male) from the participating schools. Over a two year period, I employed multiple PRA data generation techniques (observation, four focus groups and two semi-structured interviews) and documentation procedures (field notes, research journal, visual data and verbatim transcriptions). I used thematic analysis and categorical aggregation for data analysis, with three themes emerging. In terms of the nature of power in participatory partnerships, co-researchers expressed factors which influenced power and partnership in a participatory project. For co-researchers, these factors enabled them to experience a sense of power-sharing. Regarding the role of agency in relation to power and partnerships, co-researchers indicated that agency resulted from power-sharing and partnerships they had established. The agency meant that they took action through leadership to empower others in school-communities. Co-researchers’ meaning-making of power and partnerships culminated in their construction of power in a participatory project as both a way in which their working environment enabled them to do what they wanted to do, and also as a personal space where they felt capable and had initiative to coordinate project activities. Findings of this study correlate with existing literature where (i) power is seen as the ability of actors to express and act on desires, (ii) power can be redistributed as action for inclusive benefits, (iii) partnerships imply balancing time, and (iv) partnerships evolve over time, are dynamic and involve issues of trust and confidence. In contrast to existing knowledge on power in participatory research, I found that teachers did not view power as dominance or as exclusively owned. I developed a framework of power sharing partnerships to extend Gaventa’s power cube theory. This framework, and its five interrelated elements (leadership as power, identifying vision and mission, synergy, interdependent role of partners, and determination), provide insight into the way co-researchers shared their experiences of participatory research methodology. I posit an evidence-based conceptualisation of power as leadership where community partners play influential roles as co-researchers. I theorise power sharing partnerships as a complimentary platform hosting partners’ shared strengths, skills and experience, creating synergy in collaborative projects. I argue that synergy in power sharing partnerships relies on recognition, appreciation and mutual respect inherent in interdependent roles of partners. Furthermore, the power sharing partnership framework explains how power and partnership depends on determination amongst partners which manifests as agency to drive social change. / Thesis (PhD)--University of Pretoria, 2012. / Educational Psychology / unrestricted

Although the focus of the study was the emotional abuse of women in close relationship, I argue that the patterns and processes in the abusive relationship, the positioning of both players show a close resemblance to abuse and violence on a macro-political scale. When I as a psychotherapist was continuously confronted with an increasing number of female clients relating stories of emotional abuse in close personal relationships, I started questioning the historical context, culture, societal beliefs and time-frame that constructed women to be in such a position. World wide voices are heard questioning the constant abuse of the other, the weaker, the different, and the marginalized, and much has been written about physical abuse, but the question was as to how this macro-phenomenon informs upon the emotional life of the individual woman. When it comes to abuse in close relationships, the victim usually is the female and not the male partner, which makes abuse a woman’s problem. As a result, I was interested in the truths of the woman in the abusive relationship and approached this research from the position of the other and not the oppressor. Feminist standpoint theory formed the basis of my epistemological and methodological thinking. This I practically implemented in my choice of method and my approach to interpretation of the research information. I undertook a qualitative study, utilizing descriptive methods to represent the stories of women from emotionally abusive relationships. The research was historical and location-specific, and led to the description of what I termed the Traditional Afrikaans Family and a legitimizing ecology for emotional abuse against women in close relationships. The experiences collected tell about emotional abuse as relayed by more than forty women in therapy. The data formed the background for the reconstruction and representation of four case studies and a thematic analysis pertaining to the positioning of both partners in an emotionally abusive relationship. A critical deconstruction of the mechanisms of power, domination, and control are explained. In doing so, emerging patterns in the abusive relationship were noted and described. Of particular interest to psychotherapists will be the description and analysis of the process of emotional abuse as played out in close relationships. In conclusion, I argued that emotional abuse in close interpersonal relationships is constructed in the interactions between the partners and within a legitimising context that warrants the male to dominate. The abusive behaviour emerges as a result of the patriarchal male wanting to establish or re-establish his dominant position while the female partner attempts to position him as someone that respects her as a person in her own right. / Thesis (DPhil (Psychology))--University of Pretoria, 2005. / Psychology / unrestricted

Leadership in general is still perceived as individualistic, masculine and hierarchical. Despite fighting against discrimination and for social justice, third sector organizations are themselves often places of entrenched privilege and limited diversity. Leaders with lived experiences draw on their first-hand experience of social issues and/or injustices and attempt to tackle those problems through their work. They represent a diversity of backgrounds, experiences and capabilities that challenge the homogeneity of third sector leadership. Following critical leadership studies this thesis draws from the standpoints of lived experience leaders to offer new, intersectional perspectives on leadership and to expand and diversify understandings of what it is to lead in third sector organizations. The focus of this thesis’s exploration is the experiences and perceptions of 10 individuals who hold or have held leadership positions within third sector organizations in the UK and Germany. Through the analysis of semi-structured interviews, a phenomenology of lived experience leadership is explored. Drawing from feminist standpoint theory, attention is paid to what lived experience leaders think about leadership generally and lived experience leadership in particular, as well as their perspectives on the systemic leadership structures they exist within and challenge. It is found that lived experience leaders acknowledge ‘traditional,’ ‘mainstream’ concepts of leadership and see their own leadership styles and approaches as distinct from these leadership norms. Their approaches and understandings challenge typical leadership constructions and, strongly influenced by their own lived experiences, promote political self-organization, activism and a socio-economic empowerment of people with lived experiences in order to unravel current social power structures and promote social change. With these key findings, the paper suggests further research to test and expand on the conclusions drawn. Ensuring that leadership positions are accessible to all should be a priority for future development of third sector organizations and beyond. Further research should therefore explore how lived experience leadership can help to gain insights about how to remove barriers to leadership positions efficiently.

The following research explores female authority's experiences with gender roles in faith and church and the subsequent handling of gender sensitivity in confirmation work. The qualitative study is conducted based on empirical data to answer the research questions. The chosen feminist standpoint theory assists in identifying the sampling consisting of female authorities as participants who are in charge of the confirmation work. The theory examines resources to create a standpoint through feminist experiences as knowledge, creating feminist solidarity and agency. The constructionist thematic analysis identifies and establishes repeating patterns in combination with the participant's answers and the theory. The lived experiences are gathered through online questionnaires and analyzed and interpreted through the lens of the feminist standpoint theory. The qualitative study shows that women make various experiences based on gender roles in faith and church. Majorly challenging is the normalization of male-dominated structures and concepts. Still, the participants form standpoints concerning the significance of gender-sensitive confirmation work. The study's outcome shows that mainstream knowledge can be opposed by creating feminist knowledge, solidarity, and agency. A broad audience is addressed because the result can be generalized into several fields.

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Assyriology as a field of study has long been dominated by the ideas and values of the white, Western men who, during the 19th century, were responsible for the development and growth of all scientific research. This has resulted in a resilient androcentric bias in the discipline, which to this day continues to influence scholarly perceptions of Ancient Mesopotamian society - and particularly of Mesopotamian women. Amongst many other things this includes the application of modern, misogynistic prejudice regarding the female body onto Akkadian women; one such modern concept which, despite recent criticism, is still widely accepted as true, is the notion of ‘menstrual impurity’. By the implementation of standpoint theory - an epistemology which emphasises the influence of a scholar’s own experiences on their perception and interpretation of their field of study - this paper examines the translations of three Akkadian terms which have been used to support the alleged existence of the concept of menstrual impurity in Mesopotamia. The terms are reexamined through an analysis of their etymological and contextual semantics, the results of which are then used comparatively in order to determine the validity of their current translations. The results of this analysis reveal a thoroughly biassed and unscientific interpretation process, which perpetuates the androcentric perspective within the discipline and contributes to the spread of a false image of Ancient Mesopotamian women and their lives. Not only is it highly unlikely that any of the analysed terms actually signify menstruation, but the very notion of ‘impurity’, which is indeed a significant part of the words’ meaning, is interpreted in a modern, stereotypically negative sense that most certainly is not reflective of the Mesopotamian perception of the concept.