This text is written as a masterexam within an important Art institution in Stockholm as Konstfack, where the researcher has been studying interior and furniture design for the last five years. Therefore, it is the result of the knowledge accumulated during that period of time, in combination with the socio-cultural baggage that characterizes her identity and positioning towards the world. There are many ways of defining architecture and design. Also, within the concept of architecture, there are plenty of branches. This study is, as said before, a sum of the interpretation of how to use the education in order to socially contribute to a sustainable and more egalitarian world. As the writers' background profoundly influences her point of view, it seems essential to exhibit it for the reader.  Her parents came to Sweden as political refugees from Chile and Argentina during the military dictatorships that had taken over the democratic governments in those countries during the '70s. They, as well as the researcher, are by definition, either Swedish or "white". Even as born in Sweden and having Swedish citizenship, the law does not define the writer as Swedish. This fact has featured the formation of her identity as "not white," and in that way excluded from the dominating "ethnicity". Initially, the aim of the study contextualises by the description of the experiences and knowledge that have guided the author through her education at Konstfack. As a result,  there arise perspectives that criticize excluding power structures and how they reproduce through architecture and spatial design. Experiences, reflections, and knowledge that emerged through the described education at Konstfack led further into the exploration of the concepts inclusive-excluding design, activism, social and political architecture, postcolonial perspectives, and decolonizing processes. The study's theoretical part presents various practitioners that have inspired and empowered this project. Further, a more in-depth analysis of the institution responsible for the writer's education for the last five years results in unfolding problems and issues to give the reader an understanding of the chosen strategies to follow, starting with "manipulating manipulation". The fifth chapter consists of the study's method part, where the researcher describes the methods and strategies used. The results are presented based on spatial interventions, used as a tool to activate dialogues about shared spaces, here called common spaces. The reactions caused by the interventions are also a ground for analysis. Keywords: white supremacy, subversive interventions, disruptive aesthetics, activism, civil disobedience, architecture

In April 2015, the bronze statue of Cecil John Rhodes- notorious mining magnate, archimperialist and champion of a global Anglo-Saxon empire- was removed from its concrete plinth overlooking Cape Town, South Africa. This came as a result of the #RhodesMustFall (#RMF) movement, a movement that would see statues questioned and vandalised across the country. Two years later, fierce contestation over the hegemonic narrative told through the American South’s symbolic landscape erupted over the proposed removal of a statue of Confederate General Robert E. Lee, resulting in the deaths of multiple people in Charlottesville, Virginia. Increasing research on the removal of Rhodes and the removal of Confederate statuary has emerged in recent years. However, previous scholarship has failed to compare the wider phenomena of the calls for removal, from the memorialised figures to their change in symbolic capital, the movements’ inception and its outcomes. There is subsequently a gap in the literature understanding what the politics of statue removal tell us about not only the American and South African commemorative landscapes, but the nations’ interpretations of the past and societies themselves. Therefore, this thesis uses descriptive comparative analysis to compare two case studies where the debate over statue removal has surfaced most vehemently: Rhodes’ statue at the University of Cape Town and Lee’s statue in Charlottesville. Ultimately, this dissertation finds that the calls for the removal of statues are part of a wider change in tenor towards understanding and disrupting prevailing hegemonic narratives of white supremacy, in both society and its symbolic landscape. The phenomena demonstrates that heterogeneous societies with pasts marred by segregation and racism are moving to reject and re-negotiate these histories and their symbols, a move that has elicited deeply divided, emotional responses. Despite waning attention to monument removals, the issue remains unresolved, contentious, and capable of re-igniting.

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Racism, White supremacy, and Whiteness are deeply ingrained in U.S. society and in our U.S. Catholic Church. White U.S. Catholics are infected with these sins, even our prayer can be tainted. We, who continue to benefit from White privilege and who are descendants of those who created White supremacy, are responsible for bringing an end to its reign with God’s help. In order to heal, we must recognize our sin and repent. Repentance is deeply rooted in our tradition and is a necessary spiritual practice for White U.S. Catholics to prepare the soil for individual, communal, and systemic changes to create the Beloved Community and advance the reign of God.

Can the relationship White people have with the figure of the dog, in what currently exists as South Africa, be free of antiblackness? Following instances where I saw black women who worked as domestic workers walk dogs belonging to their White employers, I write these letters addressed to you, my sister, Palesa – meditating on the dog-Human relationships as sites of racial violence. The core analytic framework and theory I employ to explore these extreme, mundane, and in-between forms of violence, is Afro-Pessimism.

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Indiana University-Purdue University Indianapolis (IUPUI) / Social work has deep roots in and a commitment to social justice and eliminating and addressing the oppression of people of diverse backgrounds. This commitment is based on the National Association of Social Work 2021 Code of Ethics. In order for social workers to learn how to ethically challenge social injustice with cultural humility, they need to develop a high level of self-awareness, or critical consciousness (Freire, 2003) and commitment to marginalized groups. This makes the role of a social work educator a critical one. Social work educators have their own biases and experiences of oppression and privilege. In order to support and prepare social work students with the skills of self-awareness and cultural humility, the educator must analyze their pedagogy, such as the inclusion of Black, Indigenous, and People of color (BIPOC) authors, the use of open dialogue, and engagement in creating and supporting brave spaces, while accurately describing social work history. Specifically, social work educators need to be aware of their social positioning in which oppression and/or privilege shape their realities, since this impacts their sense of self and teaching practices. This proposal seeks to apply qualitative research methods to investigate whether social work educators' social positioning and the associated privilege or oppressive experiences are important to understand their pedagogical and instructional practices/strategies relative to antiracism.

White supremacy fundamentally organizes society in its own image. It places itself at the top of a social hierarchical order where everything defaults to its own likeness and desires. In this dissertation, I deconstruct the nature of White supremacy and highlight the conventions of Black horror that interrogate it as evil and monstrous. In the chapters that follow, I do this through a close reading of the television series Lovecraft Country (Misha Green, USA, 2020) and underline how Black horror brings to the surface the everyday experiences of Black subjects in a racist society. While several commentators had claimed that with the presidency of Barack Obama we had moved into a post-racial society, cultural texts like Lovecraft Country show that such claims are disconnected from reality.#White Supremacy #White Monstrosity #Whiteness as evil #Black horror.

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The purpose of this study was to deconstruct how and to what extent white faculty members resisted upholding white supremacy culture (WSC; Okun, 1999) during a critical event (Mertova and Webster, 2019) in their service learning and community-engaged (SLCE) practice. There are many critiques of SLCE practices, especially due to the perpetuation of colonization (Hernandez, 2017), assumptions based in racism and classism (Green, 2003), Whiteness (Applebaum, 2016; Leonardo, 2002) and characteristics of white supremacy culture (Okun, 1999). These topics have received more attention over the past decade, but there is still significantly less research on actions taken by SLCE faculty to actively resist perpetuating them (Mitchell et al., 2012). Guided by critical event narrative inquiry (Mertova and Webster, 2019) and framed by both first- and second-wave Critical Whiteness Studies (Jupp and Badenhorst, 2021), six participants were engaged in two empathetic interviews to answer the following research questions: 1. What impact has the examination of their own Whiteness had on white faculty members' SLCE praxis? 2. How did white faculty members resist upholding Whiteness (Leonardo, 2002) and characteristics of white supremacy culture (Okun, 1999) during critical events in their service learning and community-engaged (SLCE) practice? 3. How do white faculty members continue to resist Whiteness and WSC in their SLCE praxis despite barriers, challenges, and tensions they have faced on their campuses and within their communities in doing so? Critical narrative analysis (Langdridge, 2007) was used to deconstruct the faculty members' experiences during these critical events (Mertova and Webster, 2019) in their SLCE practice. Findings relate to the importance of considering the setting, context, and impact of action taken within specific academic fields as well as the field of service learning and community engagement more broadly. / Doctor of Philosophy / Service Learning and Community Engagement (SLCE) describes the ways in which faculty and students engage with off-campus community organizations for the supposed benefit of all involved. The assumption is that students explore and experience topics they learn about in their classes, faculty members can have more direct impact with their teaching and research, and community partners reap the benefits of this student involvement and faculty engagement. There are many concerns, however, about the presence and perpetuation of colonization (Hernandez, 2017), assumptions based in racism and classism (Green, 2003), Whiteness (Applebaum, 2016; Leonardo, 2002) and characteristics of white supremacy culture (Okun, 1999) through SLCE. These topics have received more attention over the past decade, but there is still significantly less research on actions taken by SLCE faculty to actively resist perpetuating them (Mitchell et al., 2012). The purpose of this study was to explore the ways that white faculty members addressed these topics in their own teaching, research, and service work. Through two interviews each of the six participants shared more about their own identities and the impact these had on their development and experiences. They also provided context about their academic fields, the relationships they have with their community partners, and the ways in which they have taken action to address the topics of Whiteness and the characteristics of white supremacy culture in their SLCE. The findings of this study relate to the importance of considering the setting, context, and impact of action taken within specific academic fields as well as the field of service learning and community engagement more broadly.