During eighteen months of ethnographic fieldwork in the suburbs of southwest Houston, Texas I examined the ways in which White upper class students, teachers, administrators, and parents think about race. As a result of exploring racial language, racial discourse, and racial texts in two US history textbooks, classroom lectures and activities, students' conversations and interviews, and local parents' political organizing, I explored the ways in which White people often think about, construct, and employ race. More specifically I learned the ways in which the White elite residents of this particular suburb know race. I am calling their way of knowing race a "White epistemology of race." I demonstrate how this White epistemology of race has informed, shaped, and guided this particular White community's attitudes toward their own education and residential resources as well as the education and residential resources of their Black and Brown intra-district peers. This dissertation aims to theorize the White epistemology of race and show it to be the unyielding source of a White "redemptive" ideology that is supported and created by the deployment of certain racialized discourses that insist and depend upon representations of Black cultural pathology. / text

While memoria is the fourth canon of rhetoric, its generative power remains essentially absent from rhetoric and composition studies. In my dissertation I use Mnemosyne's story as a way to reconceptualize memoria beyond the confines of mnemonic techniques and memorization. I provide an overview of memoria using the terministic screens of storehouse, invention, and subjectivity in order to explain its absence and the consequences of this gap. I posit that the generative, critical, and embodied qualities of memory shape our ways of knowing and being and our hermeneutical, inventive, and revisionary practices.I argue that memory is rhetorical: it's not just what is remembered/forgotten that matters, but how it is remembered, by whom, for what purpose, and with what effect. Rhetorical memory is a process and product(s) of remembering. Rather than remaining fixed, rhetorical memory is dynamic, relational, infused with emotion, steeped in imagination, and context dependent. It is also relational, not autonomous and continuous. When memory is written, it expresses, analyzes, connects, rebuilds, and transforms the links between private and public, past and present, self and other, reason and emotions, fact and fiction, and mind and body. Rhetorical memory is (re)visionary. In chapter two, I explicate the constructed/reconstructed nature of rhetorical memory as demonstrated by Maxine Hong Kingston in No Name Woman. I also examine how rhetorical memory enriches feminist pedagogy(s), especially how agency might emerge and be sustained. In chapter three, I focus on the critical aspects of rhetorical memory by investigating how the memory of Mary Magdalene was constructed to maintain cultural hegemony. I argue that rhetorical memory provides a critical tool for underrepresented groups to critique, disrupt, and revise truth claims often represented in traditional bodies of knowledge. In chapter four, I assert that rhetorical memory empowers writers to uncover white privilege and take action against such injustices. I also include a section on how I incorporate rhetorical memory into my pedagogical practices. I call on scholar teachers to address how our professional discourses and scholarly conventions impede how we communicate about the kinds of insights we gain from rhetorical memory.

ABSTRACT This study is based on two reportages from the program Uppdrag granskning that have received a lot of attention in 2018 and have led to the highest number of claims to the Ministry of press, radio and television in Sweden. The main theme of the two reportages is men ́s sexual violence against women, thus approached from two different perspectives. Through using a Critical Discourse Analysis and intersectional theory the thesis examines how different bodies are given different spaces, what kind of feelings they provoke and how identity is constructed. It becomes evident that the perspective and how the perpetrator is described in the program depend on whether or not he is part of norm of whiteness. The study shows that Uppdrag granskning uses its discursive power to effect feelings in a way that normalizes sexism and racism. Through the hegemonic discourse that Uppdrag granskning creates, things that are unthinkable to say today become possible to say tomorrow. Keywords: Media, Discourses, Critical Discourse Analysis, Critical Whiteness Studies, Racism, Sexism, Uppdrag granskning

In my dissertation project, I engage in a discursive analysis of whiteness to examine how it influences postcolonial modes of self-styling. Critical whiteness studies often focuses on representations of whiteness in the West as well as on whiteness as physical—as white bodies and white people. I focus on representations and functions of whiteness outside of the West, particularly in relation to issues of belonging and modes of postcolonial identification. I examine Anglophone African literary representations of whiteness from the twentieth and twenty-first centuries to query how whiteness both enables and undermines anticolonial consciousness. A central question I examine is, How does whiteness as a symbolic manifestation function to constitute postcolonial African identification? Scholarship on the topic of subjectivity and liberation needs to explicitly examine how whiteness intersects with key notions of modernity, such as race, class, progress, and self-determination. Through an examination of postcolonial African literary representations of whiteness, I aim to examine the aspirations, unpacked stereotypes, and fears that move us as readers and hail us as human subjects. Ultimately, through this work, I grapple with the question of identification, understood as the system of desires, judgments, images, and performances that constitute our experiences of being human. I begin by looking backward at the satirical play, “The Blinkards,” written in 1915 in the context of British colonization of the Gold Coast in West Africa (present-day Ghana), to develop an understanding of postcolonial identification that includes an examination of the artistic expression of a writer conceptualizing liberation through notions of cultural nationalism. I go on to examine a selection postcolonial African literatures to develop an understanding of how racialized socio-cultural realities constitute forms of self-hood in post-independence contexts. I hope to use my argument about representations of whiteness in African literatures to open up questions fundamental to contemporary theories of identification in postcolonial contexts, as well as to make a philosophical argument about the ethics of whiteness as it undergirds transnational modes of modernity. One main point I make in relation to postcolonial theories of subjectivity is that notions of identification are tied up in local, regional, and global circuits of capital and cultural production. In chapter 2, I look at an early (Grain of Wheat 1967) and recent novel (Wizard of the Crow 2006) by Ngũgĩ wa Thiong’o (Kenya), who locates African postcolonial subjectivity as deeply embedded in local traditions, myths, and storytelling circuits. By fluidly mixing the contexts of the local, the national, and the global, Ngũgĩ astutely challenges naturalized conventions that position black identities and blackness as always inferior to whiteness. Ngũgĩ represents postcolonial consciousness as a space whose local relationships are deeply informed by global structures of race, economics, and politics. Situating African postcolonial identification within global circuits of migration, capitalism, and colonialism, Ngũgĩ engages the pervasive significance of whiteness through representations of sickness and desire, suggesting that postcolonial identification is performed through beliefs and practices that are situated within a global racial hierarchy. From there I go on to analyze a contemporary short story cycle by post-apartheid generation South African writer Siphiwo Mahala. Through his work, I continue to explore the issue of performative identification constituted through desire and aspirational notions in which whiteness works as a moving signifier of cultural and social capital. The main question I address in this chapter is, What is the meaning of whiteness in post-apartheid South Africa? Through this examination, I use my analysis of representations of whiteness to reflect on the politics of entanglement as a way to move beyond racialized and geographic modes of identification, to challenge conceptual boundaries that undergird modernity, and theoretical possibilities of a politics of entanglement in relation to broader issues of identification and belonging in postcolonial contexts.

My dissertation is a foray into blues music's intricate web of racial taxonomies, an aspect that has been neglected by most existing studies of the genre. In particular, I am interested in significant changes that took place in the 1960s under which blues was reconfigured from "black" to "white" in its production and reception while simultaneously retaining a notion of authenticity that remained deeply connected with constructions of "blackness." In the larger context of the Civil Rights Movement and the burgeoning counterculture, audiences for blues music became increasingly "white" and European. In their romantic embrace of a poverty of choice, "white" audiences and performers engaged in discourses of authenticity and in the commodification, racialization and gendering of sounds and images as well as in the confluence of blues music's class origins. I argue that as "white" people started to listen to "black" blues, essentialist notions about "race" remained unchallenged and were even solidified in the process. By the end of the 1960s, moments of cross-racial communication and a more flexible approach to racialized sounds had been thwarted by nostalgia for and a reification of essentialist categories. This marked the emergence of a conservative blues culture that has continued into the present. Individual chapters focus on key figures, events and institutions that exemplify blues music's racial politics and transnational movements of the 1960s.

Critical Indigenous scholars and their explicit allies have emphasized the need for curriculum and pedagogy in teacher education to address settler colonialism in Canada (Cannon, forthcoming(a); Cannon and Sunseri, 2011; Dion, 2009; Friedel, 2010a; Haig-Brown, 2009; Schick, 2010; Schick and St. Denis 2003, 2005; & St. Denis, 2007) . This thesis is primarily concerned with the existence of and possibilities for such a curriculum. In this thesis, I analyzed the curricula used in the three required courses of the secondary consecutive Initial Teacher Education (ITE) program in the 2011-2012 year at OISE for representations of settler colonialism in Canada. This study finds that while the curriculum in the ITE program at OISE focuses broadly on social justice, it shies away from addressing the ways that Canadians are complicit in ongoing colonialism. The thesis ends by highlighting some clear possibilities and challenges for a curriculum of settler colonial responsibility.

Critical Indigenous scholars and their explicit allies have emphasized the need for curriculum and pedagogy in teacher education to address settler colonialism in Canada (Cannon, forthcoming(a); Cannon and Sunseri, 2011; Dion, 2009; Friedel, 2010a; Haig-Brown, 2009; Schick, 2010; Schick and St. Denis 2003, 2005; & St. Denis, 2007) . This thesis is primarily concerned with the existence of and possibilities for such a curriculum. In this thesis, I analyzed the curricula used in the three required courses of the secondary consecutive Initial Teacher Education (ITE) program in the 2011-2012 year at OISE for representations of settler colonialism in Canada. This study finds that while the curriculum in the ITE program at OISE focuses broadly on social justice, it shies away from addressing the ways that Canadians are complicit in ongoing colonialism. The thesis ends by highlighting some clear possibilities and challenges for a curriculum of settler colonial responsibility.

In the United States, a growing disparity exists between the racial composition of teachers and the students they teach. In 2006, 43.1% of K–12 public school students were reported as non-White—in 1990, 32.4% (U.S. Department of Education, 2008). Teachers, however, are predominantly White, 83.3% (U.S. Department of Education, 2007a). Exacerbating this disparity, it has been noted that fewer African Americans are choosing education as a profession (see, e.g., Irvine, 1989; Ladson-Billings, 1994). This growing disparity motivates a crucial question: Can White teachers be successful with “other people’s children” (Delpit, 1995)? This study explores this question by examining the life histories of four White mathematics teachers who have experienced success with other people’s children, specifically, with African American children. The purpose of the study was to better understand what led each of the participants to teach African American children, and what factors may have led to her or his success as a White teacher of African American students. A qualitative, collective case study methodology (Stake, 1995) was employed. Data were collected through semi-structured interviews and analyzed using an eclectic theoretical framework (Stinson, 2009) which included critical theory, critical race theory, and Whiteness studies. Analysis of the data revealed the participants incorporated into their own teaching many of the same characteristics of culturally relevant pedagogy identified by Ladson-Billings (1994). Nevertheless, three strategies were identified as being essential to the teachers’ success with African American students: (a) forming meaningful relationships with students, (b) engaging students in racial conversations, and (c) reflecting both individually and with colleagues. The findings suggest a need for “spaces” in which pre-service teachers, in-service teachers, and teacher educators can discuss and openly debate issues of race, and challenge racial hierarchies found in schools and society at large. The findings also suggest developing a sharp focus on multicultural anti-racist education in teacher preparation programs as well as incorporating it into professional development plans for in-service teachers. Moreover, the findings highlight a need for school districts to provide teachers with professional development in three “How to” areas: (a) build teacher–student relationships, (b) connect to the local community, and (c) develop as reflective practitioners.

Racialized female faculty frequently experience discrimination in the academy. However, few scholars have attempted to understand such experiences. This study helps to fill this void by exploring the experiences of racialized female faculty within the university. More specifically, in this study, I interviewed racialized female faculty from Queen's University and asked them to discuss their experiences with discrimination on campus. I was interested in conducting this study at Queen's due to The Henry Report (2004) which examined the experiences of racialized faculty at Queen's and found that the university suffers from a 'culture of whiteness'. Moreover, I also wished to conduct this study at Queen's with racialized female faculty specifically because of the difficulties the university has in retaining these women, due to their experiences with racism on campus. From the interviews, I was able to conclude that racialized female faculty experience both racial and sexual discrimination at Queen's. Moreover, I was also able to conlude that this university still suffers from a 'culture of whiteness' and racism, and needs to make greater efforts to confront these issues or continue to have difficulties retaining racialized female faculty. / Thesis (Master, Sociology) -- Queen's University, 2009-05-21 12:54:47.649

Recent decades have seen an increased interest among predominantly white, middle-class evangelicals in church planting and organizing ministries in urban centers, often in racially diverse neighborhoods undergoing the process of gentrification. This thesis will analyze the phenomenon of white urban ministry through the lens of critical whiteness studies and psychoanalytic theory, drawing on Shannon Sullivan's notion of whiteness as unconscious habit characterized by ontological expansiveness. I propose that sincere efforts on the part of white urban ministry practitioners to form and nurture diverse communities rooted in place are impeded by habitual modes of relationship to place formed in predominantly white contexts, which reproduce, however unintentionally, patterns of white supremacy and displacement of people of color. The thesis begins with a survey of print and online sources including accounts by white urban ministry practitioners and critiques of their models. I then address the theological and affective motives and rationales for these models, and examine their relationship to wider social patterns of gentrification. Next I will analyze these patterns in light of the work of critical theorists on whiteness, focusing on the nature of white relationship to place shaped by centuries of colonialism. Developmental psychology will then be employed to account for white habit formation, drawing upon Kohut's account of the development of grandiosity. I conclude by calling for a paradigmatic shift toward de-centering whiteness, drawing upon theological and psychological resources to transform white relationship to place into one of respect and deference to diverse ways of being.