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

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.

This study examines the representation of "white" poverty in Afrikaans youth literature between 1990 and 2009 by focussing on the following novels: Droomwa (1990) by Barrie Hough, Die optog van die aftjoppers (1994) by George Weideman, Vaselinetjie (2004) by Anoeschka von Meck, Roepman (2004) by Jan van Tonder, Lien se lankstaanskoene (2008) by Derick van der Walt and Lammervanger (2009) by Frans van Rensburg. The novels are analysed by employing critical whiteness studies as an overarching theoretical framework. Indicators of the "white" characters' poverty are identified with regard to description, dialogue, actions, place and narration with the aim of determining how and why these representations are evident in the novels. In these novels, poverty partly functions as a feature of the the so-called problem book and coming of age novel. Apartheid is the backdrop for some of the novels; here, "white" poverty is portrayed in a nostalgic manner. The most prominent indicator of the characters' poverty is the place where they reside. Other indicators are their appearance, possessions, dialogue and actions. The characters' poverty is not stated explicitly by the narrator in any of the novels. The "whiteness" of characters is represented as self-evident. Apart from this matter-of-factness, there is other evidence of "white" privilege in the way that "white" poverty is represented. The relative poverty of the "white" characters becomes apparent through the opportunities still available to them. These opportunities enable most of the characters to experience relief from or rid themselves of their poverty. The implications of "whiteness" are evident on various levels in the novels and also imbue some "white" characters with the illusion that they should act as the rescuers of "black" characters. / Die representasie van "wit" armoede in Afrikaanse jeugliteratuur tussen 1990 en 2009 word in hierdie studie ondersoek. Die romans wat bestudeer word, is Droomwa (1990) deur Barrie Hough, Die optog van die aftjoppers (1994) deur George Weideman, Vaselinetjie (2004) deur Anoeschka von Meck, Roepman (2004) deur Jan van Tonder, Lien se lankstaanskoene (2008) deur Derick van der Walt en Lammervanger (2009) deur Frans van Rensburg. Kritiese witheidstudies is die oorkoepelende teoretiese raamwerk waarbinne die romans ontleed word. Die merkers van die "wit" karakters se armoede word ten opsigte van beskrywing, dialoog, optrede, ruimte en vertelling geïdentifiseer met die doel om vas te stel hoe en hoekom "wit" armoede in die tekste gerepresenteer word. Die prominentste merker van die karakters se armoede is die ruimte waarin hulle bly. Ander merkers is voorkoms, besittings, dialoog en optrede. In geen van die romans word die karakters se armoede eksplisiet deur die vertelinstansie aangedui nie. Die karakters se "witheid" word grotendeels in die ses romans as vanselfsprekend aangebied. Tesame met hierdie vanselfsprekendheid is daar besliste elemente van "wit" bevoorregting in die uitbeelding van "wit" armoede in die tekste teenwoordig. Die relatiwiteit van die "wit" karakters se armoede word duidelik deur die geleenthede waartoe hulle ten spyte van hul armoede toegang het; hierdie geleenthede stel meeste van die karakters in staat om hul armoede te verlig of daarvan verlos te word aan die einde van die romans. Die implikasies van "witheid" is op verskillende vlakke in die romans waarneembaar en verleen ook aan die karakters die illusie dat hulle, in meeste van die romans, tot die "swart" karakters se redding moet kom. Sleutelterme / Dissertation (MA)--University of Pretoria, 2017. / Afrikaans / MA / Unrestricted

This dissertation develops a liberationist practical theology of white emotioned resistance to critical anti-racist education. Its central argument is that white resistant discourse and emotional reactions in response to anti-racist pedagogy reflect the influence of social location on white people's psychological development, which forms comfortable intuitive attachments to the white hegemonic social milieu. These attachments constitute psychic incentives to preserve that milieu, which operate alongside conscious anti-racist commitments, resulting in disorientation and distress when the contradictions between those motivations are exposed in anti-racist classroom settings. This psychodynamic analysis serves as the basis for examining the theological implications of white resistance and, by extension, white social formation, which devalues mutual encounter across difference and constrains white people's ability to conceptualize shared culpability in generating oppressive social norms. This dissertation employs an interdisciplinary method that integrates theories of social practice, critical whiteness theory, and developmental psychology. The first chapter examines the relationship of habitual practices to structures of oppression, drawing upon Sally Haslanger’s theory of practice and Pierre Bourdieu’s understanding of habitus. The second chapter reviews qualitative research conducted in the field of multicultural anti-racist education, which analyzes white resistant behaviors and discursive patterns in the classroom. The third chapter engages with critical whiteness scholars Barbara Applebaum, Jennifer Mueller, and Linda Martín-Alcoff, specifically as they theorize the nature of white resistance as a series of strategies to preserve moral identity and social power. The fourth chapter responds to these theories with a psychodynamic approach developed in conversation with Phillis Sheppard’s reformulation of Heinz Kohut’s self psychology. This analysis is followed in the fifth chapter by a theological interpretation of white resistance and the oppressive potential of social norms, drawing upon the work of Willie James Jennings, Katie Walker Grimes, and Mayra Rivera. The final chapter outlines pastoral and pedagogical concerns relevant to helping white people process the vulnerability inherent in having one’s sense of self implicated in structural oppression. Analyzing white resistance through a psychodynamic lens provides new directions for research within practical theology and critical whiteness studies on strategy and efficacy of anti-racist pedagogy.

In recent years, there has been a significant amount of new attention to white dominance and privilege (or whiteness) as the often unmarked inverse of racial oppression. This interest has spawned the academic domain called Critical Whiteness Studies (CWS). While the critical investigation of whiteness is not new, and has been pioneered by Black scholars beginning at least since the early 1900s in the work of W. E. B. Du Bois, what is notable about this new interest in whiteness is its advancement almost exclusively by white scholars. The paucity of literature centering the Black voice in the study of whiteness both suggests the lack of appreciation for the importance of this perspective when researching the phenomenon of racial dominance, and raises questions about the manner in which racial equity work is approached by some Whites who do work that is intended to advance racial equity. This study investigates the context of racial equity collaborations between Blacks and Whites, responding to this knowledge deficit in two ways: a) it centers the Black voice, specifically and intentionally seeking the perspectives of Blacks about racial equity collaborations b) it investigates the nature and effects of the relationships between Blacks and Whites in these collaborative endeavours. This qualitative research study uses in-depth interview data collected from ten Black racial equity workers who collaborate with Whites in doing racial equity work. The data makes evident that the Black participants find these collaborations to be necessary and strategic while at the same time having the potential to undermine their own agency. The study examines this contradiction, discussing several manifestations of it in the lives of these Black racial equity workers. It outlines the importance of Black embodied knowledge to racial equity work and to these collaborations, and outlines an epistemology of unknowing and a politics of humility that these Blacks seek in their white colleagues. The study also outlines the collective and individual strategies used by these Black racial equity workers to navigate and resist the contradictory terrain of their collaborations with Whites in racial equity work.

The main goal of this thesis was an investigation into the ways in which whiteness is constructed and positioned in the South African soap opera, 7de Laan, and the Flemish soap opera, Thuis, with the emphasis on the possible implications of these constructions for local as well as global discourses on whiteness in the media. In conjunction with the above, this thesis endeavoured to answer a number of subquestions relating to the origin and history of the construct of “whiteness” and Critical Whiteness Studies (CWS) as a theoretical approach and its relevance in the South African and Flemish contexts, specifically as it pertains to the analysis of mass media texts like 7de Laan and Thuis. It, moreover, sought to explore if and how whiteness functions as an organising principle in the narratives and representations of these soap operas with the emphasis on potential similarities, differences and the kinds of whiteness constructed in these texts. Finally, the goal was to draw conclusions on the possible implications of these differences and similarities in the wider context of the way in which whiteness functions in the media. To that end I conducted a controlled case comparison of a sample from these two community soap opera texts, which was informed by a literature review and deep description of each context as part of the qualitative approach I chose to take. Despite a number of similarities between the two contexts, they still differ significantly, and this afforded me an opportunity to highlight both the consistencies and particularities in the ideological patterning of representations of whiteness, across seemingly unrelated domains, to illustrate its pervasiveness. Added to the emergence of three shared rhetorical devices perpetuating whiteness in both texts, I was also able to draw conclusions about the unique way in which whiteness functions in 7de Laan in particular, since South Africa remains the primary context of the study. / Communication Science / D. Litt. et Phil.(Communication)

<p>Drawing on broader discussions that attempt to envision new ways of negotiating identity, nationalism and race in a post-colonial, post-apartheid South Africa, this thesis examines how whiteness is constructed and negotiated within the framework of literary-journalistic narratives. It is significant that so many established journalists have chosen a literary format, in which they use the structure, conventions, form and style of the novel, while clearly foregrounding their journalistic priorities, to re-imagine possibilities for narratives of identity and belonging for white South Africans. I argue that by working at the interstice of literature and journalism, writers are able to open new rhetorical spaces in which white South African identity can be interrogated.</p> <p><br /> This thesis examines the literary narratives of Rian Malan (My Traitor&rsquo / s Heart, 1991), Antjie Krog (Country of My Skull, 1998, and Begging to be Black, 2009), Kevin Bloom (Ways of Staying, 2009) and Jonny Steinberg (Midlands, 2002). These writers all seem to grapple with the recurring themes of &lsquo / history&rsquo / , &lsquo / narrative&rsquo / and &lsquo / identity&rsquo / , and in exploring the narratives of their personal and national history, they attempt to make sense of their current situation. The texts that this thesis examines exhibit an acute awareness of the necessity of bringing whiteness into conversation with &lsquo / other&rsquo / identities, and thus I explore both the ways in which that is attempted and the degree to which the texts succeed, in their respective projects. I also examine what literary genres offer these journalists in their engagement with issues of whiteness and white identity that conventional forms of journalism do not. These writers are challenging the conventions of genre &ndash / both literary and journalistic &ndash / during a period of social and political flux, and I argue that in attempting to limn new narrative forms, they are in fact outlining new possibilities for white identities and ways of belonging and speaking. However, a close reading of these literary-journalistic narratives reveals whiteness in post-apartheid South African to be a multifaceted and often contradictory construct and position. Despite the lingering privilege and structural advantage associated with whiteness, South African whiteness appears strongly characterised by a deep-seated anxiety that stems from a perpetual sense of &lsquo / un-belonging&rsquo / . However, while white skin remains a significant marker of identity, there does appear to be the possibility of moving beyond whiteness into positions of hybridity which offer interesting potential for &lsquo / becoming-other&rsquo / .</p>

<p>Drawing on broader discussions that attempt to envision new ways of negotiating identity, nationalism and race in a post-colonial, post-apartheid South Africa, this thesis examines how whiteness is constructed and negotiated within the framework of literary-journalistic narratives. It is significant that so many established journalists have chosen a literary format, in which they use the structure, conventions, form and style of the novel, while clearly foregrounding their journalistic priorities, to re-imagine possibilities for narratives of identity and belonging for white South Africans. I argue that by working at the interstice of literature and journalism, writers are able to open new rhetorical spaces in which white South African identity can be interrogated.</p> <p><br /> This thesis examines the literary narratives of Rian Malan (My Traitor&rsquo / s Heart, 1991), Antjie Krog (Country of My Skull, 1998, and Begging to be Black, 2009), Kevin Bloom (Ways of Staying, 2009) and Jonny Steinberg (Midlands, 2002). These writers all seem to grapple with the recurring themes of &lsquo / history&rsquo / , &lsquo / narrative&rsquo / and &lsquo / identity&rsquo / , and in exploring the narratives of their personal and national history, they attempt to make sense of their current situation. The texts that this thesis examines exhibit an acute awareness of the necessity of bringing whiteness into conversation with &lsquo / other&rsquo / identities, and thus I explore both the ways in which that is attempted and the degree to which the texts succeed, in their respective projects. I also examine what literary genres offer these journalists in their engagement with issues of whiteness and white identity that conventional forms of journalism do not. These writers are challenging the conventions of genre &ndash / both literary and journalistic &ndash / during a period of social and political flux, and I argue that in attempting to limn new narrative forms, they are in fact outlining new possibilities for white identities and ways of belonging and speaking. However, a close reading of these literary-journalistic narratives reveals whiteness in post-apartheid South African to be a multifaceted and often contradictory construct and position. Despite the lingering privilege and structural advantage associated with whiteness, South African whiteness appears strongly characterised by a deep-seated anxiety that stems from a perpetual sense of &lsquo / un-belonging&rsquo / . However, while white skin remains a significant marker of identity, there does appear to be the possibility of moving beyond whiteness into positions of hybridity which offer interesting potential for &lsquo / becoming-other&rsquo / .</p>

In recent years, there has been a significant amount of new attention to white dominance and privilege (or whiteness) as the often unmarked inverse of racial oppression. This interest has spawned the academic domain called Critical Whiteness Studies (CWS). While the critical investigation of whiteness is not new, and has been pioneered by Black scholars beginning at least since the early 1900s in the work of W. E. B. Du Bois, what is notable about this new interest in whiteness is its advancement almost exclusively by white scholars. The paucity of literature centering the Black voice in the study of whiteness both suggests the lack of appreciation for the importance of this perspective when researching the phenomenon of racial dominance, and raises questions about the manner in which racial equity work is approached by some Whites who do work that is intended to advance racial equity. This study investigates the context of racial equity collaborations between Blacks and Whites, responding to this knowledge deficit in two ways: a) it centers the Black voice, specifically and intentionally seeking the perspectives of Blacks about racial equity collaborations b) it investigates the nature and effects of the relationships between Blacks and Whites in these collaborative endeavours. This qualitative research study uses in-depth interview data collected from ten Black racial equity workers who collaborate with Whites in doing racial equity work. The data makes evident that the Black participants find these collaborations to be necessary and strategic while at the same time having the potential to undermine their own agency. The study examines this contradiction, discussing several manifestations of it in the lives of these Black racial equity workers. It outlines the importance of Black embodied knowledge to racial equity work and to these collaborations, and outlines an epistemology of unknowing and a politics of humility that these Blacks seek in their white colleagues. The study also outlines the collective and individual strategies used by these Black racial equity workers to navigate and resist the contradictory terrain of their collaborations with Whites in racial equity work.