This study examines the ways in which a formerly incarcerated U.S. born Africana man age 47 perceives, interprets, and copes with being criminalized and disenfranchised by interacting institutions which support white domination and black subordination. The focal point of inquiry is an analysis of the reverberating mental health impacts of structural racism via the criminal justice system. Utilizing portraiture and person-environment fit theory, this study presents a multivocal portrait of a man, his life, his family, and his community impacted by the stress/strain of navigating environments characterized by structural racism and inequality. The study seeks to add to the relevant bodies of knowledge a more nuanced and contextual examination of the negative mental health impacts of structural racism via the criminal justice system, which will inform policy and advocacy issues, as well as future interventions designed to empower historically marginalized populations in the U.S.

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The concept of surprise is as old as warfare itself. All battlefield commanders want to defeat their foe with the smallest number of lost lives and expenditure of resources. This study will analyse what factors are necessary to achieve surprise and what the effect of that surprise can be. This study will apply Jim Storr’s theory of surprise against two different cases where surprise can be found. The first case is when the German forces stormed the fortress of Eben Emael during the Second World War where a small force of 86 paratroopers successfully managed to defeat a garrison of about 1000 men. The second case is the second battle of El Alamein where the British 8th army beat Rommel and his Das Afrika Korps. The aim of the study is to see how surprise was achieved and what the effect of the surprise was in the two cases according to Jim Storrs theory of surprise. The result of the study indicates that there are some explanatory powers to these cases with Jim Storr’s theory of surprise. In the case of Eben Emael it is quite significant and in the case of El Alamein it is somewhat limited.

"The Negro's Place" examines the relationship between public education and urban development in twentieth-century New Orleans, arguing that the expansion of segregated public schooling eroded two centuries of residential integration and contributed to the disparate development of white and black neighborhoods. The study challenges the popular concept of "white flight" as an explanation for metropolitan change by demonstrating that school segregation, as well as reaction to desegregation, divided urban and suburban space along racial lines. It also inverts prevailing scholarly interpretations of this transformation, which emphasize that public and private manipulation of the housing market created the racially distinct communities that promoted and sustained segregated schools. Additionally, the dissertation's examination of schools, race, and space underscores the extent to which Jim Crow continued to evolve through a dynamic, oftentimes improvisational process during the twentieth century. Finally, it demonstrates that, even as public schools became the sites of courtroom and neighborhood battles over desegregation, they continued to tighten racial inequality in ways that contemporary activists and observers did not always recognize. Most significantly, in the decades before and after World War II, segregated schools created structural inequalities in housing that impeded desegregation's capacity to promote racial justice. / acase@tulane.edu

For decades now, the Appalachian community has been internally combatting two equally strong feelings—an inherently rich love of the mountains and a conflicting urge to leave the mountains. In recent years, Appalachian writers have produced a new literary tradition of identifying, discussing, and remedying this dilemma. Jim Wayne Miller’s 1997 The Brier Poems unapologetically explores the Appalachian community’s complicated relationship to its region. bell hooks’ 2012 Appalachian Elegy: Poetry and Place and Savannah Sipple’s 2019 WWJD and Other Poems then expand Miller’s exploration as both hooks and Sipple collectively represent voices that have often been left out of the stereotypical Appalachian narrative; their literature widens the lens of Appalachian experience and repositions the importance of the Appalachian canon. hooks and Sipple are contemporaries in conversation with Miller as all three authors have declared the Appalachian experience to have never been hegemonic—reclaiming, embracing, and uniting a modern Appalachian identity.

Indiana University-Purdue University Indianapolis (IUPUI) / The systemic racism imposed on the lives and education aspiration of six of my elders who stayed in the racist South during the ferociously deleterious era of Jim Crow is the focus of this phenomenological critical race study. These stories centered the voices of my elders as powerful weapons to expose white supremacy and the psychophysiological trauma imposed upon my elders. These stories were about the lives, lived experiences, and educational trials and triumphs of six of my Brown and Black hue American elders whose ancestry was born out of slavery and delivered into the vicious Jim Crow era. My work was grounded in Phenomenological Critical Race Theory. Critical Race Theory validates my elders’ narratives and their narratives fortify the tenets of CRT. For you see, racism was an everyday phenomenon my elders experienced as residents of rural Southern America. My elders came to understand “what” they were, Black, by understanding “who” they were not, White. Furthermore, this qualitative phenomenological critical race study was guided by three inquiries, what experiences have you had with Jim Crow; how or in what ways did your experiences with Jim Crow affect your education; and how or in what ways did your experience with Jim Crow affect your life? These inquiries produced four intersecting themes, 1) the survival of racism as part of everyday life, 2) economic exploitation of Black labor, 3) denial of equitable education, and 4) the sociopolitical construction of racial identity, and three significant findings, racist place, sociopolitical oppression, and inequitable education.

From the end of Reconstruction to the beginning of World War II, no other ecological change affected as great a part of the southern landscape as the loss of the longleaf pine from the southeastern coastal plain. This dissertation examines the causes and consequences of the species’ disappearance. In the span of just decades, lumber operations and naval stores producers descended upon longleaf pine woodlands with a voracious appetite that greatly contributed to the demise of the pine. However, as this dissertation argues, exploitation by the hands of the timber and turpentine industries was not the only agent that transformed the ecoregion. The development of American conservation and forestry, ironically, played a significant role in this process and contributed to the rise of a new southern forest, now stocked with another pine – the loblolly. By looking at the biologists, chemists, and foresters who studied the longleaf for the United States Department of Agriculture and various state agencies from the late nineteenth to the early twentieth century, this dissertation traces how forest sciences in the Gilded Age and Progressive Era shaped the modern ecology of the South. These sciences, too, were entangled in the social and political realities of Jim Crow. Researchers had to ensure that their measures conformed to a segregated society if conservation was to take root in southern woodlands. The conservation practices that federal and state agents put into place as forestry developed into an important and profitable science had profound impacts on not only the land but also those at the bottom of a racial caste system.

Though many representations of Appalachian religious practices describe conservative, stagnant, xenophobic, and backward traditions, some authors present Christian practices in Appalachia as a potential source of social and individual progressiveness. Denise Giardina in Storming Heaven and The Unquiet Earth, Jim Wayne Miller in "Brier Sermon: 'You Must Be Born Again,'" and Lee Smith in Fair and Tender Ladies all represent "mountain religion" practices that offer relevancy not only to the characters in the novel but also to the reader. Analysis of these works through their symbolic representations of uniquely Appalachian religious traditions reveals the authors' commitment to sacralizing social and individual struggle through the sacred and mimetic transformations of characters and communities. By reusing and reinterpreting sacred patterns, both biblical and more contemporary regional patterns, the authors associate their works with sacred and regional traditions, demonstrating the viability, the flexibility, and the vitality of regional religious practices.

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