Thesis (M.Soc.Sc.)--University of Hong Kong, 1987. / Also available in print.

Drawing upon critical whiteness theory I examine whiteness and privilege within a New Zealand context, specifically with 15 men and women who self identify as Pakeha. Through in-depth interviews I explore the proposition that the adoption of this identity may preclude an understanding of the ways that whiteness and privilege operate. Employing thematic and discourse analysis, four major themes were identified within the data. The functionality and organisation of language is considered in order to examine participants’ detachment from dominant white culture. The thesis illustrates that the assumption of a Pakeha self identity may allow the bearer to discursively obscure both the cultural capital that whiteness provides and the privileges afforded by this capital. Ultimately, this research draws attention to the intersection of privilege and whiteness within New Zealand, in order to offer one explanation for the persistence of white hegemony.

Since the latter part of the twentieth century there has been a push to promote the use of various forms of alternative dispute resolution to ease the pressure on America’s overburdened and backlogged court system. Ombuds offices are often used as a tool to help resolve issues and disputes within organizations at an informal level. For these offices to be maximally effective they need to guarantee those who seek their assistance an extremely high degree of confidentiality. To that end, and to further the overall goal of settling disputes outside of the court system, a legally sanctioned professional privilege for ombuds communications should be implemented. The granting of this privilege would not only allow the ombudsperson to perform their duties free from concern of being forced to violate best practices, but it would also give those seeking services peace of mind that their concerns will not be made public.

Systemic racism endures in the United States (Feagin, 2010). The race-related barriers experienced by trainees of color in counseling, clinical, and school psychology programs (Clark et al., 2012; Maton et al., 2011) reflect this reality. Focusing exclusively on the barriers confronting people of color, though, can distract from the benefits and power that Whites accrue to maintain a system of privilege and oppression. Recently, counseling psychologists have recognized the critical importance of understanding social privilege (Israel, 2012) and its unique features based on context (Ancis & Szymanski, 2001). However, the study of White privilege within counseling psychology training is an underrepresented area of the literature. To address this gap and more deeply explore racial inequities in training, interpretative phenomenological analysis (Smith, 1996) was used to guide a qualitative exploration of White privilege in counseling psychology training programs. Semi-structured interviews were conducted with advanced-level doctoral trainees in APA-accredited programs. In addition to recruiting White trainees, Black participants were also recruited to honor a marginalized perspective on White privilege. Encounters with White privilege in training were particularly salient and painful for Black participants. White participants identified a number of unearned racial advantages, and other unacknowledged privileges in their accounts were revealed through analysis. Emerging superordinate themes and subthemes from each subsample are presented separately and then examined concurrently. Recommendations for counseling psychology training programs are made, and a developing list of White privileges in training environments is presented.

Those who hold multiple disadvantaged identities (i.e., women of color) are subject to inequalities that are not experienced by those who harbor privileged identities. Those with multi-disadvantaged identities have additive disadvantages due to holding multiple subordinate identities and as a result face many barriers. It is critical to recognize these differences in society by raising awareness of privilege. Previous studies have targeted privilege awareness, but have inconsistent findings. However, methods that incorporated experiential learning have shown promising results; an intervention that integrates experiential learning to target privilege may be effective in raising privilege awareness. The Privilege Walk exercise is an experiential learning activity intended to elicit awareness of privilege; it was utilized in this study, integrating racism and microaggressions of gender, race, and ethnicity. However, there are few assessment tools to effectively measure Privilege Walk interventions. In this study, we aim to develop initial Privilege Walk items that we anticipate will improve the effectiveness of the Privilege Walk. The purpose of this study is to qualitatively explore college students’ reactions to the Privilege Walk. This study will allow us to develop items in service of developing a measure that will be used as an assessment element of a larger study. Results revealed that the qualitative data captured participants’ awareness and beliefs in response to the Privilege Walk that helped researchers develop potential Privilege Walk items. Future studies should incorporate balancing gender, race, and ethnicity, develop items that are inclusive of intersectional identity experiences, and track participants’ movements during the activity.

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It gives us great pleasure to introduce you to our fourth edition of the Compliance Elliance Journal (CEJ). We are particularly pleased of a significant innovation, which accompanies our new edition. From now on the CEJ has an Advisory Board, consisting of Derek Six (Compliance Manager at DAW Group, Germany), Marcus Traut (Attorney at and Owner of Anwaltskanzlei Marcus Traut, Germany) and Kenneth Tung (Co-Founder and Chief Strategy Officer at In-Gear Legalytics Limited, China). We are glad that they are willing to support CEJ by their pushing ideas, suggestions and contributions. Thank you for deciding to join CEJ.

It gives us great pleasure to introduce you to our fourth edition of the Compliance Elliance Journal (CEJ).

This paper asserts the existence of the African American middle class novel as a genre in the African American literary tradition that has heretofore been neglected by literary critics. The premise of this argument is that conventional African American literary studies privilege novels concerned with the African American folk to the exclusion of portrayals of African Americans of middle and upper socio-economic class and cultural groups. A study of the Modem Language Association's catalogue of African American criticism and a review of novels widely accepted as representative of African American literary tradition were used to indicate how class status is often neglected as a subject. A study of the literary standards of the Harlem Renaissance and the Black Arts Movement revealed the development of prescriptive literary conventions. Four exemplary twentieth century middle class novels were critiqued: Walls of Jericho by Rudolph Fisher, Plum Bun by Jessie Redmon Fauset, Meridian by Alice Walker, and Sarah Phillips by Andrea Lee. The novels were found to contribute to discourse on the intersection of race and class for African Americans by challenging stereotypes, advocating moral standards across class lines, and criticizing systems of oppression.

Racism damages all of us. It degrades the lives of some, it diminishes the integrity of others, and it saps our resources and threatens our peace as a nation. Racism in the United States takes place on multiple levels: within and between individuals, in our cultural milieu, and in our social institutions. In this dissertation, I describe ways in which I have both encountered and perpetrated racism personally and professionally as an educator. I then explore ways in which racism can be unlearned by individuals and dismantled institutionally, particularly in the arena of education, so that our nation can be liberated from this most crippling disease. As a European American woman raised in affluence, my story is about unearned privilege on several levels, and my research asks the question of what I can responsibly do about that. However, my upbringing and the ongoing influences of mainstream America ask very different questions about dominant status; namely, what can one do with it? And how can one get more? This tension between power and responsibility forms the context for an examination of privilege in this scholarly personal narrative about unlearning racism.