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This research examines connections between race, ethnicity, and professional baseball. I use a multi-method approach looking at secondary source data on player positions and contemporary stacking, media analysis, fan narratives and sport blogs in the two contexts of Philadelphia and Los Angeles. I find that minorities are well represented in leadership positions and portrayed positively by the media, but that some racial inequality still exists. Whites and light-skinned Latinos are more likely to hold leadership roles than blacks and dark-skinned Latinos. In addition, media narratives reinforce the mind/body dualism by emphasizing the character make up of white players while highlighting the physicality of darker skinned players. Despite this evidence, fans from all ethnic and racial groups spoke highly of sport as a space that represented racial progress and a place where they felt comfortable are interacting with others who were different from themselves. These narratives were closely connected to fans' desires to maintain positive emotions within the leisure context of sport. Ultimately, I argue that baseball can serve as a site of racial progress and change but that it does so partially within a narrow cultural context. Baseball thus alters symbolic meanings of race but simultaneously misses important opportunities to make deeper social change at the material level. / Sociology

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Structural and systemic mechanisms reinforce institutionalized racism, whiteness, and white supremacy in the United States. These mechanisms prove adaptable and resilient, shifting and changing to continuously restructure and reinforce the material reality that people experience within a racialized social order. White people's incomprehension of complicity in racism and privilege, along with color-blind ideologies, perpetuate racialized disparities resulting from this social order and render white superiority as "normal" and "universal." This underlies an often internalized sense of normative, white American identity interconnected with racism and white supremacy. In a society where many white Americans remain sheltered from and/or resistant to acknowledging the material realities of institutionalized racism and white supremacy, how and why do some white people become racially aware and take action in favor of equity? That was the focus of this research project. In applying a multifaceted theoretical and methodological framework rooted in critical race theory, critical whiteness studies, grounded theory, and narrative approaches to the analysis of 33 interviews of white Americans, it emerged that the process of becoming racially aware is a complex process of ongoing identity (re)construction. Participants actively push against a normalized white identity to (re)construct an alternative white, racially aware identity, making sense of this identity (re)construction through three components of this process: (1) becoming aware through several stages; (2) making sense of the meaning of being racially aware; and (3) engaging in social action. Together, these components formulate this process of identity work and expand existing critical whiteness studies scholarship by deepening our understanding of how some white Americans attempt to deconstruct systemic inequities through their own identity (re)construction. Such understandings inform potential interventions that could be utilized for collective social change.

Race and Christianity are inseparably intertwined in the U.S., past and present. While there has been much scholarship at this intersection recently, this study focuses on less explored areas: the Southern Baptist Convention (SBC)--the largest U.S. Protestant denomination, and the somewhat neglected period between 1970-2000. The objective: ascertain how Southern Baptist leadership attempted to address the "problem" of race during this period. Of special significance is the transition during these years from more moderate/conservative leadership to a Fundamentalist/Conservative regime. This study focuses in particular on the Race Relations Sunday (RRS) initiative promoted and observed annually by Southern Baptists beginning in 1965. I accessed archives of the RRS materials and used a grounded theory method approach to analyze the content of these documents. After hundreds of documents had been coded and analyzed, I found that: 1) the SBC saw individual-level sin as the primary cause of racism and racial inequality throughout the 30 years, but there was also some expression of institutionally embedded causes earlier on—a focus that became almost non-existent by the 1990s; 2) the way the SBC tried to diversify changed as the decades passed, from attempts to integrate churches or create multiracial churches to recruiting or creating majority non-white churches; 3) the pursuit of individual- and small group-level racial reconciliation was evident and pronounced throughout the thirty years; an alternate solution calling on white people to pay the price of giving up their unjust privileges and advantages was found somewhat in the earlier years, but nearly disappeared in the later years; 4) "Observing" Race Relations Sunday became less about concrete action, and changed into a more passive, positive public relations effort as time went on; 5) The goal or hoped-for outcome was "improved race relations" all along, with the colorblind approach coming to more prominence as the years passed; a parallel emphasis on establishing justice and equality was apparent in earlier years, but less so in later years. I take up the problem of defining "the race problem" for the SBC and our society in the concluding chapter. / Doctor of Philosophy / This study focuses on Southern Baptists--the largest U.S. Protestant denomination, and their attempts to address racial issues through observance of a "Race Relations Sunday" initiative. Of special significance is the transition during the years studied (1970-2000) from more moderate/conservative leadership to fundamentalist/ conservative leadership. The annual Race Relations Sunday materials were coded and analyzed. The findings included that the race-centered focus was primarily on individual-level sin throughout the 30 years, with whatever focus on society-wide issues fading over the years. Also, the SBC stopped focusing so much on integrating or creating multiracial churches and turned the focus to majority non-white churches joining the denomination.; individual racial reconciliation was a focus throughout; any expectation that whites pay a price to make things right nearly disappears in the later years. Race Relations Sunday became less about community action and more about passive, positive public relations. And an ill-defined hope to "improve race relations" became the almost sole focus as earlier concern for justice and equality faded. The problem of defining "the race problem" is taken up in the concluding chapter.

No / Well-informed, thoughtful and transnational in its perspectives, Downing and Husband¦s work is likely to become the key text in the field. The book is essential reading for anyone interested in the politics of race and representation - Professor Daya K. Thussu, University of Westminster, UK The Media play a diverse and significant role in the practical expression of racism and in the everyday politics of ethnicity. Written by two veterans of research on media and 'race', this book offers a fresh comparative analyses of the issues and sets out the key agendas for future study.