Aboriginal nursing faculty have a positive impact in the recruitment and retention of Aboriginal nursing students, informing and implementing culturally responsive curricula, and engaging in research that is responsive to the needs of Aboriginal communities. Given the continued health disparities experienced by Aboriginal peoples, there is a need to recruit and retain increased numbers of Aboriginal nursing faculty. However, Aboriginal faculty have experienced racism in academia for decades. A focus on individual factors as opposed to institutional causes has resulted in little effectiveness in resolving experiences of racism. The purpose of this study was to explore the experiences of Aboriginal nursing faculty to determine if and how they experienced institutional racism. A multiple case study approach utilizing an Institutional Racism Framework (Chesler, Lewis & Crowfoot, 2005) was undertaken. Institutional racism was identified in each of the eight cases explored. Two major findings arose from this study. First, although Aboriginal nursing faculty were expected to be the keeper of all Aboriginal knowledge, Aboriginal participants were often not viewed as ‘authentic’ Aboriginal persons at the university. The perception was that by having attained the credentials to be university faculty, the Aboriginal nursing faculty were no longer considered Aboriginal enough to have an authentic voice. Second, Aboriginal nursing faculty experience ‘walking between two worlds’. They felt that they did not fully belong in their home communities. They also identified that they did not feel that they completely belong, or were supported in the university. Rather than identifying as ‘bicultural’, Aboriginal nursing faculty clearly articulated inhabiting this new space situated between cultures. The identification of institutional elements that address or perpetuate institutional racism allowed for recommendations to be determined. The shift from an individual to an institutional perspective allows for an alternative approach to reducing racism experienced by Aboriginal nursing faculty. / Thesis / Doctor of Philosophy (PhD)

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No description available.

No description available.

This dissertation examines the experiences of Indigenous post-secondary students at three universities located in Ontario, Canada. Drawing on ethnographic observation, 27 in-depth interviews and demographic surveys, I investigate both the nature and levels of ongoing experiences with racism and discrimination on-campus, as well as the impacts and chosen response strategies. The primary theoretical contribution is the demonstration of how, in order to create a comprehensive theoretical framework for the analysis of Indigenous peoples’ experiences with racism in Canada, Critical Race Theory (Gillborn 2006; Solórzano & Yosso 2002: Tate 1997) and Settler Colonial Theory (Macoun & Strakosch 2013; Snelgrove, Dhamoon & Corntassel 2014; Tuck & Yang 2012) must be used in combination. The second theoretical contribution is the critique and further development of ‘internalized oppression’ (Pyke 2010); to help understand not only the creation, internalization and maintenance processes involved in internalized racism, but also who is best positioned to eliminate it and how. First, an analysis is completed of how, within the university context, Indigenous students are experiencing racism and discrimination: which social locations, at what levels, the nature of the racism/discrimination and contextual differences. Following that, an in-depth look is taken at the various impacts of these experiences and the students’ responses: coping/management strategies, support resources, and resistance. And finally, the role of lateral violence within the Indigenous student communities is discussed, including the prevalence of the issue, the impacts, and the processes involved in students recognizing and resisting. Overall, the data demonstrates that, regardless of differing campus contexts, Indigenous students are facing high levels of racism on a regular basis, which has significant impacts both personally and academically. The use of Critical Race Theory and Settler Colonial Theory in combination provides a useful framework for understanding how and why these circumstances persist, as well as raising questions as to the efficacy of institution-led policies and programs designed to both support Indigenous students and decrease racism on campus. / Thesis / Doctor of Philosophy (PhD)

This thesis attempts to demarcate the use of the term “racism” by looking at two of main accounts of what the word means. The first, individualism, defines racism as normally meaning an individual act or attitude of antipathy or apathy towards a person on the basis of their perceived race. The second, structuralism, defines racism as normally meaning the various beliefs, ideologies, laws, and actions that a cultural group participates in as caused by the structures of society which negatively affect a racialized group. I believe that neither of these accounts can adequately define nor address racism. As is shown in chapter III, many of the critiques made against individualism do not adequately answer the major structuralist concerns, but, as is shown in chapter IV, the same can be said for individualist critiques of structuralism. As I show in chapter V, each of them address an important aspect of racism, but fail when they attempt to entirely address it. Both act as a useful evaluative lens, but I will argue that we should be able to use both, rather than have to explain one by using the other / Thesis / Master of Philosophy (MA) / This Thesis discusses individualist and structuralist accounts of racism in an attempt to bridge the two. Many people have discussed this topic in the past 20 years, but nearly all do it from one of these two camps. I propose that we allow for both account to be used in tandom, rather than using one account to explain situations and aspects of situations better explained by the other account.

This research explores the moral experiences of White, anti-racism educators in Saskatchewan. As members of the dominant group, while at the same time being defenders of the rights of minority groups, the unique positioning of these individuals raises intriguing questions of moral experience. Although there is a large body of research regarding issues of racism, there is very little research focusing on the experiences of individuals working in the field of anti-racism; this research seeks to address this gap in the literature. Using a critical interpretive approach (Lock and Scheper-Hughes, 1990) grounded in the assumptions of constructionism, and relying upon Kleinmans (1995; 1999) theory of moral experience, I interviewed 12 self-identified White, anti-racism educators using an open-ended life-history interview followed by a semi-structured interview. The interview questions were inspired by the racism literature reviewed; my own experiences as a White woman negotiating my place in the study of racism; Kleinmans theory of moral experience; and a collection of secondary theories deemed potentially useful to understanding various dimensions of participants experience. Four broad domains of moral experience are identified and explored in this research. First, participants understandings of race, racism, and anti-racism are examined. Veynes (1988) theory regarding the plurality of programs of truths is used to make sense of what might be read as contradictions in participants constructions of these concepts. Second, the experience of actually doing anti-racism education is considered in terms of participants descriptions of their involvements; which they frame alternately as educating Whites, helping the racialized, and changing racist structures. Foucaults (1977, 1978) theory of power and de Certeaus notion of tactics (1984) prove relevant to understanding aspects of participants experiences in this domain. Third, the relationships between Self and various Others (i.e., the White Other, the racialized Other, the anti-racism Other) are explored. Todorovs (1984) typology of the Other is used to make sense of these complex data. Finally, participants descriptions of their experiences of Self (including past, present, and future Selves) are examined. Goffmans (1961) theory of moral career and Turners (1995) theory of liminality are applied to understanding elements of participants varied experiences of Self. In reviewing participants accounts across these broad domains, I argue that their noted success and confidence in navigating a challenging moral landscape might be understood in terms of their skill in moving between dual worlds that operate according to distinct logics of morality. Potential applications for the field of anti-racism are discussed.

This research explores the moral experiences of White, anti-racism educators in Saskatchewan. As members of the dominant group, while at the same time being defenders of the rights of minority groups, the unique positioning of these individuals raises intriguing questions of moral experience. Although there is a large body of research regarding issues of racism, there is very little research focusing on the experiences of individuals working in the field of anti-racism; this research seeks to address this gap in the literature. Using a critical interpretive approach (Lock and Scheper-Hughes, 1990) grounded in the assumptions of constructionism, and relying upon Kleinmans (1995; 1999) theory of moral experience, I interviewed 12 self-identified White, anti-racism educators using an open-ended life-history interview followed by a semi-structured interview. The interview questions were inspired by the racism literature reviewed; my own experiences as a White woman negotiating my place in the study of racism; Kleinmans theory of moral experience; and a collection of secondary theories deemed potentially useful to understanding various dimensions of participants experience. Four broad domains of moral experience are identified and explored in this research. First, participants understandings of race, racism, and anti-racism are examined. Veynes (1988) theory regarding the plurality of programs of truths is used to make sense of what might be read as contradictions in participants constructions of these concepts. Second, the experience of actually doing anti-racism education is considered in terms of participants descriptions of their involvements; which they frame alternately as educating Whites, helping the racialized, and changing racist structures. Foucaults (1977, 1978) theory of power and de Certeaus notion of tactics (1984) prove relevant to understanding aspects of participants experiences in this domain. Third, the relationships between Self and various Others (i.e., the White Other, the racialized Other, the anti-racism Other) are explored. Todorovs (1984) typology of the Other is used to make sense of these complex data. Finally, participants descriptions of their experiences of Self (including past, present, and future Selves) are examined. Goffmans (1961) theory of moral career and Turners (1995) theory of liminality are applied to understanding elements of participants varied experiences of Self. In reviewing participants accounts across these broad domains, I argue that their noted success and confidence in navigating a challenging moral landscape might be understood in terms of their skill in moving between dual worlds that operate according to distinct logics of morality. Potential applications for the field of anti-racism are discussed.

Dissertation (Ph.D.)--The University of North Carolina at Greensboro, 2009. / Directed by Nancy Myers; submitted to the Dept. of English. Title from PDF t.p. (viewed May 7, 2010). Includes bibliographical references (p. 175-185).

Because racism remains a significant issue in society, and many victims of racism do not speak up for themselves when faced with racism, it is important to explore how witnesses to racist events may react and intervene upon observing racism toward others. Thus, the current study explored how participants (bystanders) reacted verbally to racist comments made by a confederate during a partner activity, as well as how participants discussed their reactions in post-interviews. Forty college students participated in the study, and three of the participants verbally intervened upon hearing the racist statements. Ajzen's theory of planned behavior was utilized as a framework, and examination of the results indicated that components of the theory as well as social constructions of racism and appropriateness of intervention behaviors affect intervention outcomes. Theoretical, methodological, and practical implications, as well as suggestions for future research are included.