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Yes / Despite increasing understanding of, information about and official commitment to challenge these patterns, racist hostility and violence continue to have an enduring presence in urban and rural life in the UK. This indicates the paradoxical nature of this racial crisis and challenges for antiracism as a political project. This paper charts how these issues play out at the local level through an examination of a five year process from problem identification through to research, response, action and aftermath from 2006 to 2012 in the city of Leeds, UK, with a focus on two predominantly white working class social housing estates in the city. We explore how embedded tensions and antagonisms can begin to be challenged, while examining how the contemporary climate of austerity and cuts in services, together with prevailing post-racial thinking, make the likelihood of such concerted action in the UK increasingly remote.

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<p>Some philosophers (Blum 2002 and Anderson 2010) have argued that ‘racism’ and ‘racist’ have been used so widely that they have lost their conceptual potency and are no longer effective moral evaluations. For this reason, they think we should use other terms to identify racial injustices. It is the goal of this dissertation to argue against this conclusion. In Chapter 2, I develop tools for diagnosing the individualist versus structuralist debate within philosophical accounts of racism. I use these tools to show that both individualists and structuralists are committed to entity type monism or the view that only certain kinds of entities can be racist. I reject this view and argue for entity type pluralism. In Chapter 3, I move from entity type pluralism to develop an account of the application conditions for the predicate ‘racist’ that tell us when and why we should apply the predicate to particular entities. These two chapters serve to clarify RACISM. In Chapter 4, I develop new resources for understanding moral responsibility for racism, specifically for how agents can be held accountable for intervening upon racist non-agential entities like norms, policies, and institutions. I call these resources “oblique blame” and “intervention-sensitive moral responsibility.” Intervention-sensitive moral responsibility gives way to a problem. Given the ways in which our current epistemic practices exclude the testimony of People of Color, we will have a hard time knowing when we are responsible in this intervention-sensitive way. I call this the Knowledge Problem. In Chapter 5, I bring together the literature on epistemic oppression and the empirically-informed norms literature to show that interventions into epistemic norms help solve this problem. I provide four candidate norms from activist and organizing communities as examples. Taken together, this dissertation shows that we need not discontinue our use of ‘racism’ and ‘racist’ and that the terms can be used effectively to hold each other accountable toward anti-racist aims and a liberated future.</p>

This thesis centers around my autoethnographic performance 900 Gallons; it explores the importance of re-membering oppressive family histories and white supremacist legacies in particular. First, I explore the theoretical frame that whiteness studies offers this project, considering the ways in which performance can disrupt hegemonic whiteness, with specific attention to white invisibility, cultural appropriation and supremacy. Next, I discuss the project’s primary methodologies: performance autoethnography and queer genealogy. Performance autoethnography, I argue, illuminates the discursive potential of privileging both critical distance and critical intimacy. Queer genealogy foregrounds the importance of historiographical descent as well as dissent. Together, these methods reveal the resistant possibilities of embodied scholarship. Finally, I investigate the risks and possibilities of re-performing oppressive histories, arguing that when these narratives are performed with a critical difference, they can create radical possibilities. The Appendix includes the complete 900 Gallons script, as it was performed at the University of Texas on November 3 and 4, 2011. / text

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This body of work endeavours to interrogate mainstream media and popular culture [mis]representations of racialized persons, in addition to the negative impact such imageries have on identity formation processes - principally amongst populations of young men and women of African descent. While this work focuses on North American contexts, this examination is applicable to all peoples in the African Diaspora. I intend to uncover the learning possibilities for racialized youth, by introducing an educational model that prepares students to critique various forms of media, as well as teaching and encouraging them to create their own realities through the use of a critical form of media education in multiple level classrooms, starting with those in the Toronto District School Board. The ultimate goal of this project is to propel racialized students to move away from the [mis]educative effects of the media, toward beginning to define themselves on their own terms.

The various sections of this thesis are interconnected by a sense of inescapable misery. The second section works as a bridge in that sense, connecting the misery of home and abroad. Quite fittingly, W.E.B. du Bois, who toward the end of his life acquired Ghanaian citizenship (he died and is buried in Ghana), serves as the major influence from which the connective (t)issues explored in the various sections are drawn. After the du Bois tradition of examining shared black experiences, the bridge section (II) of the thesis has his words for a title. At the heart of these poems and within the pursuit of a clear image lies the question posed by W.E.B. du Bois in The Souls of Black Folk, “For where in the world may we go and be safe from lying and brute force?”

Thesis advisor: Andrew F. Miller / This qualitative case study of a single district explored how Latinx educational leaders made sense of their practice during the COVID-19 pandemic and our nation’s recent racial reckoning. The district in this study claimed a commitment to anti-racist practice through their mission, vision, and public commitment. To respond to the research question, a culturally responsive leadership conceptual framework from Khalifa et al. (2016) and Yosso’s (2005) community cultural wealth theory adapted from critical race theory was used. Who is in front of students matters—their identification with teachers and school leaders can have a significant impact on their outcomes (Ladson Billings, 2021; Tatum, 2017). In Massachusetts, Latinx students make up over 21% of the population, yet only 3% of educators identify as Latinx (NCES, 2018). To respond to the research question, qualitative methodology was used to collect data through six semi-structured interviews of educational leaders who identified as Latinx. The participants in the study held a variety of impactful yet non-traditional leadership roles within their schools and district. Findings revealed two important distinctions in the analysis of the data: (a) the challenges Latinx leaders face in their practice compares to national trends; and (b) participants were leading from classrooms and across the organization beyond traditional leadership roles. Furthermore, all participants had a clear understanding of the equity-centered initiatives and efforts put forth by the district to promote the district’s anti-racist commitment. This provided commonality in language across all six interview participants when making sense of their practice within the context of their work in the district. Nonetheless, incongruencies persist in how these educators perceived the impact of their leadership practice—specifically during the last two years—which exposes a disconnect between the district’s stated commitment to equity and the participants’ understanding of their practice. Additionally, a critical finding suggested that each interview participant identified strongly with their diverse cultural, ethnic, and racial backgrounds as assets to supporting students. Understanding the experiences of these Latinx educational leaders—namely their challenges, biases, and microaggressions—can help develop culturally responsive schools and districts and build educators’ skill sets around supporting Latinx students. / Thesis (EdD) — Boston College, 2022. / Submitted to: Boston College. Lynch School of Education. / Discipline: Educational Leadership and Higher Education.