at the yogin’s remote hideaway nestled among white jagged boulders. Tsültrim Tarchin sat immovable in his meditation booth, clad in a simple white cotton robe despite the bitter cold, working his rosary and gazing into the horizon, completely
Charisma and Clothes in Tibetan Buddhism Today
Magdalena Maria Turek
This article describes the findings of an undergraduate Ethnography of the University Initiative (EUI) course in which students examined the university's efforts to improve the racial climate of the campus. These institutional efforts are intended to create a more comfortable environment for under-represented minority students who often comprise a significantly smaller group on campus than in their home neighbourhoods and high schools. Many minority group students experience isolation and discomfort connected to a lack of 'ownership' of campus spaces and traditions, which tend to be monopolised by white students. In my EUI class, which was sponsored by the Office of Minority Student Affairs (OMSA) at the University of Illinois (U of I), under-represented minority students focused their ethnographic projects specifically on campus-sponsored programmes intended to facilitate interaction across racial and ethnic groups. Of particular interest to students were programmes related to residence halls and campus social spaces. The findings presented here indicate that campus-sponsored programmes to increase race awareness that depend upon students' voluntary participation may be less effective in bringing students together than required classroom-based programmes and informal interaction through shared extra-curricular passions.
Women Beauty Vloggers’ Self-Representations, Transformations, and #thepowerofmakeup
illegal, and that it is her fault that commenters have trust issues. As if in frustration over these conflicting instructions about how women are supposed to appear white, flawless, and without mediation, My Pale Skin cries and wipes off her skillfully
Tourists, Truth, and the Insouciance of Souvenirs
progress, but also in reflecting back on the past. The printed souvenir program would usually contain a history of the town or district, often the first serious attempt to write a history. The first “white” child of the district would be honored; the
lay virtuosos that were interpreted by informants as Buddhist vocations of devotional piety in service to high, virtuous deities ( Ambos 2011 ; Holt 2004 ; Pinthongvijayakul 2015 ; White 2014 ). As modalities of spirit possession that drew deeply
Temporality and Women’s Embodied Experiences of Giving Birth
recorded, transcribed and analysed using an iterative content analysis approach. 4 It should be noted that all but two of the women in the sub-sample presented were from a white, middle-class, professional background. Research with women from other
White, Women’s Magazines, 1693–1968 (London: Michael Jospeh, 1970), 99–101. 13 “Adam Barred from Eden: Land Girls Unwilling to Marry. Perfect Harmony,” Daily Express , 27 May 1927. 14 “Women’s Workers’ Eden: Men Not to be Admitted to Community
Space, Race, and Transoceanic Ties in the Settler-Colonial Pacific
The inauguration of a steamship route between Canada and Australia, described as the “missing link,” was envisaged to complete Britain's imperial circuit of the globe. This article examines the early proposals and projects for a service between Vancouver and Sydney, which finally commenced in 1893. The route was more than a means of physically bridging the gulf between Canada and Australia. Serving as a conduit for ideologies and expectations, it became a key element of aspirations to reconfigure the Pacific as a natural domain for the extension of settler-colonial power and influence. In centering the “white” Pacific and relations between white colonies in empire, the route's early history, although one of friction and contestation, offers new insights into settler-colonial mobilities beyond dominant themes of metropole–colony migration.
Origins and Arguments
David R. Roediger
The call-in show on Wisconsin Public Radio in 1995 began with the host skilfully introducing me as an historian who tried to explain how a white identity had come to seem so important to so many working people in the United States. We talked about efforts to understand why such significant numbers of people came to see themselves not as workers, but as white workers; not as women but as white women, and so on. And then to the phones and eager callers: Why do African countries make so little progress? Aren’t African Americans racist too? Isn’t their “reverse racism” the biggest problem? Hasn’t the welfare system enlarged a parasitic, amoral nonwhite underclass? The barrage of such questions, on public radio in a quite liberal city, took virtually the whole hour. The last caller, an African American worker at the University of Wisconsin, initially offered no question but a comment. All of the prior questions, she observed, focused on people of colour. Despite the subject of my work, she continued, and despite the moderator’s unambiguous introduction, no caller had deigned to discuss whiteness at all. If I were an expert on race, the white callers had been certain that my role was to contest or to endorse accusations and generalisations concerning those who were not white. Why was it so hard to discuss whiteness?
Some Research Perspectives
Adam White and Stefan Robinson
working patterns. Women were responsible for the domestic realm while men became the sole income providers ( White and Vagi 1990 ). This meant a bifurcation of gender spheres with newly distinct roles being mapped for each sex ( Cancian 1986 ). Women were