Search results

Black Canadians have a historically tenuous relationship with the police. Negative perceptions of the police held by Black people have traditionally resulted from high levels of police contact and perceived negative treatment during these encounters. Well-publicized instances of police violence involving Black civilians have also fostered hostility and mistrust of the police, often resulting in social unrest. Recently, in the wake of George Floyd's death at the hands of American police, people across Canada rallied in support of the Black Lives Matter social movement and calls to defund the police entered mainstream political consciousness. At the same time, police leaders have vehemently argued that racial bias within Canadian policing has been greatly reduced as the result of various reform efforts.

This paper explores the police racism debate in Canada through an analysis of three waves of survey data collected between 1994 and 2019.

Despite well-publicized reform efforts, the authors' findings demonstrate that little has changed over the past 25 years. Black people still report much higher rates of police stop and search activity than people from other racial backgrounds. Furthermore, racial disparities in negative police contact remain strongly significant after controlling for other theoretically relevant factors, including self-reported deviance and community crime levels. Finally, reflecting their negative experiences, most Black people still perceive Canadian law enforcement as racially biased. Nonetheless, the data do reveal one significant change: the proportion of white people who perceive police discrimination against Black people has increased dramatically over this same time period. The paper concludes by discussing the prospects of meaningful reform in light of the current findings.

This paper contributes to the literature on race and policing through an examination of 25 years of survey data across three waves of collection.

The aim of this article is to examine how professionals within Dutch sports media give meaning to racial/ethnic diversity in the organization and reflect on the use of racial stereotypes in sports reporting.

Ten in-depth interviews with Dutch sports media professionals have been conducted to obtain the data. Respondents had a variety of responsibilities within different media organizations in the Netherlands. The authors used thematic analysis supplemented with insights from critical discourse analysis to examine how sports media professionals give meaning to racial/ethnic diversity and the use of racial/ethnic stereotypes.

The following main themes emerged from the analysis of the interviews: (1) routines within the production process, (2) reflections on lack of diversity on the work floor and (3) racial/ethnic stereotyping not seen as an issue. Generally, journalists showed paradoxical views on the issue of racial/ethnic diversity within sport media production dismissing it as a non-issue on the one hand while also acknowledging there is a lack of racial diversity within sport media organizations. Results will be placed and discussed in a wider societal and theoretical perspective.

By focussing on the under-researched social group of sport media professionals in relation to meanings given to race and ethnicity in the production process, this research provides new insights into the role of sports media organizations in (re)producing discourses surrounding race/ethnicity in multi-ethnic society and the operation of whiteness in sports media.

In this paper, the authors explore racialisation through human-centric counter-accounts (counter-stories) to bring together critical race theory (CRT) and counter-accounting.

The authors utilise CRT to demonstrate the emancipatory role of counter-stories in (re)telling racialized narratives, specifically the narrative of asylum seekers who arrive by sea and are subjected to the inhumane and oppressive nature of the Australian government's policy of offshore immigration detention.

Counter-stories, as tools of accountability, can make visible oppressive forces and the hidden practices of racialized social practices and norms.

This paper emphasises that we are not in a post-racial world, and racialisation remains a fundamental challenge. We must continue to refute race as an ontological truth and strive to provide a platform for counter-stories that can spark or drive social change. This requires allies, including academics, to give that platform, support their plight, and offer avenues for change.

The authors introduce CRT as a theoretical tool for examining racialisation, opening space for a more critical confluence of accounting and race with potentially wide-reaching implications for our discipline. The paper also contributes to the limited accounting literature concerning asylum seekers, particularly in the use of counter-stories that offer a way of refuting, or challenging, the majoritarian/dominant narratives around asylum-seeking.

This article explores the childhood, professional life and social activism of Alice Rigney (1942–2017) who became Australia's first Aboriginal woman principal in 1986.

The article draws on interviews with Alice Rigney along with newspapers, education department correspondence and reports of relevant organisations which are read against the grain to elevate Aboriginal people's self-determination and agency.

The article illuminates Alice/Alitya Rigney's engagement with education and culture from her childhood to her work as an Aboriginal teacher aide, teacher, inaugural principal of Kaurna Plains Aboriginal school in Adelaide, South Australia; and her activism as a Narungga and Kaurna Elder. Furthermore, the article highlights her challenges to racial and gender discrimination in the state school system.

While there is an expanding body of historical research on Aboriginal students, this article focuses on the experiences of an Aboriginal educator which are also essential to deconstructing histories of Australian education.

Rape culture, described as when “violence is seen as sexy and sexuality as violent” (Buchwald, Fletcher, & Roth, 1993, p. vii), exists online and offline (Henry & Powell, 2014). Much of the research on rape culture focuses on the experiences of heterosexual women, and few studies have explored rape culture in the context of dating apps. This chapter explores how men who have sex with men (MSM) understand and experience rape culture through their use of Grindr and similar dating apps. A thematic analysis of interviews with 25 MSM dating app users revealed problematic user behavior as well as unwanted sexual messages and images as common manifestations of rape culture on dating apps. Participants explained that rape culture extends beyond in-app interactions to in-person encounters, as evident by incidents of sexual violence that several participants had experienced and one participant had committed. Participants were unsure about the extent to which MSM dating apps facilitate rape culture but asserted that some apps enable rape culture more than others. This chapter demonstrates the importance of investigating sexual violence against people of diverse gender and sexual identities to ensure their experiences are not minimized, ignored, or rendered invisible.