Among the information learned and knowledge gained in a young adults first year of college, white privilege is arguably not the topic they are running home to share with their family during the semester break. Peggy McIntosh’s Unpacking the Invisible Knapsack essay, which first entered academia in 1988, attempted to better quantify students understanding of white privilege based largely on a set of 50 statements asking participants to evaluate their everyday experiences; centered largely on the influence that race has on those everyday experiences. The quantitative study I intend to distribute evaluates the effectiveness of Peggy McIntosh’s theories to identify white privilege in college students. The researchers will revise the 50 statements originally provided by McIntosh to 45 statements, making modifications to the existing language to ensure modern day relevancy. I intend to survey a sampling of young adults attending college with the revised survey created. The results will provide insight into the effectiveness of the Unpacking the Invisible Knapsack piece, which is widely distributed in 100-level Psychology, Women and Gender Studies, and Sociology classes, among others.

Building on past research, this study addresses ways in which gay, Filipino men negotiate their dual minority identities and consider potential conflicts and/or methods in which being a sexual and ethnic minority work together in the development of one’s identity. Through qualitative interviews, this research examines the experience of eleven gay, Filipino men in the Phoenix, AZ and Los Angeles, CA metropolitan areas and explores way in which their identities create stress and conflict, but always ways in which these identities create positivity in relation to their dual minority status.

In this paper, I explore the ways in which the radical feminist activist group W.I.T.C.H. (Women’s International Terrorist Conspiracy from Hell) uses the figure of the witch to establish a collective identity as a social movement by using the theoretical framework of identity work. I first draw on the existing scholarship surrounding the history of witchcraft, witch persecution, and radical feminism, and I then apply this history in conjunction with identity work theory to analyze the public persona of the recently revived W.I.T.C.H., specifically the group that brought this movement back: W.I.T.C.H. PDX. By looking at the strategies that W.I.T.C.H. employs in their protest, social media presence, website, and interviews, I examine how W.I.T.C.H. has historically and currently built a collective identity despite being a loosely-connected network of local groups.

In what has been coined the postfeminist era, successes of the second wave feminist movement have been distorted by sociopolitical and economic structures to proclaim that sexism and inequality no longer exist within liberal American society, and thus feminism as a movement is no longer necessary. While theoretical and quantitative work has examined women’s relationship with feminist identity, limited research exists on women’s subjective, qualitative accounts of feminist identity. Furthermore, there is a dearth of research on women’s subjective identification across the spectrum of feminist identity, particularly from non-college and non-white populations. Using thematic analysis this study critically analyzed 20 qualitative interviews from a community sample of women in a large Southwest city (Age range: 18-52; Mean age: 35.35, SD: 12.0). Narratives revealed four themes surrounding women’s identification with feminism and conceptions of sexuality: 1) Feminist self-labeling associated with a collective identity 2) Empowerment as a personal endeavor 3) Female empowerment and relationships with men and 4) Investments in femininity and sexual empowerment. This data supports the notion that feminist ideals of equality and agency have been distorted by postfeminist and neoliberal ideology to prevent women from identifying as feminists. Additionally, data postulate that this distortion has permeated ideologies of feminist women, thereby discouraging collective action for change.