\u27My Story Ain’t Got Nothin To Do With You\u27 or Does It?: Black Female Faculty’s Critical Considerations of Mentoring White Female Students

Previous literature on mentoring, specifically that of cross-cultural mentoring, has provided some insight into the intricacy of race in mentoring. However, much of this literature has focused on the mentoring relationship of a White individual mentoring a person of color. This qualitative inquiry critically explores the experiences of six Black female faculty who have mentored White female students in higher education graduate programs, focusing specifically on how they enter into these cross-cultural mentoring relationships. Using Black feminist thought, our findings suggest that while individual Black faculty may have unique experiences entering into mentoring relationships with White female students, a Black feminist standpoint does exist. These faculty members entered into the relationships cautiously and with thought, responding emotionally to the idea of mentoring White students, and screening the students, before formalizing the relationship via a student-centered approach. The findings from this study serve as a starting point in which to better understand faculty of color’s experiences mentoring White students as well as provide implications for both faculty and students who may enter into such a relationship

Research in Brief - \u27My Story Ain’t Got Nothin To Do With You\u27 or Does It?: Black Female Faculty’s Critical Considerations of Mentoring White Female Students

Previous literature on mentoring, specifically that of cross-cultural mentoring, has provided some insight into the intricacy of race in mentoring. However, much of this literature has focused on the mentoring relationship of a White individual mentoring a person of color. This qualitative inquiry critically explores the experiences of six Black female faculty who have mentored White female students in higher education graduate programs, focusing specifically on how they enter into these cross-cultural mentoring relationships. Using Black feminist thought, our findings suggest that while individual Black faculty may have unique experiences entering into mentoring relationships with White female students, a Black feminist standpoint does exist. These faculty members entered into the relationships cautiously and with thought, responding emotionally to the idea of mentoring White students, and screening the students, before formalizing the relationship via a student-centered approach. The findings from this study serve as a starting point in which to better understand faculty of color’s experiences mentoring White students as well as provide implications for both faculty and students who may enter into such a relationship

Seeing through colorblindness

In our work with fraternities and sororities, how often do we reflect on the role race plays in recruitment practices or how it shapes the experiences of members, chapters, organizations, and the fraternity community as a whole? In our estimation, not often enough. However, if we explore the history of fraternities and sororities, we learn these organizations were typically created and organized specifically around race. From the founding of Phi Beta Kappa in 1776 to the beginnings of many other organizations through the late 1960s, historically White fraternities in the United States were legally racially exclusive (Kendall, 2008), most going so far as to include racial segregation policies in their constitutions (Hughey, 2010). During this time of racial exclusion, Black collegians banded together to form Greek-letter organizations collectively referred to today as “the Divine Nine” (Kimbrough, 2003). More recently, people from other racially minority groups, including Latinos, Native Americans, Asian Americans and others, formed Greek-letter organizations (Kimbrough, 2003)

Ethical issues relating to the banking of umbilical cord blood in Mexico

<p>Abstract</p> <p>Background</p> <p>Umbilical cord banks are a central component, as umbilical cord tissue providers, in both medical treatment and scientific research with stem cells. But, whereas the creation of umbilical cord banks is seen as successful practice, it is perceived as a risky style of play by others. This article examines and discusses the ethical, medical and legal considerations that arise from the operation of umbilical cord banks in Mexico.</p> <p>Discussion</p> <p>A number of experts have stated that the use of umbilical cord goes beyond the mere utilization of human tissues for the purpose of treatment. This tissue is also used in research studies: genetic studies, studies to evaluate the effectiveness of new antibiotics, studies to identify new proteins, etc. Meanwhile, others claim that the law and other norms for the functioning of cord banks are not consistent and are poorly defined. Some of these critics point out that the confidentiality of donor information is handled differently in different places. The fact that private cord banks offer their services as "biological insurance" in order to obtain informed consent by promising the parents that the tissue that will be stored insures the health of their child in the future raises the issue of whether the consent is freely given or given under coercion. Another consideration that must be made in relation to privately owned cord banks has to do with the ownership of the stored umbilical cord.</p> <p>Summary</p> <p>Conflicts between moral principles and economic interests (non-moral principles) cause dilemmas in the clinical practice of umbilical cord blood storage and use especially in privately owned banks. This article presents a reflection and some of the guidelines that must be followed by umbilical cord banks in order to deal with these conflicts. This reflection is based on the fundamental notions of ethics and public health and seeks to be a contribution towards the improvement of umbilical cord banks' performance.</p