In a culture with institutionalized racial disparities, administrative norms that attempt to ensure rational decisions through the use of aggregation and quantification can exacerbate the racial disparities that policy attempts to address. We argue that it will be difficult for policy to address the problem without a fundamental reorientation of the ways that administrators make decisions based on race. We conclude by offering some suggestions for how this reorientation can begin.

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Several scholars have examined how sport stars and other celebrities establish personal brands on social media, but few studies have used a longitudinal research design to study the self-branding process itself and measure changes in self-branding behaviors over time. Based on a content analysis of 6,240 images posted on Instagram by 112 top-ranked professional disc golfers, this study shows how self-branding is a common practice even among the players of this lesser known sport. Drawing on Goffman’s work on impression management, self-branding is conceptualized as goal-oriented, strategic communication. The players’ uptake in self-branding may be a response to the disc golf industry’s rapid growth and new opportunities to market products on social media. While the study partially supports this perspective, it also reveals an interesting contradiction. Many players engaged in self-branding regardless of their social status or ability to monetize their personas. Bourdieu’s concepts of habitus, field, and capital may help explain why self-branding is so widespread among lifestyle athletes.

Hannah’s story in the Old Testament has been written about considerably by Jewish feminists, womanist theologians, and other biblical scholars. This paper strives to build upon these works in asking the reader to consider Hannah’s story from a liberatory theological theory of suffering by Sölle, as well as a postmodern and non-religious lens as discussed by Sandoval’s Theory of Oppositional Consciousness in Methodology of the Oppressed and Lorde’s “Transformation of Silence into Language and Action.” This paper asks if this narrative can serve as an example of taking back one’s power by confronting a complex system of power and oppression for Black women. Intercessory prayer aptly defines the personal as political, especially with the multiple minoritized identities of Hannah. I argue that Hannah’s story can serve as a complex narrative of differential consciousness and the reclamation of one’s own power, by using her voice. Her audacity to correct a prophet, fight for her valid desire of motherhood, and determine her own happiness is evidence of an empowerment ethic that is necessary for minoritized women in a post-modern era and political climate where the erasure of all forms of difference and consciousness is the priority.