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In this article, the authors focus on a one-week research project examining Frederick Douglass's civic actions to challenge racial discrimination African Americans faced before and after the U.S. Civil War. Our one-week research project was implemented at a free public charter school in amid-sized Southern city. Our project connects to the disciplinary literacy skills argued for in the indicators of the C3 Framework. The following research questions drove our study: (a) in what ways, if any, do students articulate the challenges African Americans faced in the slavery system?; (b) In what ways, if any, do students articulate the civic actions taken by Frederick Douglass to challenge racial discrimination in U.S. society? First, we define the concept of public issues and describe their importance in an abbreviated literature review. Next, our focus shifts to examining how disciplinary literacy skills advocated for in the C3 Framework helped to shape our project. Then, we briefly focus on the demographic information for the students that participated in our study along with giving the demographic information about the teacher that implemented this project. Next, methods utilized in our project will be given. Then, a description of the student data and analysis procedures is provided. Next, we talk about the findings from our study and give a discussion section to unpack our findings. Finally, we close the article with limitations from our study and recommendations for future research studies to build upon our project.

Objective: Although race-related stress is associated with numerous mental health outcomes, no previous research has examined associations with ADHD symptoms. We examine how such associations differ in Black Americans based on racial identity to allow for more nuanced understandings of racial discrimination's association with ADHD symptoms. Methods: This study asked a sample of Black Americans to answer questionnaires assessing race-related stress, ADHD symptoms, and racial centrality. Results: In predicting ADHD symptoms, we found a positive effect of race-related stress and a negative effect of centrality. At low levels of centrality, the association between ADHD symptoms and race-related stress was stronger than at mean and high levels of centrality. Through additional sub-group analyses we found the interaction effect not replicating in one of our conditions. Conclusion: These results suggest experiences of race-related stress and racial identity are important factors for consideration in the treatment of ADHD symptoms.

When the "New York Times" released the 1619 Project in August 2019 it was met with enthusiasm and critical review. The outcome of the public debate, as of now, is mixed. Research is also mixed. Education findings suggests the project has the power to heal. Case study evidence indicates culturally centered approaches positively impact academic outcomes and mental health of historically oppressed peoples. By emphasizing and affirming African American experiences 1619 has potential to narrow the achievement gap and disrupt rising suicide rates. However, philosophy and psychology warn against overemphasizing culture. Excessive affirmation can cause groupthink. Continual praise aggrandizes the in-group to the detriment of individuality. Members are stripped of autonomy and the ability to function outside in-group norms and expectations. Experimental case studies show the power of in-group allegiance to become divisive and even predatory when interfaced with an out-group. The cultural (mis) attribution bias offers a window into the balance between the opportunity costs of too much culture and not enough culture. Too much culture strips away individual identity whereas not enough culture strips away group identity. Both are damaging. The project's embrace and criticism are expressive of the juxtaposition.

In U.S. school systems, anti-Blackness and ableism are organizing principles that constitute a system of exclusion through which to dismiss complex intersectional identities of Black, Indigenous, and People of Color (BIPOC) students with and without disabilities. Racialized outcome disparities in the identification of disability and school disciplinary actions are material consequences of the historically sedimented White and ableist legacy that pathologizes and criminalizes BIPOC students. To dismantle the current schooling system that perpetuates racial stratification and injustice, educational scholars and practitioners have collectively dreamed of "learning as fugitive action" in which they restore human dignity of BIPOC students and communities and envision alternative futures with them. Learning as fugitive action is a subversive approach that not only unveils the oppressive systems of schooling but also restructures them to achieve racial equity and disability justice. As part of the effort to facilitate collective fugitive learning at school, a community-driven systemic design intervention called "Learning Lab" was developed. Within the Learning Lab, school community members, particularly those from historically marginalized communities, collaborate to imagine possible realities and design a new support system accordingly. Through this collective fugitive learning, they actively address the disproportionality of their BIPOC youth in special education placements and school disciplinary outcomes. The aim of this essay is to explore the potential of Learning Lab as a space for fugitive future-making and to demonstrate how it can be used to dismantle oppressive structures and design transformative school systems.

Online racial discrimination (ORD) has been found to have deleterious effects on the psychological and academic outcomes of youth of color. Racial centrality (i.e., the extent to which one regards their racial group membership as important to their identity) may be a powerful buffer of these effects and has been identified as an important sociocultural asset for Black youth in particular. This study examined the relations among ORD, racial centrality, academic self-efficacy (ASE), and academic achievement among Black children and adolescents (ages 8-17). Results indicated that ORD and centrality increased with age, and the majority (76%) of youth reported at least one incident of ORD in the last year. Racial centrality moderated ORD's relationship with ASE but not with achievement; specifically, ORD and ASE were more strongly related at higher levels of centrality. Centrality was not significantly related to achievement; however, it was indirectly related to achievement via ASE. These findings underscore the importance of disrupting ORD as well as providing support for children and adolescents who experience it. This study also highlights racial centrality as an important mechanism for promoting academic achievement among Black youth.

The concept of #BlackGirlMagic has resonated with Black women and Black girls across the world. Black Girl Magic is as unique as a fingerprint and serves as an invitation for Black girls to be present as their true, most powerful selves. In reflecting on the power of Black Girl Magic for Black girls as 5 Black women in psychological science and education, we describe 3 recommendations for cultivating supportive spaces for Black girls to be magical. These recommendations can serve as an important starting point for future conversations and purposeful action.

Academic health centers (AHC) both contribute to and are influenced by the communities they serve. As part of a central commitment to improving human health, there is a need for AHCs to acknowledge their history related to race and racism, the resulting impact on current health disparities, and the disparate treatment of racial and minoritized communities. As AHC's care for Black and Brown communities, they have a unique responsibility to redress their respective legacies of bias, discriminatory practices, and experimentation without consent. One way to achieve this is to provide learning opportunities for in-depth engagement with students, faculty, staff, health care providers, and community members in conversations regarding racial equity, which are essential to shaping and impacting change at an individual and institutional level. Virginia Commonwealth University in Richmond, Virginia, launched a new initiative, "History, and Health; Racial Equity," designed to (a) increase awareness of our institution's history, impact, identity, and culture, and (b) support meaningful conversations around history, health equity, structural racism, and health sciences education. Urban and metropolitan universities may learn from and replicate this program and encourage such conversations in their communities.

This study investigated 8- to 14-year-old U.S. children's (N = 202, 47% girls, and 49% White) evaluations of statements reflecting individual and structural attributions for the causes of racial inequality between Black and White people in the United States, the epistemic characteristics they used to seek out more information on this topic, and who they believed reflected these characteristics. With age, participants increasingly endorsed statements reflecting structural attributions for racial inequality (i.e., educational and occupational exclusion), and increasingly reasoned about privilege and racism. In contrast, participants did not endorse statements reflecting individual attributions at any age (i.e., group differences in intelligence and effort), instead reasoning about equality between racial groups. Overall, participants sought expertise (i.e., content knowledge) and interpersonal trust (i.e., closeness and support) in a scenario where they could choose a discussion partner to learn more about racial inequality, and were most likely to seek out their family members, though some also sought out their friends, teachers, and the internet or social media. This study provides insights into who children see as relevant sources for learning about racial inequality and their reasons for trusting them.

Scholars of library and information sciences have addressed the critical roles of libraries in energizing the public sphere, or the social spaces in which ideas and opinions are exchanged. But seldom is the discussion of race, racism, and marginalization examined in public libraries. The concept of the public sphere represents a critical foundation for examining the roles libraries play in illuminating voices in the civic culture of a society. Who is the public, and why are their voices important? How can libraries respond to the reconfiguration of contemporary publics? How should libraries engage in the production, organization, and distribution of information access? Drawing from public sphere perspectives, this paper explores not just how libraries can be more responsive to the changing political, economic, social and educational climates of the 21st century, but also how expanded conceptualization of public roles might contribute to democratic revitalization.

Using a social justice framework provides opportunities to engage pre-service and in-service teachers in reflexive thinking centered on issues of access, equity, and social justice. This is particularly prudent in light of recently documented cases of injustice. In attempting to undertake a critical stance, there is value in embracing what Freire (2000) describes as "conscientization" or critical consciousness; acts which directly challenge marginalized thinking. In this time of post-truth politics, there is an even greater moral imperative to explore the covert and overt subversions being used to normalize the undermining of the BIPOC community and instructors whose work pushes students to confront issues of race, racism, marginalization and privilege. In this article, personal narratives are used to discuss an African American faculty member's experiences preparing teacher candidates before, during, and immediately following the 2016 election in the United States.

This paper provides an analysis of the effects anti-Black violence have had on the return of Black colleagues (administrators, faculty, and staff) to higher education after the the 2020 murder of African American citizen George Floyd at the hands of now former Minneapolis police officers. Riffing off of R&B singer Beyoncé Knowles-Carter's song of return, "Find Your Way Back" and using it as a loose organizational rubric--each section is titled from the song's lyrics--I ask what answers we might find between return and resignation. The analysis starts with the question of return: How in the hell do Black colleagues return to the university after a collective trauma? The essay centralizes the concerns of Black colleagues in higher education, positioning us between resignation and return. It seeks to consider (pending a return) to what are we returning. To explore this liminal dilemma--resignation or return--the essay will trace the lineage of racism located in higher education to slavery and the violent exclusion of African Americans from gaining access to knowledge. Briefly tracing American education's lineage to White supremacy, I aim to frame our possible return against an institution that parodies its paternal line. The essay will show that the racism characteristic of American history morphed into an insidious, invisible source of oppression termed microaggressions. To address the consequences of racial microaggressions, I draw on psychotherapeutic clinical research on the effects of racial microaggressions on Black workers. Mirroring clinicians' approach to addressing the race-based problems of higher education, I call on the Black feminist scholar Audre Lorde's notion of "the erotic" as a spiritual power source. I look at how Lorde explored Black psychology and trauma within higher education in her poem "Blackstudies." Mining this and her other triumphant essay "Uses of the Erotic: The Erotic as Power," I look to establish "the erotic" as a comparable counterpunch to microaggressions in higher education.

African American school psychologists are very much underrepresented in school psychology; over 85% of school psychologists who completed the 2020 National Association of School Psychologists (NASP) membership survey were White, while just 3.9% of members identified as Black or African American (Goforth et al., 2021). This represented a slight increase in the diversity of school psychologists since the previous survey. Such modest increases do not match the rapidly changing demographics of children and adolescents in our public schools. According to the 2020 U.S. Census, students from different nationalities and linguistic backgrounds now make up over half of the pre-K-12 population. Increasing diversity among practitioners may lead to better meeting the growing academic, social-emotional, and behavioral needs of the student population in public schools. The current strategic plan not only includes objectives related to recruiting future school psychologists from diverse backgrounds, but also has an intentional focus on retention of those school psychologists once they enter the workforce. Thus, Tiara Bland argues, as an association and a profession should all share the goal of continuing to diversify the workforce not only through intentional recruitment, but also through supporting and retaining the African American school psychologists already in the field.

Drawing on recent decades, literature in college writing that theorizes the importance of Critical Language Awareness (CLA) curricula for African American Language (AAL)-speaking students, this article offers empirical evidence on the design and implementation of a college writing curriculum centered on CLA and its influence on AAL-speaking students' language ideologies with respect to both "speech" and "writing." Qualitative analyses of students' pre- and-post-Questionnaires and the researcher's field notes demonstrate that the curriculum helped students view AAL as an independent, natural, and legitimate language and view themselves as critically conscious thinkers and writers--more likely and willing to develop their academic writing skills and the strategies that support employing their native language in writing--for example, code-meshing strategies. This study offers important implications for college writing instruction.

As a Black school librarian in Texas, there's one set of rules for her colleagues and another for Jean Darnell. Here she shares the difficulty she has endured trying to empower students to become active and engaged citizens while challenging school traditions. As an educator and school librarian for almost twenty years, she hesitated to even join this opportunity because the engrained slights and negative experiences she has endured where she can nonchalantly be thrown into the category of "she's just a bitter employee" or "she's just an angry Black woman." But that right there is an issue. She is not allowed to be upset by intentional ugliness. She has had to consistently turn a blind eye to injustice. Writing this article threatens her entire career because she will more than likely be labeled "difficult" when she is really searching for equality in professional growth and job protection when she speaks up about sensitive topics like implicit bias and racism. So how does this history of oppression translate to her role as a school librarian? In several ways. She has had to create inclusive programs that address the setbacks to Black, indigenous, and people of color (BIPOC) caused by predominantly white institutions (PWIs). These PWIs suffer an acute and debilitating lack of self-awareness and community for BIPOC students, regardless of whether they exist in the public or private sector, academic or corporate sector, or secondary or postsecondary education. These institutions are a blight across the board in America, no matter the setting.

COVID-19 and the demand for racial justice caused the dark underbelly of white supremacy to be laid bare during 2020. These events call for a reexamination of the ontological and epistemological frameworks in academe and specifically within the field of educational leadership. The legacy of white supremacist ideology prevails as the existing and accepted ontological and epistemological perspectives of history offered in PreK-12 through post-secondary education. The political, economic, and social context highlights the need for instructional and supervisory leaders to be culturally responsive school leaders. This requires that programs preparing these leaders must grapple with and problematize the existing narratives purported in PreK-12 and post-secondary education; and recognize that racism, implicit bias, discrimination, and anti-Blackness are foundational issues in the field. Reimagining preparation programs by incorporating critical theories and liberatory praxis to support the development of culturally responsive instructional and supervisory leaders is imperative.

In this essay the author addresses the struggles of teaching a special topics course, Black Freedom Movement Education, in the midst of a global pandemic and Donald Trump's proposed ban on anti-racist training and critical race theory. The educator framed the course under the conceptual lens of stealin' the meetin'--a Black Antebellum practice of creating otherwise literacy practices under repressive circumstances. This form of educational resistance continued beyond enslavement as Black communities used the resources available to educate each other by any means necessary (Robinson, 2020). On a smaller scale, this class carried on the resistance through critical metacognitive engagement with Black education history. The author discusses how he navigated the course when, less than halfway through the quarter, a Black man was killed and burned in a trench. Using emails, lecture notes, student evaluations, texts, and reflections, the author shares vignettes of tension, Black affinity, and communal restoration.

The author examines the childhood experiences of formerly enslaved children. He suggests that the conventional understandings of scholars and historians concerning play may not be applicable to the complex lives of enslaved children because researchers do not consider such children as always propertied beings. Their play practices were molded by their proximity to violence and by their being owned as property. Rethinking what constitutes play for enslaved children, Harris asserts, unlocks newer possibilities for understanding the behaviors, actions, and desires of these children. Their play practices allowed them to learn about--and challenge--their place in the world. Building on and challenging seminal scholarship, Harris encourages readers to rethink what constitutes play and to view ordinary forms of play as intentional attacks against the institution of slavery and white supremacy.

Traditionally, Black communities have used humor to talk back to those in power while avoiding what the author calls "the dominant gaze." She argues that Black humor acts as a resistance, especially when considered through the lens of play. Drawing from cultural play literature, critical race studies, and the literature about Black humor, she considers two related case studies based on the hashtags #PermitPatty and #Karen to explore the response of Black people to white femininity. The first case concerns the circulation of the phrase "Permit Patty" in response to a white woman who called the police against a young Black girl for selling water on the sidewalk. The second details the use of the name "Karen" online, highlighting how white women align themselves with police to oppress African Americans. The author concludes that Black online users deploy elements of humor, such as the omniscient narrator and inverse stereotyping, to call attention to this reliance of white womanhood on the police state, often at the expense of Black and Brown people, and children in particular.

Drawing connections between anti-Black racism, surveillance, and the criminalization of Black bodies, and using an autoethnographic approach, the author discusses the effect of racism on Black play. She analyzes her personal encounters and the public accounts of others to illustrate how white supremacy uses scrutiny and its attendant actions by citizens and law enforcement to deny Black people the basic freedom of play.

Racism is a systemic issue that works alongside white privilege, a system of unearned benefits, such as obtaining financial breaks and loans, being reflected consistently in classroom curriculum, and being assumed as the "norm." Assumptions about people with light skin include their being honest, responsible, and safe. Thus, white privilege also simultaneously works through the oppression of people of color, about which the opposite assumptions are made--they are often portrayed (especially through the media) as unsafe, powerless, and less deserving of resources such as health care. This article focuses on the novel "All American Boys" by Jason Reynolds and Brendan Kiely (2015) to help students work through the implications of racism and the manifestation of racism in police brutality. Reading about youth who are similar in age will potentially help students discern how they are affected by racial relations in their own lives and to consider (and hopefully act on) the methods through which they can enact change to combat the negative effects of racial inequity. [This article is excerpted with permission from the authors' book, "Reading for Action: Engaging Youth in Social Justice Through Young Adult Literature" (Rowman & Littlefield, 2019).]

Until the last quarter of the 20th century racially explicit policies of federal, state, and local governments defined where whites and African Americans should live. Today's residential segregation in the North, South, Midwest, and West is not the unintended consequence of individual choices and of otherwise well-meaning law or regulation but is the result of unhidden public policy that explicitly segregated every metropolitan area in the United States. Segregation by intentional government action is not "de facto." Rather, it is what courts call "de jure:" segregation by law and public policy. This article discusses how racially explicit government policies to segregate metropolitan areas were neither subtle nor intangible and were sufficiently controlling to construct the "de jure" segregation that is now present in neighborhoods (and hence in schools). African Americans were unconstitutionally denied the means and the right to integration in middle-class neighborhoods, and because this denial was state sponsored, the nation is obligated to remedy it. [This article is excerpted from "The Color of Law: A Forgotten History of How Our Government Segregated America" by Richard Rothstein. Liveright Publishing Corporation, a division of W. W. Norton & Company, Inc., 2017.]

This essay examines Patricia William's concept of spirit murder (1991) as she details the ways that racism and other forms of discrimination have devastating spiritual and emotional long-term impacts on the individual and collective psyche of Black people and other marginalized people in the U.S. I connect William's concept of spirit murder to two other concepts I refer to as spirit protectors and spirit restorers. I argue that people who have been targeted by attempted spirit murder in the academy have either internalized the practice of spirit murder and become spirit murderers themselves, or they have resisted and survived attempted spirit murder in the academy by banding together, protecting each other, and creating spirit restorative teams. Peers, mentors, family, and/or community members have often transformed themselves into spirit protectors and spirit restorers. I pay respects particularly to women, queer people, muxeristas, jotería, and Black Indigenous People of Color, activists, and/or scholars who have been my spirit protectors and restorers.

This article revisits Rosemary DuMont's 1986 articles on Black librarianship and racial attitudes in LIS. The first part addresses missing or limited coverage on the library schools at five historically Black colleges and universities: Alabama A&M University, Clark Atlanta University, University of the District of Columbia, Hampton University, and North Carolina Central University. The second part provides examples of biases in accreditation as it relates to HBCU-based LIS programs. The article closes with a discussion on the erasure of HBCUs in LIS education, despite their important contributions to racial and ethnic representation and inclusion in the library professions.

Police stops often perpetuate racial disparities in academic outcomes, yet few studies have examined factors that mitigate these negative consequences. Using two longitudinal studies (Study 1: n = 483, M-age = 12.88, 53% males; Study 2: n = 131, M-age = 15.11, 34% males), this article tests whether parental and school cultural socialization reduced the negative associations between police stops and youth's school engagement. Results showed that youth with police encounters reported lower school engagement. Parental cultural socialization conferred protection in one study, while school cultural socialization was a protective factor in both studies. The implications of this work stand to benefit those working to reduce the negative links between policing and African American youth's school engagement.

It is important to prepare middle level teacher candidates with the dispositions, content knowledge, and pedagogy needed to implement justice-oriented practices in middle level curriculum. This article explores using "Hateful Things," a traveling exhibit curated by the Jim Crow Museum of Racist Memorabilia, to integrate issues of stereotypes, biases, and racism into middle grades curriculum. Specific lessons, strategies and resources for integrating the history of the Jim Crow era, stereotypes, and American racism in middle level English Language Arts curriculum are provided.

The authors show how elementary-school age students and teachers can use picture books, young adult literature, and poetry to uncover and explore the hidden histories and untold stories of Elizabeth Jennings, Ida B. Wells, Jackie Robinson, Sarah Keys Evans, and Claudette Colvin, among others, and their protests for African Americans' right to ride in trains, streetcars, buses, and other forms of public transportation.

This article includes a description and discussion of physical violence and identity-based discrimination. I acknowledge that this content may be difficult. I encourage you to care for your safety and well-being. This article examines 'conviviality' in the context of police violence and systemic racism in the United States. Through an analysis of police incident reports and media interviews, the article argues that discourses of conviviality perpetuate colonial legacies and order Black lives. The article challenges the idea that conviviality is without consequence and highlights its limits in the face of ongoing discrimination and violence against Black people.

George Washington Carver is known primarily for his life and work at Tuskegee Institute in Alabama. This historical research provides insight prior to that time and into his journey from Missouri to several towns in Kansas, and then to Iowa. The intersection of race, education, and philanthropy combined to guide the culmination of his life's work--in concert with interest convergence.

This oral history describes the memories of a young German girl growing up during the Nazi Era and the end of World War II in a village in the Bavarian Alps of southern Germany. The narrative is based on her lived experiences and stories shared by her father about the horrors of the Nazi regime. Her memories include shrieking bells and imminent bombing attacks, boy soldiers inducted in the "Wehrmacht," the sabotage activities of her dissident father, and the despair of villagers when death notices came for sons and husbands killed at the front. She also describes the white-flag welcome her father and grandfather gave troops from General Patton's Third U.S. Army 10th Armored Division when they arrived at the edge of their village, and her experiences meeting White and Black soldiers who threw fruit and candy to the village children from their tanks. Concluding with her immigration to the United States at the age of 22 and her discovery of profound racism and discrimination against African Americans, this oral history gives teachers and teacher educators a rich, personal resource to use as an adjunct or alternative to textbook readings about a devastating time in Germany history.

This essay asserts the importance for English/Language Arts educators to become conversant with the features of Black Language and the cultural and historical foundations of this speech genre as a rule-bound, grammatically consistent pattern of speech. These features go beyond grammar to include such conventions as a reliance on storytelling as a means of communicating ideas. The author proposes a set of issues for educators to consider so that they may produce antiracist scholarship, praxis, and knowledge that work toward transformation and social change in service of addressing racial, cultural, and linguistic inequities in language and literacy education. The essay concludes with ten framing ideas for generating an antiracist Black Language Pedagogy in order to produce a society founded on respect and appreciation for the historical, cultural, political, and racial underpinnings of Black Language.

One of the most significant and controversial issues facing the United States as it prepares for the 2020 election cycle centers around reparations--whether the United States should compensate African Americans for slavery, Jim Crow segregation, racial inequalities, and persistent racial discrimination--and the numerous moral, political, social, and cultural arguments for and against reparations. The disputes surrounding reparations are not new in American politics; in fact, they have been present since the end of the Civil War in 1865, and have fluctuated in the public consciousness based on grassroots movements, media attention, legal opinions, and academia's interests in the most effective manner to achieve racial justice. The debate regarding reparations is enormously complex and fraught competing ideologies, contradictory visions for achieving racial justice, and is an emotionally charged issue. Nevertheless, secondary students should be taught multiple perspectives regarding reparations--including the historical events that precipitated the current focus on racial and social justice--and have access to competing arguments, facts, statistics, and opinions to construct their own views. This article will examine the reparations debate and propose several instructional methods and activities to teach this debate in a pedagogically sound manner that advances civic participation without indoctrination.

Grounded in critical race media literacy (CRML), we contend that a comparison of "The Hate U Give" novel and adapted film can allow for more nuanced conversations in the classroom regarding the functions of racism in America, including intersectionality and colorism. When comparing these texts, educators should ground their analysis in CRML. CRML is one way that educators can facilitate the engagement of critical analysis around the representation of racialized people in media. We argue that when "The Hate U Give" was rendered into a film, a number of the changes weakened the novel's counterstory messages around racism and white supremacy.

Despite the increase in efforts to recruit Black student affairs professionals in the field to keep pace with the growing level of Black students entering university doors, Black student affairs professionals are still heavily underrepresented across campuses in proportion to their White counterparts. This is attributed to the often subtle, yet constant, barrage of discrimination and discomfort Black professionals are made to feel within predominantly White and homogenous spaces. Due to discrimination, power hierarchies, and the continuous lack of adequate support systems, there are high attrition rates of many Black practitioners, contributing to this concept of the Black Assembly Line. Rooted in the original idea of the P.O.C (People of Color) assembly line introduced by Browning and Palmer (2018), which addresses the toxic workplace cultures that bring in professionals of color, overworking and undervaluing them while also tokenizing and further marginalizing them leading to the attrition of P.O.C professionals, the conception of the Black Assembly Line seeks to build on Browning and Palmer's (2018) initial idea of the systematic treatment of professionals of color within student affairs. Instead of hiring and forcing another staff of color to endure the cycle of toxic workplace culture, this analysis of the Black Assembly Line aims to investigate the environmental culture's impact on the attrition. The narrative of the Black Assembly Line also is creating a platform to outline the specific experiences of Black student affairs professionals navigating toxic work environments that impact their presence in the field. Ultimately, the question remains: how do we combat the Black Assembly Line, in order to solidify and affirm the presence of Black professionals within the field of student affairs?

Whereas increased scholarly attention is focusing on contemporary school closings, noticeably absent is the placement of this scholarship within the historical context of Black people's social experiences. This paradigm shift would reveal a much longer history that has had devastating consequences for Black people. In this article, we identify five waves of Black school closings and provide contemporary case studies that reveal an ongoing pattern resulting in the destabilization of Black communities across time and space. Despite persistent attacks on these institutions, our analyses capture Black people's resistance and agency in maintaining their communities and schools. In addition to providing policy implications, we further suggest the term "Black community-killing" as a theoretical way of thinking about the consequences of school closings.

Significant headway has been made in investigating white feminist monolithic strategies and exploring how black females have suffered from patriarchal ideology and stereotyping, and how they were placed in an inferior position and treated as slaves and sexual machines. In research conducted on women of color, however, little attention is paid to black females' new vision of black "womanism" and its means of struggle. With this in mind, the aim of this study is twofold. First, the goal is to elucidate why black women were victims of white prejudice, despotism, and patriarchal practices. Second, we wish to demonstrate how black females set themselves free from racial ideology and Western hegemony by opting for poetic resistance to achieve hypervisibility, seek their own spirituality, worship their black female deities, restore the joy of their motherhood, and assert their identity. The findings yielded by this research provide support for the key argument that black "womanism" and poetic resistance are the means of self-representation and liberation from Eurocentric, dehumanizing, and exclusionary ideology to repossess one's erased self.

The 2021 Oscar Causey Award Address presented at the Literacy Research Association by Professor Dr. Patricia A. Edwards is a response to two self-reflexive questions: "How were my dreams cultivated as a little Black girl growing up in Albany, Georgia during the mid-fifties. sixties, and early seventies?" and "What implications does my story have for cultivating the dreams of today's children?" To explore these questions, Edwards uses a qualitative methodology termed portraiture (Lawrence-Lightfoot & Davis, 1997) to capture her insights and experiences, allowing her to "paint" rich pictures of the participants "in an effort to capture the complexity, dynamics, and subtlety of human experience and organizational life" (p. xv). Through portraiture, which relies heavily on the use of storytelling and narration, Edwards converts the term "research" into "I-search" (Macrorie, 1988), affording her the opportunity to reflect on her lived experiences and share those moments and events with the world while also abolishing the "gaze" that some forms of quantitative and qualitative methodologies employ. In turn, she leverages narratives--via pictures, portraits, and audio--of her life as a Black girl growing up in Albany, Georgia, to construct meaning of her experiences and of her life. In doing so, Edwards highlights the impact of The Albany Civil Rights Movement in cultivating her dream. She invites teachers, school districts, literacy leaders, and the broader community to use her narrative portrait as a basis for creating a new norm that cultivates the dreams of young Black students, and of students of color in general.

This article examines pre-service teachers' responses to their experiences with community engagement as a service learning project as part of an introductory Education course at a large, midwestern urban university in the United States. It is typical for students in pre-service Education courses to participate in service learning in schools or community centers, but it is less common for Education courses to require service learning projects in which the focus is for students to engage with adult community members. I argue that it is imperative for students to become familiar with communities in which they teach and learn from residents' "funds of knowledge" (Gonzalez, Moll, & Amanti, 2005). A service learning project with a community center, the focus of which is empowerment of local residents, is described. Located in an urban neighborhood in which most of the residents are of a racial minority different from most of the pre-service students themselves, the center provided the space for the class to learn from adult community residents about issues surrounding empowerment and community engagement. Drawing upon Freire's (2003) notion of praxis I present findings of a qualitative analysis of students' response papers in the context of a curriculum that focuses on critical social justice and the development of culturally competent teachers.

Most U.S. students attend racially segregated schools. To understand this pattern, I employ a survey experiment with New York City families actively choosing schools and investigate whether they express racialized school preferences. I find school racial composition heterogeneously affects white, black, Latinx, and Asian parents' and students' willingness to attend schools. Independent of characteristics potentially correlated with race, white and Asian families preferred white schools over black and Latinx schools, Latinx families preferred Latinx schools over black schools, and black families preferred black schools over white schools. Results, importantly, demonstrate that racial composition has larger effects on white and Latinx parents' preferences compared with white and Latinx students and smaller effects on black parents compared with black students. To ensure results were not an artifact of experimental conditions, I validate findings using administrative data on New York City families' actual school choices in 2013. Both analyses establish that families express heterogenous racialized school preferences.

This qualitative research study explores counternarratives to stereotypes and assumptions made about Black women on welfare in low-income, urban communities. Findings, based on in-depth interviews with 33 mothers and grandmothers, challenge perceptions of "welfare queens"--breeders of children, absorbed by the culture of poverty, and disinterested in their children's education. Participants defy stereotypes by raising children in well-supported family structures while gainfully employed, pursuing educational opportunities, or a combination of the two. The women actively contribute to their communities' culture of wealth by investing in their children. The paper concludes with recommendations and directions for future research.