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This article analyzes the ethnic-racial debate proposed by the subject «Topics I: Race, Ethnicity and (Counter)Mestizaje in Peru's Bicentennial », in the Bachelor of Anthropology of the Faculty of Social Sciences of a public university in the capital of Peru, Lima, carried out in 2021. The theoretical-methodological debate is anchored in the theory of ethnicracial relations on the production of knowledge around race, racism, anti-racism, miscegenation and other recurring themes. The work focuses on a reflection on issues of race, racism and anti-racism in a course taught by the author as a guest professor in collaboration with another professor at the institution. With the participation, the author can reflect with students on how to produce knowledge about race, racism, and anti-racism from a perspective of critical autoethnography oriented toward antiracist education. The work carried out indicates that the course provided the possibility of immersion in multiple debates, concept proposals, theoretical analyzes and historical experiences to address issues related, in particular, with race, racism and anti-racism in higher education in Peru in favor of anti-racist education. [ABSTRACT FROM AUTHOR]

In this Voices: Reflective Accounts of Education essay, Esther O. Ohito considers with Sherry L. Deckman how silence and silencing are experienced corporeally in socioculturally situated spaces, foregrounding their affective contours and material effects in their exploration of emotionally charged dialogues about race and racism in educational settings. Building their narrative around a Black male teacher candidate's experience in a social justice–oriented teacher preparation program, they reflect on the presence and effects of silence and silencing in that intimate white space. The essay concludes with implications for critical pedagogy relevant to the potentially transformative force of transgressive race talk that counteracts silence and silencing in white spaces. [ABSTRACT FROM AUTHOR]

The U.S. education system has been a critical site in the nation's ongoing fight for racial equity. Yet, despite many attempts to promote equity within and across schools, efforts fall short in a system designed to uphold norms rooted in whiteness and white supremacy. We need anti-racist educational leaders who can identify and push back at the racial bias embedded in educational policies. Through a research-practice partnership with a Midwestern high school, we sought to understand how an anti-racist policy decision-making protocol can be used to redress inequitable policies to be racially just. The anti-racist policy decision-making protocol promotes social justice by empowering school practitioners to become policy agents. Implications from our findings point to the need for school practitioners to be critically introspective and identify and directly address the politics of whiteness that can ensue when working in partnership to do anti-racist policy change. [ABSTRACT FROM AUTHOR]

Discussing issues around race and racism often leads to unproductive stances such as defensiveness, denial, guilt, blame, or dysfunctional silence. Effectively addressing these stances is crucial for productive debate and action toward racial understanding and the undoing of racism. While numerous scholarship and professional development programs focus on critical and anti-racist pedagogies in higher education to tackle these unproductive stances, overcoming dichotomous thinking (i.e., "us" versus "them") and shifting the focus from individual stances to more systemic perspectives remains a challenge. To address this challenge, this article proposes the implementation of "rhetorical listening" as a powerful pedagogical tool that generates new vocabularies and facilitates personal and social transformation. The article explores how rhetorical listening can be conceptualized and operationalized as a pedagogical tool in a cultural studies course, specifically encouraging students to reposition themselves when engaging with societal issues related to race, such as the Black Pete debate in Flanders. [ABSTRACT FROM AUTHOR]

In Australia, racism remains a challenge to dismantle within public health institutions. This paper examines the pressures I experienced from some public health scholars and practitioners to conform to colonial and positivist approaches in knowledge production that still dominate the field. To challenge this hegemony, my research practices turned into what Mignolo calls "epistemic disobedience," an approach to delink from Western ways of producing knowledge. Based on this experiential learning process, I argue epistemic disobedience should not be overlooked in the discussion of decolonizing research and antiracist pedagogy in the context of doctoral training. [ABSTRACT FROM AUTHOR]

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As sociologists of education, we're deeply concerned about the growing censorship in our schools and the attack on teaching the truth about our history and present-day inequality. We also recognize how an educational past mired in antiblack practices and policies remains with us today and thus why teachers are still faced with navigating censorship and constraints on what they know are critical and proven pedagogies. This article explores the continued need for "fugitive" practices to employ educational models that de-center Eurocentric narratives and center Black or other marginalized cultures and ways of knowing. We argue that educators committed to antiracist teaching can learn from the legacy of the art of Black teaching and how it was subversively taken up and put into practice by Black teachers over time (Gay, 2002; Givens, 2021; Walker, 2018). [ABSTRACT FROM AUTHOR]

Copyright of Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background -- Limited work has been done to integrate ethical leadership and anti-racist school leadership practice. Through narrative ethics, this paper links caring with race-consciousness to form a foundation for critical praxis. Purpose -- The authors address the limitations of caring leadership by arguing for a race-conscious narrative ethics that promotes communal responsibility for students, with specific attention to racialized and marginalized students. Research Design – This conceptual paper draws on caring theory, feminism, womanism, and culturally responsive leadership. The paper considers racism within a United States context, drawing from theory developed in additional contexts. Analysis – The paper builds from the limitations of caring theory and seeks alternative caring ethics from critiques and African-American historical struggles for sustainable and anti-racist praxis. Results -- The authors argue that predispositions toward caring among teachers and school leaders are insufficient for the project of anti-racist education because of uncritical assumptions of sameness, misplaced empathy, and the evasion of race and racism. The resulting impersonal caring reproduces racist power relations and reinforces standardized and competitive notions of responsibility for children, forestalling opportunities for collective action. Conclusions -- As an alternative to impersonal caring, the authors explore the possibilities of deepening leaders' engagement in race-conscious caring through the significance of experience, the quality of caring relations, and the value of narrative ethics. A key implication is that race-conscious caring is necessary but insufficient for the work of anti-racism unless it informs changed practices, structures, and systems. [ABSTRACT FROM AUTHOR]

Purpose: Research has documented how white teachers often fall short of their anti-racist intentions. However, much of this research is done with preservice teachers or teachers across disciplines. The authors investigate stories in which white English teachers who teach substantial proportions of black students and who self-reported anti-racist goals nevertheless fell short of those goals. The purpose of the study is to understand the tensions between racial liberalism and racial literacy in their pedagogy. Design/methodology/approach: The authors snowball sampled 12 veteran white high school English teachers (3–27 years' experience) who taught in schools with substantial proportions of black students. The authors used a two-stage interview process to narrow the sample to 7 teachers who confirmed their anti-racist intentions and who wrote narratives of moments when they tried to be anti-racist, but the lesson failed in some way. The authors used a three-stage narrative analysis to analyze how racial liberalism and racial literacy were reflected in the narratives. Findings: The veteran English teachers, despite their anti-racist intentions, told narratives that reflected racial liberalism, portraying racism as an individual and interpersonal phenomenon. Some narratives showed teachers who had taken steps toward racial literacy, but no narratives showed a fully developed sense of racial literacy, portraying the layers of institutional and structural racism in English education. Originality/value: The sample suggests that veteran white English teachers are subject to similar limited racial literacies as novice teachers. While the authors found glimmers of racial literacy, they still note the work necessary to equip veteran English teachers with the racial literacies necessary for anti-racist instruction. The authors propose directions for teacher education, systemic support and professional development. [ABSTRACT FROM AUTHOR]

Copyright of Quaestio Iuris (QI) is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study explores the racial pedagogical decision making of teachers presented with the opportunity to address the #BlackLivesMatter movement in their classroom. Findings of more than 4,000 teachers indicate that suburban, urban, African American and Latino/a were most likely to address BLM through an antiracist positioning. Rural and more experienced teachers were the most likely to respond 'All Lives Matter' to a classroom scenario. Analysis of extended response items found that participants deployed three defences to avoid engaging with #BLM in their classrooms: constitutional, institutional and appropriateness. Findings generated in this study provide insights into how teachers will approach calls for challenging anti-Black racism in their classrooms. [ABSTRACT FROM AUTHOR]

As premodern studies continues to develop tools for anti‐racist scholarship and pedagogy, this essay establishes the stakes of adaptation/appropriation studies especially committing to these efforts. Turning to the novel The Serpent of Venice, I demonstrate how appropriations that engage with race too often employ what I frame as racial euphemism: palliative engagements with race that sidestep questions of power and inequity. This is especially true for those attempting to maintain distance between Shakespeare and questions of race, and especially racism, often under the guise of historical accuracy. This racially euphemistic approach, therefore, disseminates to especially wide audiences white supremacist approaches to race. Premodern Critical Race Studies provides a vital activist framework, and with it, important conceptual and methodological tools, that help adaptation/appropriation scholars identify racial euphemism in premodern retellings, while at the same time offering appropriators scholarship that can help them craft anti‐racist appropriations that resist the idea of a race‐neutral past. [ABSTRACT FROM AUTHOR]

There has been much controversy surrounding critical race theory (CRT) and the discussion of race and racism in education. The national emergence of racial injustices such as state-sanctioned violence, police killings of people of color, schools' pipeline to prison, and COVID-19 racial disparities, in addition to racial justice movements such as #BlackLivesMatter, #SayHerName, and #BlackAndMissing has ignited the need for the social work profession to bring awareness to the pervasiveness of race and to fully acknowledge the role of white supremacy on education, social systems, institutions, legal systems, and culture. This article highlights the need for social work education to develop anti-racist education and practice and increase awareness of white supremacy in the United States. In addition, this article suggests the value of infusing CRT as an anti-racist pedagogy and tool to teach race, actively oppose racism, and organize social change. [ABSTRACT FROM AUTHOR]

I begin in this article with an examination of James Baldwin as a distinct curricular voice whose work opens a dialogue interrogating whiteness as curriculum. In a series of essays, "The White Problem," "On Being White ... And Other Lies," "The White Man's Guilt," and "White Racism or World Community," Baldwin directly addressed white people on the question of whiteness in four ways: addressing historic denial, amnesia, and mythologizing; the psychosocial conceptualization of white identity; whiteness as a system; and whiteness as a false system of reality. Baldwin's approach was one of specificity, a curricular approach to interrogating whiteness centered in bold truth-telling. Specificity stands in contrast to abstraction, a curricular approach to interrogating racism that decenters practices of whiteness as a curriculum, emphasizing broader, less direct discussions of whiteness. In this article, I contend that abstraction dominates many current approaches to antiracist pedagogy in the academy. This abstract approach avoids naming whiteness specifically and instead involves performative engagements with race and racism. To counteract white curricular discourses, Baldwin proposed the important role of accusation and confession as a dialogic necessity. I use Baldwin's framing in response to recent critiques from critical whiteness studies scholars on confessional approaches in antiracist education. In examining the specificity of whiteness as curriculum and invoking pedagogical strategies of accusation and confession, Baldwin's work offers new opportunities for advancing racial justice and antiracist pedagogical strategies for today's educators. [ABSTRACT FROM AUTHOR]

The article provides an analysis and critique of the education component of the 2021 Sewell Report on Race and Ethnic Disparities. It commences by providing a critical summary of the report focusing on its spurious claims to objectivity, the erasure of racism and the inadequacy of its recommendations. The second part of the article focuses on developing a contextualised analysis of the report. Omi and Winant's ideas about racial formation are used to provide a lens through which to interpret the Sewell report as part of a wider hegemonic project of the right to redefine what it means to be British in the context of a deepening organic crises of capitalism. The article outlines the nature of the crisis. It locates the report within a consideration of three 'racial projects' that have shaped education policy, namely, the nationalist, multicultural and antiracist projects. Through advocating a 'colourblind' approach to education policy and the selective appropriation of multicultural discourse, it will be argued that the report needs to be understood as part of a wider effort to reconfigure the nationalist project in response to crisis. It is suggested, however, that despite its many flaws, the Sewell report poses challenges for those who have traditionally been aligned to multiculturalism and antiracism in education. The article concludes by setting out a vision for a new progressive project aimed at advancing racial and cultural justice that it is suggested, can begin to address these challenges. [ABSTRACT FROM AUTHOR]

This paper seeks to identify strategies for anti-racist higher education, drawing on scholarship that locates structural racism in global and local centre–periphery relations. We first examine how the centre-periphery divide has been identified and challenged in anti-racist intellectual and political movements, focusing on exchanges and solidarity between peripheral territories. We then discuss the implications of this framework for the setting in which the authors work: Brazilian higher education. The Brazilian university sector has recently expanded through affirmative action policies that have resulted in an influx of Black students from urban peripheries. However, the dominant nationalist ideology in Brazil has historically denied racial divisions, presenting a myth of racial democracy and delegitimising transnational links between anti-racist movements. Reflecting on our own experiences and perceptions through a narrative approach, we draw out elements of border thinking that we believe can contribute to anti-racist pedagogical and institutional relationships. [ABSTRACT FROM AUTHOR]

The racial and linguistic diversity of U.S. classrooms has drawn attention to the intersecting dynamics of race, racism, and language learning in teacher education. While most studies in this vein focus on teachers, almost no research has focused on teacher educators themselves. Therefore, this study draws on interviews with teacher educators to document how they addressed—or more often, evaded—the topics of race and racism. Participants (n = 33) were instructors for state-mandated courses on teaching emergent bilinguals for general educators across the state of Massachusetts. Through the lens of poststructural discourse analysis, the findings of this study demonstrate that race-evasiveness is not a byproduct of passive omission, but instead involves active, discursive effort. These findings underscore the importance of individual and collective efforts to disrupt race-evasiveness, but also illustrate the limits of surface-level race-intentionality for advancing antiracism in teacher education. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Social Work Review / Revue Canadienne de Service Social is the property of Canadian Association for Social Work Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Asao Inoue's metaphor "cooking in someone else's kitchen" provides a conceptual framework describing how white educators may navigate teaching topics outside of the subject positions they occupy. I apply an intentionally literal interpretation of Inoue's metaphor, to position food culture as an important component of social justice pedagogy. As post-secondary institutions prioritize diversity, equity, and inclusion initiatives, antiracist pedagogies have become a source of uneasiness for many white educators. Often, these educators may give excuses stemming from embodied positionality and fear of saying something wrong, which may become reasons to avoid difficult classroom conversations. As a result, universities lose opportunities to educate students about race-related issues, along with the potential for increased civic engagement. This paper addresses white teachers' apprehension surrounding antiracist pedagogy and presents a food-themed writing course focused on how food has been weaponized historically, contributing to racial, class, and gender injustice—and how similar systems of oppression are still in effect currently. The course centers food as a commonplace to explore race, racism, and cultural difference—while helping teachers gain confidence in joining antiracist efforts. [ABSTRACT FROM AUTHOR]

This article examines the term "whiteness," providing a historical review for context. It uncovers whiteness using educational theory that identifies three aspects of curriculum—explicit, implicit, and null. A particularly unexamined biblical interpretation itself illustrates the explicit curriculum. Visual images that permeate the culture provide examples of implicit indicators of whiteness. Episodes in our history that are not taught create a null curriculum that reveals whiteness. Finally, it suggests three educational steps with examples to expose and dismantle whiteness. [ABSTRACT FROM AUTHOR]

Analyses of curricula in a range of countries show how they tend to reinforce, rather than challenge, popular theories of racism. To date, we know little about the contribution of physical education (PE) curriculum policy to the overall policy landscape. This paper examines the construction of race and racism in two national contexts (Norway and England) as a means of putting race and anti-racism on the PE policy research agenda. It adopts a critical whiteness perspective to analyse how whiteness, as a system of privilege, contributes to the racialisation of valued knowledge in PE and asks, who potentially benefits and/or is marginalised within the learning spaces available in the texts? The discourse analysis reveals that two discursive techniques of whiteness combine to privilege white, Eurocentric knowledge content. Unmarked white PE practices and students are constructed as universal, normative and contingent. As a result, non-white PE practices and students are positioned on the margins in contemporary policy texts. By revealing the racialisation processes evident in the texts, we aim to trouble the profession's taken-for-granted truths about race in PE as integral to working towards the development of an antiracist subject. [ABSTRACT FROM PUBLISHER]

Mobile apps for antiracism have become valuable pedagogical and activist tools for their real-time and mapping capabilities, their portability and intimate bodily presence, which enables a reaction exactly when an act of racism occurs. In this article, five mobile apps aimed at producing antiracism education or intervention outcomes from the United Kingdom, Australia and France are the focus of an interrogation of the ways in which racism and antiracism are framed and the strengths and weaknesses of these initiatives for countering dominant forms of everyday racism. We identify a number of different approaches to racism and antiracism in our inquiry, which lead to particular sets of aims, features and uses: the app as a tool for capturing, reporting and responding to racist acts; as a way of reinforcing a wider sense of community identity and solidarity; to demonstrate racism, especially Islamophobia, and make its forms visible, and as a means for challenging racism through raising awareness and encouraging bystanders to oppose it. We argue that while these apps are well disposed to exposing and manifesting isolated incidents of racism in everyday life, we question their potential for transformative societal outcomes beyond the level of unilateral action in the context of events experienced as unique incidents. [ABSTRACT FROM PUBLISHER]

The purpose of this qualitative study was to explore the experiences of White administrators in Christian higher education within the United States who were active in antiracism advocacy. A team of researchers employed narrative inquiry borrowing from grounded theory approaches and interviewed eight administrators from four member institutions of the Council for Christian Colleges & Universities (CCCU) in the Midwest region of the United States. Data analysis indicated that the participants' faith both hindered and helped in their antiracism advocacy. The process of politicizing racial justice issues and participants experiencing a fear of suspicion from institutional leaders because of their antiracism advocacy were identified as being hindrances to their antiracism efforts. However, the administrators cited their interpretations of Christian scriptures and their personal faith commitments as motivators for their antiracism work. Implications for practice include the encouragement of higher education communities to make systemic (rather than individual) changes, and to approach racial justice first and foremost from a biblical and theological perspective. [ABSTRACT FROM AUTHOR]

This article draws on the concept of race and racism as “technologies of affect” to think with some of the interventions and arguments of critical affect studies. The author suggests that critical affect theories enable the theorization of race and racism as affective modes of being that recognize the historically specific assemblages which are practiced in schools and the society. It is also argued that rethinking race and racism as technologies of affect, a vision of anti-racist politics and practice in education can be formed in ways that go beyond recognition or resistance, but rather attend to the production of pedagogical spaces and practices that create ways of living differently. The education implications of this idea are discussed in relation to how teachers and teacher educators can begin not only to analyze the affective mobilizations of race and racism, but also to engage in political struggles that harness the affective forces of anti-racist action in everyday life. [ABSTRACT FROM PUBLISHER]

The author reflects on teaching from an antiracist perspective. He discusses the role of race in the membership of the G20 alliance as illustrated in the G20 map, the use of the G20 map as a source of visual culture to understand antiracist interest and practices, and his recommendation to students to engage in historical research about international relations.

Multiculturalism currently aims for the political accommodation of difference instead of the subversion of the resulting privileges of difference. In the South African context such a distinction is especially important since the economic and symbolic subjugation of the majority of Black South Africans continues despite political transformation, and is exacerbated by an unwillingness to reflect on privilege and inequality. Drawing on Biko and Soudien’s critique of multiculturalism and vision for anti-racist education, this paper describes a classroom activity set for 164 nationally and culturally diverse second year sociology students at a university in Cape Town, South Africa. The activity tasked students to reflect on texts by Peggy McIntosh and Khaya Dlanga (one canonical, the other contextual) and reports on these students’ nuanced understandings of personal biography, experiences of privilege and self-reflexivity that connects personal experience to social structure and historical contexts. It concludes by offering modest implications for moral education in a multicultural university classroom. [ABSTRACT FROM PUBLISHER]

This article examines the intellectual and experiential journey of a South Asian American (SAA) feminist who teaches about race and antiracist praxis in the United States. It starts with her struggles trying to teach about race through the lens of White privilege and ends by sharing her current teaching practices which foreground the concept of race as a learned identity. Her pedagogy, informed by Black feminist and postcolonial theory/Subaltern Studies and her research on the racialized experience of SAAs in the United States, challenges dominant notions of race in three ways, namely: (a) race is not a tangible, objective phenomenon, but rather a learned social construct open to varying attributions and interpretations; (b) the SAA racial identity disntpts the Black-White binary by adding a third racial category; and (c) religion may be treated as an attribute of race. Some of her strategies to complicate and dismpt the narrow and binary ways of thinking about race in the classroom are to (a) develop a common language of race; (b) include diverse voices and experiences beyond the binary conception of race; (c) decenter White, Western perspectives; and (d) rethink systems of domination beyond White privilege. [ABSTRACT FROM AUTHOR]

While a number of scholars in the field of Christian theology have argued for the importance of teaching diversity and social justice in theology and religious studies classrooms, little has been done to document and assess formally the implementation of such pedagogy. In this article, the authors discuss the findings of a yearlong Scholarship of Multicultural Teaching and Learning (SoMTL) study, which examined student learning and faculty teaching regarding race and white privilege in two theology classrooms. After a brief overview of the study's design and execution, we reflect upon our findings and draw out implications for pedagogical practices. In particular we discuss students' emotional responses to the material and the role of cognitive dissonance in student learning with respect to racial inequality via social structures. See a companion essay in this issue of the journal (Karen Teel, 'Getting Out of the Left Lane: The Possibility of White Antiracist Pedagogy') and responses by the authors of both essays, also published in this issue of the journal ('Responses: Toward an Antiracist Pedagogy'). [ABSTRACT FROM AUTHOR]

The authors respond here to each other's essays published in this issue of the journal. In 'Holding Us Accountable,' Anna Floerke Scheid and Elisabeth T. Vasko respond to Karen Teel's essay, 'Getting Out of the Left Lane.' In 'Challenges and Convergences,' Karen Teel responds to the essay 'Teaching Race' by Anna Floerke Scheid and Elisabeth T. Vasko. [ABSTRACT FROM AUTHOR]

This feminist phenomenological inquiry pivots from the White, Western, androcentric gaze to probe the antiracist teaching of a multiracial group of women in the United States comprised of three teacher educators. I find that these teacher educators' beliefs about and enactments of antiracist teaching are shaped by their knowledges of the (inter)connections among: 1) race(ism) and family histories; 2) race(ism) and schooling experiences; and 3) race(ism) and embodiment. I conclude by considering the questions raised by this pilot study for future and further feminist-concerned research on how, what, and why antiracist teacher educators teach. • This pilot study explores antiracist teaching as theorized and practiced by three U.S-based women pedagogues. • Racialized knowledges vis-à-vis 1) family histories; 2) schooling experiences; and 3) embodiment shape participants' teaching. • Questions for further feminist-concerned inquiry on how, what, and why antiracist pedagogues teach are articulated. [ABSTRACT FROM AUTHOR]

Discute premissas subjacentes a perspectivas sobre raça e permite uma abordagem mais estratégica para transformar o racismo. Define cinco posições - supremacia racial, cegueira racial, sensibilidade racial, crítica racial e antirracista - que sugerem um caminho de desenvolvimento moral e político que pode guiar o trabalho nas escolas e na sociedade para superar o racismo. O objetivo da análise não é atribuir culpa ao passado ou ao presente; ao contrário, é fornecer uma estrutura para apoiar a responsabilidade e a prestação de contas individual e coletiva que pode levar à implementação de um grau maior de justiça. A educação racialmente crítica e antirracista une as pessoas à história de lutas por justiça e une umas às outras para as próximas lutas, criando assim o sonho de uma democracia justa mais perto de se tornar realidade.