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This paper analyses relationships between whiteness and damage in the university classroom through a focus on two contemporary areas of critical education in Canada: raising white racial consciousness and truth and reconciliation between Indigenous and non-Indigenous people. First, whiteness is damage-producing – it orients anti-racist education towards white students and their needs, there by harming the well-being and constraining the education of non-white students. Second, whiteness gravitates towards what Unangax scholar Eve Tuck calls "damage-centred approaches," which objectify non-white suffering, pathologising Indigenous peoples whilst obfuscating the ongoing reproduction of racism and colonialism. As such, white educators must remain assiduously vigilant about a key tension regarding whiteness and damage: that our pedagogical focus on racial and colonial oppression can simultaneously raise critical consciousness and divert attention away from more fundamental interrogations of whiteness, agency, and relationality within a systemically racist social order. The article closes with some considerations for educators in terms of addressing complicity in their institutions. [ABSTRACT FROM AUTHOR]

The 2022 Educational Policy and Accreditation Standards (EPAS) from the Council on Social Work Education (CSWE) definitively identifies anti-racism as a necessary component of social work education. This change supports an effort to ensure that coming generations of social workers are more than culturally competent, but rather actively anti-racist in their practice across the micro, mezzo, and macro spectrum. While some social work programs have already embraced anti-racist education, many still have significant work to do. The fact remains that every accredited school will be required to make this shift to stay in compliance with CSWE accreditation once the newly ratified EPAS comes into effect. Although changes are expected of social work schools/programs, guidance on how to make such changes has been scarce. This paper provides an overview of what is meant by anti-racist social work education and why it is important, inclusive of emphasizing the difference between rhetoric and praxis. Based on a narrative review of the literature related to social work schools/programs in the U.S. and Canada that began incorporating anti-racism prior to EPAS 2022, suggestions for encouraging strategies within both the implicit and explicit curricula that align with anti-racist social work education are offered. [ABSTRACT FROM AUTHOR]

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Canada was the first country in the world to establish multiculturalism as its official policy for the governance of diversity. Canadian multiculturalism has gained much popularity in political and public discourses in the past 50 years, and it has also received no less criticism as to its effectiveness in addressing issues of racism. There have also been ambiguities over the meaning and intention of multiculturalism, leading to divergent understandings of multiculturalism as an ideal of inclusion and equity, on the one hand, and a mere political rhetoric, on the other. On the occasion of celebrating the 50th anniversary of Canada's official multiculturalism policy, this article re-visits Canada's multiculturalism by reviewing its history and ethos and critically examining its actual effects as manifested during the Covid-19 pandemic in Canada. The rise of anti-Asian racism, anti-Black racism, and anti-Indigenous racism incidents in the pandemic reveals that multiculturalism has in effect, sustained a racist and unequal society of Canada with racism entrenched in its history and ingrained in every aspect of its social structure. Multiculturalism tolerates cultural difference but does not challenge an unjust society premised on white supremacy. The anti-racism movement mobilized by racialized communities in Canada indicates that multiculturalism has failed to respond to racialized communities' pressing demand for social change and action for social justice. The article concludes with a proposed alternative framework to multiculturalism, that is, pandemic anti-racism education model, to centre the issue of race and racism in an action-oriented, inclusive, and empowering approach toward a future of a just society. [ABSTRACT FROM AUTHOR]

In the pursuit of anti-racism education, this article offers a critical analysis of the current field of peace education in mainstream schools of countries such as Canada, where the absence of armed conflict coexists with the violence of racism. Following a Levinasian conceptualization of responsibility, I argue that current educational approaches, especially when race/racism remains unaddressed and when subjugated to a neoliberal mindset and the shortcomings of democracy ideals, may not be sufficient to welcome the racialized Other and to provide all students with a true ethical education. Focusing on Black refugees and using the lenses of a peacemaking circle, Salomon's peace education framework, as well as contributions from psychoanalysis, Derrida's ethics of hospitality, and philosophers of education, this article articulates a reimaged possibility for peace education in places where the hope of peace lies exactly in the much-avoided encounter with the Other. [ABSTRACT FROM AUTHOR]

Responding to rising social tensions and ongoing theoretical and political changes in the study of geography, we advocate for greater operationalizing of anti-racism pedagogies within the field. Such pedagogies undermine long-standing geographic knowledge systems that marginalize and misrepresent people of color while also distorting and misinforming the worldviews of a White society. Drawing from classroom successes and uncertainties, five educators explore the anti-racist possibilities of geography education as a form of "regional storytelling." Regions, one of geography's formative constructs, play a central role within popular and academic understandings of racial differences and identities. Making exclusionary moral judgements about regions and associated populations has long been at the core of the colonization and racialization process. Contributors use reflexive storytelling – understood here as both a classroom instructional method and a way to create supportive spaces for educators to reflect on their praxis – to identify and discuss strategies for carrying out anti-racist, regionally-based teaching, the instructional decisions and challenges faced in the classroom, and perceptions of student response and anxieties. We also reflect on how the wider regional and racial positionalities of teachers and students shape the way an anti-racist pedagogy is enacted, interpreted, and realized within the higher education classroom. [ABSTRACT FROM AUTHOR]

The teaching of history requires an educator to make decisions about what information will be included in the course, which chapters in the textbook will be covered and how the classroom space will be used to reflect and support the information being taught (Osborne, 2003; Montgomery, 2005a). This article uses a classroom teaching narrative to illustrate the ways colonialism and essentialized understandings of 'race' and nation are recreated in classrooms through the exclusionary uses of space. Using Stanley's (2011) framework for understanding racisms and antiracisms, this article analyzes the social geography (Frankenberg, 1993) of a classroom to explore how spaces are constructed through symbolically violent racialized exclusions representative of broader colonial relations. The teaching narrative is used as an example of how educational spaces can be contested, through the opposition of 'official,' colonial historical mythologies of nation building (Donald, 2009). This article concludes with ways that classroom social geographies can provide a starting point for antiracist discussions in practice, by analyzing the extent to which educational spaces can be inclusive of multiple historical narratives. [ABSTRACT FROM AUTHOR]