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In summary, at a smaller or larger scale, the resources presented in I Growing Critically Conscious Teachers i can further support community organizations, policymakers, curriculum development, and teacher preparation programs across the country to make long awaited changes for socio-politically and culturally conscious teachers and a more responsive education. Considering the realities that children and youth of color continue to experience in classrooms and schools ([4]; [6]; [15]), I Growing Critically Conscious Teachers i is thus a much-needed resource for teachers and teacher educators. However, rather than assuming that Latina/o teachers are "automatically predisposed by virtue of race and ethnicity" (p. 18), authors in this book provide frameworks to nurture and cultivate critically conscious and quality Latina/o teachers and contribute to a paradigm shift. Authors in I Growing Critically Conscious Teachers i aim to contribute the diversification of teachers in public schools and also to generate a paradigm shift in teachers' pedagogy and dispositions. [Extracted from the article]

This paper is a call for "counter-pedagogies of cruelty" and memory as counteractions to colonial technologies of violence, erasure, loss, and linear spatio-temporalities and notions of "progress." In this paper, the authors move across geographic locations in Abya Yala to expose and unpack overlapping and often unnamed colonialities, violences, and racialized border logics. Centering a series of moments from our work and engagements in the nation-states of Chile, Guatemala, and the United States, we bring Segato's concept of "pedagogies of cruelty" together with settler colonialism, decolonial feminisms, and decolonial geographies as central frameworks to illuminate ongoing colonial structures, violence, and resistance social movements across Abya Yala. We explore the ways "pedagogies of cruelty" are embodied, contested, and made visible when we move across borders and center the knowledges and demands of those most impacted. These frameworks also push us to think and move with and to an "otherwise" no longer beholden to modern/colonial frameworks. We center the "otherwise" as a future already present and past, that challenges neoliberal colonial temporalities and attends to the ways borders and the gratuitous nature of modern/colonial violences permeate schools and classrooms and the urgency of these disruptions. [ABSTRACT FROM AUTHOR]

Recent contexts of migration for immigrant communities from African countries have comprised what sociologist April Gordon discussed as a "new diaspora of black Africans to the U.S." (p. 84). Yet amid contemporary contexts of migration, popularized narratives of African immigrant youth consistently linger on deficit framings and "emphasize what a particular student, family, or community is lacking". As the ongoing work of rendering visible narratives of possibility, we analyzed how the cultural and linguistic strengths of African immigrant communities are named (or not named) in popular-media narratives of African immigrant communities. We utilized King and Swartz frameworks for "Afrocentric praxis," as discussed by Johnson et al. in evoking a "pedagogy of love" (p. 47), together with the theoretical lens of BlackCrit to examine popular-media narratives. In particular, we examine complex meanings of locating a pedagogy of love in popular-media narratives of African immigrant communities in the interplay of three themes: "eldering and communal responsibility," "language as a colonial modality of loss," and "envisioning a pedagogy of love as speculative seeing." We conclude with productive implications for teaching, teacher education, and educational research. [ABSTRACT FROM AUTHOR]