Search

Bob West's memoir, "Twenty Miles of Fence: Blueprint of a Cowboy," recounts his experiences buying and managing a cattle-producing ranch in Wyoming. The book follows a standard fish-out-of-water narrative, with West reflecting on his transition from urban life to rural cowboy culture. Throughout the memoir, West also explores his connection to Indigenous imagery and culture, offering a limited perspective on his own identity and heritage. While the writing is vivid and engaging, the book ultimately adds little to a deeper understanding of the subject matter. [Extracted from the article]

The article calls for a shift of educational approaches from colorblind deficit models to asset-based models that reconsider antiracist art educational narratives. Topics discussed include perpetuation of systemic racism with colorblind deficit-oriented positionalities, strategies for transitioning from deficit-based toward asset-based perspectives about Black, Indigenous and people of color (BIPOC) students, and cause and motivation to change White privileging practices.

In this qualitative study, the experiences of students of color at a predominantly white university in North Carolina are used to expose the ways in which white homogeneity and white normativity work to maintain hidden white privileges in various campus settings. Through the counternarratives obtained during nine focus group meetings with a total of thirty-one selfidentified students of color, these students are able to expose and describe a host of unnoticed burdens associated with being Brown and Black in white campus settings. They experience racial othering, extreme visibility, and stereotypes associated with their race and gender, and they explain ways they have devised to navigate through the university in the face of daily and routine manifestations of racism. Their voices effectively counter the ideologies of majoritarian stories that consistently deny the existence and effects of racism, to reveal some of the ways in which college life is in an unequal, racialized experience. The paper concludes by acknowledging limitations of this research as well as by discussing implications for the use of experiential knowledge through counterstories of those affected by injustice to help oppose false ideologies that work to promote racialized college experiences and outcomes. [ABSTRACT FROM AUTHOR]

The privilege walk is a pedagogical tool used to teach students about often-ignored aspects of privilege. Despite their popularity, privilege walks are under-examined in the scholarship of teaching and learning. This leaves open questions about the efficacy of the walk, and whether, and to what extent, the walk yields different results among students from different backgrounds. This paper critically examines the privilege walk by reflecting on our experience of teaching the walk and analyzing student learning reflections about the exercise. We draw on critical race theory to interpret our data and also to help introduce the concept of slippage. We use slippage as shorthand for systematic issues long described by critical race theorists, such as meritocracy, that are reframed as individual responsibilities. We conclude by discussing how educators might prioritize teaching about structural power by integrating ideas from critical race theory, and abandon intellectual traditions that center Whiteness or the individual. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to explore how people's differentiated privileged and marginalised positions in society create instances of inclusion and exclusion in tourism. Eight authors utilised their diverse disciplinary and theoretical bases to engage in individual autoethnography and collaborative reflections of their personal experiences of being tourists and hosts. Through our Western and non-Western, White and non-White experiences, we reveal experiences from a multitude of perspectives, and problematise the dominant White racial frame. The methodology illustrates unquestioned privileges and feelings of discomfort when personally faced with exclusionary practices and creates an understanding of how individuals have different experiences of enchantment and the tourist gaze. The experience of marginalisation is serial and dialectical, which illustrates the complexity of tourism. The paper contributes to an enhanced and multifaceted understanding of tourism experiences and proposes measures to reveal issues of exclusion. Also, the use of autoethnography and collaborative reflection as methodological tools provide opportunities for researchers and practitioners to engage in reflexive conversation on discriminatory practices, and how they hinder certain individuals and groups from enjoying tourism products and services. [ABSTRACT FROM AUTHOR]

In this article, I set out to introduce the Garment Workers Union (GWU) prose as a neglected part of Afrikaans-language literature. I offer an overview of texts written or translated by the GWU members and published in the official trade union organ Die Klerewerker/The Garment Worker. The presented workers' reading list is divided into original Afrikaans writings and translations from English into Afrikaans. All these texts offered the newly created white working class a new identification, manoeuvring between belonging to the national imagined community of Afrikaners based on the concept of nation and whiteness, and to a transnational workers' community based on the category of class. Looking at the impact of the Dutch and English language traditions in South Africa, I propose that the way in which European conventions made their way to Afrikaans literature, was class-based. Textsrecognized as artistic, incorporated in the Afrikaans literary canon, drew heavily on Dutch tradition. The English language turned out to be the medium that also circulated a less elitist thought. Therefore, it was English that enabled the movement of texts from Europe and the United States to South Africa that shaped the South African white working-class, including its Afrikaner part. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic has made visible the many ways in which moving (especially through urban spaces) is a matter of what I call, in reference to Andrew Hewitt, "social choreography": the unwritten rules about how one moves through crowds, where one is able and allowed to go, and how one gets there. This article brings together aspects of social choreography, the movements within lyrical compositions, and the literal and figurative dimension of breathing in order to reflect upon individual and communal aspects of the force and power that is inhibited when people cannot move and breathe as a group. Examining Laura Mullen's poem "Virus," I concentrate on how breath and movement establish a sense of self; my reading of Claudia Rankine's poem "Weather" turns to the racial inequalities that the pandemic has amplified and reinforced. Taking seriously the impact of bodily movements and rhythms of breath onto individual and communal identities, I explore the ways in which Mullen's and Rankine's poems present and enact shared breathing and shared movements as meaningful elements of individual and communal identities. [ABSTRACT FROM AUTHOR]

The article focuses on Chandran Nair's book, "Dismantling Global White Privilege: Equity for a Post-Western World," which examines the perpetuation of Western hegemonic culture through the lens of white privilege. It highlight the Nair details four main patterns that reinforce white privilege and Western dominance, including the Western model as the "ideal" form in different spheres of life and institutions that judge how closely others follow such standards are largely Western and white-led.

In an enduring moment of pandemic, racial reckoning, and grave economic inequalities, the question of how white people with privilege most effectively and ethically engage momentous social problems remains. I inquire whether those who have participated in the white savior complex earlier in their lives later commit to more critical, reflexive, and collective forms of social justice organizing. Based on 21 interviews and a survey with people who had formerly participated in advocacy pertaining to the protection of children affected by the Lord's Resistance Army (LRA) war between 2008 and 2010, this work explores what enables the white savior complex, whether white saviors can change, and if so, what facilitates transformation. Ultimately, I argue that the white savior complex is about being extraordinary. It is part of a pursuit to find purpose. It is about being right and good—and it is about reaching out to assist another while avoiding examination of both oneself and the conditions that enable the suffering in the first place. I found that people who have been engaged in the white savior complex can and do change. Yet, growing up and transforming from the white savior complex is not inevitable. It takes time, new social networks, and education that cultivates critical consciousness. I conclude by naming antidotes to the white savior complex: efforts which place lineage, humility, and curiosity at the center. Such efforts incorporate accountability and critical feedback and invoke concerted reflection on structural determination as well as personal social location identities and motivations. [ABSTRACT FROM AUTHOR]

Drawing upon Maxine Greene's concepts of wide awakeness and social imagination, I argue for the necessity of re-imagining "The Star-Spangled Banner" (U.S. national anthem) to account for a plurality of American perspectives and to de-legitimize ways in which racism and White privilege have dictated "correct interpretations" of the anthem throughout U.S. history. Toward these ends, in this essay I explore the patriotic re-imaginings of the U.S. national anthem by Black musicians Jimi Hendrix, René Marie, and Jon Batiste--two of whom incorporated "Lift Ev'ry Voice and Sing," otherwise known as "the Black national anthem," into their musical renderings. I also look reflexively at my experience with the song as a White American music teacher striving to work toward anti-racist pedagogy and engagements with patriotic music in the classroom. While there are a variety of musical recordings linked throughout the essay, I recommend that the reader view the three video recordings list below before reading the essay. [ABSTRACT FROM AUTHOR]

The Bluest Eye, by Toni Morrison, recounts the story of Pecola Breedlove, an eleven-year-old Black girl in Lorain, Ohio, where her wish for blue eyes represents desire for what she is denied, the privileges of her white classmates and the comforts of a safe home. Amid this novel set in 1941 during the Great Migration, a placename-based analysis reveals a literary landscape of racism in the mid-20th-century US, from the Jim Crow South to the industrial North. A toponymic study reveals how Morrison uses place names as stylistic devices in two ways. In the narrative present, she deploys them as opening frames for immediate lessons in racial behaviors for the children who are her main characters; in the narrative past, she uses them to recall distant locations from adult characters’ histories to suggest ways in which racism persists across space and time. In combination, Morrison’s application of toponymy and setting casts Lorain as a microcosm of the nation and implicates all its citizens in the racist ideology that destroys Pecola and her family. [ABSTRACT FROM AUTHOR]

Commentary: In the context of a liberation narrative, an Afghanistani broadcaster and cultural affairs adviser now living in Aotearoa New Zealand, examines the problems with this narrative when applied to the recent controversy around a pregnant New Zealand journalist in Afghanistan and her conflict with the New Zealand government and the MIQ system. Firstly, this narrative relies on the assumption that ‘there isn’t anyone in Afghanistan who can write in English and tell the stories of Afghanistan to the world’. It also relies on the assumption that a foreigner can tell Afghanistan’s story. Secondly, to the extent that it creates an expectation of unconditional gratitude on the part of its ‘beneficiaries’, this narrative denies the value of immigrants in society. The author argues she personally contributes to building social cohesion in New Zealand’s multicultural environment. More generally, New Zealand’s economy and workforce rely on immigrants, as has become increasingly apparent in the face of COVID-19 restrictions. The media’s liberation narrative fails to do justice to the value and importance of this contribution. The author argues that the antidote is a narrative characterised by diversity and solidarity, that builds up and builds on the voices, experiences and wisdom of Māori and Indigenous, minorities and immigrants. [ABSTRACT FROM AUTHOR]

This article aims to disrupt the manifestations of whiteness in educational spaces. With an understanding that white supremacy is endemic in our society, this article is framed by the manifestations of whiteness in the form of white privilege, emotionality, and shame present within our schools and argues for the adoption of authentic and critical caring, love, and hope in our educational institutions. Most importantly, this article addresses the importance of rejecting the manifestations of whiteness in favor of equity, justice, and antiracism amid resistance in schools and concludes with practical recommendations to better prepare educators for their adoption of equity and racial justice in schools. [ABSTRACT FROM AUTHOR]

In a society steeped in media, teacher educators receive an education inside and outside the classroom. Thus, we aim to engage in critical race media literacy through an analysis of Hello Privilege. It's Me, Chelsea. We do so through a frame of white fragility (DiAngelo, 2011) and white emotionalities (Matias, 2016). In this article, we argue that it is vital to disrupt and challenge notions of white supremacy and whiteness by highlighting examples of white fragility and white emotionalities in the media to make visible what often operates as invisible in society. [ABSTRACT FROM AUTHOR]

The article presents the discussion on looking at the issue of educational inequality by focusing on high dropout rates and low retention rates for students of color. Topics include dropping out of high school causing people to face serious education and social capital problems, severely limiting the social and economic well-being for the rest of the lives; and using race-conflict theory, points to racial discrimination, bias, and low expectations.

Due to evolving racial dynamics on the US national stage in 2020, the William & Mary Theatre production of HANDS UP: 7 PLAYWRIGHTS, 7 TESTAMENTS pivoted to an interactive conversation featuring select directors and actors. In this essay, I employ autocritography as a strategy to reflect on the process from proposal to production to pivot to conversation. I also consider the role of Black performances of trauma in a time of crisis, and the need for more equitable and inclusive educational theater environments for Black actors. [ABSTRACT FROM AUTHOR]

During WW1, a new therapeutic modality featuring craft was being used to heal injured soldiers so that ultimately, they could undertake the social and economic responsibilities that helped define their identity as American men. This nascent strand of occupational therapy aimed to divert the convalescing soldiers' attention from their pain and focus their minds on making craft objects so their bodies would follow and move in ways that proved rehabilitative. As they healed and could leave their beds and move about in hospital wards and therapy workshops, it was hoped that in making craft objects, these men also learned skills they could apply in jobs in the civilian economy. This is not to say all soldiers could access the same type and quality of care, or that making craft ameliorated social suffering based on race. To these points, this essay analyzes an unstudied photograph created by the American photographer Lewis Hine, along with photographs of the same period having similar content, for the ways they depicted ableist masculinity intersecting White privilege in contexts of craft-based healing and in conversation with civilian craft production. By contextualizing features of Hine's photograph and similar examples in discourses of race comprising segregation, racism, and White privilege, craft therapy and its photography emerge as a means through which rehabilitating the minds and bodies of war-involved men reiterated race-based inequalities in post-WW1 America. [ABSTRACT FROM AUTHOR]

The article presents the discussion on few ideas about Black U.S. Feminism with women in Norway. Topics include the dangers of unacknowledged white skin privilege showing some connections between Black U.S. feminism; having people attribute the choices to the bad morals or to the poverty or illiteracy of the race; and introducing race, ethnicity, or color issues around power and privilege to Whites.

The power, privilege, and oppression paradigm that most schools of social work currently espouse to are often taught through an experiential approach to whiteness, privileging the majority of white students with the opportunity to explore their white identity at the expense of the learning of the Black/Brown, Indigenous, People of Color (BIPOC) students in the classroom. Many BIPOC students experience these courses as a hostile environment, finding themselves and their racial group identified in contrast to whiteness – oppressed, marginalized, silenced, and powerless. This paper presents an innovative course outline using Critical Race Theory and Critical White Studies as theoretical frameworks to decenter whiteness and attend to the learning needs of BIPOC students. Using these two theoretical frameworks, students will learn the history of the racial hierarchy of humans; the social construction of whiteness, the evolution of antiblack racism and the extension to other people of color; and the relationship between white supremacy and racism. [ABSTRACT FROM AUTHOR]

The primary aim of social work is eliminating social inequalities by advocating for racial, social, and economic justice for individuals, families, groups, organizations, and communities. This commitment and promise starts in the classroom by providing opportunities for students and faculty to interact with each other and promote the core tenets of the profession. As the social work practices are shaped by the values promoted by the mainstream society, many argue that the profession is biased and does not meet the needs of Black, Indigenous People of Color (BIPOC). This issue is explored in the present study by interviewing six Black female social work faculty, aiming to elucidate their experiences in academia and the social work educational environment when interacting with their White counterparts, their students, and the administration. The findings yielded by this investigation have implications for academia, as well as social work education programs and their leadership. [ABSTRACT FROM AUTHOR]

This Article argues that Mayor Pete Buttigieg seized the national imagination and a substantial number of Democratic delegates through the combination of his gay identity and his alignment with masculinity norms generally assigned to heterosexual men, and by taking aim at more senior and qualified women candidates, namely Senators Elizabeth Warren and Amy Klobuchar. Buttigieg's unprecedented success suggests that some White gay men now enjoy a unique pathway to reclaiming their status as men and asserting White male privilege. In short, contrary to pervasive media claims, Buttigieg's success should be read as a breakthrough for certain White gay men, but not for the LGBTQ community more generally. Indeed, Buttigieg's appeal to White heterosexuals may signify a growing chasm between the "G" and everyone else who identifies with a term included in that acronym. The lack of enthusiasm for Buttigieg's candidacy--and in some cases outright repudiation of Buttigieg--among LGBTQ folks who are women, people of color, queer, transgender, and/or younger reflects an objection to the "respectability politics" that have fueled the movement since the 1990s. The Mayor Pete backlash, which was closely followed by the convergence of a historic racial uprising and a remixed Pride Month, suggests that the future of LGBTQ rights is intersectionality. [ABSTRACT FROM AUTHOR]

Copyright of Education Policy Analysis Archives / Archivos Analíticos de Políticas Educativas / Arquivos Analíticos de Políticas Educativas is the property of Educational Policy Analysis Archives & Education Review 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.)

Honors has long been a space for pushing boundaries and promoting culturally responsive teaching, yet students from underserved and marginalized populations rarely see themselves reflected in the designated intelligentsia of most universities. This essay considers several aspects of boundaries in, and barriers to, the honors experience. Implicit in marketing honors as "value-added" is the boundary between the honors curriculum and the "regular" curriculum from which other boundaries extend. From outmoded enrollment management and admissions policies to curricular and instructional strategies that hold to a pedagogy of whiteness, the author urges honors educators to create paths to student academic success by cutting through barriers of privilege and power that threaten the continued participation of traditionally marginalized populations in honors. [ABSTRACT FROM AUTHOR]

This paper focuses on racism in Scottish schools drawing on data from focus groups with secondary students of colour. The study explores racial inequity in schools through students' reflections on enactments of bias and privilege. Findings demonstrate that 1) students of colour experience racism but race is being ignored or deflected in their interactions in schools, 2) students feel discriminated against due to race; and 3) they do not feel that they are heard and supported by their school. Employing a Critical Race Theory perspective, the article argues for the necessity of race talk in schools and the need for student voice. The study concludes with implications for teachers, research, and education policy, and suggestions for more explicit focus on race in the classrooms, curriculum and policies. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Estudos da Linguagem is the property of Revista de Estudos da Linguagem 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.)

Each country should look beyond the nationalistic stories and the everyday self-images popularly disseminated. UK students deserve an environment where school curricula, public debate, politics, media and memorials give balanced, factual and ethically informed narratives about Britain's past and current dealings with other races and nations. A mythical 'great' Britain underpins a 'racialized consciousness' shaping attitudes to race equality issues at home today and how of contemporary commercial colonialism is evaluated. 'White' is a socially constructed composite ethnicity with exclusionary and subjugating characteristics. With different national roots, and played out differently in different countries, the 2020 Black Lives Matter protests point to common, enduring global inequalities and injustices with 'white priority' at their root. This paper focuses principally on the school curriculum, its content and, how it is experienced and assessed. It examines understanding of, and attitudes towards, five interlocking themes: slavery; colonialism; 'righteous' wars; contemporary exploitative engagement with lesser developed nations; and racial and class inequalities in today's Britain. The limited current state of understanding of these issues poses challenges to the extension of multicultural education into meaningful antiracism and action for social justice. The school curriculum is only one part of wider action required to address (mis)understandings of Britain's past and present colonialism, to recognise current race related injustices at home and abroad and to resituate notions of 'belonging', ethnicity and equal worth. Even 'correcting' these perceptions, bolstered by the widespread 'Black Lives Matter' protests in many countries, will not lead to sustained improvements in racial justice without significant adjustments to legal, social and especially economic infrastructures. [ABSTRACT FROM AUTHOR]

The pedagogy involved in teaching courses in Political Theory through the text and subtext of Western literature requires a dialogical approach that engages students in commentary on contemporary political experiences. Using political theory as a form of civic engagement, students were engaged in discussions of political tropes and characters that are embedded in the tradition of Western literature. Themes that emerged include; the power of political will, the place of utopia and dystopia in imagined communities, the development of ideological bias in totalitarianism, indigeneity and identity politics, the state of nature and govemmentality, the emergence of gender politics, black reality and white privilege, and conspicuous consumption. [ABSTRACT FROM AUTHOR]

In this article, I offer the opposing view (con-side) against reparations for American slavery, as if in a forensic debate before a moot court: I presume the American public will judge the merits of my opposing arguments. I oppose reparations for slavery based on: 1) the legal standard of culpability, 2) the "cleanhands doctrine, " 3) Black people who were themselves slave owners, and 4) fairness in the administration justice. While anyone else is welcome to argue the pro-side, I argue the con-side of the following proposition: America owes Black Americans reparations because of its history of plantation slavery, which has privileged White Americans economically over Black Americans. I provide a plethora of evidence that reparations and justice are incompatible in the application of American justice. Moreover, any law requiring reparations for slavery could create an unintended liability for far too many Black Americans whose ancestry extends far beyond Sub-Saharan Africa. [ABSTRACT FROM AUTHOR]

Responding to an increasing sense of urgency about sexual harassment and assault during ethnographic fieldwork in the era of #MeToo, this article offers a lesson plan for effecting systemic change in the discipline of ethnomusicology. We show how disciplinary assumptions about the field where harassment occurs reify colonizing histories of racial othering, reinscribe heteronormativity, and alternately conflate or erase specific types of violences. We identify feminist scholarly genealogies that provide alternate models for theorizing in and through personal experience. We argue that this analytical work cannot and must not be absent from the important questions of how we practically approach and prepare students for fieldwork in ethnomusicology. [ABSTRACT FROM AUTHOR]

Discussions regarding the use of multicultural and multilingual texts in classrooms often focus on representation and students' right to their own language in culturally and linguistically diverse settings. Even when conversations about White privilege occur, linguistic privilege is seldom addressed. This theoretical paper focuses on the use of multicultural and multilingual literature in White, monolingual (English) spaces. The author asks: what is the responsibility of educators who teach in monolingual English, White spaces to disrupt the privileged position of English monolingualism as a taken for granted norm? The author proposes the use of multilingual code-switching in literature as a pedagogical tool for engaging White, monolingual students in deconstruction of their White, monolingual (English) linguistic privilege. This paper suggests that educators' consideration of multilingual texts in White, monolingual spaces can promote further critical reflection on the pedagogical challenges and possibilities as we engage in the ongoing work of anti-racist pedagogy. [ABSTRACT FROM AUTHOR]

The article focuses on how Everett Tilson recognized and condemned the phenomenon now commonly called white privilege starting in the 1950s and on through his life. It mentions significance of Everett Tilson in relation to the civil rights movement and his involvement in that historic turn in American history and efforts to overcome lunch counter segregation in Nashville, Tennessee. It also mentions how whites acted without understanding or sensitivity in their relations to people of color.

This paper positions public mass gun violence (PMGV) as an intergenerational consequence of the violence of colonization, coloniality, and slavery in the United States. I map how the shooter's white privilege, alongside his white/male fragility, combined with a national consciousness built on an ethos of colonization and coloniality, leads him to believe he has unearned "rights" to the social riches of the center. I proffer that most of us who benefit from capitalist, neo-liberal, patriarchal state and social institutions are complicit in co-creating the conditions that produce PMGV's gunboys and gunmen because in order to benefit from these institutions, we perpetuate a system of insiders and outsiders. As illustrated, some possibilities for allaying violence are grounded in practicing critical self-reflection and capacities for discomfort. [ABSTRACT FROM AUTHOR]

This paper explores the phenomenon of pre-service teachers becoming accomplices for racial justice. Using hermeneutic phenomenology, we examine the experiences of three white, female pre-service teachers navigating this terrain. A framework we are naming autoethnography as praxis emerged from this inquiry. Our research interrogates the notion of white allies and the intersection of critical dialogue and action in pre-service teacher education. Building off of perspectives in critical race and critical whiteness studies, this work is grounded in the reality of the material permanence of white supremacy that white teachers must acknowledge and develop tools to dismantle. Autoethnography as praxis moves students from simply analyzing and reporting their experiences (including their emerging understanding of white privilege) through autoethnography to examining how their experiences have shaped and will continue to shape their identities and practices as teachers. By reframing autoethnography as a dialogue between researcher and her texts, we hope to push beyond reflection to action. By engaging participants in reflection on their actions, autoethnography as praxis also addresses the flaw of white teachers acting as benevolent allies who set their own agenda and position people of color as "needing their assistance.". [ABSTRACT FROM AUTHOR]