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Guided by the three core tenets of a Black feminist love-politic, this article offers a framework of communion for Black men within higher education. Emanating from the embodied experiences of Black men in academe participating in the “site” of communion (i.e. The Gathering) through an Association for the Study of Higher Education (ASHE) virtual symposium session, four core dimensions of theory emerged: spiritual, relational, material, and political. Life-notes from each session participant are used to capture each dimension of communion. Implications for praxis related to the spiritual and material well-being of Black men within higher education are offered. [ABSTRACT FROM AUTHOR]

During a time of racial unrest and attention to social justice, Black communities are developing a deeper understanding of prevailing systemic flaws in policing, policies, and education. There are movements within the Black community toward rebuilding systems constructed to subjugate. While much of the existing research focuses on ways to reform or refine these systems, my concept of insulated praxis seeks to create institutions within Black communities designed for the betterment and well-being of Black people, with a particular focus on applications in education. Using frameworks based on Black, Indigenous, Women of Color feminist theory as well as resistance theory with the extended application of abolitionist theory, insulated praxis aims to spread toward other subjugated communities with local, national, and global applications. The hypothesis that this concept, embodied in particular by the educational organization Making Us Matter, will enrich Black educational experiences and, by extension, Black lives while (re)invigorating Black communities, is the basis of this work. [ABSTRACT FROM AUTHOR]

This qualitative study is focused on the political and social connections among disability, race, language, and migration that affect how emergent bilingual students are labeled as disabled and marginalized in schools despite—or, perhaps, through—educational and migration policies. Specifically, this study is concerned with the connections between educational policies at the school-level and the sanctuary policies at the community-level which purport inclusion, belonging, and care without authentically and critically engaging and responding to the diverse needs and perspectives of the stakeholders these policies are intended to serve. Based on the findings of a qualitative study in a mid-sized sanctuary city in Upstate New York, the author offers a reconceptualization of sanctuary as a critical reflexive process, rather than stand-alone policy or political boundary, and what this means for the education and engagement of emergent bilingual students labeled as disabled (EB/LAD) and these students' families and communities. [ABSTRACT FROM AUTHOR]

We are a collaborative teaching team at a mid-sized, predominately white institution (PWI), who sought to explore teaching about antiblackness in teacher education. Using an antiblackness theoretical framework we asked: (1) What are our individual and collective curricular responsibilities as marginalized faculty and instructors within this present moment? (2) How have we adapted and adjusted to meet our senses of responsibility, specifically in addressing antiblackness?; and (3) What are the experiences, reflections, and challenges we face teaching about antiblackness during the COVID-19 pandemic? Using "narrative as praxis" as our methodology and holistic coding, we journaled in response to our research questions. There were three themes that we produced from the data: our bodies are curriculum, questioning and self-doubt, and the responsibility and urgency of doing this work. We conclude with a call to action for teacher education to take up teaching about antiblackness throughout the curriculum. [ABSTRACT FROM AUTHOR]

In this study, we, both co-authors and Black teacher educators, explored our experiences imagining and practicing Black liberatory pedagogical praxes through the contours of anti-Black violence. Framed through engaged and healing-centered pedagogical conceptualizations, we use Black storytelling to present narratives of our storied experiences doing the work to do the work. In doing the work to do the work, we encourage other Black liberatory educators to both create and sustain individual and collective space(s) to build their sociopolitical analyses of oppression in their worlds, to remember Black movements and moments of the past that have transformed oppression, and to imagine more justice-centered pedagogical praxes that liberate themselves and their students. Doing the work to do the work is both theory and practice; we hope that Black educators and those supporting the liberation of Black peoples can contextualize our storied lives shared here in their own dreams and practices. [ABSTRACT FROM AUTHOR]

The work in this article (re)traces the nuances embedded within the aesthetics of the Wu-Tang Clan to draw attention to two theoretical, Wu-based concepts: Shaolin and swarming. This article leans into fugivity and critical race theory (CRT) to demonstrate how hip-hop music can be a capacious avenue for theorizing alternate ways to disrupt hegemonic, oppressive, and racist educational structures and master narratives. In particular, we use two Wu-Tang tracks (e.g. "Can it be all so simple," "Triumph") to demonstrate how static approaches to hip-hop—specifically the Wu-Tang—reduce and flatten engagements with hip-hop music in educational contexts. Central to our argument is that the aesthetics of the Wu-Tang Clan are more than economically damaged narratives that tether various culture entities together: Wu-Tang is theory. [ABSTRACT FROM AUTHOR]

The purpose of this piece, engaged through self-study as practitioner inquiry, was to serve as a model of disruption into the ways teacher education courses may better tend to the conditions of Black living and learning experiences. The possibilities of working with folks at different institutions in this way and for reminding me that, in the same way that I talk about freedom-dreaming in a workshop with educators or to young people, it's also a possibility in my own work. In "On Being Ed Emcees: Toward Hip-Hop Educational Leadership Theory, Research and Praxis", Keith examines the leadership styles of hip-hip educational leaders who are also poets, rappers, or emcees. [Extracted from the article]

Advocating for the advancement of hip-hop based education, critical qualitative research, and leadership for educational equity, I explain a theory of hip-hop educational leadership and discuss findings from my hip-hopography of hip-hop educational leaders who are spoken word artists, poets, rappers, or emcees and serve as community partners inside urban high schools across the United States. Using blackout poetic transcription to analyze data, I suggest that these individuals can be called educational emcees, who invoke love as a condition for learning and engagement in their schools through a series of meaningful practices. These individuals also embody poetry and spoken word as an organic hip-hop pedagogy. Opportunities for additional qualitative research about hip-hop educational leadership and educational emcees are presented, along with implications for education leadership preparation, recruitment, and development. [ABSTRACT FROM AUTHOR]

The editorial in the journal "Equity & Excellence in Education" discusses the current political climate in the United States, highlighting the rise of far-right ideologies and the threats they pose to democracy and public institutions, including education. The issue features articles that address topics such as anti-blackness, disability, migration, and literacy pedagogy from a critical and intersectional perspective. The journal aims to publish rigorous scholarship that challenges systems of power and promotes justice-oriented change in educational practice, policy, and research. [Extracted from the article]

As an extension of the personal and intellectual conversations that took place in the sister-scholar group consisting of four East Asian international doctoral students from China and South Korea, in this article, we narrate and examine our (counter)stories traversing between different spaces and across time. These narratives center our racial, linguistic, social, and academic experiences and illustrate our processes of awakening, resistance, and collective healing. We used transnationalism and Asian Critical Theory as our theoretical guide, and collaborative autoethnography as our methodology. Through the canvas of (counter)stories, we (a) refuse dominant views and definitions of what it means to be Asian in the United States, (b) resist the simplistic and monolithic ways of understanding our existence and experiences as international students, and (c) challenge the academic community and broader society to develop more complex and critical social praxis regarding race, culture, and relations of power. [ABSTRACT FROM AUTHOR]

B Adam W. J. Davies and Phillip Joy b :What does using queer methodologies and a queer autobiographical writing approach bring to the fore regarding creating and cultivating queer potentialities that disrupt normative notions of care that silence queer subjectivities and knowledges within home economics? Subsequent articles each question narratives of (self-)authorship in relation to sexuality and/or gender as follows: B Tadashi Dozono: b How do queer of color literacies name the ways LGBTQ students of color read the world textually, particular to their intersecting minoritizations through race, gender, and sexuality? According to the writer formerly known as Son of Baldwin, Robert Jones, Jr. (Jones, [4]), imperialist white supremacist capitalist patriarchy (WSCP) appeals too concretely to human nature such that even the people who suffer I from i it or I beneath i it, covet, adore, and aspire to it. Said plainly: everyone I hates i white, wealthy, cisgender, heterosexual men I and i , quiet as it's kept, everyone wants to I be i [or be wanted by] a white, wealthy, cisgender, heterosexual man. (para. [Extracted from the article]

In this article, we (re)imagine quantitative approaches in educational research to (re)evaluate our experiences as Chicana/Latina feminists, which are always inextricably both raced and gendered. Using a Chicana feminist epistemology in education, a framework that explicitly challenges the perceived objectivity and universal foundations of knowledge that undergird traditional qualitative approaches, and quantitative critical (QuantCrit) research in education, which centers how statistics have long been racist and racialized, we consider whether numbers can be race and gender conscious. We put forth a critical race feminista quantitative praxis in education through an empirical application that explores Chicana educational attainment and occupational outcomes using secondary data from the U.S. Census Bureau. We conclude with implications for educational research. [ABSTRACT FROM AUTHOR]

The storytelling process weaves together personal testimonies from six or seven storytellers or narrators. (Willie P., Greensboro, North Carolina) The Mass Story Lab process centers the needs and narratives of storytellers as the key informants in the process. As I was escorted through the dark gray corridors of the Fulton County Jail in Atlanta, Georgia, the corrections officer went to work coloring our perceptions of the incarcerated men we were preparing to meet: "Don't let them touch you or get too close." Through Mass Story Lab, we used the narrative process as a way to (re)imagine a world beyond prisons. [Extracted from the article]

As we attempt to write this editorial and do justice to the true process of thinking with and through anticolonial practices, we understand that we do so from a privileged space that is only present and sustained by the logics of colonialism - an academic journal that desires to communicate with the people, but that publishes articles that are structurally guarded behind paywalls and made a necessity for academics to get ahead or to be successful. So, as we enter this issue as people who occupy and are settled on stolen lands (Tuck & Yang, [9]), we ask ourselves: What is the im/possibility of truly being about the work of destroying the world (and thus destroying ourselves) that colonialism created when we ourselves have been doused by the blood of colonialism?. [Extracted from the article]

This poem was written as a final project for the author's Critical Perspectives in Education course at George Mason University in Fall of 2021. In addition to having students read critical works, Dr. Dodman, the professor, encouraged creative reflections and non-traditional reading responses. The author also engaged in an Extended Communal Engagement (ECE) group with two peers to discuss the readings and make real-world connections. This poem is the author's final project in which she reflects on her readings and experiences with critical pedagogies. It was her hope that the poem would not only fulfill the course requirements but also be shared with a wider community of critical scholars, thus acting as praxis—practice and action. The poem is set in the context of the post-vaccination time of the COVID-19 global pandemic, in which the course was still taught online, but most businesses had reopened. [ABSTRACT FROM AUTHOR]

Critical Studyin' is a Black Studies-inspired, morally engaged pedagogy. With roots in anti-racist teaching, it is focused on race, ideology, and education. This study explores the learning experiences and outcomes of seven, preservice educators after taking a course that was based on Critical Studyin' and offered in a College of Education at one university in the Southeastern region of the United States. Researchers employed constructivist grounded theory techniques to the analysis of semi-structured interviews and course documents. Findings highlight the development of students' critical consciousness and agency as they engaged in critical interrogation of the complex relationships among race, culture, and classroom teaching. This study highlights the potential of Black Studies as a pedagogy teacher educators can enact to orchestrate disruptive learning experiences and environments necessary for anti-racist teaching. It adds further support for culture-centered approaches in educator preparation that scaffolds preservice educators in their development of justice-oriented perspectives and practices in education. [ABSTRACT FROM AUTHOR]

This article explores the benefits of verbal conflicts—contested storied spaces—in a Native American literature classroom composed of a multi-tribal and multicultural urban student body. Students in this course engage in whole-class verbal discussions focusing on contemporary and historical issues concerning Native American tribes and communities. Often these conversations focus on issues of oppression, colonization, and the unjust treatment of people of color. This article discusses the ways silence has been interpreted as a deficiency within standard schooling, then moves toward a view of silence as engaging, rich in identity construction, and filled with agency. Specifically, students who appeared to be silent during verbal exchanges in whole-class discussions were very much engaged and critical of the conversation, challenging dominant perceptions of silence as detrimental to education and learning. The conversations, herein, occurred within an ethnic studies course in a state that has banned the teaching of ethnic studies. Federal law protects Native American students from such dangerous legislation. [ABSTRACT FROM PUBLISHER]

As a testament to the growing literature on autoethnography and my own connections to systemic and direct racism, this article is a therapeutic way to explore my past through the ancient way of telling, testifying, and developing knowledge through narrative inquiry. Testimony opens new ways of looking at the world by participating in a subversive form of scholarship. Indigenous scholars have claimed that stories play a vital role in transmitting who we are. Through my experiences, I explore the concept of 'the middle ground' and the spaces of identity created by complex relationships of power. Similar to the literature on borders, 'go-betweens' dance across worlds and exist in spaces wrought with alienation, discovery, transmission, and cooperation. I also argue that anarchist theory and praxis can inform larger autoethnographic writing, pushing radicals to include narrative inquiry into their own communities and praxis through an exploration of self. In this way, we can begin the difficult process of theorizing from our own locations that includes moments of intense pain, shame, and triumph that life sometimes brings us. [ABSTRACT FROM AUTHOR]

Drawing on data collected in a qualitative study of racially minoritized faculty members, this article examines the challenges these faculty members faced in bringing different aspects of their spirituality into their scholarly work as graduate students. This article explores the questions: How do racially minoritized graduate students negotiate their spiritual identities and integrate their spiritual epistemologies and cultural knowledge into academic practices, and what challenges do they face in doing both? This article presents three salient themes: sacred subjectivity in student-focused research, spiritual praxis in the classroom, and new visions for inclusive spiritual expression in the academy. By focusing our analysis on study participants' strategies for resisting pressures to closet their beliefs, this article affirms the importance of legitimizing the spiritual epistemological perspectives of racially minoritized graduate students in creating a more equitable and diverse higher education culture. [ABSTRACT FROM AUTHOR]