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This case study examines how teachers preserve and foster the funds of knowledge students bring to school in the Palenque community of Colombia. Data was collected using the funds of knowledge Matrix instrument, open-ended questions, teacher interviews, and non-participant observations. An analysis of data was done using a domain analysis process, and a category of cultural meanings. The findings included the creation of three new categories: "ethnobotany," "Kuagros," and "Kulum." The study identified teachers' educational practices that fit the culturally relevant profile. These involve rethinking curriculum, reforming instruction, considering the types of funds of knowledge, and a more ethnographic approach.

Amidst a steady clamor about "learning loss" during the pandemic, a minority of educators have cautioned we must, in the words of Donna Haraway, "stay with the trouble," giving children space to grieve, explore, and make sense of a new reality. In this paper I interrogate what it means to stay with trouble and specifically call for what I refer to as "wander time" to stay with trouble in schools. With the phrase wander time, I reference the 40 years the Ancient Israelites spent wandering the desert after they left Egypt as slaves and before they founded a nation in Israel. Taking a phenomenological approach, I then illustrate the practical implications and the potential of wander time through a study of my then preschool-age son's yearlong self-directed and adult supported multimedia exploration of Transformers (vehicles in popular culture that transform into robots with human-like personalities). I document how through this exploration, my son articulated fears, stayed with, and made sense of troubles. I close by analyzing the pedagogy of wander time to suggest practical implications for schools.

The Library of Congress has acquired the Omar ibn Said Collection, including an exceptional artifact, the autobiography of Omar ibn Said, written in ancient Arabic by an African enslaved man. In this article, I analytically examine the role of literacy in Omar ibn Said's life as informed by African cultures, ethnicities, histories, languages, and literacies in the Senegambia region, and the history of Black literacy access in the United States. In Arabic, Omar ibn Said stealthily applied sophisticated literacy skills to contest living under anti-Black racism and chattel enslavement through his rhetorical and strategic use of Qur'anic surahs and verses. Early translations and interpretations of his autobiography, filtered through Eurocentrism and White supremacy, failed to discern Omar ibn Said's proclamation of his humanity and bold condemnation of chattel enslavement. Africanist, Islamist, and Muslim scholars valorize his resilience as an African Muslim man who remained faithful to Islam under anti-Black racism, the horrors of chattel enslavement, and attempts at Christian conversion. They also provide knowledge about centuries of literacy among people of African descent; expose the pervasiveness of White supremacy; and unveil the roots of deliberate anti-Black literacy laws, policies, and practices, historically and contemporaneously. Omar ibn Said's autobiography dismantles prevailing assumptions about people of African descent as sub-human, without culture, history, intellect, language, or literacy. To create an equitable and ethical approach to literacy: We must transcend the past and present, respect humanity, acknowledge literacy as a global construct, understand literacy as a human right, cultivate a critical consciousness, and require authenticated knowledge.

In countries from which enslaved Africans were forcibly taken to the new world, critical discussion of the Transatlantic Slave Trade (TST) and its Diaspora remains elusive, especially in educational spaces. Ghana is one such country that is deeply connected to the TST and yet struggles to engage it in the social studies syllabus. This article contributes to this literature by using a single instrumental case study approach to interrogate the inherent contradictions in Ghana's collective remembering of the TST and its Diaspora in the junior high school (JHS) social studies syllabus. Using data from nine interviews and a directed content analysis of the 2007-2019 JHS social studies syllabus, I find that while the syllabus highlights the TST, it fails to critically and deeply engage students on either the TST or its Diaspora. Rather, it situates the TST as a minor event in the broader and monumental colonial, anti-colonial, and post-independence narratives. Ultimately, this creates misinformation and ignorance about the TST and its Diaspora among Ghanaian youth, further facilitating a disconnection between them and the TST's Diaspora. In the article, I discuss broader implications for African and African Diaspora relationships and solidarity. I recommend a critical collective remembering (CCR) approach to teaching the TST which comprehensively highlights actors, victims, survivors, counter-narratives, and contemporary implications. CCR uses relevant creative, technology-based, and collaborative pedagogical and dialogical methods to make this history and social studies education relevant and meaningful for the younger generation.

Stacy Boldrick is a Lecturer in Art Museum and Gallery Studies at the University of Leicester, where she conducts research in iconoclasm and its significance for social groups and institutions. She is the author of "Iconoclasm and the Museum" (Routledge, 2020). In 2013, she collaborated with Tabitha Barber to curate Art Under Attack: Histories of British Iconoclasm, an exhibition at Tate Britain. The present interview took place in the aftermath of George Floyd's murder and against the background of the ensuing worldwide anti-racism movement and protests when many debates on what should happen to monuments linked to the Confederacy, slavery and colonialism were put in the spotlight. The interview explores the historical and social consequences of iconoclasm, with a particular focus on the role of monuments within the current anti-racism movement. Lily Jean is studying Politics and International Studies at the University of Warwick.

From the dawn of the Roman Empire, slavery played a major and essential role in Roman society. While slavery never completely disappeared from ancient Roman society, its position in the Roman economy shifted at the beginning of the period called Late Antiquity (14 CE-500 CE). At this time, the slave system of the Roman world adjusted to a new category of labor. Overall, the numbers of slaves declined, an event that historian Ramsey MacMullen, drawing from legal debates and legislation of the period, attributes to the accumulation of debt and poverty among Roman citizens in the third century CE. One effect of this debt accumulation was that many free individuals sold themselves into an indentured state, particularly during the years 225-325 CE. In so doing, they counteracted the "decline" of slavery with a rapidly expanding body of laborers who were technically "free" but who occupied the social--and eventually the legal--status of slaves (Mac- Mullen, "Late Roman Slavery" 380). The slave's role in Late Antiquity has been the subject of many past interpretations. Although the later Roman world experienced a decrease in the overall number of slaves, the effect of this decrease was hugely significant in terms of the amount of status confusion it generated amongst the lower classes. Previous generalizations assert that the status of the free poor created somewhat of a semi-servile class. Scholars have recognized that among the slave population existed a great number of slaves who were neither captured in war nor born to slave mothers and so were wrongfully labeled as slaves. An example may be found in the Theodosian Code (CT), a codification of law compiled in 438 AD under the emperor Theodosius II. The law found in CT 5.9.1 explains that should a person raise an exposed child, a child cast out of its home, then that person is free to choose the status of that child, free or poor (109). This law indicates the number of people who counted as slaves but did not actually belong in such a category. Adding to the scholarly discussion of the diminishing status of the free poor in the Roman world, this current study investigates the significance of status confusion that this situation would have had within the lower classes. [This essay won the Portz Prize in 2016.]

This essay explores the vulnerability of enslaved African Canadian Black women by examining the death of Diana Bastian, an enslaved Black teenager who in 1792 was raped by George More, a member of the Governing Council of Cape Breton, Nova Scotia. Though Bastian begged for assistance during the resultant pregnancy, More denied her such aid and cast her aside. Bastian further appealed to More's brother, a local magistrate, who also denied Bastian any help, and Bastian died giving birth to the twins More sired. Bastian's owner, Abraham Cuyler, appeared to have been absent from the province at the time of Bastian's rape, pregnancy, and labour. Bastian's brief and tragic history is told in her death certificate recorded at the St. George's Anglican Church, Sydney. This very succinct document brings to light the story of racial and sexual abuse on the Canadian frontier, and helps us to understand the marginal status of Black women's lives in colonial Canada. I suggest in this essay that when we place enslaved Black women at the centre of Canada's historical and colonial past, we come to a new understanding of the power and privilege White men possessed, and the catastrophic impact it had on Black women's bodies.

Contemporary American education initiatives mandate half of all English language arts content is non-fiction. History topics, therefore, will increase within all elementary and English language arts middle level classrooms. The education initiatives have rigorous expectations for students' close readings of, and written argumentation about, numerous texts representing multiple perspectives about the same historical event, era, or figure. Practicing English language arts teachers must adjust pedagogy accordingly. They cannot utilize a single, whole-class novel with comprehension questions as an assessment. With teaching experience but not formal training in history-based pedagogy, they are "adaptive experts." This qualitative study explores how English language arts teachers adapt. Six upper elementary and middle level (5th-8th) teachers who recently received graduate-level history education training were given grant money to develop and implement history-based curricula. This inquiry examined their curricular selections and how they integrated history literacy and historical thinking within text-based writing, or historical argumentation. It also evaluates the efficacy of their assessments.

Most, if not all, writings by Jamaican writer Michelle Cliff are connected by a subterranean desire to re-write Afro-Caribbean history from new untold perspectives in reaction to the immense loss and/or distortions that marked the region's history for entire centuries. In this paper, I meticulously read four of Cliff's texts--"Abeng" (1984), its sequel "No Telephone to Heaven" (1987), "Claiming an Identity They Taught Me to Despise" (1980) and "The Land of Look Behind" (1985)--to look at how Cliff retrieves her black ancestors' submerged history and erased past. I particularly explore the methods Cliff deploys to re-center a history deliberately erased/or distorted by what she ironically calls "the official version" ("Free Enterprise," 1994, p. 138) in allusion to the Eurocentric narratives about the twin imperial projects of slavery and colonialism. Finally, I investigate the wealth of possibilities offered by fiction, unrecorded memory, oral story-telling and imagination to out-tell Eurocentric historiography and re-write Afro-Caribbean history from the victims' perspective: slaves, colonial subjects, marginalized female figures, black Diasporic characters, etc.

In "Mansfield Park," Jane Austen has exhibited the English identity lies on property earned by the slave trade in Caribbean Islands. If we go deep inside of the history of Britain we could able to see their awareness and concern over a national identity, and consider American colonies a poor reflection on Britain. The traits of British colonization always stretched their dominating wings soar above in the sky of ruling. The tyrannical rule on the Caribbean Islands and other places, where they have set the subjugation upon the destitute subjects. Such as West Indies, Jamaica, Haiti, Indian subcontinent and many more countries which they consider inferior in front of them. This was the ideology of English people and their smug of English identity. In the first part of my research paper, I am suppose to depict that, how the English superiority discern its voice through the narrative of the 19th century English novels. The great example of English superiority proved by the reading of "Mansfield Park," and this novel will also explore the deepest meaning of coveted Englishness. Jane Austen's "Mansfield Park," which has written based on English identity earned by slave trade and also the English people who are very much obsessed with property, money, status, elite class attitudes and heedless towards their subordinate people. On the other hands, Kazi Nazrul Islam upholds the position of anti colonial writer. He was very much against the British rule and their despotic rulers. Therefore, Kazi Nazrul Islam has established the notion of anti British ideology and activities through his writings and showed the world about his rebellious nature.

This article is a conversation with Juliet King, EdD, the AMS 2022 Living Legacy. Dr. King began her career in South Florida some five decades ago, teaching in Miami-Dade County when public schools were beginning to desegregate. She transferred to an inner-city school with a Title I Montessori program; this was her first introduction to the Montessori Method. To preserve Montessori access to underserved children, Dr. King and her colleague Dr. Lucy Canzoneri-Golden cofounded Coral Reef Montessori Academy (CRMA), the first public Montessori charter school in the state of Florida, in 1998. Dr. King has dedicated her life to advancing Montessori, especially for underrepresented populations. CRMA, which began with 3 classrooms serving 86 students, now has 28 classrooms and over 600 students, and is an AMS-accredited Montessori public school. Under Dr. King's leadership, CRMA has sought to promote social justice, diversity, and inclusiveness. Its board and student body are 80% people of the global majority; 25% of lead teachers are Black and 54% are Latinx. Through participation in local, national, and global projects, CRMA students have access to real-life civic, humanitarian equity and inclusion work.

The Afro-Latin dance known as 'salsa' is a fusion of multiple dances from West Africa, Muslim Spain, enslaved communities in the Caribbean, and the United States. In part due to its global origins, salsa was pivotal in the development of the Figuration philosophy of dance, and for 'dancing-with,' the theoretical method for social justice derived therefrom. In the present article, I apply the completed theory Figuration exclusively to salsa for the first time, after situating the latter in the dance studies literature. My first section explores Juliet McMains' recent history, "Spinning Mambo into Salsa," with an emphasis on the dynamics of class, race and sex therein. My second section explores a resonant Afro-Latin dance history, Marta E. Savigliano's "Tango and the Political Economy of Passion," where she deploys salsa's sister-dance (tango) as a 'counter-choreography' to the choreography of postmodern neocolonialism. And my third section applies Figuration's four central aspects of dance (or 'Moves') to salsa qua member of its 'societal' family of dance. In conclusion, through partnering with salsa, Figuration emerges as a member of its own 'discursive' family of dance, while salsa emerges as a gestural discourse capable of helping reconstruct a more socially-just world from the postmodern ruins of today.

The argument here places the personal reflections of BAME students and educators at the forefront in this discussion of racial inequity in the British educational system. The contributors are stakeholders who have an investment in schooling, either as student or educator, that cannot be reduced to the four walls of the classroom. It features interviews and personal communications that shed light on what needs to be done to correct disparities in educational outcomes for BAME students. Emphasis is placed on the quality of their contributions and the importance of having a positive black presence in their teaching and learning environments. It features candid reflections on the rights or wrongs of having a Black History Month (BHM) celebration, especially in the wake of the introduction in 2008 of Black History as the 'Slave Trade' in the National Curriculum, which many considered, and still believe was ill thought through at the time.

My major purpose in studying Caryl Phillips's widely acclaimed novel "Crossing the River" is to examine, through a close textual analysis, the severe identity crisis inflicted upon slaves under the three-century long slavery institution. I explore how slaves' tragic rift of separation from their African homelands led to a disastrous loss of identity. I particularly call attention to the ways slavery profoundly "shattered" such identity-shaping factors as home, family, belonging, memory and roots. Quite curiously, this identity destruction was not only undergone by African slaves who experienced The Middle Passage firsthand, but has been "transmitted" to their descendants in the contemporary realities of the black diaspora. I, therefore, look into the historical and psychic continuum that binds the slaves' experience of home loss with their descendants' exilic identity and space impermanence. Central to this paper is also the exploration of how the slaves' identity fracture is reflected at the level of the language, narrative forms, genre mixing, and the temporal and spatial fragmentation Phillips freely experiments with in his narrative.

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.

This article is an effort to build on academic theories of race and antiracist education. Using a Gramscian theoretical framework that emphasizes perspectives from organic intellectuals, this article puts the academic literature on race and adult education in conversation with the theory generated on race from select U.S. working-class organic intellectuals and scholar activists. The principal argument of the article, drawn from the dialectical and materialist work of select organic intellectuals and scholar activists, is that race seen as a social construct captures the subjective aspect of race but does not capture the internal relationship of the subjective aspect with the objective aspect of race. All social constructs must be seen objectively and subjectively to consider the prospects for change and antiracist adult education in specific historical and geographical contexts.

Newspaper coverage of the Canudos War dehumanized the "sertanejos," portraying them in such a way that empathy or grief for their suffering was inaccessible to the Brazilian readership. Euclides da Cunha, a war correspondent for the newspaper "O Estado de São Paulo," was amongst those who contributed to the state's war narrative that represented the "sertanejos" as an inhuman mass and glorified the republican soldiers as heroes. However, in retrospect to the war, Euclides writes his "Os sertões," undermining much of the journalistic rhetoric established during the war by exposing the republican soldiers' cruel acts of violence and condemning the war as illegal. In effect, he inadvertently elevates the sertanejo to the level of a perceivable individual whose death can be mourned. This article juxtaposes a reading of newspaper coverage of the Canudos conflict with Euclides' account in "Os sertões." In doing so, this article elucidates the relationship between life and suspended law, ultimately providing a biopolitical reading of these texts.

In this paper, I explore the question: What would it mean for history to be understood as the history of trauma? First implied by Sigmund Freud (2003/1920) in "Beyond the Pleasure Principle," and later taken up the Cathy Caruth (1991, 1993, 1996), the question has broad implications for music education. The nature of trauma as an enigma, as something experienced but not fully grasped in consciousness that returns to "haunt" its survivors through repetitive phenomena such as flashbacks, nightmares, and unexplainable reactions to sights, sounds, smells, and other stimuli, has been documented to affect not only individuals who have experienced violent events but entire cultures that have experienced trauma such as war, natural disaster, genocide, colonialism, racism, and other forms of trauma that are passed down through generations. Trauma as an enigma raises a variety of paradoxes emerging from its relationship to history and to pedagogy, including the relationship of trauma to cultural understanding. My exploration is guided by the question: If history may be understood as the history of trauma, how does the nature of trauma as incomprehensible complicate our concerns for cultural or cross-cultural understanding in music education?

This manuscript explores the power of using inquiry in a second-grade classroom to make students' understanding of citizenship more complex. It describes an inquiry unit in which students studied primary sources, engaged with fiction and nonfiction children's literature, and participated in interdisciplinary learning to further understand the Civil Rights Movement and the Underground Railroad. Through their understanding of these powerful historic events they came to new conceptions of what it means to be a good citizen. The paper not only describes the unit and how it played out in the classroom it also explores the tensions between teacher directed and student directed inquiry, the ways in which teachers can, and often must integrate English Language Arts into their inquiry in order to find time for it, and the necessity of trusting both students and teachers in their ability to guide their own learning in community. In addition, it describes ways of discussing racism with young learners in both a historical and contemporary context.

With its origin in Greek where "diaspora" as a noun means "a dispersion" or as a verb means to "scatter about", the term is used in this paper to refer to the dispersion or scattering of Africans from their original African homeland and now live in countries other than their own. Indeed some Africans have dispersed from their own countries to other countries in Africa. For the purposes of this paper our analysis focuses on Africans who live outside Africa. This paper explores the African diaspora phenomenon starting from the commercial extraction of Africans as resources to serve as inputs into plantain development in North America and manual labourers in Europe, South America and the Caribbean, to the colonial exploitation of African peoples during the "Scramble for Africa", to political exiles and economic refugees that ensued, following political independence and instabilities, and to expert skilled migrations of Africans abroad, including digital diaspora. Grounded in the educational philosophy of human and social capital theory, the paper presents a cost benefit analysis of the gains and losses that Africans and African countries have experienced as a result of the African diaspora phenomenon. The analysis leads to the philosophical conclusion that whereas the initial dispersion of Africans to overseas countries represented a significant cost to the human and social capital of Africa, African diaspora in the 21st century have potential to improve the human and social capital not only for themselves and their former homeland, but also in the host countries.

This article begins by clarifying the notion of what Stanley Cavell has called "Emersonian moral perfectionism." It goes on to explore this through close analysis of aspects of Emerson's essay "Experience," in which ideas of trying or attempting or experimenting bring out the intimate relation between perfectionism and styles of writing. "Where do we find ourselves?" Emerson asks, and the answer is to be found in part in what we write and what we say, injecting a new sense of possibility and responsibility into our relation to our words. But the language we speak and the lives that go with it are at the same time burdened with a past, and in the case of English, and in the American context especially, it is marked with a kind of repression relating to questions of slavery and race. These matters are implicated in questions of constitution, in both general and specifically political senses. Hence, inheritance and appropriation become causes of critical sensitivity, as do the forms of praise and acknowledgment that should meet them. The article explores ways of thinking through Emerson's relation to these aspects of experience and seeks to find responses pertinent to today.

"Tell Us the Truth" is a collaborative article by a professor of English and her freshmen students in a core humanities course from the Fall 2016 entitled Readings in Atlantic Slavery. The students read novels, slave narratives, memoirs, and history. The essay follows the growing interest of the students as they read against the presidential campaign taking place during that period. The students were given the option of writing a final paper on the topic of why they should have been given evidence-based, unpoliticized history during high school. They all chose this option. The professor provides a narrative and cites passages from the papers submitted in support of their reasonable plea for learning what they came to call "real history"--history that is factual and unsanitized. [This article was co-written by the students of HON 124, Fall 2016.]

History has been in the centre of political interest over the last two decades; claimed as a vehicle to strengthen social cohesion, especially among future citizens. At the same time an acknowledgement of episodes such as slavery and colonialism are asked for. This article investigates the tension that results with those two appeals to history in the literary representation of the black pages of history in children's books. It analyses the strategies used to allow children to identify with a contemporary view on this aspect of history. The Netherlands serves as a case study. Five literary strategies are discerned, placing the books on a scale from national heroization to national alienation: monophonic accounts of Western superiority, child protagonists as mediators between past and present, polyphony, multitemporality and narrative alienation.

History teachers, teacher-researchers, government agencies and history education academics in England often report that students are frequently incapable of producing complex, polythetic or developmental narratives over long time scales. This lack of an overview tends to result in deficiencies in their application of the key concepts of the discipline. Consequently Shemilt has recommended the use of synoptic, millennia-wide "frameworks" of knowledge in order to counteract these issues. With some notable exceptions, however, practising history teachers have appeared sceptical of the benefits of such an approach. I conducted an exploratory case study investigating in what ways a pre-taught framework, in which I had responded to some practitioners' criticisms, appeared to be manifested in my students' subsequent thinking regarding historical significance. My goal was to contribute to professional curricular theorising about what constitutes a framework and how it might be expressed as a curricular goal. Themes were derived from pupils' writing, lesson evaluations, group interviews and observations. Possible curricular goals that were characterised in the students' work included the pupils producing millennia-wide narratives based on colligatory generalisations and assessments of historical significance incorporating scale-shifting over long time scales.

In his "Relación de Texcoco," Juan Bautista de Pomar (c. 1535-90) takes a political and moral stance against Spanish colonialism in Texcoco and the entire viceroyalty of New Spain. Responding to the "Instrucción y memoria's" (1577) request for information about the history and cultural practices of local populations, Pomar narrates the history of preconquest Texcocoan civilization as a civilized proto-Christian society, with monotheistic rulers and a virtuous community. In doing so, he enters into the polemic about indigenous rights and contests anti-indigenous discourses that justified conquest and colonialism in the sixteenth century. In particular, Pomar attacks the argument that indigenous populations could be enslaved because of their lack of natural reason. This article analyzes Pomar's manipulation of Christian discourses, which relocates the Spanish conception of morality in a preconquest indigenous context and enables his criticism of colonial policies of forced labor.

Considerable empirical research, along with a growing body of conceptual and theoretical literature, exists on the role of culture and context in evaluation. Less scholarship has examined culturally responsive surveys in the context of international evaluation. In this article, the authors present lessons learned from the development, implementation, and analysis of surveys used to evaluate the struggle of Brazil's "quilombos", or former fugitive slave communities, for land rights and livelihood. The authors begin with a brief review of the culturally responsive evaluation literature, making the case for culturally responsive surveys. Following a brief introduction to "quilombo" communities, they discuss their survey work, including their efforts to be culturally responsive and the challenges they confronted. The article concludes with the lessons learned for culturally responsive survey inquirers.

This essay explores social and political values conveyed by nineteenth century world and universal history textbooks in relation to the antebellum era. These textbooks focused on the histories of ancient Greece and Rome rather than on histories of the United States. I argue that after 1830 these textbooks reinforced both the US land reform and the antislavery movement by creating favorable depictions of Tiberius and Caius Gracchus. Tiberius and Caius Gracchus (known as the "Gracchi") were two Roman tribunes who sought to restore Rome's land laws, which granted public land to propertyless citizens despite opposition from other Roman aristocrats. The textbook authors' portrayal of the Gracchan reforms reflects a populist element in antebellum American education because these narratives suggest that there is a connection between social inequality and the decline of republicanism.

This article explores the activities and experiences of a women's peace museum in Japan which especially tries to pass on the history of Japan's military sexual slavery, or the "comfort women" issue. The system of Japan's military sexual slavery had not been written as a part of history until courageous survivors testified and documentary evidence was unearthed in the 1990s. With few material exhibits of sexual violence, testimonies play a significant role in the exhibitions. Panels displaying the testimony of both survivors and former soldiers try to represent the person as a whole, situating sexual enslavement or crimes as part of their overall life, rather than extracting the harsh experience in an isolated way. The concrete and detailed activities of this privately run museum show the challenges faced by museums dealing with the dark history of their own country.

Cervantes's "novela" creates a complex protagonist due in part to the involvement of the slaves' destructive and creative energies: a linguistic and erotic paradox. Linguistically the female slave foregrounds the historical dichotomy between "ladinos" and "bozales" and the related problematic of conversion, while the eunuch, a double of the master, brings forth the subject's erotic deficiency, the basis of an ironic cure through the slaves' survival and the master's demise. The eunuch's Janus-like liminality further complicates the identity gaps of the protagonist, who dies offering a metaphorical image of self-destructive authorship (the silkworm) followed by the rise of other actors who stake spatial and property claims of their own--a dynamic loss highlighting the essential roles played by colonial space and marginal others in the construction of the master's psychological persona.

Globally, colonization has been and continues to be enacted in the take-over of Indigenous land and the subsequent conversion of agriculture from diverse food and useful crops to large-scale monoculture and cash crops. This article uses a land education analysis to map the rise of the ideology and practices of Manifest Destiny in Virginia. Manifest Destiny is the culmination (and continuation) of material and discursive relations that serve as a cover story for the formation (and maintenance) of the settler colonial triad of settlers, Indigenous peoples, and slaves. The article theorizes the settler colonial triad, an important construct of land education that provides a lens through which to investigate political-economic and epistemological links between agriculture, settler colonialism, and environment.

The history and heritage of slavery and the trans-Atlantic slave trade are sensitive topics in The Netherlands. Little is known about the ways in which students attribute significance to what is presented as heritage, particularly sensitive heritage. Using theories on historical significance, we explored how students attributed significance to the history of slavery and its remnants while engaged in a heritage project that presented this history and these remnants as Dutch heritage. Using questionnaires, interviews, group interaction, and observations, we researched 55 students at a Dutch junior high school who visited a slavery museum and the National Slavery Monument. The visit reinforced the students' ideas that it was important to preserve the historical remnants of slavery, primarily to remember that freedom and equality have not always existed and because these remnants are important to the descendants of enslaved people. Although the students gained insight into the ways in which significance is attributed to the history of slavery, they did not come to understand the lack of awareness regarding slavery in Dutch society. Although the visit stimulated critical reflection on the interplay between understandings of significance and identity, many students linked the heritage of slavery directly to a Black ethnic identity.

In this article we first trace the history of "management," particularly in the United States, from the plantation to the factory to the corporation, with the intention of understanding and contextualizing "classroom management" in today's educational lexicon. To do so, we look at the intertwining history of racial knowledge and the management of enslaved persons; the subsequent development of scientific management; social efficiency educators' application of scientific management to education; and conceptions of classroom management in today's neoliberal environment, in which education is increasingly positioned as a consumer good subject to individual choice and competitive markets. We further look to examples from post-colonial Africa to demonstrate the ways in which neocolonial forms of scientific management comingle and entwine with neoliberal policies and procedures. The global phenomenon of scientific management, rife with neoliberalism and racism, is finally examined in the context of (so-called) Culturally Responsive Classroom Management, a neoliberal project that claims to advocate social justice through the process of managing bodies in classrooms.

The current heritage fascination signals the omnipresence of the Present. Recently it has spawned a distinct type of teaching and learning: "heritage education". In this article we argue that, despite its presentist connotations, heritage education offers interesting opportunities for understanding the foreignness of the past, a precondition for historical thinking. We examine how heritage education negotiates historical distance from affective, moral and epistemological perspectives. A comparison of two exhibitions on transatlantic slavery and some of their educational resources reveals distinctive constructions of historical distance. The Dutch NiNsee exhibition "Child in Chains" carries a strong affective and moral perspective through a bridging technique of rhyming. These perspectives can be adopted in assignments that discuss the synchronically compared contexts of past and present. The "Atlantic Worlds" gallery of the English National Maritime Museum constructs a more complex narrative with little reference to the present. Here students' sense of the historical comes from the physical experience of authentic objects on display; some educational activities emphasise an epistemological perspective, allowing students to unravel the narrative plot. Precisely the performative dimension of heritage can challenge students in heritage education settings to make them aware of the dialectics of the pastness of the past and its inevitable presentness. (Contains 57 footnotes.)

This article offers an analysis of the dozens using Black feminist theory. The dozens are a ritualized verbal game of insults that historically have used sexual offenses against Black women as the vehicle for insults. Rather than simply viewing the dozens as a cultural phenomenon, the article draws a connection between its occurrence in West Africa, the West Indies, slave communities, and post enslavement and attempts to understand the various changes and the connection of the dozens to Black female devaluation. Through dialog with Oshun, the author deconstructs the historical and cultural significance of the dozens, placing it in a constructed conversation methodology. Importantly, the article shows how deconstruction of the dozens can be used as a pedagogical tool leading students to a deeper and more thorough understanding of a taken-for-granted cultural phenomenon. (Contains 3 notes.)

On July 8, 2003, at Goree Island, Senegal, George W. Bush delivered the most important speech on American slavery since Abraham Lincoln. As an example of rhetorical artistry, the speech is a masterpiece, putting the brutality of slavery into historical, political, and theological perspective. Although the speech had deliberative effects--it grew out of, and contributed to, the Millennium Challenge as well as the administration's African AIDS initiative--it was primarily an epideictic speech that envisioned Providential history as its audience. By adopting the God of history as audience, Bush was able to confess the nation's original sin and to begin to make amends by directing billions of dollars to African development as well as treatment of AIDS and malaria. While largely successful with Africans, the speech left many African Americans both puzzled and angry. The Bush administration could have built on the initial success of the Goree Island speech by extending the internal logic of the address to the material conditions of African Americans, but it did not. (Contains 61 notes.)

In scholarship on the Holocaust and the history of slavery, historians and other academics have, over the years, developed both abstract concepts and concrete activities. Teachers and developers of educational materials have translated complex events into digestible entities fit for use within and outside the classroom, often including new insights and new approaches in their teaching. This paper argues that the history of the Holocaust and the history of slavery share common elements regarding the way in which these painful episodes in history have been remembered, mentioned, processed and the extent to which they are reflected upon in schoolbooks and lesson plans. Theoretically, the paper explores the use of "conceptual history". It concludes that certain shared characteristics and connections may be useful when designing curriculum and lesson plans for today's multicultural classrooms. The case of the Netherlands is used throughout to illustrate general trends. (Contains 9 notes.)

This article examines how African American scholars during the early twentieth century employed the genre of curriculum writing to challenge existing discourses of race. Drawing from the findings of a qualitative document analysis of textbooks created by Carter G. Woodson and Charles H. Wesley, this article illustrates how these authors used texts and images to counter dominant racial theories found in school text, academia, and the wider society. This work is significant because while the field of curriculum studies provides exhaustive texts about early twentieth-century contributions to curriculum, few of these texts seriously explore the foundational and theoretical insights of African American scholarship schools.

In simple terms, diaspora can be defined as the identity community that is formed when people move. Although the term African Diaspora seems relatively new, a number of 20th century scholars have utilized a diasporic framework to explain the commonalities among people of African descent around the world. The earliest scholars did not use the term; however, scholars post-1950 have consistently used the analytical concept when studying and describing Black communities that were dispersed from Africa and germinated in the New World. This article highlights the competing attempts at theorizing the African Diaspora from its earliest proponents to its more contemporary adherents. Finally, this article illustrates the usefulness of the multivalent concept by applying the framework to slave autobiographies.

This paper examines the reasons behind a historic shift in the language couching the wage demands of two North American labor movements during the last twenty years of the 19th century--the Knights of Labor and the American Federation of Labor. We trace how the once dominant imagery of "wage slavery" lost its connection to producerist labor ideology and eventually was replaced by the more pragmatic symbolism of "wage work." This linguistic shift is of particular scholarly importance because it occurred during a time when producerist labor politics, with its emphasis on a radical reorganization of work and private property, lost significant ground to a more consumerist/economistic version of labor politics. We show that this pivotal rhetorical shift was linked to changes in the cultural opportunity structure. These were, in turn, shaped through movement sector dynamics and through changes in the empirical referents which add meaning and resonance to social movement claims. (Contains 3 tables and 6 notes.)

The simple mention of reparations for African-Americans in the United States can be counted on to generate a firestorm. When it comes to the issue of recompense for injustices Black Americans have suffered throughout U.S. history--slavery, Jim Crow segregation, and other political and social mechanisms designed to maintain racial inequality--the question of accountability is one the nation has historically ignored. The United States has customarily denied the need for restitution for the "peculiar institution" of slavery and its aftermath, and the legendary post-civil war promise of "40 acres and a mule" still remains elusive. But in the 21st century, avoiding the issue is becoming increasingly difficult as activists, scholars, politicians and grass-roots organizations work diligently to ensure that the issue of reparations for African-Americans and all people of African descent is one the country--indeed the world--must at least consider. This article reports on a spate of recent acknowledgements and public apologies for connections to the crime of slavery and other racial injustices that have surprised many, considering a cultural context that for centuries maintained an adamant disavowal of responsibility for the degradation of millions of people of African descent.

This essay examines the ways in which the rhetoric of the reparations debate elucidates the varying accounts of history favored by Americans of different backgrounds, the political and ideological foundations underlying different perspectives on the nature and uses of history, and the norms guiding public deliberation in the contemporary U.S. about how to remember the past. Because the controversy explicitly connects questions about race and cultural memory, it has generated positions that seem irresolvable; yet, ironically, the debate suggests ways in which rhetoric about race in the U.S. might begin to move beyond current impasses. (Contains 89 notes.)

Historically, the education of some slaves established a middle class within the black population. By the beginning of the 19th century many ex-slaves were able to establish their own business enterprises, using the skills learned. This skilled group became the proponents of freedom for their people and participated in the establishment of schools for black children. Funds from various sources helped support the institutionalization of the freedmen's educational system. Common schools were first established, then high schools, and by 1868, the school system was virtually completed. As the school system stabilized, so did the methods and programs of instruction, and soon it became apparent that higher education institutions were needed in order to supply more teachers. Blacks played a large role in the establishment of free public schools through their participation in politics. As opportunities for political participation declined, black faith in formal education grew, and the school population increased. Although the move to equalize educational opportunity for black people extends from the 1880's the fight to desegregate began in 1935 and led to the passage of the Civil Rights Act of 1964. A little more than a century ago, it was illegal to educate blacks, and today black people are still struggling to enjoy the basic right to a quality education that all other Americans enjoy. (Author/AM)

Family life among black people in the United States has its roots in Africa. Many distinctive features of African family life were carried out in modified forms in the early African settlements in this country. The importance of the extended family, communalism, the important role of the grandmother, the collective responsibility of the care of the children and the adaptability of family structure are prominent features of Afro-American life today. Although many of the most prominent features of slavery were antithetical to the condition of viable forms of family life among the African people, black families always maintained patterns of family life even during slavery. These patterns often diverged, but not always, from the dominant patterns prevalent among the Europeans. Underscoring that the concept of family is culturally determined and culturally bound, the factors that define and condition family life are considered in relation to the black family. After the Civil War, the elements of family life, which had survived and been modified into distinct patterns in relationship to slavery, came into full fruition. The family, along with the church and the school became the three institutions most responsible for black progress. Two sources of achievement of black families after the end of slavery are the acquisition of land and the opportunity to save money through the Freedmans' Savings Bank. (Author/AM)