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In this article, the authors focus on a one-week research project examining Frederick Douglass's civic actions to challenge racial discrimination African Americans faced before and after the U.S. Civil War. Our one-week research project was implemented at a free public charter school in amid-sized Southern city. Our project connects to the disciplinary literacy skills argued for in the indicators of the C3 Framework. The following research questions drove our study: (a) in what ways, if any, do students articulate the challenges African Americans faced in the slavery system?; (b) In what ways, if any, do students articulate the civic actions taken by Frederick Douglass to challenge racial discrimination in U.S. society? First, we define the concept of public issues and describe their importance in an abbreviated literature review. Next, our focus shifts to examining how disciplinary literacy skills advocated for in the C3 Framework helped to shape our project. Then, we briefly focus on the demographic information for the students that participated in our study along with giving the demographic information about the teacher that implemented this project. Next, methods utilized in our project will be given. Then, a description of the student data and analysis procedures is provided. Next, we talk about the findings from our study and give a discussion section to unpack our findings. Finally, we close the article with limitations from our study and recommendations for future research studies to build upon our project.

The Re-membering Blackness Digital Archive at the University of Scranton shares the university's racial story as part of a campus-wide initiative devoted to reconciliation and collective memory. By bringing together archival records on Black history in a thematic digital collection, the project presents a corrective lens through which the university community transformed its understanding of the historical Black experience on campus and considered how this history reverberates in the present. The initiative contributes to a growing collection of institutional research projects on African American history and the legacies of slavery and racism in higher education. This article considers the metaphor of archives as memory within critical archival literature, and it examines the relationship between archives and collective memory in the context of the University of Scranton's initiative to recover Black memory.

Black Gaze Framework (BGF) is a promising pathway to center and celebrate Blackness in education for liberation. We provide an overview of anti-Blackness within education and teacher education, share the BGF, and apply that framework to courses within teacher education, we have taught. Like BlackCrit, BGF calls for "the specificity of the Black" (Dumas & ross, 2016) and moves into action to center Blackness for liberation in education. BGF has five tenets: 1.) Honoring the OGs: Black history & wisdom; 2.) Elevating our Stories: Black multifaceted experiences; 3.) Preaching Points: Action steps for Black folx; 4.) What You Doin' With Yo' Life?: Black thought past & present; and 5.) I See You!: Black acknowledgement & elevation.

This article employs quantitative critical race theory (QuantCrit), set against a historical context backdrop, to understand key aspects of Black religious engagement and post-college educational pathways. The variables selected for this study illuminate post-graduation outcomes for Black students valued by the Freedmen's Bureau and other similarly focused organizations that coalesced immediately before, during, and shortly after the American Civil War. Data from the 1979-80 National Survey of Black Americans (NSBA) provides the content for an analysis herein of Black Americans engaging in the church following college graduation and their pursuit of advanced degrees. This survey conducted roughly 100 years following the Civil War, has remained influential to policymakers to the present day and allows an opportunity to reflect on today's views on Black education at this sesquicentennial juncture. So doing provides for a reconceptualization of Black post-college success as originally imagined by organizations dedicated to social and educational initiatives for freedmen and remains independent of the metrics that often obscure the landscape and perception of Black post-college success.

To document the change over time in African-American/Africana/Black Studies (AABS) librarianship in the United States, this study analyzed 71 position announcements published in physical and digital sources beginning in 1970 through 2019. Using content analysis, the author found that most AABS librarians should expect to have an MLIS and work in academic settings where they develop collections and provide reference services. This study hopes to fill a gap in the current research by exploring how these positions, the job market, and librarianship in this particular field have evolved. Administrators assessing staffing needs, faculty seeking collaborative partners, students interested in AABS librarianship, and anyone curious about the evolution of library work will find this study useful.

The great economic power of the United States of America allowed its attitude towards the African American population living on its land to be ignored for a long time. However, the lives of the African Americans and the time they have lived have started to manifest itself in music as well as various visual arts. Protest music is written and performed with the aim of encouraging cultural and political change to be a part of the movement. The emergence of protest music in the United States coincides with the period of the Civil Rights' Movement of the 1954's. The protest music, which started with the aim of drawing attention to the elements of war and slavery, was composed and performed with the aim of drawing attention to the racist attacks against black people in South America, shedding light on violence and oppression, and helping the white people face this situation. The jazz style song "Strange Fruit" sung by African American female singer Billie Holiday, which addresses these issues and is considered as one of the first original example of protest music, started a change by creating the intended effect on the white people and African American people living in the United States. The song/poem "Strange Fruit", the photograph that inspired the composition, the photograph and video of Billie Holiday singing the song will be analyzed with Roland Barthes' semiotic theories. The result of this study shows that protest music, performed in the best possible way, is an important and effective element of communication to draw attention to the efforts of African-Americans involved in the construction of a great piece of labor.

In this practitioner article, we detail how American English language arts and social studies teachers can select and teach young adult literature using LaGarrett King's Black historical consciousness framework. We provide supplemental, related research along with teaching suggestions and titles for each of the Black historical consciousness principles. We end by calling on educators to reimagine both English language arts and social studies curriculum to challenge curricular anti-Blackness and center Black authors, writings, and philosophies.

As scholars, teachers, and researchers within academe we have, at times, felt the gravity, nuance, and depth of Black feminist theories and epistemologies have resulted in articulations and manifestations so flat they are rendered illegible and almost always universally synonymous. While there are certainly deep and rich connections among and between Black feminist theories, and while their proliferation has been often mutually facilitative, they are worthy of distinction. Our paper explores how the genealogy of Black women's theorizing has survived through its varying conceptualizations through explicating Womanism; Black Feminist Thought; and Endarkened Feminisms. We illustrate the genealogy of Black women's theorizing and suggest moving away from the singular meanings that, ultimately, reduce their public force and utility in higher education research and practice.

Oral historians have declared the methodology a social justice project. This essay advances that discussion, positing that oral history methodology may represent a more specific "racial" justice project when coupled with critical race theory. An examination of the history of African American education scholarship, we argue, supports this contention. Two central questions guide this essay: (1) What does scholarship on the history of African American education demonstrate about the compatibility between oral history methodology and critical race theory? and (2) How does this methodological-theoretical pairing advance a racial justice project? We aim to show how critical race theory and oral history methodology complement one another as research tools that can strengthen the history of education's capacity to inform current educational issues. Our essay draws on the work of historians of African American education to exemplify possibilities for any historian of education who examines systematically underserved communities of Colour. Ultimately, we argue that critical race theory and oral history methodology are compatible because they share several propositions apt for helping researchers subvert the silencing, marginalisation, and objectification of systemically underserved communities of Colour, thereby furthering a racial justice project. This essay, therefore, contributes primarily to interdisciplinary education and historical research methods literature.

This article explores the integration of hip-hop with Islamic themes in the religious education (RE) classroom, with a focus on transcending the constraints of traditional narratives and creating a dynamic and wide-ranging understanding of Islamic traditions of interpretations. Drawing inspiration from Richard Bulliet's book Islam: A View from the Edge and the creative potential of hip-hop, the article argues that educators can open new avenues for teaching and learning about Islamic traditions. By incorporating hip-hop based education (HHBE), educators can engage students through contemporary mediums and provide a relatable and engaging stage for the exploration of Islam. The article also highlights the importance of African American Islam and its intersection with hip-hop in understanding the worldview of many Muslims (and non-Muslims) worldwide. The article suggests strategies such as exploring Islam through hip-hop music videos, examining the legacy of Malcolm X in hip-hop, and considering the local context and languages of students to enrich the exploration of Islam.

The background and resources presented in this article support teaching about two Tent/Freedom Cities--in Fayette County, Tennessee, and in Lowndes County, Alabama--that were built as a form of civil rights resistance and for housing Black sharecroppers and tenant farmers evicted by oppressive white landlords for marching, attending mass mobilization meetings, and trying to register to vote. The authors conceptualize these Tent/Freedom Cities as forms of Black place-making and anti-racist mobility work and suggest that teaching about these insurgent encampments represents a neglected chapter within the "canon" of what has tended to be commemorated and taught about the Civil Rights Movement. They identify photographs, first-person accounts, and other primary source documentation for exploring and teaching Tent/ Freedom City geographies. In doing so, the authors surmise there is an opportunity to focus on the under-discussed intersection of civil rights struggle and the production of home--complete with moments of lived resistance, resourcefulness, community-building, self-defense, and joy.

Some Black histories are absolutely dreadful. When we consider enslavement, racial violence, the terrors in the lynching of Emmett Till, the destruction of Tulsa during the Race Massacre, and the intergenerational traumas these events left behind, the residues of dread are made visible. Black histories are in a contentious social-political moment that often eradicates them from instructional programming or discounts their inclusion to simple stories that privilege educators' comfort over students' critical engagement (Jones, 2022). Years of miseducation (Woodson, 1933) document horrors done in the name of Black histories that require a revival through curricular pedagogical resuscitation or CPR (Johnson & Nicol, 2020), using strategies to move beyond the dread. This paper examines the experiences of educators deconstructing and moving beyond the "dread" through engagement with: (1) spirit; (2) contextualized histories; and (3) otherworldly and beyond human means to show possibilities of moving through dread to center Black humanity. The discussion illuminates examples of teaching beyond the "dread" while outlining suggestions for anyone teaching Black histories.

A deeper understanding of how slavery and colonialism fundamentally shaped the system of higher education in the United States has led colleges and universities to reexamine their histories and acknowledge harms committed and the need for repair. Campuses are experimenting with how to address racial justice and healing for faculty, staff, and students as well as in local communities harmed by campus practices. Institutions of higher education can better advance their commitments to racial justice and equity through leadership at all levels by applying a reparations lens to address historical injustice. The collective work of reparations suggests that campuses can share their practices and learn from each other in the process of race conscious institutional transformation across higher education.

Young Children of Color in the United States experience the effects of racism on a daily basis. There have been calls for anti-bias and anti-racist education across the field of education, yet most recommendations are based on older students or studies in laboratory settings. Additionally, state and local governments have enacted legislation designed to make it harder for teachers to engage in anti-racist, anti-oppressive education. In this ethnographic study of two early childhood classrooms, children explored individual and collective racialized identities and investigated the role of race in the lives of children across time, including 6-year-old Ruby Bridges, who integrated New Orleans schools in 1960. Children also applied theories of justice to ideas about race. Findings suggest racial education should support students' racial inquiry by acknowledging what they already experience, do, and wonder about race.

This paper offers the intellectual goals and content that guided a National Endowment for the Humanities (NEH) K-12 Summer Institute entitled "The Role of Geographic Mobility in the African American Freedom Struggle." Readers are provided background and concepts for exploring Black geographies of mobility in classrooms. Geographic mobility is a core democratic principle important to understanding the African American Freedom Struggle and the politics of mobility, a recognition that the very dynamics of where, when, and how we move is a product of the exercise of social power and the distribution of rights. Institute teachers worked to develop content expertise and knowledge necessary to answer three major questions: (1) In what ways has geographic mobility been used as a means of racial control and exclusion against African Americans? (2) In what ways have African Americans used geographic mobility as a form of resistance, resilience, and world-making? (3) In what ways have racialized mobility patterns and practices shaped U.S. landscapes and people's experiences, well-being, and vulnerability in those places?

In July 2022, the University of Tennessee and the Tennessee Geographic Alliance hosted a three-week summer institute funded by the National Endowment for Humanities (NEH) as part of its "A More Perfect Union" initiative to promote a deeper understanding of United States history and culture. Eighteen K-12 educators from across the country came to Knoxville to explore "The Role of Geographic Mobility in the African American Freedom Struggle." The institute focused on Movement as one of geography's five fundamental themes and highlighted the central role that migration, transportation, and travel and tourism have played in maintaining structural racism and facilitating Black antiracist resistance, self-determination, and world- making across multiple scales and historical periods. This article examines the NEH Institute.

As we write this paper in late 2023, Advanced Placement (AP) Black history, psychology courses and the use of diverse literature written for children and young adults is being banned by many school districts across the United States. Educators are being threatened, sanctioned, reprimanded, and fired. Despite this, some teachers stand steadfast in their commitment to pedagogies that use authentic literature about and by diverse historians, authors, social activists, and researchers, to name a few. In this article, we discuss the importance of gifted and talented (GATE) being taught Black history and culture that centers diverse literature that recognizes, respects, and celebrates similarities and differences within and across cultures including ethnicity, nationality, age, gender, gender expression, sexual orientation, socioeconomic status, geographic location, language, and religion, and physical, cognitive, and emotional ability. We do this within the frameworks of children's literature as a site for decolonization and Bishop's metaphor of "mirrors, windows, and sliding glass doors" (Bishop, 1990). While acknowledging that many GATE students are avid readers, we maintain that all children benefit from education that includes diverse literature and share recommendations for change.

This paper is part of a larger NSF funded research project that situates the lived experiences and narratives of African Americans and Black heritage in the K-12 science curriculum. This work contributes to research on the science capital, and on positive and empowering identity construction for the African Diaspora. This study takes the position that K-12 science curricula, content, and standards do not support nor do they adequately facilitate an integrated inclusion of Black heritage, narratives, and lived experiences from a position of strength. This study uses the research literature and archives that reflect the social, cultural, and historical narratives and underpinnings of early African Americans, Africans, and Black heritage that can be used to learn science. In this research, well established frameworks vetted by scientists and science educators were used to extract from Black narratives and literature data. It is important to note that these well-respected frameworks do not specifically point to the inclusion of Black people nor do they highlight the cultural resources of African Americans or Black heritage. The "Next Generation Science Standards" were used to explore and explain the data. The results show that sociocultural and historical data that reflect the science experiences and the political and economic underpinnings of the African American experience and Black heritage can be used to understand the three dimensions of STEM in the "Next Generation Science Standards"--namely the Disciplinary Core Ideas, Nature of Science, and Crosscutting Concepts. Emergent concepts implicate adaptations of early African Americans. Implications for understandings about science that benefit all and that promote insights into the science of environmental sustainability and culture are indicated. Sample modifications and inclusions in the science standards are provided.

The complexities of the civil rights movement are rarely presented in elementary social studies. Year after year, students repeat the same decontextualized "I Have a Dream" crafts and assignments, tasks that do little to help students understand the country's history of racism or the racial dynamics of today. Instead of perpetuating the myth that a select handful of heroic figures made change on their own, educators should situate these figures within collective struggles for justice and interrogate what these figures stood for and stood against. In this article, the author contends that teachers can challenge the oversimplified narrative of Martin Luther King Jr. typically taught in elementary schools through an inquiry into the Memphis Sanitation Strike. Designed for students in grades 3-5, this inquiry includes children's literature and a four-part primary source investigation following the C3 inquiry arc.

The history of educational technology is replete with stories of mostly White men who have conducted some of the leading innovations in the field. The stories of educational technologists from minority backgrounds have largely gone untold, perhaps giving the false impression that such individuals were not involved in this field. This article recounts the stories of several leading African American innovators. These individuals did cutting-edge work and worked with well-known researchers from the 1960s to the present day, but their work has largely gone unnoticed by educational technology researchers and developers. These narratives provoke us to reconsider the meaning, scope, and purpose of educational technology as they collectively describe how the desire of a few individuals to use technology to educate and empower the underserved was intertwined with the African American struggle for civil rights.

In this historical examination, Amato Nocera, Kyle P. Steele, and John Hensley argue that the development of Black rural high schools in the decades leading up to the "Brown v. Board of Education" decision represented the dynamic between standardization, white supremacy, and Black self-definition that has shaped US education reform. Focusing on the interplay of state-level education administrators, local white officials, and Black community members, the authors' analysis of Black rural high schools draws on archival data from DuBois High School in rural Wake Forest, North Carolina, to broaden the literature on the history of the American high school and contribute to an understanding of the Black Freedom Movement by recognizing secondary schools as vital to institution building in the Jim Crow South.

This article asserts that the Black Radical Tradition (BRT), grounded in historical and structural inquiry, offers tools to reinterpret EiE radically--the BRT encompasses a tradition rooted in diverse African intellectual and activist inquiries, providing a multifaceted theoretical framework. Relevant to humanitarian scholarship, the BRT challenges omissions of colonisation, capitalism, and enslavement histories in forced migration and aid, shedding light on their roles in perpetuating 'white saviours'. The paper, adopting my roles as a scholar and aid practitioner, critically examines the EiE sector through three BRT lenses: racial capitalism, critical race theory, and fugitivity. It employs case studies, aligning with the BRT's interconnected focus, revealing the pervasive influence of educational aid, racial injustice, and structural inequalities. These lenses collectively illuminate the potential of Black radical thought to transform the EiE landscape. By tracing EiE's genealogies through Black radical historiography, the article advocates for sector-wide introspection, emphasising power redistribution, centring marginalised voices, and challenging prevailing hierarchies in humanitarian contexts.

Social studies teachers have to create an environment where students are empowered to discuss contemporary issues, such as racism and social injustices. This means students are provided activities that allow them to develop historical empathy skills: perspective recognition, contextualization, and using evidence to make informed decisions. In this article, the researcher discusses a qualitative study in an 11th grade U. S. history class in an urban high school. As a part of the study, an eight-day unit was implemented about the experiences of African Americans in the United States at the turn of the 20th century. Students analyzed primary sources that described these experiences in order to understand how racist policies and attitudes of the early 20th century impacted African Americans and how certain enduring issues, such as racism, have roots in the past. Data were collected from coding students' completed document analysis sheets, first-person perspective narratives, and historical dialogues. Findings indicated that students benefitted from activities that foster students' historical empathy skills, as they were able to connect affectively and cognitively with historical figures. This study presents the importance of including culturally responsive curriculum and counter-narratives in the 21st century social studies classroom.

A current topic in U.S. public schools is teaching issues of racial discrimination in American history. There are those motivated by political gain for elected office that are trying to shut down conversations about slavery and Jim Crow segregation laws in K-12 schools while others point out the central role that race has played in U.S. history and stress our schools must explore such topics. In this article, we focus on a one-week project with the Tulsa Race Massacre implemented in a sixth grade U.S. history class at a free public charter school in a mid-size Southern city. The conceptual framework of our project was an emphasis on disciplinary literacy skills and the inquiry-based teaching practices argued for in the C3 Framework by the National Council for the Social Studies (NCSS). We coded students' essays summarizing the Tulsa Race Massacre. Seven themes emerged from coding students' essays, which we discuss with excerpts from their work. Finally, we offer a discussion section to reflect on the findings from students' essays and suggest future areas of scholarship with the Tulsa Race Massacre.

The author reflects upon how her field of African American history is in the crosshairs of this most recent battle of the nation's culture war. Once maybe regarded as a niche or narrow area of history (although it is not), African American history has become one of many targets of legislative and activist efforts to end the teaching of honest, thorough, and accurate history. African American history is not alone: ethnic studies and women's and gender studies are also targets of groups ranging from parents to politicians seeking to intervene in classrooms. Educators can foster a spirit of transparency that acknowledges the dynamics that inform the work, models how to grapple with uncertainty, and shows that classrooms are places in which students' intellectual growth serves them as individuals and members of society. The author provides questions for teachers to reflect upon: (1) Can you explain why you teach, in addition to what you teach?; (2) Where are you meeting your students?; (3) What kind of world do you bring to your students?; (4) Whom do you trust?; and (5) How can you cultivate more trust?

A prominent feature of the Black Lives Matter protests following the murder of George Floyd has been the renewed call for schools to become antiracist. What can be learnt from past unsuccessful attempts to implement antiracist education? Specific critiques of the antiracist movement made by prominent academics such as Paul Gilroy are worth revisiting. Research also suggests that sections of White working-class students were alienated by antiracist strategies that were often clumsy and exclusive in their implementation. In relation to state initiatives, there has been a shift from antiracist or multicultural agendas to the forefronting of the teaching of British values in schools. It is within this context, with the catalyst of popular outrage at racial injustice, that calls for antiracist education are again being vocalised. This article suggests that a renewed form of antiracism might focus on integrating a pedagogy of educating for social justice, setting out to avoid the polarisation of racialised categories. Rather than espousing a limited and essentialising discourse of race, a reexamination of class relations could usefully be positioned within a reformulated and reimagined antiracism that offers a critique of systemic injustice to include a wider constituency than race alone.

This paper provides an analysis of the effects anti-Black violence have had on the return of Black colleagues (administrators, faculty, and staff) to higher education after the the 2020 murder of African American citizen George Floyd at the hands of now former Minneapolis police officers. Riffing off of R&B singer Beyoncé Knowles-Carter's song of return, "Find Your Way Back" and using it as a loose organizational rubric--each section is titled from the song's lyrics--I ask what answers we might find between return and resignation. The analysis starts with the question of return: How in the hell do Black colleagues return to the university after a collective trauma? The essay centralizes the concerns of Black colleagues in higher education, positioning us between resignation and return. It seeks to consider (pending a return) to what are we returning. To explore this liminal dilemma--resignation or return--the essay will trace the lineage of racism located in higher education to slavery and the violent exclusion of African Americans from gaining access to knowledge. Briefly tracing American education's lineage to White supremacy, I aim to frame our possible return against an institution that parodies its paternal line. The essay will show that the racism characteristic of American history morphed into an insidious, invisible source of oppression termed microaggressions. To address the consequences of racial microaggressions, I draw on psychotherapeutic clinical research on the effects of racial microaggressions on Black workers. Mirroring clinicians' approach to addressing the race-based problems of higher education, I call on the Black feminist scholar Audre Lorde's notion of "the erotic" as a spiritual power source. I look at how Lorde explored Black psychology and trauma within higher education in her poem "Blackstudies." Mining this and her other triumphant essay "Uses of the Erotic: The Erotic as Power," I look to establish "the erotic" as a comparable counterpunch to microaggressions in higher education.

Anna Julia Cooper transcended her historical place in time to become one of the most important examples of early resistance to intersectional oppression. Her seminal work, "A Voice from the South" (1892), articulates her feminine viewpoint on philosophy, social policies, religion, and the status of Black women's education. Often using the language of the oppressor, Cooper's acute wit and brilliant use of rhetorical devices allowed her to express herself in spheres of influence where she might otherwise have been silenced. Cooper's steadfast dedication to racial uplift is illustrated through her life-long commitment to the education of Black women and their preparation to enter the fight for social justice. Her abiding devotion to her community can be seen through her work in the Colored Social Settlement Movement, Frelinghuysen University, and multiple other social organizations aimed at reaching the racially oppressed. This historical research analyzes the importance of Cooper's work using Black Feminist Thought as a lens through which to view her work. It examines Cooper's life, her dedication to Black women's education and her tireless efforts to lift her community.

The authors enter this conversation on equity, inclusion, and belonging in early care and education with abolition and ethnic studies as necessary standpoints that must be embodied to build what the world can and should be for its youngest inhabitants. Early care and education systems have been marked by damaging practices, pathologizing portrayals, and carceral pedagogies, which demand radical reimagining. The authors offer this writing as a collective--of early childhood educators, motherscholars, and community workers--realizing that there is more expertise and possibilities for change from the collective than any one person alone. This article shares how ethnic studies and abolition gave the authors the language and concepts to put their dreams of humanizing learning experiences for young children into action. They describe key concepts and examples of how abolition and ethnic studies can serve as methodological frameworks to attend to the survivance of young children and communities of color.

Guided by intersectional multimodal literacy frameworks and analytic methods, this qualitative study explored how seven high-achieving Black undergraduate women's photo essays visually and textually represented their persistence during the COVID-19 pandemic. Photo essays, in this context, are intersectional multimodal compositions that use images and words to articulate the challenges that the women faced during COVID-19 and the resources that promoted their persistence. Data sources included a demographic questionnaire, the women's digital photo essays, and lengthy photo-elicitation interviews with the women on Zoom. Findings reveal that the women's photo essays evoked an endarkened persistence, rooted in the legacy of Black people's collective struggle and survival, and represented by two interrelated themes: Affirming Black Beauty (i.e., Embracing natural Black hair and Caring for Black female bodies) and Honoring the Spirit (i.e., (Re)connecting with sistafriends, (Re)claiming rest, and Nurturing creativity). Research and practical implications are discussed.

Background/Context: Historical studies of this volatile period in educational history (1960-2003 tend to focus on educational policy and/or curriculum, but rarely address changes in learning theory. Numerous historical studies have traced how psychologists, psychometricians, policymakers, and social scientists have dismissed the intellectual potential of Black students over the course of the 20th century, but these studies have completely overlooked the controversial Black learning style idea and how the idea interacted with the educational and racial discourses of the period. Purpose: This intellectual history traces the rise and fall of the controversial idea that there was a Black learning style. Research Design: Hollinger (1985) defines intellectual history succinctly as the "discourse of intellectuals" (p. 131). Often described as "thinking" rather than "thought," an intellectual history focuses on contingencies, contradictions, and inconsistencies in a discourse; contextualizes the discourse in evolving historical, political, and social contexts; and explores how these changing contexts affect the development of the ideas. Conclusions: The Black learning style and cultural mismatch theories both emerged from the research of psychologist Herman Witkin in the 1950s. The idea was further developed by Rosalie Cohen, Asa Hilliard III, and Janice Hale in the 1970s and 1980s. By the late 1990s, many scholars considered the Black learning style idea to be dangerous and stopped directly referencing it. Despite its eventual rejection, the Black learning style idea inspired many lines of inquiry about the ways that race, culture, and ethnicity impact learning that are still being pursued today. This intellectual history traces the origins, emergence, and fall of the idea that Black students had a different learning and/or cognitive style that clashed with that of White teachers, standardized testing, and American schools.

Black parents are often presumed to be uninvolved in their children's education, especially in mathematics. These stereotypes are arguably sustained by White, middle-class expectations for parent engagement. This qualitative study challenges the dominant narrative by exploring the ways eight Black parents support their elementary-aged children's mathematical identities. Although many scholars have examined the relationship between mathematics identity and academic outcomes, few have explored the role parents play in this identity development. Drawing on Martin's (2000) mathematics identity framework and McCarthy Foubert's (2019) Racial Realist Parent Engagement framework, the author argues that Black parents' experiential knowledge of race and racism in mathematical spaces positions them to teach their children about the everyday importance and usefulness of mathematics. Using parent interviews and family observations, the author's findings suggest the parents supported their children's mathematics identities using four approaches: (1) pragmatic (emphasizing financial literacy and basic life skills), (2) aspirational (promoting math-intensive careers), (3) affirmational (sharing words of encouragement), and (4) race-conscious (applying mathematical concepts to lessons in Black history, culture, and anti-Blackness). Implications for educators are discussed, as parent identity support strategies may be useful for reform-oriented teachers seeking to foster positive mathematical identities in Black children.

On a fall Thursday afternoon, the author sat with students, who were preservice social studies teachers, and discussed approaches to teaching slavery to high school students. As the discussion continued, the author began to ask about their experiences learning about the institution of chattel slavery in the United States South. During this conversation the author formed questions about plantation field trips: What do students experience on plantation field trips? Did students leave these field trips with a greater understanding of how the institution of slavery laid the foundation for contemporary racial disparities and hierarchies? How did Black students experience these field trips? As a descendant of enslaved Africans who grew up in a large metropolitan area in the South, the author had never visited a plantation, and had never been interested in doing so. The author immediately began to think about Black students who attended these field trips with their White classmates. More than a century and a half after the end of the Civil War, dozens of plantations in South Carolina are still available for tourists to visit. While the author knew that the best way to answer this flood of questions would involve taking students to visit a plantation, the author also understood there to be a great possibility that such sites could cause harm to students. For this reason, the author decided to visit Magnolia Plantation and Gardens, which claims to be the most visited plantation in South Carolina, alone. Using racial literacy as a conceptual framework for this autoethnographic study, the author embarked on this plantation visit wondering about the possibilities for visitors gaining a sense of racial literacy upon their visits to this former rice plantation.

In this essay the author addresses the struggles of teaching a special topics course, Black Freedom Movement Education, in the midst of a global pandemic and Donald Trump's proposed ban on anti-racist training and critical race theory. The educator framed the course under the conceptual lens of stealin' the meetin'--a Black Antebellum practice of creating otherwise literacy practices under repressive circumstances. This form of educational resistance continued beyond enslavement as Black communities used the resources available to educate each other by any means necessary (Robinson, 2020). On a smaller scale, this class carried on the resistance through critical metacognitive engagement with Black education history. The author discusses how he navigated the course when, less than halfway through the quarter, a Black man was killed and burned in a trench. Using emails, lecture notes, student evaluations, texts, and reflections, the author shares vignettes of tension, Black affinity, and communal restoration.

Drawing on such academic topics as the white racial frame, critical race theory, Black critical theory, and Black male studies, the authors offer Black PlayCrit, a tool focusing on the specificity of Blackness and anti-Black violence in play. Calling for the adoption of Black PlayCrit in future studies, they suggest researchers should consider practicing its tenets by developing questions that privilege the stories of Black male youths and consider racism a part of their everyday lived experience, including their participation in structured and unstructured play. Protecting young Black males, they argue, requires a shift in the way we view them and how they play in schools and communities. Doing so may make students of play uncomfortable, may push the boundaries of the scholarly understanding of play, and may force the scholarship around play to face harsh realities about the structure of communities and recreational agencies. However, such thoughtful consideration can help create a society in which playing while Black no longer becomes a death sentence.

Among the many tensions that the year 2020 laid bare, the divisions in beliefs about the continued role of racism in the United States were central. While some of these divisions were drawn along political lines, with liberals far more likely than conservatives to see systemic racism as an ongoing problem, many were also drawn along racial lines. Although Black Lives Matter protests in the wake of George Floyd's and Breonna Taylor's deaths brought together one of the largest multiracial coalitions in recent protest history, the nation remains divided in beliefs about the root causes of racial injustice, what we should do about it, and who is willing to do the work. Recognizing systemic racism is only a first step; dismantling racism will require collective action with support from robust anti-discrimination laws and anti-racist policies. But, recognition is a crucial step, nonetheless. In this article, the author describes research and teaching experiences that have strengthened her belief that teachers can have a positive impact on students' and society's responses to systemic racism. The classroom is a great place to start deepening society's understanding of racism past and present, and a willingness to do something about it.

African American high school students' erudition of Black history, including the events and individuals who afforded them freedoms, enhances their informed decision making and impacts them as citizens. The purpose of this article is to detail how African American high school students engage in critical discourse regarding how historical events pertaining to African Americans serve as a conduit for developing into productive citizens. This study was conducted at Way to Go (WTG), a K-12 public charter school with a 100% Black student population located in a mid-large size urban city in the southeastern region. The study participants consisted of eight students in grades 9-12. The data collection included a 90-minute focus group interview with the participants. Each participant noted how African Americans, such as Dr. Martin Luther King Jr., President Barack Obama, Dr. Mamie Clark, Malcolm X, and Rosa Parks, were individuals they aspired to be like. Each student's articulation of why they chose these individuals derive from the verity that these African American's tenacious, impactful selflessness helped to eradicate racial injustices and benefited future generations. The significance of this study demonstrates how African American high school students' historical knowledge prompts civic engagement facilitating change towards a racially justice society.

This qualitative case study research explores the discursive practices of three White secondary US history teachers while teaching about the "Brown v. Board of Education of Topeka" Supreme Court decision. Using critical discourse analysis as a methodology, this study examines teachers' use of naming, verb tense and presupposition to explore the subtle differences in meaning conveyed to students about the "Brown" decision and how these differences correspond with teachers' historical knowledge and beliefs about the goal and role of teaching history. In revealing these discursive differences in historical narratives, this study demonstrates how master narratives of American progress rooted in hegemonic Whiteness are upheld or disrupted, and sometimes both. This study supplements existing research about the teaching and learning about the history of "Brown" and raises questions about the different historical narratives presented to students even when purportedly covering the same topics.

This demographic study contributes to scholarship on the recruitment of Blacks into the US LIS workforce by situating Black librarianship within broader population trends. The research combines historical LIS reports, Africana studies scholarship, and federal data to describe how long-term transitions in the overall US Black population influence LIS. Issues pertaining to middle-class job prospects, higher education attainment, and immigration are investigated. A review of varied evidence suggests that librarianship as a career option remains largely out of sight or out of reach for many Blacks. The article provides recommendations for LIS leaders to achieve synergized recruitment and inclusion efforts.

This article provides a historiographical survey of significant African American historians researching, writing, and interpreting Black people's education history. At the heart of this article are the following questions: Who were the African American historians of education who produced this work? What has been the significant scholarship of African American education historians from the late nineteenth century to the present? Although much scholarship has been published on African American education, its history remains underrepresented in the study of educational history. Nonetheless, this historiography is burgeoning thanks to Black educational historians' scholarship.

As colleges and universities--particularly predominantly White institutions (PWIs)--look to offer healing and reconciliation for racialized transgressions, it is important that these institutions also honor the sacrifices of those brave students who not only broke barriers but also held open the door of opportunity through which others may walk. This commissioned poem was written to honor the first Black women to integrate the residence halls at a PWI in the US South. The poem, in addition to a weekend-long celebration at the university, commemorates the fiftieth anniversary of their milestone, reflecting on the legacy of courage they left behind. As the nation navigates its own racial reckoning, this poem attempts to compel higher education professionals--and institutions of higher education more broadly--to look at their past through a critical lens.

This article examines the relationship between Black social movements in Brazil and the United States through over a century of formations of struggle. Drawing from a review of Black periodicals in three time periods ranging from twentieth-century print press to contemporary digital social media, this article affirms the significance of the transnational Black struggle; demonstrates the ways in which knowledge and language about Black struggle has been circulated, exchanged, and produced within a dynamic and shifting relationship; and analyzes ways that US and Brazilian Black movements have served as educators for one another and their own societies. We argue that understanding the contemporary moment of antiracist struggles requires examining the longer and nuanced relationship between US and Brazilian Black activism. This deepening, critical relationship fortified the Black movement as educator of society and reframes how we understand the global Movement for Black Lives as a historical and transnational phenomenon.

In an interview with Randall Kenan, Octavia E. Butler extracts the harsh realities of history and its effects on the present, stating, "I couldn't let her come back whole… Antebellum slavery didn't leave people quite whole." (Kenan, Callaloo, 1991, 14, p. 498). This quote refers to her book, Kindred (1979) in which the protagonist, Dana, time travels from present-day to the antebellum era where she encounters the terrors of slavery. Lured back when Rufus, a White slave owner, is in immediate danger, Dana loses part of her arm in transport while Rufus pins her down and attempts to rape her. For Butler, atrocities are embodied. We begin our inquiry with a similar belief that survival in the afterlife of White supremacy means loss for Black bodyminds. Yet, linearity in student development theorizing, underscored by the subject-object principle (Baxter Magolda, Making their own way: Narratives for transforming higher education to promote self-development, Stylus Publishing, 2001; Baxter Magolda, Journal of College Student Development, 2008, 49, 269; Kegan, The evolving self: Problem and process in human development, Harvard University Press, 1982; Kegan, In over our heads: The mental demands of modern life, Harvard University Press, 1994), presumes that students begin from a place of wholeness, possessing the unbounded sociopolitical power to invent their realities (Okello, Journal of College Student Development, 2018, 59, 528). Alternatively, we theorize from the hold of the ship (Wilderson, Red, White, and Black: Cinema and the structure of U.S. antagonisms, Duke University Press, 2010), foregrounding the inescapability of history's sociopolitical grasp. We move to consider what it means for Black students to exist in and dream from the wake (Sharpe, In the wake: On Blackness and being, Duke University Press, 2016). Specifically, the questions--how do Black bodyminds experience suffering (Dumas, Race, Ethnicity and Education, 2014, 17, 1), survive, and in what condition (e.g., loss, scarring, memory) are they moving forward (emerge)--demands investigation if researchers and educators are to respond to the holistic development and health of Black students.

Authors explore recent education policies that ban the teaching of critical race theory, restrict teaching race-related topics, prohibit conversations about divisive concepts, and problematize their impact in further silencing (and potentially erasing) complex issues about race and racism and other forms of oppression in historical and sociocultural contexts. This article highlights legislative efforts and examines findings and implications from a study designed to explore perceptions of educators related to the anti-critical race theory bills.

This article presents parallel narratives as a pedagogical strategy to increase awareness, facilitate critical reflection, and dialog about the role of Black social work pioneers in the development of the social work profession. Using this approach, history is reconstructed and presented in ways that decenter Whiteness and avoid marginalizing people of color. The Black settlement house movement that occurred simultaneous with Jane Addams's Hull House, the work of Lugenia Burns Hope alongside Mary Richmond, and the work of W. E. B. Du Bois and Bertha Reynolds, are parallel narratives discussed. This article intentionally shares the history of the social work profession with multiple narratives, and in addition emphasizes that doing so is a step toward the realization that Black Social Workers Matter.

The American Civil Rights Movement has often been misrepresented in textbooks, children's literature, and other curricular materials. With knowledge of the ongoing curricular distortion around Black history in P-12 curricula in mind, this article explores how a commonly used social studies curriculum, "Studies Weekly"®, represents the Civil Rights Movement in its "Standing for Freedom" Civil Rights curriculum package. Through a quantitative and qualitative content analysis, we reveal how the "Studies Weekly"® Civil Rights Curriculum distorts the Civil Rights Movement history by centering a White ally, Joan Trumpauer Mulholland. Ultimately the curricular materials portray Mulholland as a central figure in the movement, thereby marginalizing Black activists and offering a narrative of the movement that relies nearly exclusively on Mulholland's life and experiences. In doing so, we conclude, the "Studies Weekly"® curriculum does harm to the civic learning and potential of all students by failing to offer an appropriate vision of White allyship and activism.