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Historically, Black colleges, universities, and social workers have shared a history of serving marginalized people. This research is conducted at a point in time when the profession and academic field of social work have expressed an interest in eliminating racism, but more so in upholding the values of social work education in support of working with marginalized populations. Social work as an academic discipline and the origin of Historically Black Colleges and Universities is introduced. The integration of social work in Historically Black Colleges and Universities is analyzed by cataloging the number and type of institutions that offer social work programs. Exploratory summative content analysis is used to identify the prevalence of race-related themes in doctoral dissertations. Dissertations in social work at the doctoral level are multi-dimensional. Despite this complexity, this study indicates that students at Historically Black Colleges and Universities are likely to study issues of race and racism. Recommendations on how Historically Black Colleges and Universities can assist are offered and, in some cases, provide a roadmap for the future development of social work as a practice and discipline.

The Freedom School Movement originated at the nexus of the struggles for liberation and full citizenship. Beginning with the articulation of education as a means to freedom during the era of enslavement, the ideology behind Freedom Schools was an integral aspect of the long Black freedom struggle in the United States. Freedom Schools have continually recognized the integral role and contribution of Black activists and educators who, throughout the course of the United States' history, have historically provided a counternarrative to white supremacy and racist policy through education grounded in the needs, aspirations, and wisdom of local community organizing.

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.

The purpose of this study was to explore the Jamaican Rastafarian Development Community (JRDC) School in rural Ethiopia. The author explored the school's integration of Rastafarian culture and spirituality on pedagogical practices. Analysis of the perceptions of the school by members of the surrounding community and other stakeholders at the school, including students, parents, teachers, and school leaders, aided in addressing the major research question: How well did the JRDC manifest the vision or shared goal of the Rastafari movement in the form of the K-8 school in the town of Shashamane? Using a conceptual framework based on the work of Freire (1970), this study's author highlighted the process of emancipatory pedagogy within the workings of the school and its influence in the community. An Afrocentric paradigm combined with the theories of West (1993) served as the basis for framing the research process. The author found evidence of the existence of themes developed by the conceptual framework such as Afrocentric and spiritual pedagogy; however, there were opposing factors present at JRDC. These factors were present as a result of the culture of dependency in rural Ethiopia and the post-colonial Western instructional styles predominant in the school. Implications from this study address curriculum planning to support the identity development of students of African descent in developing countries as well as among Diasporic populations.

The case delves into the historical and cultural roots of African education, emphasizing the vital role of elders and community in the learning process. It examines the impact of African educational philosophies, particularly from the Nile and Niger river valleys, on the development of character, humanness, and spirituality. The case explores the adaptation of these philosophies by African people during the Middle Passage and their application in Western contexts for the supervision of African American teachers. By interweaving culture, history, education, and storytelling, the authors aim to highlight the unique contributions of African American educational experiences. They argue that these experiences provide valuable strategies for the liberation struggle and the transformation of Black teacher development. The case also explores contemporary issues in the teaching profession, such as the limited presence of African American educators, pedagogical negligence, and professional marginalization, proposing culturally-centered tools for community preservation and well-being. The central theme is the importance of relational supervision rooted in African and African American cultural knowledge, which is seen as key to nurturing Black novice teachers and fostering their professional development.

Purpose: This study aims to explore how Black homeschooling organizations based in the United States with a public web presence in 2023-2024 characterize their missions and what these mission statements can tell us both about the growing homeschooling movement among Black parents, as well as its potential implications for education as a means of individual and collective uplift and positive social change. Design/methodology/approach: This paper used critical constructivist grounded theory (Levitt, 2021) and emergent coding to analyze the mission statements and organizational descriptions of all 19 U.S.-based Black homeschooling organizations with a public facing web presence identified via Google search in 2023 and 2024. Findings: Utilizing Afrofuturism as our theoretical framework, themes such as Black self-determination, community, support, and resources, and safety and empowerment emerged. Black homeschooling organizations offer families a safe and informative community as they seek agency, autonomy and brighter futures for their children than may be on offer in traditional schools. Originality/value: Our research fills an empirical gap in the literature on Black homeschooling by examining an existing but, so far as this paper could determine, unstudied population of U.S.-based Black homeschooling organizations. Our research also contributes by applying Afrofuturism and fugitive pedagogy as novel theoretical frameworks to better understand the move toward homeschooling by increasing numbers of Black parents.

Africanisation of the curriculum has been proposed as an urgent and transformative imperative in South African education. Africanisation of the curriculum involves incorporating African perspectives, histories, cultures, and knowledge systems into the educational curriculum. It aims to recognise and value the contributions of African societies and promote a more inclusive and representative education system. In this study, we gave bachelor of education (honours) students some background information on Africanisation and asked them to provide ideas on how they can Africanise the curriculum they teach. They responded to an online voluntary discussion forum posted by the lecturer in one module of the honours degree. A total of 29 written responses were qualitatively analysed using the discovery of knowledge as wisdom framework that incorporates seven pillars of wisdom. The findings indicate that these students had a good understanding of Africanisation of the curriculum. They reported that societal problems can be solved by Africanising the curriculum while many of the current school topics taught from an African perspective could provide more relevant alternatives to studying these topics. Furthermore, many students raised the issue of inclusivity inherent in African perspectives on education topics. We recommend that pre-service and in-service teachers cultivate African perspectives in their own subjects and that research on the impact of such teaching be conducted.

In this Voices: Reflective Accounts of Education essay, Annalisa Butticci and Colie Levar Long reflect on the Afrocentric and sensory pedagogy and positionalities that helped incarcerated students and their teacher create a virtual learning community within one post pandemic prison higher education program. Through an ethnographic study of the online class and autoethnography of their experiences using music as an essential part of the course, they provide valuable insights into teaching and learning during very challenging circumstances and while under emotional duress.

HBO's "Lovecraft Country" is a model resource for developing speculative civic literacies, which are forms of meaning making aimed at helping students conceive of a more equitable democratic society. Speculative civic literacies and "Lovecraft Country" both center the tension between Afrofuturism and Afropessimism in the Afrocentric restorying of historic narratives to more accurately reflect the experiences of a wider range of people. By studying how "Lovecraft Country" portrays historic events, in particular the violent enforcement of the color line, students can gain an enriched understanding of how colonial knowledge production and necropower shapes their world. By engaging with subversive art, students learn to openly question dominant assumptions, including the sacred liberal assumption that democratic reform is sufficient to achieve genuine equity as a society. Finally, seeing how "Lovecraft Country" restories events with empowered Black protagonists, students can learn to engage in their own restorying, and thereby envision futures of equitable flourishing, while taking seriously the persistent challenges of social death in the present. By honing their narrative tools through engagement with rich speculative fiction, students learn to create spaces where the possible can permeate into our democratic reality.

Career aspirations are a crucial aspect of future adult development for individuals of all racial and ethnic backgrounds. However, Black emerging adult men may face specific challenges and obstacles that can hinder the formation of career aspirations. Social and economic disadvantages, racism, and development in low-resourced constrained environments are known variables that impede a positive perception of their future career capabilities. Afrocentric theorists have proposed that African heritage identity and African thematic cultural norms such as religiosity and collectivism may promote educational and career aspirations in young Black men, but these assumptions have not been empirically verified. This study examined the relationships between African heritage identity, African-centered cultural norms, and career aspirations in a sample of 300 young Black men. Our findings revealed that participants who had a positive perception of their African heritage and embraced African thematic cultural norms of religiosity and collectivism reported higher educational and career aspirations. Implications for practice and research are discussed.

This study employs an Afro-centric framework of Digital "Unhu" (i.e. digital humanism) and netnographic accounts of supervisor-supervisee interactions to investigate Mobile Instant Messaging mediated interaction as a platform for honing students' career management competencies. While many existing studies foreground Western epistemological lenses that have limited resonance with resource-constrained African contexts, the Afro-centric Digital "Unhu" framework enabled a more nuanced delineation of student-supervisor interaction as it was enacted in a South African university setting. Findings demonstrated that WhatsApp-mediated interaction, framed within the African ethos of Digital "Unhu," provided a dynamic and highly personal environment in which the supervisor could delicately coach students in various career related processes, namely, the negotiation of competing family and job hunt commitments, career planning, job applications and salary negotiations, resignations, and managing career frustrations. More broadly, the study demonstrates the central role of "Unhu" in negotiating student-supervisor interactions in the unique cultural setting, in tension to a degree with the Western philosophical thinking in which South African higher education is situated. Further, contrary to common characterisations of texting culture as a youth phenomenon, both student and supervisor were able to leverage WhatsApp to achieve career management ends.

In Canada, the Black population is the third-largest racially visible group, yet students of African descent continue to face inequities in Canadian school systems. Students of African descent can benefit from learning from an Africentric perspective that cultivates their well-being and achievement while centring their lived experience as a person of African descent. As research demonstrates the significance of parental involvement in Africentric education, the purpose of this study was to explore an Africentric High School Cohort from the perspective of parents of the students of African descent in this Cohort. Based on the conceptual framework of Nguzo Saba, the theoretical framework of Africentric education, and critical race theory, a thematic analysis of the findings was conducted. The findings are discussed under the themes of parental engagement, positive youth development, and addressing challenges. Recommendations are suggested for future Africentric cohorts.

Knowledge-making in universities is shaped by conventions that neglect and/or suppress less conventional kinds of knowledge that may hold viable solutions to society's problems. Knowledge always has political interests, and close-up research on knowledge-making can liberate marginalized ideas, by exposing how they push against and beyond conventional perspectives and mutations. African feminist theoretical ideas are used to examine three different platforms for knowledge-making: one research project and two courses that were taught. The African feminist praxis is demonstrated through two main processes--reflection and communal knowledge-making--which infuse the methodology and pedagogy of the three platforms. The article shows how they transgress the conventions to bring about inclusive and generative knowledge-making. They provide strategies for future research and teaching experiments, demonstrating ways in which African Feminist ideas can have transformative effects beyond their own margins.

Given historical patterns of unequal access to arts education, we used an ecosystem perspective to investigate Black Centered Arts and Eurocentric Arts in a mid-sized U.S. city, with a focus on youth programs, museums, and other youth arts organizations. We found that practitioner-leaders valued arts quality, equitable access, community embeddedness, and cultural preservation. Programs that provided access to Eurocentric arts tended to be older, larger, and better funded, and network analysis revealed a subnetwork made up largely of Black Centered Arts organizations. Results will inform an ongoing research-practice-philanthropy partnership structured to develop a more equitable city-wide arts ecosystem.

Black women currently enroll in graduate school programs and earn doctoral degrees at higher rates than all other demographic groups in the United States. Nonetheless, Black women remain noticeably underrepresented in educational leadership positions in public education. Research explorations of Black women who lead in public education primarily speak to the dynamics of the principalship, super-intendency, and other top executive roles, including their multifaceted experiences at the intersection of race and gender. This study extends the work Black women scholars to explore theoretical interpretations of Black women's realities. The authors intend to contribute to the growing body of literature on Black women and educational leadership by exploring their leadership through an Afrocentric epistemological lens. They aim to place Black women and their leadership at the epistemological center, in order to discover new theoretical knowledge that speaks directly to and about them. Additionally, the authors offer a perspective regarding the ways in which people study, reflect upon, and judge educational leadership through an exploration of the cultural origins (and reinforcing manifestations) of leadership. At the deep structural level of culture, the authors unveil the deep inner workings of culture that inspire a leadership orientation among Black women as a cultural group. From a practical perspective, this research is intended to produce findings, implications, and suggestions for future research inquiries that support the active agency of Black women who lead. The voice and power of Black women leaders as a cultural group are illuminated through this research.

The purpose of this article is to show how scholars and practitioners can come together to address opportunity gaps for Black students at Michigan State University. The authors detail identity-conscious student success strategies within Reason and Kimball's model of theory to practice used by a group of Black faculty and staff. Among the specific strategies and initiatives were: community development, Welcome Black Week, Soul Food Fridays, and Sankofa Summit. Each strategy also provided increased opportunities for Black students to interact with Black faculty and staff outside of formal classroom settings. The authors conclude with recommendations for other institutions interested in similar approaches.

In this paper, we reflect on Luisa Marco-Bujosa's paper, "Soul searching in teaching science for social justice: an exploration of critical events through the lens of intersectionality." Our goal is to offer the reader a deeper understanding of the principles and epistemologies of Afrocentric schooling that were foundational to Faith's intersectional experience as she taught science for social justice. We then consider Faith's experiences in light of these refined understandings.

This article features in-depth interviews and ethnographic vignettes that explore collectivism, social cohesion, and Black educational leadership as a strategy to infuse liberatory practices in the educational process. The article examines how the social foundation of African-centered ethos of collectivism can shift how marginalized students approach and experience learning and socialization inside mainstream K-12 educational systems. Additionally, this article introduces a new theoretical concept entitled Ethno-Cultural Responsiveness. This theory explains how sub-culture groups socialize new members into their particular ideological and sub-cultural communities. This research demonstrates how African-centered leaders shape their schools through an ideological inquiry designed to challenge what they perceive as the cultural negation of African histories and understandings. Moreover, the leaders featured in this article use their public-facing political project (an African-centered institution) grounded in the politics of Black Nationalism and Pan Africanism to design and shape their institutional cultures to be responsive to people racialized in western counties as Black.

In this manuscript we chart the intersection of dis/ability and Afro-humanity. We propose that Afro-humanity is a contextual paradigm within African-centred ideology that can be applied to explore the ways in which disability may be perceived differently when applying a specific, cultural philosophical lens. We also explore the process of decolonization, whereby African American parents, with a child identified with an intellectual disability, reorient themselves to a way of thinking that is more emancipatory. The parents act in a way that challenge concepts about human cognitive variance and notions of dis/ability in school settings. Drawing on such a model as Afro-humanity, we argue for a more equitable approach to community and educational engagement for Black students labelled with dis/abilities.

Antiblackness, and the dominant stories it produces about Black humanity, creates distorted images of Black humanness that are used to justify violence against Black youth in schools and society. However, Black youth have different stories to tell about their being in the world that stems directly from their lived experiences and are inherently counter to damaged center narratives intertwined with Black suffering. Using the theoretical framing of BlackCrit and theorizations of Afrofuturism, I share two composite Afro-futurist counterstories developed by Black high school students in a summer writing course, which confront antiblackness and disrupt the ways the regime makes educators complicit in seeing Black youth as non-human/superhuman. The research provides insights into Black youth futurity in relation to schooling in an anti-Black world.

This study applies an Afrocentric theory (Relationship-Resourced Resilience [RRR]) to analyze teacher resilience in a less-researched context in the Global South. The Isithebe-intervention study in South African schools investigated how time together to strengthen relationships promotes teacher resilience despite structural disparities. Teachers were conveniently sampled, and South African schools were purposively sampled using concurrent mixed-methods triangulation. Based on Ubuntu social-connectedness principles, the intervention gave teachers monthly art-based time to communicate and build relationships. Pre- and post-intervention measurements included teacher-reported surveys (ENTREE and REPSSI SC subscales) and participatory reflection and action conversations (verbatim transcriptions and visual data). Inferential statistics were used to analyze quantitative data and showed that time together increases resilience, social connectedness, and trust. Qualitative results show time spent together promoted a sense of belonging, safety, and trust in supporting one another by sharing ideas for informal professional development or caring for children, families, and friends who depend on such help to withstand ongoing challenges. Few teacher resilience studies exist in Global South and South Africa. Structured time to build relationships capitalizes on dominant but marginalized Afrocentric belief systems favoring interdependent, collective resilience values, beliefs, and practices and encourages instructors to teach countering deficit notions of structurally disparate contexts.

We center and unpack the American Educational Research Association's (AERA) Commission on Research in Black Education's (CORIBE) research validity principle, which emphasizes that the highest priority must be placed on studies of: (A) African tradition (history, culture and language); (B) Hegemony (e.g. uses of schooling/socialization and incarceration); (C) Equity (funding, teacher quality, content and access to technology); and (D) Beneficial practice (at all levels of education, from childhood to elderhood). We present four interrelated and overlapping critical case studies/stories which demonstrate the application, elasticity, and validity of Black emancipatory scholarship frameworks.

Four teacher educators describe their work to establish Afrocentric foundations through integrating literacy and linguistic pluralism courses. We build on realities that teachers and children "do not learn, systematically and deeply, about Black genius and worth" (Baines, Tisdale, & Long, 2018, p. 20) in schools or universities nor do they learn a critical consciousness, impacting their abilities to dismantle Eurocratic systems. We share challenges and outcomes (including university and PreK-3 teaching examples) in building liberatory praxis focused on the African cradle of civilization, anti-colonialism, African/African American erasure in schooling today, African and Diaspora languages, and the multilingualism of AAL speakers.

Throughout this article we argue that collectivity and soul inform the work of the expert teachers who we refer to as Jazz Pedagogues. Jazz's complicated history, like teaching, calls for a consideration of the painful, the messy, the beautiful, and the healing. We, a team of university researchers and classroom teachers, examine the ways jazz can serve as one way to understand how Black-centric, anti-racist English teachers draw on their pedagogical prowess to skillfully engage with students with love, care, and a clear focus on justice. Informed by Black Feminist and Black Studies theories, we analyze a jam session/kitchen table talk between Jazz Pedagogues and theorize towards a framework for Jazz Pedagogy.

Through the conception of Black desire, a Black-specific rendering of Eve Tuck's researching for desire, I argue that educational research lacking critiques of antiblackness can cultivate damage-centered narratives that misguidedly identify brokenness in Black youth, rather than brokenness in society. Drawing from a yearlong critical race ethnography, rooted in BlackCrit, I demonstrate how four Black high school students' critical engagements with literacy reveal the ways antiblackness operationalizes in their lives and how they compose counter structures to this oppressive regime. Through critical literacy artifacts and interview data, I analyze the utility of centering a critique of antiblackness in researching for Black desire as revealed through the voices of the Black youth. Through the findings, I contend that Black students asserting ownership over their reality demonstrates the ways Black desire, through a pointed critique of antiblackness, can function as a tool for critical race educational praxis.

Background/Context: Historical narratives and contemporary research continue to produce scholarship on teacher-coaches through a White racial frame that both reifies a Western European origin story and centers the experiences of White males. However, the American history of teacher-coaches is not the Black history of teacher-coaches. The Black male teacher-coach tradition is anchored in the utilization of Black intellectual thought to implement revisionist ontology projects that simultaneously claim Black personhood and contest curricular genocide while being consumed within an anti-Black milieu. In this study, the tradition of Black male teacher-coaches' critical civic engagement within secondary schools is taken from the margins and centered. Purpose/Objective/Research Questions/Focus of Study: This study examines how Black male teacher-coaches utilize Black intellectual thought within secondary social studies and literature courses to combat a White-controlled epistemic order of knowledge. Within their courses, the participants purposefully challenge institutional forms of bad faith by utilizing Black intellectual thought to unsettle the coloniality of truth to challenge the existing anti-Black scholastic order of knowledge. Using the theoretical lenses of subjective understanding and bad faith, this study is guided by the following primary research question: How do Black men in predominantly non-Black schools utilize Black intellectual thought to enact their work as teacher-coaches? Research Design: The findings from this study emerge from an instrumental multiple case study that included four Black male teacher-coaches serving as secondary social studies or literature educators in schools that were not predominantly Black. Employing an interpretive approach within this methodology created space to redress the following two broader external interests: (1) de-essentializing the specificity of the Black male teacher-coach tradition from a Eurocentric dominant narrative, and (2) explicating the salience of Black intellectual thought in the counterhegemonic practices of these Black men relative to anti-intellectual tropes about teacher-coaches in general. Findings/Results: Findings indicate how participants continue the legacy of the long Civil Rights Movement by utilizing Black intellectual thought to enact a project of revisionist ontology to combat an anti-Black epistemic order of knowledge. The study explicates the following thematic findings: (1) carving out space for Black intellectual thought, (2) centering Black intellectual thought, and (3) making Black intellectual thought relevant. Conclusions/Recommendations: Findings from this study illustrate how Black teachers in general, and Black male teacher-coaches in particular, serve as the gatekeepers and guardians of Black intellectual thought within predominantly non-Black secondary schools. Participants who were secondary social studies and literature teachers resisted a White-controlled epistemic order that marginalizes Black intellectual thought. These findings have direct implications for secondary preservice teachers with the desire to courageously enact fugitive pedagogical practices to include diverse, antiracist curricular materials.

I argue that an analysis of antiblack racism in music education discourse is crucial in identifying and addressing potential for harm in the music classroom. I contend that Black children are particularly, and regularly, subjected to poor stereotypical depictions of their identity in digital media. Furthermore, I contend that this digital socialization has far-reaching implications in school. I use the framework of Black Critical Theory (BlackCrit) to explore interpersonal, curricular, and environmental sites of antiblack assault that are commonplace in schools and, specifically, music classrooms. Using a selection of Janelle Monáe's music, I explore themes of resistance and affirmation through an Afrofuturist lens. I conclude my paper by proposing that Afrofuturism can serve as a disruption that may create sites of affirmation for Black children. [Note: The page range (131-58) shown on the website is incorrect. The correct page range is 131-158.]

For too long, Black children's educational needs have not been prioritized with attention to their culture, language, historical and contemporary racialized experiences, and building their positive racial identity. It is critical that early childhood education settings for young children be transformed to be a place of learning and healing by centering Black children's cultural identity through African-centered education (ACE). Through ACE practices, Black children can find meaningful connections with their ancestral heritage to expand on their knowledge. In this article, we discuss the need and the history of ACE, its link to Black children's well-being and outcomes, the status of these types of programming, and educational leaders' understanding of what ACE entails. Finally, we end with ways to integrate ACE in early childhood through the R.I.C.H.E.R. framework. It is critical that the full humanity and cultural roots of Black children are centered on delivering on the promise of equal educational opportunity.

Introduction: Learner indiscipline has emerged as a global cause for concern for educators and parents in the 21st century. This study sought to develop a framework for the successful implementation of positive discipline. The study sought to provide answers revolving around the contributing factors towards learner indiscipline, the effects of indiscipline on teaching and learning, educators' perceptions on positive discipline, factors leading to the ineffective implementation of positive discipline and the constituents of an effective framework for implementing positive discipline. Methods: The study adopted a qualitative approach. Districts were identified utilising convenience sampling, while participants were sampled purposively. Data collection comprised semi-structured interviews and document analysis. Six schools from two districts in the Mpumalanga Province were selected as the study sample. The sample comprised twenty-four participants, including principals, class teachers, Life Orientation teachers, and chairpersons of School Governing Bodies from each school. Thematic content analysis was used to analyse the data and present the findings. Results: The findings revealed that learner indiscipline is affected by several contributing factors such as family situation, community setting, human rights, peer pressure, educators, and learners themselves. Lack of stakeholder engagement, absence of training, overemphasis on learners' rights and conditioning of educators and parents on corporal punishment are the factors that have led to the ineffective implementation of positive discipline. Discussion: To ensure the implementation of positive discipline is successful, a framework should support a multi-stakeholder consideration to engagement. Ubuntu values should be incorporated in re-packaging the positive discipline toolkit so that it suits the local context. Limitations: Only two education districts in one province of South Africa formed part of the study. Conclusions: Educators are to adopt a revised curriculum that accommodates positive discipline and Ubuntu values in related subjects taught in school. Effective implementation requires regular monitoring, evaluation and reviewing of the positive discipline approach. The study proposed an Afrocentric framework for the implementation of positive discipline.

This article shares how three African-centered Black men partnered with a school system to develop and implement an Africentric rites of passage program for seventh- and eighth-grade Black male students. The proposed school-based intervention aimed to socialize, educate, and cultivate Black boys in preparation for manhood. Theoretically, the conceptual framework was anchored in African paradigms from Afrocentricity, Kawaida, and Pan-Africanism. The authors provided an overview of the program, which included the program structure, activities, and events. We concluded with a discussion of program challenges and recommendations for future research and program implementation.

In continuing the legacy of community-mindedness, good Black educators today consistently enact emancipatory pedagogies designed to protect Black children's personhood. Cultivating community in the classroom setting is one ritual they use toward affirming young Black children's literate character, presence, and pursuits, and they do so in the midst of constant disruption to Black children's language and literacy development imposed by eurocentric curriculum and instruction. This Afrocentric case study, or Afronography, draws on dialogic discussions and video-recorded teaching sessions to examine the classroom community-building practices of one African American woman educator during her literacy instruction with Black third graders. Data analysis revealed that the teacher created opportunities for her Black students to increase their sense of belonging in the classroom.

Studies on migration and education have examined homeland returns as part of family strategies around acquiring desired cultural capital. However, the impact of return migration and transnational mobility on homeland educational landscapes remains under-researched. Using ethnographic data from Ghana, Senegal, the UK and the US, this paper shows how 'international' schools on the African continent have emerged as places where young transnational Africans can acquire cosmopolitan and Afropolitan competencies and outlooks.

CaShawn Thompson's hashtag, #BlackGirlMagic, has transformed into a movement over the past five years. The hashtag focuses on celebrating the beauty, influence, and strength of Black women and girls. However, Thompson's term sits in a space of tension, where contradictory interpretations create boundaries around what Black girl celebration means as well as who gets to celebrate Black girl magic, specifically when it comes to girls without a celebrity status and girls who are considered hood or ratchet. In this paper, the author contends that the tension between respectability and ratchetness must be further explored, as it is an essential component in discussions of Black girl identities. To do this, the Afrofuturist young adult literature of Nnedi Okorafor is analyzed using a conceptual framework that highlights the Black Ratchet Imagination and its aversion to respectability politics and the ways in which Afrofuturism challenges notions of respectability in terms of traditional Black literary cultural production. Findings suggest that, although each character, like real Black girls, exhibits traits of respectability, they also depict traits of ratchetness. Thus, the author calls for all literacy stakeholders to dissolve preconceived binaries and conceptualize ratchetness as another celebratory space of agency and Black Girl Magic.

The post-apartheid era in South Africa was intended to be a period in which to redress past injustices in almost all social spheres, including education, particularly in terms of curriculum transformation to include African-centered knowledge systems. However, research reveals the limitations posed by compensatory education, particularly when it comes to the provision of skills that instill self-reliance abilities. In attempting to gain a better understanding of such experiences, the qualitative research design was used to collect data by conducting face-to-face interviews with young people residing in the labor reserves in South Africa. Findings indicate that although some individuals possess certain academic qualifications, such qualifications tend to be limited in securing their livelihoods. Based on these findings, it is recommended that the curriculum incorporate the African knowledge systems to offer alternatives to assess the untapped skills that could be useful to individuals to secure their daily life needs.

We begin this essay by sharing a bit about our entry points into Black, Indigenous, and Afro-Indigenous feminist solidarities before entering into conversation with Mikki Kendall whose work Hood Feminisms: Notes from the Women that a Movement Forgot inspired the title for this essay and offers important insights for Black and Indigenous feminist solidarities. Kendall's words, alongside those of Monture-Angus, highlight the unique experiences that inspire many Black and Indigenous women on their journeys' to university. Our work seeks to identify the tensions of "hood-in-g the ivory tower" in several ways. First, we weave in personal narrative to offer a reflection of what it means to engage in academic spaces from the hood. In this way, we explain what it means to literally bring the hood into the ivory tower. Second, we document the genealogies of feminist writings that shape our work. Third, by drawing on the sentiments of the "Hooding Ceremony" we present lessons to assert what it means to support our Lively-Hood within academic spaces. To document our understanding of Black, Indigenous, and Afro-Indigenous feminist solidarities, we will elaborate on the concept of "hood-in-g the ivory" throughout the article by offering reflections of our individual and shared positionalities in relation to activist practices in and out of classrooms.

Black children today fight to define their own futurity beyond the myth of low aspirations -- a dominant societal ideology which limits Black success to careers in professional sports and entertainment and blames Black families and communities for devaluing education. Informed by career aspiration research and qualitative methodologies, this study illuminates the career dreams and aspirations of Black children ages 8 to 14 years old enrolled in a summer reading program. Analyses of drawings and interviews from 12 focal children demonstrate how Black youth: 1) articulated career aspirations through Africentric values related to Black self-determination, collective uplift and personal interests; and 2) perceived familial and community support for career aspirations as nurturing relationships, specialized career knowledge, and academic support. The article concludes with a discussion of community-based and education-oriented strategies that honor and expand the career aspirations of Black children.

In the twenty-first century, museum learning has shifted with the world's social climate, exploring new approaches to engage the public with collections. This text reframes the museum art educator as an activator and how they can utilize concepts within Afrofuturism to decolonize hegemonic white cultural institutions and Eurocentric epistemes. Taking inspiration from the #MuseumAreNotNeutral movement that started in 2017, the article probes three examples of activities conducted by museum activators through an Afrofuturistic a-r-tography approach. The activities discussed draw from author Octavia Butler's "Parable Series" and the popular Pan-African philosophical concepts "ubuntu" (human kindness) and "sankofa" (relation of time) as learning prompts on exhibition tours at the Art Gallery of Ontario. The analysis and application of an Afrofuturistic a-r-tographic framework will provide insights into the parable of museum learning and the potential future for a museum activator's role.

This paper considered the changes in education that are needed in response to the rapidly deteriorating state of the Earth's environment. We argued that such changes should be focussed on developing an effective education that equips inhabitants of the Earth to understand their environment towards contributing to its conservation, especially with respect to climate change mitigation and adaptation. This is crucial because previously colonised people and their environments are marginalised in their Eurocentric education systems. To escape ethnocentricity, education should be transformed using a polycentric approach that legitimises all knowledge systems and places. Therefore, this study employed a qualitative approach to explore teachers' perceptions of the extent to which their education system is based on local knowledge and places, and how the concept of place might be engaged as the foundation for learning. A selection of teachers participated in the study, which employed in-depth interviews. Factors that contributed to the place-detachment of participants' practice were analysed, along with a discussion of educational reform ideas that included place-based approaches and indigenous methods. The correlation between these ideas and a critical pedagogy of place has implications for environmental conservation in local and global contexts.

Purpose: The purpose of this paper is to explore the role of claims of cultural appropriation in negotiating who has the right to utilise specific racial, cultural or communities' ways of knowing in research co-production. Cultural appropriation is a claim made against those making illegitimate use of traditions, knowledge and practises that originate from specific racial and/or cultural group. Appropriation helps us interrogate the ways in which rewards and benefits in academia are distributed and shared, denied or hoarded, and by whom. Design/methodology/approach: The paper is a dialogue between two researchers in the in-betweens of research co-production, specifically in the negotiation of claiming the right to lead or engage in Afrofuturist work with communities. Findings: The claim of cultural appropriation is useful in naming, drawing boundaries and creating spaces for negotiation around access and ownership of academic work but must also develop as part of a broader transformative agenda towards racial equality in academia. Research limitations/implications: In addition to ethical considerations about power imbalances and extractive practises, research co-production should also be concerned with acknowledging and crediting knowledge production practises that originate from specific racial and/or cultural groups. Originality/value: This is the first paper to explore issues of cultural appropriation in research co-production, and co-production in relation to Afrofuturism. This extends ethical concerns on research co-production beyond academic power imbalances with, and extracting value from, communities to negotiating the relationships between academics and traditions, knowledge and practises developed by specific racial and/or cultural groups.

Since the inception of the mathematics education enterprise, whiteness and antiBlackness are two foundational components, ideological and social constructs. These constructs help to understand how the law, race, class, power, and other forms of oppression operate to establish, maintain, and elevate racism (white supremacy) in and out of the mathematics education enterprise. The article uses critical race theory in mathematics education to examine the enterprise from a historical to contemporary perspective to illustrate how whiteness and antiBlackness have been normalized and used to exclude Blackness. I argue for a liberatory response anchored in African frames to address the atrocities against Black people in and out of mathematics education.