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This article explores a case study of how documentary film practice is taught at the Institute of Film and Television, Ghana. Drawing on the practices of its authors -- themselves documentary film-makers and former students of the institute -- we explore some of the contemporary challenges facing how we approach the theory and practice of documentary film-making in contemporary Ghana, including how our students might best approach contested conceptions of the truth, and how such notions of the truth may be articulated within Ghana's living oral traditions.

The objective of this article is to engage in a critical review of Roberto Esposito's biopolitical account by including a thoroughgoing interrogation of racism and white supremacy through the lens of Black affect studies. It is argued that both white supremacy studies and Esposito's framework could work side-by-side in ways that are productive for affirmative educational biopolitics. In particular, the analysis highlights two insights: first, engagement with white supremacy as a biopolitical category--in particular, white supremacy as an affective embodiment--is essential for the ability of education to interrogate the racialization of Black bodies; and, second, attentiveness to Black affect in biopolitical accounts is crucial for the decentering of white supremacy in education. These insights broaden the conceptual parameters of educational biopolitics by foregrounding the affective biopower of racism and white supremacy as central to affirmative educational biopolitics.

Capoeira is an effective rehabilitative practice for marginal populations. There is a need to define the essential elements of the trainee's experience, and to conceptualize and define the processes of inclusion and rehabilitation associated with Capoeira training. This study aimed to explore the therapeutic rehabilitative elements of Capoeira pedagogy as perceived by Capoeira instructors who work with youths and young adults who experience social marginalization. Ten Capoeira instructors working with diverse populations were interviewed to gain insights regarding rehabilitative characteristics of Capoeira practice from their experiences. Thematic analysis revealed four components of Capoeira pedagogy that correspond to rehabilitative concepts: an alternative of non-violent aggression, inclusion into a community, promotes diversity and grants the trainee an experience of a significant being in the world and promotes an awareness of freedom and liberation. Combining several rehabilitative paths to a cohesive practice, initiates Capoeira as a fertile terrain for rehabilitation through inclusion.

White Christian supremacy, by definition an intersectional system of oppression, has influenced all aspects of American society since the time before the country's founding, as it was used to justify the stealing of native lands through colonization and the enslavement of African peoples. White Christian supremacist influences persist today, even on public college and university campuses. The author examined current religious holiday accommodation policies at 36 institutions of varied types and geographic locations, finding that most require students to disclose their marginalized religious identities to their (typically Christian) professors in order to receive needed accommodations. In addition, many policies provide no method for appeal if those professors do not approve students' requests, leaving students to make difficult choices between their academic success and identity-based observances - choices that Christian students will likely never have to make. Unfortunately, many studies on college students' religious, secular, and spiritual identities (RSSIs) have not been framed with an understanding of the white Christian supremacist nature of society or college campuses.

"Q: "What time is it?" A: "Skin, past flesh, goin' on to bone."" As descendants of stolen Black bodies in the 'New World', many dancing Jamaicans have become living anachronisms, unconsciously embodying retentions of life-renewing cultural movement practices past spirit and bone, into flesh and skin. Jamaican tertiary dance education has long been predicated on this baseline understanding of spirit, skin, flesh and bone as felt things. Although dance educators had grappled with 'dis'embodied millennial audacity before COVID-19, we trusted that corporeal ancestral alchemy would remain, and thought we would always have safe touch in our pedagogy toolkits when words were not enough. This article discusses selected experiences of tertiary dance education at the Edna Manley College of the Visual Arts during the COVID-19 pandemic and questions the ability of ancestral somatic legacies to transcend this 'no-touch', physically distant pandemic moment. Additionally, it highlights key ways in which teaching dance virtually has provided rich embodiment experiences, crossing from screen to bone with technology and imagination, and provides recommendations for dance educators to re-create learning spaces for students which re-connect them with spirit, skin, flesh and bone.

The aim of this research is twofold: to examine the coverage of human trafficking in the digital press and the perceptions of media professionals and specialised entities regarding such news. The methodology employed is mixed and relies on the technique of content analysis of news stories between January 2019 and December 2020 to investigate how the phenomenon is addressed by digital newspapers. This is also combined with the semi-structured interview technique to identify the discourse of media professionals and the heads of specialised non-governmental organisations in relation to their assessment of the news production on trafficking in Spain. There is lack of information on trafficking of human beings, partly due to the lack of media resources to inform and investigate. The trafficking of human beings for the purpose of sexual exploitation continues to dominate media coverage. Addressing the trafficking of human beings from a holistic and human rights approach, including the visibility of all forms of trafficking, as well as deepening collaboration and cooperation between the media and specialised entities, are tasks of vital importance for further progress.

What do Black parents say about the curriculum in a predominantly White independent elementary school in a large urban area? This study explores tensions around topics such as slavery and immigration. While parents did not say they wanted a critical multicultural curriculum, many valued attention to racial diversity. Because parents did not want their children to be hurt or marginalized, however, they used racial realism to navigate the dangers of the environment. There were some differences among parents based on their families' identity. This article uses critical race theory to analyze the parents' perceptions and explores implications for schools.

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.

We have studied how eliciting historical empathy in a class of 13th grade students through using the film "12 Years a Slave" (McQueen, 2013) supported their in-depth understanding of slavery in nineteenth-century USA. Historical empathy is one of the core elements of the new curricular reform implemented from 2020 in Norway, and it is believed to have potential to strengthen: (1) students' future citizenship and participation in democratic and multicultural societies; and (2) students' in-depth understanding of history. We implemented a five-week lesson plan with different activities based around the film, and used students' assignments to evaluate their feelings about the lessons and their historical understanding of slavery. The results confirmed the potential of film to enhance historical empathy when the screening is well prepared and combined with relevant activities. Students demonstrated a high level of engagement and managed to perform complex tasks. Both their ability to contextualise and to 'care' improved. Particularly, students' historical understanding of slavery was boosted by the group conversations and the dialogic nature of the activities in the classroom. In addition, we observed a greater positive influence on boys' achievements compared with girls' -- a finding which is interesting in a wider educational context and which needs further exploration.

This paper aims to analyze and discuss the psychological and sociological effects of colorism on the Black community and how that affects matriculation in secondary and higher education and social mobility. Moreover, the research will answer the following question: How does colorism affect dark-skinned Black students' social mobility, sense of belonging, and engagement in education? Utilizing a series of peer-reviewed articles and books, the research compiled in this analysis will add to the existing literature around colorism while focusing on the experiences of darker-skinned students.

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

This article analyses findings from a research project examining the Pear Tree Community School in Oakland, California, USA -- a small, social justice-focused school primarily serving Black, Indigenous and other students of colour in grades from kindergarten to Grade 5. Through this multi-year case study, which included observations, interviews and focus groups, this article presents data from interviews with teachers and administrators who explain how they decolonise their primary school classroom curriculum, particularly amid national and global issues, such as heightened racial violence and increasingly polarised political discourse, which adversely impact the families and communities to which students belong. Teachers and administrators share concrete examples of decolonial approaches at the school level and within their classroom curricula that centre the lived experiences and histories of communities of colour. This article contributes an empirical study of one school's decolonial approaches at the early grades level to the emerging scholarship on decolonising education.

Human trafficking is a phenomenon linked to several forms of exploitation, such as sexual exploitation, forced labour, forced marriage, begging, forced criminal activity, or organ removal. There are different debates about a potential overrepresentation of some of these exploitation purposes, such as the sexual one, in the discourses underlying international regulations, news or institutional campaigns. This may have consequences on the identification of some of the population affected by this phenomenon and the assistance provided to them. The aim of this paper is to analyse the temporal evolution of the purposes of exploitation, actors and topics most represented in the activity on human trafficking and exploitation on Twitter during the 2011-2020 period. The results show that sexual exploitation is the purpose most represented in Twitter activity and the fact that international organisations and the criminal prosecution of the crime of human trafficking have progressively become more relevant. Furthermore, the networks of topics suggest that sexual exploitation seems to be linked to the notion of prostitution. This may have consequences for the displacement of other purposes of exploitation or the approaches centred on the promotion of human rights to less relevant positions, as well as for the construction of certain images of victims of human trafficking.

While a clear rationale for the need to decolonise school geography curricula has been proposed, there are few examples of what this looks like in practice. Drawing on our professional practice in both a secondary school and a university setting, we outline two case studies of decolonising the curriculum that centre on promoting student agency. The first is a Year 7 geography unit of work, and the second is a walking tour of London for an initial teacher education programme for secondary school geography teachers. Through these case studies, we argue for the importance of encouraging students to think about geographical relations with other places, and build on studies which foreground the importance of place as a pedagogic device through which the aims of decolonisation can be furthered.

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

This article merges the frameworks of Black feminist geography, coloniality, and racial capitalism to examine corporatized educational reform in Liberia. It argues that corporatized schooling exhibits the logics, politics, and economies common to the West African plantation. Throughout, I focus on the case of the Liberian Education Advancement Program (LEAP), a recent educational reform, to demonstrate how corporatized schooling (1) perpetuates plantation logics that label communities and geographies in Africa as "in crisis" or "without" and therefore in need of technopolitical solutions; (2) implements racialized, precarious, and surveilled plantation-style labor regimes; and (3) perpetuates production processes and forms of extraction that commodify and homogenize education for the benefit of global capital. By recognizing LEAP as mirroring plantation systems, the article exposes the ongoing racialized violence that lies at the foundation of corporate schooling in Liberia, while highlighting how "thinking with the plantation" can reveal acts and instances of resistance and decolonial life.

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.

Some barriers to teaching Black history in elementary classrooms include inadequate teacher preparation and the misguided view that elementary students are too young to learn the unvarnished truth about America's historical injustices. Legislative efforts to prevent teachers from discussing race-related topics labeled "divisive" represent an attempt to uphold white supremacy by shielding children from possible feelings of discomfort. However, no laws exist to protect Black children from educative-psychic violence inflicted on them while learning Black history through white historical perspectives. Through the authors' work leading professional development workshops on the teaching of Black history with predominantly white elementary teachers, they became aware of the need for instructional approaches that highlight the full humanity of Black people and the complex ways they exercised agency. This article examines teaching strategies for highlighting the variety of ways enslaved people resisted using children's literature and primary sources.

Our paper revisits a neglected chapter in the history of geographic education--the civil rights organization SNCC and the Freedom Schools it helped establish in 1964. An alternative to Mississippi's racially segregated public schools, Freedom Schools addressed basic educational needs of Black children while also creating a curriculum to empower them to become active citizens against White supremacy. Emerging out of a history of Black fugitive learning, Freedom Schools produced a critical regional pedagogy to help students identify the geographic conditions and power structures behind their oppression in the South and use regional comparisons to raise their political consciousness and expand their relational sense of place. Freedom Schools have important implications for higher educators, especially as contemporary conservative leaders seek to rid critical discussions of race from classrooms. They offer an evocative case study of the spatial imagination of the Black Freedom Struggle while pushing us to interrogate the inherent contradictions, if not antagonisms, between public higher education and emancipatory teaching and learning. Freedom Schools prompt a rethinking and expansion of what counts as geographic learning, whose lives matter in our curriculum, where and for whom we teach, and what social work should pedagogy accomplish.

The article critiques schools' current reification and overreliance on teaching slavery as a history of exceptional individuals and unbroken progress toward freedom. The authors explore how the counterstorying of narratives of formerly enslaved individuals in both preservice and inservice education coursework complicates and engages the histories and legacies of slavery. Thomas' frame for critical race counterstorying (2020) and critical literacy (Janks 2013) form the theoretical lens for countering curricular violence. The authors focus on The Interesting Narrative of the Life of Olaudah Equiano as representative of the current canonical frame, then introduce interviews with formerly enslaved African Americans from the Federal Writers Project, Zora Neale Hurston's Barracoon, and the graphic novel Abina and the Important Men by Trevor Getz and Liz Clarke to demonstrate how counterstorying slavery shines a light on power and resistance.

The Dutch perpetrated in both the Holocaust and chattel slavery. However, Dutch cultural memory does not significantly recognize Dutch perpetration in these sensitive histories. This article explores the interplay between cultural memory and history education as a potential explanation for this oversight, by specifically focusing on the implementation of multi-perspectivity. In Dutch history education, multi-perspectivity is valued, yet scholars have warned that it could contribute to minimization of perpetration. The deliberate choice of a qualitative research approach, as opposed to the more common textbook analysis, served to centre history teachers' perspectives and allowed for a comprehensive analysis of their descriptions of multi-perspectivity in Holocaust and slavery education. This exploration further substantiated the concern regarding the risk of perpetration minimization. It reveals that history teachers predominantly approach multi-perspectivity in Holocaust and slavery education through teaching respectively historical empathy and positionality. Stimulating historical empathy and emphasizing positionality with pupils affect the presentation of historical distance and perpetration. Through these approaches teachers risk providing pupils with the understanding that everyone, including perpetrators, can be seen as victims of their historical circumstances, making it challenging to assign moral responsibility. To address this risk of perpetration minimization, this article explores underlying causes and offers recommendations.

This conceptual article identifies the ways that the seventeenth-century slave code, "partus sequitur ventrem" (PSV), "the child follows the mother" is a functioning allochronism that undergirds the treatment of Black mothers in contemporary institutions of higher education. Through conceptualizing three functions of PSV, pathology, appropriation, and erasure, the author animates the ways that the academy continues to recreate U.S. il/logics committed to the exploitation of Black maternity.

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

White men who enslaved people of African descent and wrote the U.S. Constitution never imagined Blackwomen as persons who would become educated citizens. Acknowledgments and legal interpretations to affirm Blackwomen's personhood are absent from the romanticized document. We argue that in academia the intersecting contract is imposed on Blackwomen's bodies when their worth, qualifications, and potential are overly scrutinized, and they experience epistemic and physical violence within PWIs and in society writ large. The intersecting contract, through plantation politics, further helps to explain why Blackwomen academics who are seeking tenure are expected to overextend themselves by doing extra work without fair compensation. We use intersectionality methodology in our application of Angela Davis' framework, Blackwomen as contemporary anti-slavery rebels, to illuminate how three Blackwomen academics breach the intersecting contract that undergirds discriminatory practices enacted by institutional actors to deprive them of tenure and promotion and trample on their dignity. We conclude by inviting Blackwomen academics to embody a maroon logic for rest, healing, and protection as PWIs cannot be coconspirators in our liberation.

Humanity teeters on a critical precipice for future survival. Human activities especially our proliferating consumption levels are destroying our planet and increasing the misery of precarity, inequality, and exploitation of millions of people worldwide. Forced labour, modern slavery, and human trafficking are at least indecent and at worst obscene work, which takes place in fragile ecosystems facing irreversible devastation. The Sustainable Development Agenda 2030, and its 17 Sustainable Development Goals offer a pathway for human beings to enable decent work harmonious with environmental protections -- sustainable livelihoods. Sustainable business models that are embodied in organisational values, codes of conduct, and daily practice are quintessential to ensuring both people, and the planet thrives and prosper. Industrial/organisational psychologists and vocational practitioners are key actors in ensuring sustainable livelihoods as a human right, and the basic norm in the world of work.

Teaching about slavery entails teaching about the archive. Punctuated with silences, scattered with compelling details, and laden with descriptions that oscillate between racist, harrowing, and heartbreaking, runaway ads provide a glimpse into the lives of enslaved people. The details embedded within them--or omitted from them--can also provide springboards for undergraduate research projects. As a result, in "Slavery in the Atlantic World," the author tasked her students with writing an eight- to ten-page biography of an enslaved person living in the early modern Atlantic world. The only record they had of that individual was the text of a runaway ad printed in an eighteenth-century newspaper. Throughout their research, students followed every detail as they attempted to reconstruct the life of one of the millions of people who endured and resisted their enslavement in the Atlantic world. One of the pedagogical goals was to devise an assignment that encouraged students to analyze the lives and experiences of enslaved people, rather than those of enslavers. The assignment asks students to think critically and empathetically about the experiences of an enslaved individual through thoughtful analysis of primary and secondary sources. It also leaves room for students to reflect on the limits of these sources and the nature of the archive. The author explores runaway advertisements as sources, discussing how to introduce students to their contents and prepare them for out-of-class research. Next, she surveys the digital archives that make such an assignment possible. Finally, she reflects on the narratives of Atlantic slavery. The author offers suggestions for secondary sources--from trade paperback books to academic monographs--that can provide students with models of this type of biographical scholarship. She additionally highlights the narratives her students produced. By writing this paper, the author hopes that educators of all levels will be able to integrate runaway advertisements into their classrooms, engage students in conversations about the archive of slavery, and develop assignments that center the lives of enslaved people.

Student activism plays an important role in student development, so understanding student activists' thoughts, identifying challenges they have encountered, and figuring out ways to support their activities are critical for higher education institutions. A group of college students in Korea has established a student organization actively engaging in varying ways to address the Japanese military sexual slavery (so-called "comfort women") issue. This study examined the motivations, experiences, and perceptions of Korean college students actively participating in this work. Using a case study research design, in-depth, open-ended, semi-structured interviews with 10 organization members were collected and analyzed thematically. Relevant documents showing their various activities were also collected as supplementary data for better understanding of the context. Participants' desire for engagement, the benefits they gained from the KorPeaceWomen activities (i.e., personal growth, sense of solidarity, and awareness of other issues), and overcoming challenges show their development. However, it is necessary to consider the cultural, historical, social, and political contexts in Korea to fully understand their challenges and concerns as student activists. The findings may help us understand student activists' motives, concerns, and needs and explore their engagement as a form of development.

This study set out to gain a deeper understanding of how early childhood students, specifically Black boys in first and second grade, would respond to the teaching of historical figures and events traditionally omitted from classrooms. Contrary to general assumptions, these students were able to astutely contribute to classroom lessons, discussions, and interviews about Nat Turner, an enslaved Black American, who led a rebellion in 1831. Employing notions of Black intellectual thought and curricular and pedagogical resuscitation as theoretical frameworks, in addition to critical hermeneutic phenomenology as its methodology, this study highlights the voices of young Black boys often missing in early childhood discourse. Findings indicate that the students expressed a favorable assessment of Nat Turner and his comrades. The statement, "But there is a God," ultimately confronts the unavailability and restricted options for Black humanity in a racist society, but also an awareness testifying to a self-ordained defense of the Black body. This study gives added perspective to the understanding of the early learning process, cultural meaning-making, and connection to a Black educational legacy spanning generations.

The increasing number of anti-trafficking organizations and funding for anti-trafficking services have greatly out-paced evaluative efforts resulting in critical knowledge gaps, which have been underscored by recent recommendations for the development of greater evaluation capacity in the anti-trafficking field. In response to these calls, this paper reports on the development and feasibility testing of an evaluation protocol to generate practice-based evidence for an anti-trafficking transitional housing program. Guided by formative evaluation and evaluability frameworks, our practitioner-researcher team had two aims: (1) develop an evaluation protocol, and (2) test the protocol with a feasibility trial. To the best of our knowledge, this is one of only a few reports concerning anti-trafficking housing program evaluations, particularly one with many foreign-national survivors as evaluation participants. In addition to presenting evaluation findings, the team herein documented decisions and strategies related to conceptualizing, designing, and conducting the evaluation to offer approaches for future evaluations.

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.

Drawing upon Hartman's (1997) notion of the afterlife of slavery and Critical Race Quantitative Inquiry, this study examines whether Black college students' emotional responses to their institution's history of slavery plays a role in contemporary interactions with white faculty. Using structural equation modeling techniques on a sample of 92 Black students from a southern U.S. institution historically involved in slavery, findings highlight the significance of background characteristics, students' emotional responses to their institution's slavery history, and experiences with racial microaggressions during college in predicting negative interactions with white faculty. Implications for research, policy, and practice are discussed.

The author examines the childhood experiences of formerly enslaved children. He suggests that the conventional understandings of scholars and historians concerning play may not be applicable to the complex lives of enslaved children because researchers do not consider such children as always propertied beings. Their play practices were molded by their proximity to violence and by their being owned as property. Rethinking what constitutes play for enslaved children, Harris asserts, unlocks newer possibilities for understanding the behaviors, actions, and desires of these children. Their play practices allowed them to learn about--and challenge--their place in the world. Building on and challenging seminal scholarship, Harris encourages readers to rethink what constitutes play and to view ordinary forms of play as intentional attacks against the institution of slavery and white supremacy.

I articulate an autoethnographic narrative of using different songs to counter dominant interpretations of gender, class, immigration, slavery, and education in the secondary social studies classroom. Framing it as the Critical Music Framework, the practice of using music addressing social issues and historical representations of women and people of color provided students with reflective learning opportunities. The resulting conversations illustrate the importance of music not just on the personal but also the academic aspects of individuals.

Academic institutions engaged in partnerships with the Black Church, including small, independent, under-resourced churches as well as historically Black denominational churches, and other under-resourced faith-based organizations, are encouraged to consider collaborative educational opportunities around the issues of strategic financial sustainability and short and long-term stewardship. Four highly community-engaged academics offer a thought-experiment starting with their observations and experiences with respect to the need for such partnerships, and how these kinds of collaborations may be able to help strengthen the Black Church, in all its forms and faith-based communities and ground them for greater advocacy for demanding systemic and structural change.

As Americans contend with the question of which statues and markers belong (or don't) on public land, government leaders, civic groups, and citizens must be prepared to engage these conversations and answer a range of related questions. In this article, the authors view arguments over public statues--statues of persons that reside on public lands--as opportunities to develop students' historical thinking and civic capacity. The authors extend relevant ideas from previously published articles but with an emphasis on the historical reasoning skills and classroom practices required to engage in meaningful discourse about public statues. The authors distinguish history from heritage and outline a method for classroom-based inquiry. They provide example resources and a graphic organizer to help teachers envision similar historical inquiries that align with the C3 Framework's Dimensions 2 and 3. While the focus is exclusively on public statues of historical people, many of the considerations also apply to monuments of events (e.g., battles) or ideas (e.g., religious symbolism).