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Using the author's personal experiences as a Brown woman living in the United States after September 11, this paper uses post-9/11 violence enacted against Brown citizens to consider the nuances of necropolitics. Specifically, this paper argues that too often everyday acts of violence, such as gaslighting, are central mechanisms of necropolitical control. Frequently, these normalized aggressions make relegating people to the status of the living dead possible. Finally, this paper argues that necropolitics emerges from intra-actions, often causing the ontoepistemological death for communities of color in general and, in this case, Brown people in a physically and psychologically violent post-9/11 United States.

Critical Whiteness Studies (CWS) can be a significant tool to dismantle white supremacy in educational contexts. However, the authors argue that without attending to the forms of curriculum as they are entangled across systems of schooling, CWS can reinscribe the very forms of whiteness it seeks to disrupt. Identifying as a queer, Brown assistant professor of education and a Black undergraduate student who recently finished her studies, this paper uses a duo-ethnographic approach to examine what the authors call an "enacted curriculum of whiteness." Through their respective narratives, the authors explore how students and faculty bracketed CWS, often identifying CWS as a part of the formal curriculum while using the enacted curriculum to defend and maintain normalized racism. The authors argue that alongside CWS in teacher preparation, an emphasis on curriculum studies is critical to resisting the "nice white lady" phenomenon that often infects teacher preparation and, eventually, K-12 schools.

Troubling longstanding histories of teaching elementary school with an asexual approach for fear of children losing their innocence, this paper argues that schools and teacher preparation programs should be explicit about the inclusion of LGBTQ + voices and perspectives from early childhood forward. Using a narrative inquiry study that foreground the experiences of a 19-year-old college student reflecting on queer-bias at an early age and the exhaustion he endured from various forms of exclusion, the implications for this paper are significant in that they consider not only how curriculum studies should be central to all teacher preparation but also how elementary curricula should be queered.

This article argues that chosen family structures are critical for LGBTQ+ youth of color. Further, it articulates the inherent sense of agency that is found in choosing a family--something that not only shapes young ways of being, knowing, and doing but impacts their ability to resist toxic cultural norms that all too often position students for the school-to-prison and school-to-coffin pipelines. Finally, this article argues that schools should attend more closely to chosen family structures and find ways to include them in school culture to better sustain students, classrooms, and communities of color.

Grounded in two collaborative interpretive studies--one with women in India who were survivors of domestic violence, and another with queer youth and youth of color in the Midwest who were survivors of sexual assault--this paper argues that there is a hidden curriculum of violence. This curriculum of violence can be traced through affective resonances that exist within an assemblage of violence. Powerfully enacted on the bodies of women and girls and their ways of being, these lessons occur across contexts, from the classroom through the communities where they are learned. This is significant because victims/survivors of such violence are often working to exercise their available power within a set of agentic contingencies that reify oppression, making it difficult to surmount normalized aggressions that are ultimately understood as business-as-usual.

In this paper, educational pathways emerge from the nexus of ancient narratives and future possibilities. Such imaginings are as much attributed to the African American intellectual tradition as to contemporary Afrofuturisms, including those born in histories of Blackness. The overlay of what was and what is not yet is significant because it engenders educational potentialities that are central to aesthetics and onto-epistemological wonderings. The author uses seminal dialogues from scholars like Sojourner Truth, Mary McLeod Bethune and Anna Julia Cooper as a springboard for envisioning Afrofuturisms in which schooling functions to transgress the assemblages of violence and capital of shame that pervade classrooms and corridors contemporary education. Not unlike the call of Sylvia Wynter, Sun Ra, bell hooks, Octavia Butler and other Afrofuturist activists of the feminine, this paper (re)imagines schooling from the roots of its past and the future conditional they portend.

In this article, the author uses the sounds of schooling to explore LGBTQ youth experiences as they relate to self-harm and suicide. Although sounds-as-voice and representation is a well-trodden path in scholarly conversations, the author centers her argument on the significance of sounds in the daily lives of LGBTQ students. This is significant as literature predominantly focuses on the signs of suicide as physical and visual rather than residing in sounded epistemologies. Expanding on previous work on the school-to-coffin pipeline, this article theorizes the sounds of students breaking to explore youth suicide and self-harm as they are nested in the everyday interactions of classrooms and corridors. Using a combination of personal narrative and interviews from a year-long sonic ethnography, the author explores how sounds are an important part of the school-to-coffin pipeline for LGBTQ youth and should therefore be regarded as a significant tool for unpacking some of the darkest experiences and notions learned through schooling--depression, self-harm, and suicide.

Gaslighting is often discussed as an intentional set of interactions that are designed to leave the victim question her own sense of self and sanity. Through an autoethnographic counternarrative, this article argues that queerness is gaslit through schooling as both a process that is continually carried out and a product that is socioculturally constructed. Under this framing, the author explores the multiplicities of space that facilitate gaslighting, from direct intentions with individuals to the insidious norms and values that allow sociocultural business-as-usual to play a distinct role in gaslighting queerness in schools.

Through an imagining of gender-queer space as a site that opens up a mesh of possibilities in schooling, this paper argues that a gender-queer hidden curriculum as enacted through a gender-queer space can be one possible corrective framework to the pervasive cis-norms and values that enact violence against queer, trans, and gender-fluid youth in schools. Using the respective authors' counternarratives and an analysis found in dissensus, the authors argue that the significance of these spaces in as much about school safety as it is about unlearning normalized gender understandings in local and less local contexts.

This article explores the impact of sound on our perceptions and experiences, emphasizing the need to consider sound trauma in educational contexts. It discusses the significance of listening to the sounds associated with violence and trauma, particularly in cases of police brutality. The article critiques the privileging of the visual over the sonic in education and calls for a more inclusive approach that values sound as a form of knowledge. The special issue on sound traumas aims to disrupt colonial and ableist frameworks in understanding and representing sound, promoting greater care and dignity in educational interactions. [Extracted from the article]

Greetings. We hope that this delayed issue of the Journal of Educational Foundations finds you well and adept at navigating this quasi-post-pandemic landscape. This issue, like much of our normal [...]