Fugitivity and Abolition in Educational Research and Practice: An Offering.

Ooh child Things are going to get easier Ooh child Things'll get brighter Some day, yeah We'll put it together and we'll get it undone Some day When your head is much lighter Some day, yeah We'll walk in the rays of a beautiful sun Some day When the world is much brighter (Vincent, [27], verses 2-3) We enter this editorial thinking with abolition(ists) and fugitivity (and fugitives) as necessary standpoints we must embody to build what our current and future inhabitance of the world will be, that is, what our experiences in the global social milieu must look and feel like for individuals and communities that have been harmed by past and current iterations of living and being. Concluding remarks This issue unearths the humanizing nature of fugitive and abolition/ist practices across educational settings, particularly as they give way to the creation of new states of belonging and new worlds for marginalized educators and youth within the contexts of white settler colonialism, racism, anti-Blackness, xenophobia, and linguicism. This article highlights the notion that abolition and abolition pedagogies are deeply rooted in historical and contemporary Black feminist, queer, and radical formations and practices of world-(re)building (e.g., ife, [16]; Kaba, [17]). As two teacher educators and facilitators of an urban education fellowship program, Kathleen Riley and Kathryn Solic, in "Abolitionist Teacher Education in the Contact Zone: Tensions of Facilitating Teacher Candidate Learning in Activist Educator Spaces", describe and consider the complexities of preparing their mostly white, middle-class, heteronormative, monolingual teachers in community spaces which the authors call "communities of abolitionist praxis.". [Extracted from the article]