This article draws from the work of scholars in Critical Whiteness Studies to provide a nuanced analysis of ‘white shame’ in anti-racist education. In particular, it is argued that antiracist politics and pedagogy can be enriched by recognizing the affective and political complexities emerging from white shame and shaming. The purpose is to suggest that white shame has different manifestations depending on context and subject/group, and that those manifestations are related to feelings about white privilege, white ignorance, (...) white fragility, and white complicity. The author uses examples of white shame to discuss the pedagogical principles that inform the development of strategies for anti-racist education, emphasizing how educators can capitalize on teachable racial moments in the classroom that: move beyond white students’ tendency to default to shame; and, move beyond white students’ affective investments to racial inequality, while critically equipping white students to explore responsible ways of inhabiting their whiteness. (shrink)

Literature on racism, anti‐racism, whiteness, nursing education and nurse educators was reviewed and analysed for the development of race consciousness and application of anti‐racist pedagogy. The literature describes an oppressive educational climate for non‐white identifying people, a curriculum that does not attend to the social construction of difference, and a nursing culture that is not consciously situated in a broader sociopolitical context. A particular focus on studies of nurse educators demonstrates a stark need for personal and (...) professional development towards effectively delivering anti‐racist pedagogy and a deconstruction of white normativity and dominance amongst white faculty. The protection and reproduction of white privilege is identified through the scholarship itself through a lack of racial analysis, an externalization of the root of oppression and non‐specific study measures and outcomes. The persistence and pervasiveness of white dominance in nursing and the lack of anti‐racist competence in white educators, particularly, merits a shift in anti‐racist efforts away from short‐term skill acquisition initiatives towards the deconstruction of socialized white supremacy and enactments of white privilege in nurse educators themselves. (shrink)

This paper is a discussion of the application of democraticand anti-racist educational principles in a college setting.The paper explores both the implications of pedagogical theoryfor anti-racism and the implications of anti-racism forpedagogy. After giving a brief description of the conditionsencountered in an economically and intellectually impoverishedregion of the country, the paper outlines an application ofJohn Dewey's educational theory to college instruction.Then, after an account of what racism is, the paper reappliesDewey's model to the teaching of (...) class='Hi'>anti-racism, and with thehelp of Paulo Freire's theory of educational praxis,readapts Deweyan principles to the task of reconstructingour classrooms as models of anti-racist communities. (shrink)

Despite a decade of diversity policy plans, a wave of student rallies has ignited debates across western European university campuses. We observe these debates from a situated call for anti-racism in Belgian higher education institutions, and critically reflect on the gap between diversity policy discourse and calls for anti-racism. The students’ initiatives make a plea for racial literacy in the curriculum, to foster a critical awareness on how racial hierarchies have been educated through curricula and institutional processes. (...) Students rethink race as a matter to be (un)learned. This pedagogical question, on racial literacy in the curriculum, is a response to diversity policies often silent about race and institutionalised racisms. Students request a fundamental appeal of knowledgeability in relation to race; diversity policy mostly envisions working on (racial) representation, as doing anti-racist work. This article argues how racial literacy might offer productive ways to bridge the disparities between students’ calls for anti-racism and the institutional (depoliticised) vocabulary of diversity. We implement Stuart Hall’s critical race theory and Jacques Rancière’s subjectification as key concepts to study and theorise these calls for anti-racism as a racial literacy project. This project can be built around engagement as educational concept. We coin possibilities to deploy education as a forum of engagement and dialogue where global asymmetries such as race, gender and citizenship can be critically addressed. (shrink)

Geoffrey Short; Prejudice, Power and Racism: some reflections on the anti-racist critique of multi-cultural education, Journal of Philosophy of Education, Volum.

The conventional historiography of psychoanalysis in America offers few opportunities for the elaboration of anti-racist themes, and instead American ‘ego psychology’ has often been regarded as the most acute exemplar of ‘racist’ psychoanalysis. In this article, consistent with the historiographical turn Burnham first identified under the heading of ‘the New Freud Studies’, I distinguish between histories of psychoanalytic practitioners and histories of psychoanalytic ideas in order to open out an alternative angle of vision on the historiography. For (...) psychoanalytic ideas were in fact omnipresent within American culture at mid-century, and they played a fundamental role in the psychological reworking of race that unfolded in the work of social scientists, literary artists, and cultural critics in the 1940s and early Cold War years, culminating in the Brown v. Board of Education ruling of 1954, a major landmark in the civil rights narrative. By pursuing the implications of psychoanalysis in anti-racist struggles at mid-century, and with particular attention to Richard Wright and his autobiographical novel Black Boy, I move towards unearthing an alternative historical account of the intersection between psychoanalysis and race, which offers new ways for psychoanalysis and the history of the human sciences to think about this period. (shrink)

Elizabeth A. McGibbon and Josephine B. Etowa’s co-authored book Anti-racist Health Care Practice exposes and addresses systemic racism in the Canadian health-care system. McGibbon and Etowa directly confront racism in health provision and Canadian society, and provide a discussion of racism and related issues (gender, class) that does not hold back criticisms. The system of racial oppression and its sustenance by white privilege is presented to the reader in a clear and straightforward way, making it impossible for the (...) reader to deny or misunderstand his or her role in the power structures of Canadian (or American) society. The book is directed primarily at medical practitioners, as well as educators and policy .. (shrink)

Informed by the critical humanisms of Hannah Arendt, Frantz Fanon, and Paul Gilroy, the authors argue for an orientation to teaching and learning that troubles the continuing effects of dehumanizing race logic. Reflecting on Paul Haggis's Oscar award winning film Crash from 2004, they suggest that the metaphor of racial 'crashing' captures what happens when we act out from experiences of racial injury instead of being touched by it. They propose a psychoanalytic pedagogy of emotions as a method for reading (...) representation beyond the limits of detached rational critique. Learning from the affect of racial injury as it is made manifest in representation, they suggest, is an important ethical starting point for generating new insights into what it might mean to live within and beyond contemporary legacies of racial hatred. (shrink)

In recent years, a growing number of scholars have accused Arendt of anti-Black racism. Some of these criticisms can be traced to certain passages in her essay On Violence about black radicals making what she believed to be unreasonable curriculum demands, namely the establishment of Black Studies programs. The purpose of this paper is to contextualize these controversial passages within her deeply anti-modern thinking about the role of higher education in society. While her arguments remain troubling, when (...) read along with the critical perspectives of Max Weber and Karl Jaspers, it becomes clear that her essential criticism had mostly to do with the transformation of the university into a capitalist enterprise, where students had become customers essentially seeking glorified vocational degrees. For Arendt, the university should not be a means of employment or another branch of the US military, as it had so become. It was a space where one could escape the public realm and discover a kind of freedom, the life of the mind. (shrink)

In recent years an uneasy peace has descended in U.S. academe between those who feel research universities have done too little to advance the representation of minority groups and women and those who feel that the administrative policies developed to improve representation can and sometimes do come into conflict with core intellectual commitments of universities. Using quantitative and qualitative evidence from interviews with 47 natural sciences, engineering, and mathematics faculty members at a U.S. research university, the paper examines the background (...) characteristics of three sets of protagonists - academic progressives, academic traditionalists, and those whose views bridge the divide - and the way respondents discussed and justified their viewpoints. The paper draws on the theory of strategic action fields to illuminate the structure and dynamics of the conflict and suggests modifications to the theory that would improve its explanatory power for this case. (shrink)

Hastings Center Report, Volume 52, Issue S1, Page S24-S29, March‐April 2022.

Hastings Center Report, Volume 52, Issue S1, Page S29-S31, March‐April 2022.

Anti-racist education within the Academy holds the potential to truly reflect the cultural hybridity of our diverse, multi-cultural society through the canons of knowledge that educators celebrate, proffer and embody. The centrality of Whiteness as an instrument of power and privilege ensures that particular types of knowledge continue to remain omitted from our curriculums. The monopoly and proliferation of dominant White European canons does comprise much of our existing curriculum; consequently, this does impact on aspects of engagement, (...) inclusivity and belonging particularly for Black, Asian and Minority Ethnic (BAME) learners. This paper explores the impact of a dominant Eurocentric curriculum and the Decolonising the Curriculum agenda within higher education and its influence upon navigating factors such as BAME attainment, engagement and belonging within the Academy. This paper draws on a Critical Race Theory (CRT) theoretical framework to centralize the marginalized voices of fifteen BAME students and three academics of colour regarding this phenomena. Aspects examined consider the impact of a narrow and restrictive curriculum on BAME students and staff and how the omission of diverse histories and multi-cultural knowledge canons facilitates marginalization and discriminatory cultures. (shrink)

This article highlights the impasses of anti-racist struggles that understand racism as an opinion or a prejudice and use education as their only means for addressing it. Racism should rather be understood as a socio-historical subjective structure rooted in the process of constitution of the division of labour on a global scale through colonialism, a process that was crucial to the institution of capitalism. This is why we will put forth the importance of rejecting the narrations that (...) camouflage colonization with the idea of civilization, and the necessity to produce decolonial counter-histories. We will thus claim that such an endeavor should start from the struggles of racialized peoples against the different forms of coloniality—that is, from the refusal by racialized peoples of the representations that are imposed on them, and from their repositioning on the basis of their alterity. Only the position of a powerful alterity can in fact make possible a real equality.Cet article met en évidence les impasses des luttes antiracistes qui conçoivent le racisme comme une opinion ou un préjugé et utilisent l’éducation comme le seul moyen d’y remédier. Le racisme devrait plutôt être compris comme une structure socio-historique subjective qui s’enracine dans le procès de constitution de la division mondiale du travail par le colonialisme, un procès qui a été décisif pour l’institution du capitalisme. C’est pourquoi nous mettrons en avant le caractère problématique des récits qui recouvrent la colonisation de l’idée de civilisation et la nécessité de produire des contre-histoires décoloniales. Il s’agira alors de montrer que, pour ce faire, il faut partir des luttes des racisés contre les différentes formes de colonialité—c’est-à-dire du refus par les racisés des représentations qui leur sont adressées et de leur repositionnement à partir de leur altérité. Seule la position d’une altérité puissante peut, en effet, rendre possible une égalité réelle. (shrink)

This paper introduces the special section on Cora Diamond’s significance for education and educators. The introduction is meant to be the beginning of a conversation, and—to that end—the special section editors suggest lines of connections that philosophers of education might draw between their work and the work of Cora Diamond. Their list is not meant to be exhaustive, but it is meant to suggest Diamond’s far-reaching significance for education and educators.

This paper examines the polemical nature of anti-racist education and discourse in America today. On one side of this issue are those who think of the efforts toward inclusion, diversity, and the pursuit of social justice in academia as serving positive ends. On the other side are those who oppose and vilify such efforts as evidence of the destructive ethos of liberal education. This has led to a situation where universities and schools across the country have (...) seen professors and teachers, including philosophers, experience backlash for speaking seriously and courageously about confronting the problem of racism in society. One recent example of this anomaly is the kind of faux outrage or moral panic that drives the hysteria against Critical Race Theory, an inquiry that examines the intersection of race and law in the United States, as well as unearthing the reality of structural racism in America, often disguised in the mainstream liberal approaches to racial justice. This faux moral panic has been used by legislatures across the country, as the raison d’être, to pass bans and enforce policies or rules that restricts how professors (including philosophers), and teachers can talk about race, systemic racism, structural oppression, or the problem of racial injustice in the classroom. In this paper, I explore how this polemical situation creates significant challenges and unique possibilities for the discourse of philosophy, especially for those who are interested in becoming antiracist philosophers, in the context of such legal rules and restrictions. This is not for the faint of heart. (shrink)

This paper argues that public pedagogy—an educational activity that takes place outside of the traditional classroom setting—has had a potent impact on the history of racism in the United States of America (USA). Yet this paper questions why the education academy’s scholarship has not shown a commensurate focus on the subdiscipline of public pedagogy, particularly racialized public pedagogy. I explore these topics by first examining a fateful confluence of historical circumstances involving slave codes and indentured servant laws governing low-income (...) white workers, laws passed by the Barbados Assembly in 1661, that made their way across the Atlantic to be lifted, word for word, by leaders of colonial territories that became the USA. These laws ended up regulating not only the legal status of black slaves and white indentured servants in the USA, but also regulating social relations between those same black and white people. The resulting black–white social relations led to the evolution of racialized customs in what eventually became the USA, inspiring practices that undergirded black inferiority and white superiority for hundreds of years. Those customs contributed to the construction of what I have labelled a United States (US) values infrastructure dominated by racism, which I contend is a racialized values infrastructure that exists to this day. To gain more insight into this phenomenon, this paper considers the question: how might the complexity of racialized public pedagogy be addressed in the scholarship of education literature and be imagined in a way to fit into an anti-racist curriculum? (shrink)

Abstract‘Africanisation’ has, during the last few decades, been a buzzword that has enjoyed special currency in South Africa. Africanisation is generally seen to signal a (renewed) focus on Africa, on reclamation of what has been taken from Africa, and, as such, it forms part of post-colonialist, anti-racist discourse. With regard to knowledge, it comprises a focus on indigenous African knowledge and concerns simultaneously ‘legitimation’ and ‘protection from exploitation’ of this knowledge. With regard to education, the focus is (...) on Africanisation of institutions, curricula, syllabi and criteria for excellence (in research, performance, etc.). This paper, while sympathetic to the basic concerns that inform the call/s for Africanisation, spells out the problems and limits of this project. For one thing, the idea of Africanisation may evoke a false or at least a superficial sense of ‘belonging’. For another, it may entail further marginalisation and derogation. Lastly, while it may emphasise relevance, it is hazardously close to a comprehensive relativism. In the light of these points, this paper suggests a more promising alternative: a framework of basic human rights appears to be a more appropriate locus for the pertinent concerns and demands. (shrink)

The Handbook of Philosophy of Education is a comprehensive guide to the most important questions about education that are being addressed by philosophers today. Authored by an international team of distinguished philosophers, its thirty-five chapters address fundamental, timely, and controversial questions about educational aims, justice, policy, and practices. Section I (Fundamental Questions) addresses the aims of education, authority to educate, the roles of values and evidence in guiding educational choices, and fundamental questions about human cognition, learning, well-being, (...) and identity. Section II (Virtues of Mind and Character) is concerned with the educational formation of personal attributes that are often seen as essential to flourishing individuals and societies. This section includes chapters on the cultivation of intellectual and character virtues, the nature and formation of expertise, Stoic virtues, and intellectual vices. Section III (Education and Justice) addresses fundamental and emerging issues of educational justice, from equal educational opportunity, racial domination, and linguistic justice in education, to educational problems of mass migration, global educational justice, the education of working children around the world, and the costs of higher education and upward mobility. Section IV (Educational Practices) addresses controversial aspects of contemporary education - pedagogical, curricular, and managerial practices - that deserve careful examination. These include controversies surrounding free speech and instruction in controversial issues; anti-racist, sustainability, and sex education; and the unfulfilled promises and demoralizing impact of high-stakes accountability schemes. The format and jargon-free writing in this volume ensure that topics are interesting and accessible, helping facilitate the work of advanced students and professionals in Education. (shrink)

My task in Beyond Liberal Democracy in Schools was to develop a relational, pluralistic social political theory that moves beyond liberal democracy. I find Dewey is a key source to help us find our way out of liberal democracy’s assumptions and show us how to move on. He offers us the possibilities of moving beyond individualism, with his theory of social transaction and he shows us how to move beyond rationalism in his arguments for truths as warranted assertions. A transactional (...) description of selves-in-relation-with-others describes us as becoming individuals out of our social settings. At the same time that we are becoming individuals within a social setting, we are continually affecting that social setting. Individuals are not aggregates with separate boundaries that have no relation to one another. In fact, the ‘self’ is fictive, and contingent. Our ‘selves’ are multifarious and fractured, due to repressive forces imposed upon us by others as well as supportive forces offered to us by others. Others bind us and help us become free at the same time. The democratic theory I develop is a radical democratic theory that represents feminist and multicultural concerns. This theory is radical because of my efforts to present an anti-racist theory that critiques basic foundational-level assumptions embedded within both individualism and collectivism. The theory moves beyond modernism and critical theory as it seeks to address postmodern concerns of power and exclusionary practice without appealing to grand narratives such as Reason, the Scientific Method, or Dialogue. I follow Dewey’s social transactional lead and describe our world as one that is pluralistic, relational, and in process as we continually contribute to the on-going constructing of knowing. I argue, in agreement with Dewey , that a democracy is a mode of associated living, not just a view of political democracy, and that it needs to be struggled for on all fronts, with all our social institutions, including: political, economic, educational, scientific, artistic, religious, and familial. This comprehensive view of democracy is consistent with the transactional relational assumption I describe, for it recognizes that social institutions are no more autonomous and separate from each other than individuals are separate from each other. For this essay, I explore education’s role in helping us understand how connected we all are to each other, moving us closer to living in a world we may someday call a democracy. (shrink)

Africanisation refers to a renewed focus on Africa, a reclaiming of what has been taken from Africa, and forms part of a post-colonialist and an anti-racist discourse. Africanising the curriculum involves developing scholarship and research established in African intellectual traditions. The idea is that this education will produce people who are not alienated from their communities and are sensitive to the challenges facing Africa. However, the idea of Africanisation is highly contested and may evoke a false or (...) at least a superficial sense of 'belonging,' further marginalisation, or it may emphasise relevance. This article discusses the possibility of Africanisation and takes further the argument of Graham Duncan of how Africans can reclaim their voices in the space of theological education. It unpacks the idea of Africanisation within higher education in general, examining the rationale behind the calls for Africanisation, followed by a discussion on the implications of Africanisation for theological education. (shrink)

I argue that political philosopher Charles W. Mills’ twin concepts of ‘the epistemology of ignorance’ and ‘white ignorance’ are useful tools for thinking through racial injustice in the British education system. While anti-racist work in British education has a long history, racism persists in British primary, secondary and tertiary education. For Mills, the production and reproduction of racism relies crucially on cognitive and epistemological processes that produce ignorance, and which promote various ways of ignoring the (...) histories and legacies of European colonialism and imperialism, as well as the testimonies and scholarship of those who experience racism in their everyday lives. I survey these concepts within Mills’ work then marshal evidence in support of my claim that ‘the epistemology of ignorance’ and ‘white ignorance’ provide a useful framework for thinking through problems of racial injustice in British education. (shrink)

Machine generated contents note: Prelude -- Introduction -- Part I: A Cabinet of Diversity -- 1. Object 1: Diversity Doesn't Work? -- 2. Object 2: Dominance -- 3. Object 3: From Wunderkammner to the Majors -- 4. Object 4: Patrol/Willy -- 5. Object 5: Accumulation/Difference that Makes No Difference -- 6. Object 6: Colorblindness/Federalist Paper no.6 -- 7. Object 7: Partition/No. 76-811: A Grievance Not of Their Making -- 8. Object 8: The Morrill Acts: "The Land Grab University" -- 9. (...) Afterthoughts -- Part II: The Constellation of Reparation -- 10. Star 1: Attempted Remedies -- 11. Star 2: Outlines of Epistemic Reparation -- 12. Star 3: How is a University like a Light Switch? -- 13. Afterthoughts -- Part III: Reparative Endeavors -- 14. Thread 1: Why Poetics? -- 15. Thread 2: Breath-Taking Landscapes: Place based interventions -- 16. Thread 3: Counter-space as the dramatization of a poetics of refusal -- 17. Thread 4: Gates/Gatekeeping -- 18. Thread 5: Unraveling Patrol -- 19. Thread 6: From Rank to Rhizome -- 20. Afterthoughts -- Acknowledgements -- Bibliography -- Notes -- Index. (shrink)

In 2021, bell hooks, an African-American anti-colonial education and feminist educator, passed on. hooks’ passing coincided with the 40th publication anniversary of her book, Ain’t I a woman: Black Women and Feminism. Her passing, and her book’s 40th anniversary, present opportunities for reflecting on her ideas about education as an instrument of freedom in a world where racists and sexists historically used education as an instrument of oppression. It is important to examine hooks’ work in South (...) Africa considering that the year 2024 marks 30 years since the publication of her work, Teaching to Transgress: Education as the Practice of Freedom, coinciding with the 30th anniversary of South Africa’s attainment of democracy in 1994. Reflecting on hooks’ works on anti-colonial and Eurocentric education is of great importance considering that since 1994, South Africa has struggled with how to abolish the legacy of colonial and apartheid-driven education. Here, I examine hooks’ feminist pedagogy and teaching methods in the context of ancient Egyptian philosophy of education, reflecting on how hooks’ thinking resonated with her ancient African ancestors’ thoughts in confronting patriarchy. Simultaneously, I illustrate the relevance of ancient Egypt’s and hooks’ ideas on liberatory teaching methods in the continuing calls for a decolonised, anti-racist, anti-sexist and Afrocentric education in South Africa. Here, racist and sexist education is seen as a “disabler”, and decolonising teaching practices are seen as “enablers”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Culturally Responsive Teaching in Music Education: From Understanding to Application by Vicky R. Lind and Constance L. McKoyEric ShiehVicky R. Lind and Constance L. McKoy, Culturally Responsive Teaching in Music Education: From Understanding to Application (New York, NY: Routledge, 2016).In the book’s penultimate chapter, titled “Community,” we encounter a teacher who agrees to a student’s request to start a mariachi band and gets “more than he (...) bargained for.”1 We hear from a teacher who seeks a greater understanding of the context for her Black students and finds herself the only White person in many of the community events she attends. We learn about a teacher who has her marching band, predominantly comprised of Latinx students, march in annual Korean and Black community parades in the city and why she does this. What to make of these stories—inspiring, provocative, suffused with honesty? I found myself restless to share these narratives with my own teaching colleagues, to ask not simply “What do you see happening here?” but also “Where would something like this take us?”What is notable about Vicky Lind and Constance McKoy’s achievement here is that they have given us a very full book and one that provides many different points of entry—stories and theories and activities and questions—through which to engage with ideas of culturally responsive teaching. In just under 150 [End Page 210] pages with index and references, the book encompasses four chapters that review various academic traditions connected to culturally responsive teaching, concludes with three chapters that relay narratives and vignettes from K-12 music teachers, and includes throughout lists of reflection questions and teaching strategies. The primary audience is pre-service and in-service K-12 music teachers. If a key requirement for culturally responsive teaching is continuous reflection over the impacts our pedagogies have on our students and ourselves as teachers, this book’s wide-ranging engagement is indeed a welcome one.What I offer here in terms of review, then, is first a consideration of the book’s various components and where they might lead us. Second, I bring its ideas of cultural responsiveness into dialogue with ideas more commonly found in anti-racist and social justice approaches to education—traditions the book does not directly engage with but which certainly have a place in conversations around it. This is a particularly relevant time, I suggest, to engage with questions of cultural responsiveness alongside perhaps more politically-minded approaches: this book will be read, I hope, by teachers grappling with our age of renewed and visible racial struggle, increased forced migration, and cultural insecurity.The first half of the book is explicitly dedicated to “understanding” culturally responsive teaching. Its chapters present a historical overview of its conceptual development, explicate the centrality of culture and cultural competence to teaching, and discuss the connection between music and identity in young people. The authors center their conceptualization of culturally responsive teaching around Geneva Gay’s framework, outlined in her Culturally Responsive Teaching, as “using the cultural knowledge, prior experiences, frames of reference, and performance styles of ethnically diverse students to make learning encounters more relevant to and effective for them.”2 “Effective,” here, is understood broadly and includes academic competence, self-efficacy, social critique, and the freedom to be “ethnically expressive.”3In laying this foundation, the authors negotiate thoughtfully a number of tensions inherent in this work that are too often simplified in the classroom. They recognize, for example, the need to acknowledge culture as a category through which human experience is mediated, but also one that too easily gives way to stereotyping. When discussing issues of music and identity they remind readers that musical identities are multiple and suggest that musical identities might be viewed as both “bottom-up” and “top-down”—constructed through a variety of ongoing experiences as much as they are constituted by national or ethnic affiliation.4 They also do not shy from language such as “high expectations” and “academic competence” when discussing the need for comprehensive and supportive classrooms, despite the uneasiness with which these terms often sit in arts education and alongside purposes of engendering social critique... (shrink)

The Right has a long history of questioning the importance of race analysis. Recently, the conceptual and political status of race has come under increased scrutiny from the Left. Bracketing the language of ‘race’ has meant that the discourse of skin groups remains at the level of abstraction and does not speak to real groups as such. As a descriptor, race essentializes identity as if skin color were a reliable way to perceive one's self and group as well as others, (...) and questions the viability of a social struggle based on race. In other words, race is not real and discourses that insist on its objective status are ensnared in reification. The response—equally from the Left—has been to reassert the centrality and changing dynamics of race in education and society. They argue that we need to develop more, rather than less, complex discourses on race. Orientations that attempt to discredit race analysis are therefore unable to dismantle the racial system because they refuse its significance as an autonomous system of interpellations. In other words, race is real. This essay appraises the debate within the Left about the status of race, their projections about the future of race, and the kind of struggle they promote in order to realize a society freed from the chains of racism. (shrink)

In contrast to most literature on cosmopolitanism, which focuses on its elite forms, this article analyzes how ordinary people bridge racial boundaries in everyday life. It is based on interviews with 150 non-college-educated white and black workers in the United States and white and North African workers in France. The comparison of the four groups shows how differences in cultural repertoires across national context and structural location shape distinct anti-racist rhetorics. Market-based arguments are salient among American workers, while (...) arguments based on solidarity and egalitarianism are used by French, but not by American, workers. Minority workers in both countries employ a more extensive toolkit of anti-racist rhetoric as compared to whites. The interviewed men privilege evidence grounded in everyday experience, and their claims of human equality are articulated in terms of universal human nature and, in the case of blacks and North Africans, universal morality. Workers' conceptual frameworks have little in common with multiculturalism that occupies a central place in the literature on cosmopolitanism. We argue that for the discussion and practice of cosmopolitanism to move forward we should shift our attention to the study of multiple ordinary cosmopolitanisms. (shrink)

New Zealand has received world-wide accolades for its Early Childhood Education curriculum, Te Whāriki. This paper explores the tension between economic imperialism, and a curriculum acknowledged as visionary. The foundational ideas of Te Whāriki emanate from sociocultural and anti-racist pedagogies. However, its implementation is hampered by the overarching policy discourse of Human Capital Theory, with its instrumental emphasis on economic outcomes. While Te Whāriki offers local cultural and educational possibilities, HCT is presented by those espousing economic disciplines, (...) as having universal application. These tensions, largely unacknowledged and unexplored, place ECE teachers in positions of difficulty. While trying to meet aspirational curriculum goals in their daily practices, teachers’ attempts are constrained by supranational economic discourses. I ask how Edward Said’s concept of contrapuntal readings can offer spaces for resistance to the dominance of economics. (shrink)

In contrast to most literature on cosmopolitanism, which focuses on its elite forms, this article analyzes how ordinary people bridge racial boundaries in everyday life. It is based on interviews with 150 non-college-educated white and black workers in the United States and white and North African workers in France. The comparison of the four groups shows how differences in cultural repertoires across national context and structural location shape distinct anti-racist rhetorics. Market-based arguments are salient among American workers, while (...) arguments based on solidarity and egalitarianism are used by French, but not by American, workers. Minority workers in both countries employ a more extensive toolkit of anti-racist rhetoric as compared to whites. The interviewed men privilege evidence grounded in everyday experience, and their claims of human equality are articulated in terms of universal human nature and, in the case of blacks and North Africans, universal morality. Workers' conceptual frameworks have little in common with multiculturalism that occupies a central place in the literature on cosmopolitanism. We argue that for the discussion and practice of cosmopolitanism to move forward we should shift our attention to the study of multiple ordinary cosmopolitanisms. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Remixing the Classroom: Toward an Open Philosophy of Music Education by Randall Everett AllsupJuliet HessRandall Everett Allsup, Remixing the Classroom: Toward an Open Philosophy of Music Education (Bloomington, IN: Indiana University Press, 2016).As a leading voice in music education, Randall Allsup works continually to reconceptualize music education toward democratic and socially just praxis.1 He routinely challenges the field to become self-conscious of practices that (...) limit forward movement, providing powerful critiques2 and urging music education toward open possibilities.3 Remixing the Classroom: Toward an Open Philosophy of Music Education is work that will shift our field. His comprehensive philosophy of music education looks, longs, for moral openings4 through which twenty-first-century music education may become a space of possibility. His writing interweaves stories and theory toward what he calls an "open philosophy," drawing upon the ideas of John Dewey, Maxine Greene, and Roland Barthes. Allsup introduces stories of Dapper Dan, Jiro Ono, Kafka, Atul Gawande, and the Orpheus Orchestra in New York City to illustrate powerful points about current and possible paradigms of music education.Chapter 1, "Toward Open Encounters," discusses the making and breaking of the law (tradition) and explores how tradition and the Master-Apprentice model restrict what is possible in music education. Allsup explores the nature of music education and the limitations it places upon its participants. Chapter 2, "Music-Teacher Quality and Expertise," asks fundamental questions of our field and [End Page 100] explores and challenges the "place and purpose of public schooling in a democratic society."5 Allsup speaks to the function of education and critiques music education. Chapter 3, "learning in laboratories," puts forward a Deweyan laboratory model in which a museum is at the center of the school with learning laboratories situated around it. He explores what this structural fluidity might enable and develops notions of lawmaking and lawbreaking, extending possibilities of the open encounter. The final chapter, "looking, Longing, for Moral Openings," calls on music educators to embrace a more open music education paradigm. Allsup draws upon Greene to challenge music education to move "from the predictable to the possible."6 He puts forward the Orpheus Orchestra, a conductorless orchestra, as one possibility.I situate myself as an anti-racist, anti-colonial, feminist scholar rooted in anti-oppression scholarship.7 locating my review through this framework, I elaborate upon what I see as the major strengths and limitations of this work, drawing upon Judith Butler8 and postcolonial theory. significantly, Allsup's book calls upon music education to "give an account of [it]self" and promotes a self-consciousness crucial for our field in the age of high stakes accountability measures. I contend that he provides a music education philosophy for what stuart Hall terms the "postcolonial moment"9 and ultimately positions music education as a space of possibility. Alongside these strengths, I offer a challenge toward what I view as the open possibilities of closed forms and a critique of his "pedagogy of travel and surprise."Judith Butler points to the impossibility of giving an account of oneself. she notes,I speak as an 'I,' but do not make the mistake of thinking that I know precisely all that I am doing when I speak in that way. I find that my very formation implicates the other and me, that my own foreignness to myself is, paradoxically, the source of my ethical connection with others.10Butler notes the subject's "partial opacity to [her]self."11 In Remixing the Classroom, Allsup calls upon music educators to account for the practices and traditions continually reinscribed in the field. He poses challenging but fundamental questions in the work in music education, asking readers to consider what they do unconsciously. Butler asserts we can never fully account for ourselves. Allsup challenges the field to try, pushing music educators to face hard truths and limitations of what music education is and has been. In chapter 1, for example, he argues:To call a studying musician "unmusical" is to extinguish a light; it is to act as if the future is certain and that human potential is somehow fixed. It is to act [End Page 101... (shrink)

During a period in which institutions have been refashioned to meet the demands of a complex social and political economy, the No Child Left Behind Act (NCLB) has helped to alter the public educational system. As scholars and researchers examine the material effects of NCLB, efforts to improve the educational system and its effects must also explore the relationship between policy and racial ideologies including discursive fantasies. This article examines the relationship between NCLB and racial fantasies of Black youth as (...) problematic others in order to help education reform scholarship and advocacy examine the violence of NCLB. (shrink)

ABSTRACT This paper is a reflective piece on the thought processes individuals and teams have when engaging in decoloniality work in Teacher Training/Education. We argue that until the self is decolonized, the process of decolonialization becomes rhetoric. We also question how much we can decolonize whilst working in the academy whose very culture, symbols and practices are borne out of colonialism and the period of enlightenment; whose very raison d’être is to elevate some knowledge over others and to claim (...) cultural and academic superiority. The current political landscape in England approaches anti-racism as a political ideology that must be avoided in schools and education and this ideological battlefield is evident in teacher education. We aim to recognize the tensions and resistance to decolonialize, which demonstrates the messy and contingent process of moving between shifting positions and subjectivities. It confronts the challenge of the teacher–practitioner who must balance their own moral and philosophical grounding whilst attending the political imperatives of the work. This can take the form of according with the policies and procedures of the institutions in which they are situated which can often be balkanizing and debilitating. (shrink)

Forming and sustaining healthy relationships of any kind requires empathy, thought, communication and effort, all of which are learned skills. Many of these skills can and should be learned in a variety of places, including and especially in schools. One of the most appropriate venues for teaching interpersonal relationship skills in school is through ‘sex ed’ classes. I argue that student-centred, anti-racist, culturally affirming and appropriate, inclusive, egalitarian and relationship-based learning environments are necessary for sex education that (...) benefits all students. The principles of hip-hop-based pedagogies, including Christopher Emdin's Reality Pedagogy, Bettina Love's Abolitionist Pedagogy and Rawls and Robinson's Youth Culture Pedagogy can serve as a useful theoretical framework around which to build sex education curriculum and policy. School-based sex education (SBSE) based on these principles may prove extremely beneficial not only to all students and their individual sense of identity and sexual autonomy but also to the general welfare of the public in the long run. (shrink)

This essay has several related goals. The first is to contribute to the philosophy of education literature on Cora Diamond while introducing the work of her sister, Julie Diamond, to the field. I introduce Julie Diamond’s work by connecting it to the work of John Dewey, and a secondary goal of the paper is to test lines of connection between Dewey and Cora Diamond. Finally, by developing Cora and Julie Diamond’s thinking on teaching and the moral life, I hope (...) to contribute to conversations in teacher education, especially ongoing conversations about the meaning of responsive teaching. The first half of the paper discusses and engages Cora Diamond’s thinking on the moral life drawing on a range of her published work, the middle of the paper builds a bridge from Cora Diamond to Dewey as a way of introducing Julie Diamond, and the final part of the paper offers an engagement with Julie Diamond’s work. I discuss teaching throughout the paper, and my hope is that a vision of responsive teaching, one grounded in the work of Julie and Cora Diamond, emerges that allows teachers to come alive to aspects of their work that can disappear in the rush and whirl of classroom life. The paper begins with a personal story as a way of connecting with the style of Cora and Julie Diamond’s approach to teaching and the moral life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:More Is Required of Us: Complicating an Ontology of Experience at the Heart of Community-Based ResearchJerry Rosiekit is both unsurprising and reassuring that the Society for the Advancement of American Philosophy would host an invited lecture on community-university research collaborations. One of the most distinctive features of the tradition of philosophy on this continent has been the insistence that lived experience is the ultimate source of knowledge, and, more (...) importantly, amelioration of individual and collective community experience is the ultimate criterion for validation of knowledge relations. Dr. Ira Harkavy and the Netter Center at which he works represent a version of that ideal made institutionally manifest.In his 2022 Coss Lecture, Harkavy offers a vision for how the ideal of knowledge generation grounded in community experience and serving community priorities could be institutionalized in major US research universities. Furthermore, he makes the case that this transformation of research universities would revitalize our collective commitment to democratic citizenship and governance. It is an appealing vision, earnestly offered. In what follows, I celebrate the merits of this vision but raise concerns that it does not adequately consider questions about the ontology of experience. I review some of those questions and offer suggestions about what an updated ontology of experience, one that could revitalize democracy in the manner Harkavy says is needed, would look like.Experiential Basis for My ResponseA short personal introduction will provide context for (and perhaps lend credibility to) my response comments. I am a Professor of Education at the University of Oregon with affiliate appointments in the Department of Philosophy and in the Department of Ethnic Studies. My empirical research [End Page 81] focuses on how we prepare anti-racist educators to work in public schools (Pratt and Rosiek; Rosiek, “School Segregation”; Mitchell and Rosiek; Sconiers and Rosiek). My area of theoretical specialization is the development of new qualitative methodologies for research on educational equity. The latter involves working out the implications of different epistemologies and ontologies for educational inquiry and practice. Specifically, I have spent most of my career looking at the way teachers’ classroom experiences can be a valid source of general knowledge about educational practice and policy (Rosiek and Atkinson; Rosiek and Gleason).Both branches of my scholarship exist in a dialectic with my community activism around educational equity issues. My largest project to date was a ten-year study of the racial resegregation of a public school district, looking at how students and teachers navigated its aftermath (Rosiek and Kinslow). My most recent project involved two years of working with teachers all over the world to identify the ways they addressed equity challenges during the pandemic and to identify the institutional conditions that helped or hindered such work (DeRosia et al.). In a less academic context, I have worked with local educational activist organizations in my home community to support the needs of immigrant families and students, to create safer spaces for LGBTQIA students, and to get more equity-minded school board members elected.I share all of this just to clarify that I am familiar with the challenge of putting university expertise in the service of community improvement and, more specifically, promoting equity in educational institutions. I am familiar with approaching research in a manner that respects practitioners and non-academic community members as sources of knowledge, not just objects of knowledge.Praise for the Work at the Netter CenterFrom the vantage point that experience provides me, I want to offer energetic praise for the work that Harkavy and the Netter Center have been doing these last three decades. We should all recognize the difficulty of integrating the university’s knowledge-producing role with local education and service work (Brewer; Harkavy et al.). It is even more difficult to do so when aspiring to the ideal of collaborative knowledge production with the community in a manner that genuinely commits to epistemic egalitarianism. Service learning can be trivialized and can become the exploitative enlistment of unpaid labor in the service of an agenda exogenous to both the participants and the community (Santiago-Ortiz; Stoecker). [End Page 82]Sharing the power of designing the focus and means of service projects... (shrink)

Numerous authors identify a white supremacist ideology that shapes the educational opportunities for racially diverse students. We contend that this ideology informs educational policy and hampers the likelihood that racially diverse populations can achieve success at levels similar to students of European descent. In this paper we define the white supremacist ideology as it informs education policy and practices. Three examples from the United States are then used to illustrate the influence of such an ideology. These examples include the (...) creation and protection of racially segregated schooling; desegregation policies; and the current uses of school report cards. We conclude with the relevance of this discussion to educational debates in Great Britain and South Africa, and recommendations to minimise the influence of this ideology on education policy and school reform efforts. (shrink)

Dismantling Contemporary Deficit Thinking provides comprehensive critiques and anti-deficit thinking alternatives to this oppressive theory by framing the ...

This paper empirically re(dis)covers a moment of conjuncture within Leicester when an opportunity opened up through multicultural/anti-racist education for schools and colleges to develop their ‘multicultural capital’. It does this through the thematic analysis of the key proximate document Report of the Working Party on Multicultural Education as well as drawing on interview data provided by two important agents who helped to implement Leicester’s/Leicestershire’s moment of multicultural education. This moment generated a symbolic, ideational, and conceptual (...) shift within Leicester’s education provision toward a more culturally inclusive position that began to recognise the cultural capital of non-white students. However, this moment was to be lost in the ‘neoliberal epoch’. It is argued in this paper that neoliberal education policy/practice has become an enabling mechanism for renascent colonial ideology. By re(dis)covering this vision for the official recognition of non-white cultural capital, this paper demonstrates the possibilities for alternative directions within Leicester’s schools and colleges that can challenge neoliberal and colonial conceptions of education. It suggests that there are still spaces and structures that can be re(dis)covered in order for this vision to be enabled. (shrink)

This article has, as an end in itself, the latent and pulsating objective of serving as a tool for introductory awakening to the process of racial literacy. As a further objective, I seek to point out the importance of this process in the family, institutional and social spheres, in order to minimally incite people to an anti-racist education. To this end, I start from the precision of concepts related to literacy and literacy systems, working with some concepts (...) that are part of this literacy repertoire such as race, racism and racial discrimination, in order to clarify them, so that they can be better understood in their applicability. In the second moment, to address the literacy, I start from a first question: who are the literate? Responding to this implies recognizing the place of white privilege with its implications. The other steps that make up this process are investigated throughout the article. I mainly use the elaborations of the Martinican philosopher, psychiatrist and psychoanalyst Frantz Fanon, from the work Pele Negra, Máscaras Brancas (1952), in order to, with this resumption, enter into the theme of the book by the New Zealand philosopher Annette Baier, Reflections On How We Live (2009) as a way of thinking about its feasibility, with a view to anti-racist education through racial literacy. (shrink)

The COVID-19 pandemic has witnessed an increase and amplification of anti-Asian racism and violence across the globe. Stop AAPI Hate1 in the United States and the COVID-19 Racism Incident Report2 i...

This paper examines how significant musical moments, occurring within singular contexts, may be performative to the development of community. While community is often viewed within music education as an unequivocal good, I argue that this result may not always be beneficent. In this paper, I look at one unique performative moment through the lens of anti-racism education as the potential for community conceived as multicultural human subjectivity. Drawing upon the arguments of Theodore Adorno, Paul Gilroy, and others, (...) I then examine this same moment as one in which the seeds of fascistic community may also be sewn. From this background, I examine the ongoing project of the National Association for Music Education (MENC) known as the National Anthem Project (NAP) as an identity building project, questioning where the lines blur between solidarity, nationalism, and fascistic forms of community within the potentially significant musical moments that NAP may also foster. [End Page 56]. (shrink)

This book is the first to outline the history of the tactic of 'no platforming' at British universities since the 1970s, looking at more than four decades of student protest against racist and fascist figures on campus. The tactic of 'no platforming' has been used at British universities and colleges since the National Union of Students adopted the policy in the mid-1970s. The author traces the origins of the tactic from the militant anti-fascism of the 1930s-1940s and looks (...) at how it has developed since the 1970s, being applied to various targets over the last 40 years, including sexists, homophobes, right-wing politicians and Islamic fundamentalists. This book provides a historical intervention in the current debates over the alleged free speech 'crisis' perceived to be plaguing universities in Britain, as well as North America and Australasia. No Platform: A History of Anti-Fascism, Universities and the Limits of Free Speech is for academics and students, as well as the general reader, interested in modern British history, politics and higher education. Readers interested in contemporary debates over freedom of speech and academic freedom will also have much to discover in this book. (shrink)

Only recently have historians explored in depth the role of the medical profession in Nazi Germany. Several recent works reveal that physicians joined the Nazi party in disproportionate numbers and lent both their efforts and their authority to Nazi eugenic and racist programs. While the crimes of the physician Mengele and a few others are well known, recent research points to a much broader involvement by the profession, even in its everyday clinical work. Analogous activities existed in the German (...) legal and industrial communities; disruption of the medical ethic thus sprang from the broader social contexts of Nazi Germany. The new United States Holocaust Memorial Museum, now opening on the Mall in Washington, D.C, will have an opportunity to educate the public about both the great crimes at Auschwitz and other camps, and the gradual but thorough degradation of ethics in the German medical profession. From this presentation, contemporary bioethics can ponder the proper use of the Nazi analogy in bioethical debate. (shrink)

The dispute about the role of class in understanding the life situations of people of color has tended to be overpolarized, between a class reductionism and an “it's only race” position. Class processes shape racial groups’ life situations. Race and class are also distinct axes of injustice; but class injustice informs racial injustice. Some aspects of racial injustice can be expressed only in concepts associated with class (e.g., material deprivation, inferior education). But other aspects of racial injustice or other (...) harms, such as racial discrimination or stigma, are not reducible to class concepts and cannot be fully addressed through class-focused policies. Overall, any attempt to fully secure racial justice for a racial group will require a combination of race-focused and class-focused policies. Anti-racist outlooks often neglect or downplay either the normative or the explanatory significance of class, or both—for example, by overlooking or downplaying the dignitary harms of class and the material harms of race; missing the historical dimension of class injustice; masking class by a narrowing of the complex normative structure of racial disparities; or not recognizing that a class-focused initiative (like raising the minimum wage) can address substantial racial justice concerns, even though not all of them. “Systemic racism” terminology recognizes class explanatorily but suppresses it normatively. Charles Mills's influential notion of “white supremacy,” while a powerful tool for conceptualizing and illuminating racial injustice, can also contribute to minimizing or masking the justice-related impact of class, as do some of Mills's specific discussions of class in various writings. (shrink)