(2011). Critical Race Theory Matters: Education and Ideology. By M. Zamudio, C. Russell, M. A. Rios and J. L. Bridgeman. British Journal of Educational Studies: Vol. 59, Research capacity building, pp. 348-350.

This essay argues that Merleau-Ponty’s phenomenology of embodiment can be an extremely helpful ally for contemporary feminist theorists, critical race theorists, and disability studies scholars because his work suggests that the gender, race, and ability of bodies are not innate or fixed features of those bodies, much less corporeal indicators of physical, social, psychic, and even moral inferiority, but are themselves dynamic phenomena that have the potential to overturn accepted notions of normalcy, naturalness, and normativity. Taking (...) seriously Merleau-Ponty’s insistence that our bodies are the means by which we directly engage with the world, I suggest, encourages us to be attentive to how an individual’s or group’s gender, race, and bodily abilities differentially affect how their bodies are responded to by other bodies. The responses of others, in turn, directly influences the significance of an individual’s actions within that situation. This essay provides a critical examination of specific feminist philosophers, critical race scholars, and disability theorists who creatively utilize Merleau-Pontian insights to illustrate, and ultimately combat, the insidious ways in which sexism, racism, and “compulsory able-bodiedness”, impoverish the lived experience of both oppressors and the oppressed, largely by predetermining the meaning of their bodily interactions in accordance with institutionalized cultural expectations and norms. (shrink)

This article is a critical race theology analysis that asserts that Catholic social teaching established in documents such as the Catechism of the Catholic Church, Populorum progressio, Caritas in veritate, and the Pontifical Council for Justice and Peace’s Contribution to the World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance justifies reparations for the state of oppression commonly called Jim Crow, or segregation society, from the US government because it denied African Americans “truly human conditions.”.

Building on research conducted in feminist organizations in Vancouver, British Columbia, on the unceded territories of the xʷməθkʷəy̓əm (Musqueam), Sḵwx̱wú7mesh (Squamish), and səlilwətaɬ (Tsleil-Waututh) Nations, this paper explores the role, relationship, and responsibility of advocating for antiracism and social justice in the context of antiracism projects in feminist nonprofit organizations. In doing so this paper asks: What do antiracism projects look like in feminist organizations? And how are these projects informed or interrupted by racialized and Indigenous activists within these spaces? (...) Using critical race theory’s composite counterstory, this paper uses storytelling methodologies to understand how racialized settlers and Indigenous folks can collaborate and thrive – as they have been doing – on occupied unceded territories in Canada. Based on a series of interviews with racialized and Indigenous activists engaging in feminist nonprofit organizations, these stories shed light on contemporary realities of colonization, including collaboration within white settler systems. (shrink)

Critical Race Theory (C.R.T.) has developed out of a deep dissatisfaction that many black legal scholars in the U.S. felt with liberal civil rights discourse, a discourse premised upon the ideals of assimilation, ‘colour-blindness’ and integration. In addition, the emergence of the Critical Legal Studies movement provided Critical Race theorists with an innovative lexicon and practice which allowed them to develop a critique of traditional race analysis and U.S. law. Patricia Williams has played (...) a key role in the formation of the C.R.T. movement and is concerned with many of the C.R.T. themes: the understanding that traditional civil rights law has benefited whites more than blacks, the ‘call to context’, and the critique of liberalism by the assertion that racism is routine and not aberrational. Following the C.R.T. belief that form and substance are connected, Williams has also extended the boundaries of another C.R.T. theme by (largely) eschewing the conventional genre of legal writing in much of her work, including her two books, The Alchemy of Race and Rights and The Rooster's Egg. This was one of the issues Williams discussed in an interview that commenced when she visited Britain in 1997 to deliver the Reith Lectures. (shrink)

Traditional notions of civic education often introduce privilege and reproduce Eurocentric notions of citizenship. Proponents of cultural citizenship champion Black cultural knowledge, and critical race pedagogies to help marginalized individuals, including students of color, actualize their agentic selves. This manuscript presents three vignettes to demonstrate how teachers implemented the Black Lives Matter at School’s 13 Guiding Principles to develop Black cultural citizenship with students. Three salient aspects emerged: (1) the need for students to be active contributors in the (...) current movement for Black liberation; (2) a call to support students unlearning and relearning Black history; and (3) instruction that provides opportunities for students to recognize and challenge systems of oppression. (shrink)

Why is racism so tenacious? Drawing from recent methodological innovations in the study of racism, this essay explores the appeal of racism and the erotics of race within the imagination. The slippery nature of racism, and its ability to alter its manifestations with ease and hide behind various disavowals, facilitates the racialization of both religious thought and social institutions.

The civil rights and feminist movements of the sixties did not leave legal theory untouched. Over the following two decades, the critical legal studies movement--led by the Brazilian philosopher, social theorist and politician Roberto Unger--sought to transform traditional views of law and legal doctrine, revealing the hidden interests and class dominations in prevailing legal frameworks. It remains highly influential, having spawned more recent movements, including feminist legal studies and critical race theory. The Critical Legal (...) Studies Movement develops its major ideas, showing how laws and legal discourse hide the social inequalities and political biases that so interest philosophy and revolutionary politics. (shrink)

Critical race theory guides the analysis of the nature of a white epistemology in psychological science, the consequences for the study of race, and how scientific racism has been possible in the pursuit of knowledge. The article argues that race has not only been misused in the politics of psychology but misappropriated because of the logic of psychological science. The epistemic process is divided into four components to argue that naïve empiricist approaches in psychology, centered on (...) scientific method, prevent an intricate understanding of race. Reasons for privileging method in psychology and the consequences of a white epistemology are discussed, including a narrow epistemic horizon and an inability to account for the temporality and contextuality of psychological phenomena. Ignorance, failure, or unwillingness to account for epistemic complexity when studying race are identified as problems. Questions about who benefits from narrow epistemologies are answered and suggestions for a broader practice of knowledge and education are provided. (shrink)

This paper raises an uncommon question: What can studying Thomas Aquinas and Critical Race Theory teach us about failures to promote mercy across the color-line? I answer this question in five stages. After locating Thomas’s teachings on mercy and its impediments within his masterwork, the Summa theologiae, I excavate Thomas’s account of mercy’s impediments. Next, I address the question “What is CRT?” Then I examine a foundational CRT text’s analysis of mercy’s impediments. Lastly, I offer a proposal for (...) further Thomas-CRT collaborations. (shrink)

Social studies’ explanations of race can marginalize educators of color, due to a lack of focus in the curriculum or conversations in the classroom. This article addresses the problem through composite counter-narratives, created from collaborations between the author and current social studies teachers of color. Two teachers, Charlie Smith and Rosita Hernandez, describe their experiences learning and teaching social studies through the lens of community. Current research positions counter-narratives as a pedagogical tool for pre-service teachers resisting (...) majoritarian narratives or as a curricular tool for elementary social studies teachers challenging mainstream historical texts. However, a gap exists on in-service social studies teachers using community to create counter-narratives. Composite counter-narratives serve as a starting point in addressing this gap. This article aims to provide scholarship space for the voices of teachers of color while situating the community as a significant influence in teaching social studies. (shrink)

his article develops a framework for addressing racial ontologies in transnational perspective. In contrast to simple contextualist accounts, it is argued that a globally engaged metaphysics of race needs to address transnational continuities of racial ontologies. In contrast to unificationist accounts that aim for one globally unified ontology, it is argued that questions about the nature and reality of race do not always have the same answers across national contexts. In order address racial ontologies in global perspective, the (...) article develops a framework that accounts for both continuities and discontinuities by looking beyond the referents of narrowly defined core concepts. By shifting the focus from narrow concepts to richer conceptions of race, racial ontologies become comparable through globally related but nonetheless distinct mappings between conceptions and property relations. The article concludes by showing how this framework can generate novel insights in case studies from Asia, Europe, and Latin America. (shrink)

This article is a contribution to a forum on critical approaches to the study of religion.

The study of race and racism is an area of growth in philosophy. The quantity of research published under the banner of ‘the philosophy of race’ is increasing; research monographs and edited collections are appearing in greater numbers, and there is even a noticeable though still lamentably small increase in the number of professional posi- tions being advertised in the philosophy of race. However, one notable feature of this research is how much it focuses upon the racial (...) context of the USA. Most of its active and prominent researchers are based in the USA, nearly all new posts with designated research specialisms in race are at universities in the USA, and most of its key research questions are framed in the racial idiom and social context of the contemporary USA. In many respects, this is a good thing: if the philosophy of race cannot find fertile ground in the USA, there is little hope of it flourishing anywhere. However, this emphasis on the US context may have a negative side too. (shrink)

The fifteen essays collected here set out to demonstrate why the critical philosophy of race needs to take a historical turn. Genealogies of the concepts of both race and racism are deployed to clarify why some of the dominant strategies for combatting racism tend either miss the target altogether or give it only a glancing blow. For example, relying on biology to reject the concept of race as a way of disarming racism misses the fact that (...) racism precedes the biology of race. It also ignores the prevalence of forms of racism, such as cultural racism that do not take their starting point in biology. Drawing on the work of Frantz Fanon, the late Sartre, and Michel Foucault, Robert Bernasconi argues for a holistic approach that integrates the concrete experience of racism faced by individuals into the study of institutional, structural, and systemic racism. Studying the interventions of such Black philosophers as Ottobah Cugoano, Anténor Firmin, and W. E. B. Du Bois, shows the value of allowing them to set the terms of the debate, instead of trying to fit them into debates shaped by other areas of philosophy. If race is indeed a social construct, then it is necessary to uncover the different forces, material as well as intellectual, that at different times shaped the various forms the concept of race has taken and the value then placed on preserving racial purity. Critical philosophy of race has a role to play in rendering both the material and psychological effects of slavery and segregation more intelligible as forms of systemic racism. When critical philosophers of race ignore the history of racism, they are in danger of being complicit with that part of society that seeks to erase that history. (shrink)

"I know of no safe repository of the utlimate power of society but the people. And if we think them not enlightened enough, the remedy is not to take power from them, but to inform them by education." Thomas Jefferson, 1820.

It is a great honor to have such excellent commentary on my book, and I am happy to have the opportunity to discuss these issues with others who have done such important work on the topics. I will reply to the commentaries separately, beginning with the critique by Charles Mills (2013) and moving on to Karen Jones’s (2013). Reply to MillsRevisiting my projectMills considers four views that pose challenges to my account of race as a hierarchical social category.(1) Kitcher (...) (2007) and Andreasen (1998) (and others) argue that there is a biological reality to race. If, as I argue, it is not helpful to draw a sharp boundary between the social and the natural, should we embrace their framework and allow that race is both social and biological? Or is biologism’s history too troublesome for that? Am I implicitly committed to a problematic naturalism about race myself, given that I embrace a broad naturalism?So a remapping of this contrast would be something like the “natural” unmediated by hum .. (shrink)

This study addresses race and ethnic relations from the standpoint of Schutzian phenomenological social psychology. It shows how this approach, by focusing on intersubjectivity and the construction of self and identity, both yields an intimate look at race and reveals the critical thrust, hence, political relevance, of phenomenology.

_Critical Pedagogy and Race_ argues that a rigorous engagement with race is a priority for educators concerned with equality in schools and in society. A landmark collection arguing that engaging with race at both conceptual and practical levels is a priority for educators. Builds a stronger engagement of race-based analysis in the field of critical pedagogy. Brings together a melange of theories on race, such as Afro-centric, Latino-based, and postcolonial perspectives. Includes historical studies, and (...) social justice ideas on activism in education. Questions popular concepts, such as white privilege, color-blind perspectives, and race-neutral pedagogies. (shrink)

_Critical Pedagogy and Race_ argues that a rigorous engagement with race is a priority for educators concerned with equality in schools and in society. A landmark collection arguing that engaging with race at both conceptual and practical levels is a priority for educators. Builds a stronger engagement of race-based analysis in the field of critical pedagogy. Brings together a melange of theories on race, such as Afro-centric, Latino-based, and postcolonial perspectives. Includes historical studies, and (...) social justice ideas on activism in education. Questions popular concepts, such as white privilege, color-blind perspectives, and race-neutral pedagogies. (shrink)

This article is intended to appraise the insights gained from Critical Race Theory (CRT) in Education. It is particularly interested in CRT's relationship with Marxist discourse, which falls under two questions. One, how does CRT understand Marxist concepts, such as capital, which show up in the way CRT appropriates them? The article argues that Marxist concepts, such as historical classes, class-for-itself, are useful for race analysis as it sets parameters around the conceptual use of historical races and (...) a race-for-itself. Two, how does CRT understand the role of capitalism, therefore shedding light on its position regarding the class problem? It is no doubt attentive to class power, but this is not the same as performing an immanent critique of capitalism. As a result, within CRT class achieves a color whereby class becomes a variant of race, better known as classism. Race becomes the theory with class vocabulary superimposed on it. Last, I suggest areas where CRT could combine with Marxism in order to forge a Critical Raceclass Theory of Education. (shrink)

A robust body of research supports the centrality of K-12 education to health and well-being. Critical perspectives, particularly Critical Race Theory (CRT) and Dis/ability Critical Race Studies (DisCrit), can deepen and widen health justice’s exploration of how and why a range of educational inequities drive health disparities. The CRT approaches of counternarrative storytelling, race consciousness, intersectionality, and praxis can help scholars, researchers, policymakers, and advocates understand the disparate negative health impacts of education law (...) and policy on students of color, students with disabilities, and those with intersecting identities. Critical perspectives focus upon and strengthen the necessary exploration of how structural racism, ableism, and other systemic barriers manifest in education and drive health disparities so that these barriers can be removed. (shrink)

In line with the cross ethnical alliances that the Eurasian community stands for, in this paper we interrogate the possibility of meaningful ways to transcend ‘race’ through the application of critical thinking skills. The methodology proposed combines a brief historical summary of how race has been articulated in history and in science until the discovery of Human DNA with some references to the field of Race Studies. As a social value category, it will be demonstrated (...) that ’race’ has no scientific evidence. In the pursuit of objectively demonstrating that what unites us as humans is much more than what separates us, critical thinking can help us to go beyond nationality and transcend classifications. In doing so, a critical mindset will be underlined as a necessary requirement to increase the degree of rigorous and truthful information generated from the sciences and humanities in the advancement of one human race within Eurasian community and beyond. (shrink)

This special section brings together scholars working in Critical Philosophy of Race to explore questions of racism, coloniality, and migration, and in doing so, offers a glimpse into some of the scholarship currently being undertaken in this emerging field. The section has its origins in a one-day workshop, On Anti-Racism: A Critical Philosophy of Race Symposium, which took place in Narrm/Melbourne, Australia in October 2017. The symposium participants, Amir Jaima, Helen Ngo, and Bryan Mukandi, are here (...) joined by Lori Gallegos and Chelsea Bond, in an effort to continue and extend some of the conversations initiated at that event. (shrink)

Historically critical reflection on whiteness in the United States has been a long-standing practice in slave folklore and in Mexican resistance to colonialism, Asian American struggles against exploitation and containment, and Native American stories of contact with European colonizers. Drawing from this legacy and from the disturbing silence on "whiteness" in postsecondary institutions, critical whiteness scholarship has emerged in the past two decades in U.S. academies in a variety of disciplines. A small number of philosophers, critical (...) class='Hi'>race theorists, postcolonial theorists, social historians, and cultural studies scholars have revisited and reexamined questions of race and identity with an analysis that now focuses on historical studies of racial formation and the deconstruction of whiteness as an unmarked privilege-granting category and system of dominance. Collectively, the writings in this volume identify whiteness as a cultural disposition and ideology held in place by specific political, social, moral, aesthetic, epistemic, metaphysical, economic, legal, and historical conditions, crafted to preserve white identity and relations of white supremacy (Mills 2003). In this way, whiteness studies is a conscious attempt to think critically about how white supremacy continues to operate systemically, and sometimes unconsciously, as a global colonizing force. (shrink)

The colonial period of Christian expansion was plagued by practices and systems that exploited non-European indigenous populations for the endgame interests of enriching the treasuries of European imperial powers and promoting Eurocentrism. Anderson Jeremiah has written an important paper that explains how the concepts of race and the caste system in South Asia functioned in the context of colonial Christian expansion, and argues that postcolonial Christian actors should prioritise intentionally replacing dehumanising forms of missional activity with the four ethically (...) decolonising paradigms of radical resistance, solidarity, hospitality, and joy in service of promoting racial justice in future global society. My response focuses on Jeremiah's ethical paradigm of hospitality, and engages with the challenge of applying this paradigm. In order for this hospitality paradigm to be applied in ways that lead to optimal missional outcomes, it must answer several questions, especially those linked to the existence of contesting hospitality-focussed frameworks and sociocultural attitudes endorsed by contemporary Christian agents and communities whose norms of hospitality appear radically different. (shrink)

With a notable growth in the number of students accessing online education and virtual schools, social studies educators and researchers should evaluate these educational platforms. This study involves a critical evaluation of U.S. History curriculum of Georgia Virtual School through Critical Race Theory, and contributes to the nascent literature on social studies online instruction. The results from this study illustrate a picture of Georgia Virtual School (GAVS) that coincides with research on race and racism (...) in social studies education. In particular, analysis of the U.S. History course from GAVS shows race and racism are not addressed to the degree that Georgia Standards of Excellence require. In addition, traditionally marginalized groups, such as LatinX, Asian Americans and Native Americans, are given significantly less curricular coverage than African Americans. Racism is also presented as an overarching systemic problem. Overall, the data shows that GAVS U.S. History curriculum inadequately addresses the significance of race and racism in United States history. (shrink)

Issues of race and class have long been at the center of discourses involving the American public education system. Although contemporary discourse regarding issues of race and power in American schools may be less overt in racist ideology than in previous decades, the impact of coded racist discourse can be equally powerful and dangerous. A need exists to identify racist and classist discourse in educational contexts so that the ideologies and practices these discourses reflect can be challenged. This (...) paper uses critical discourse analysis and Critical Race Theory to examine how the discourses of race, class, and power are enacted within a discussion of educational programing and child well-being in a predominantly White, upper-middle class suburban public school. (shrink)

Historically critical reflection on whiteness in the United States has been a long-standing practice in slave folklore and in Mexican resistance to colonialism, Asian American struggles against exploitation and containment, and Native American stories of contact with European colonizers. Drawing from this legacy and from the disturbing silence on “whiteness” in postsecondary institutions, critical whiteness scholarship has emerged in the past two decades in U.S. academies in a variety of disciplines. A small number of philosophers, critical (...) class='Hi'>race theorists, postcolonial theorists, social historians, and cultural studies scholars have revisited and reexamined questions of race and identity with an analysis that now focuses on historical studies of racial formation and the deconstruction of whiteness as an unmarked privilege-granting category and system of dominance. Collectively, these writings identify whiteness as a cultural disposition and ideology held in place by specific political, social, moral, aesthetic, epistemic, metaphysical, economic, legal, and historical conditions, crafted to preserve white identity and relations of white supremacy (Mills 2003). In this way, whiteness studies is a conscious attempt to think critically about how white supremacy continues to operate systemically, and sometimes unconsciously, as a global colonizing force. -/- We extended the notion of ‘reproduction’ to include practices of reading and cultural forms of reiteration, but shied away from making the special issue into a philosophically driven cultural studies volume. Our volume is interdisciplinary by necessity: it offers theoretical and philosophical perspectives grounded in a variety of disciplinary starting points, all of which illustrate how whiteness remains at the center of reproduction and social regulation. Our hope is that this volume will further open philosophical conversations on the ways white supremacy regulates gender by providing new ways of thinking through those histories and reproductive materialities that make whiteness simultaneously a centrally defining signifier of bodies, values, and meanings and a signifier coding the “normal,”“the pure” and “the real” in white supremacist thinking. -/- We have categorized the contributions to this collection into three major areas: Resistance, Genealogies, and Miscegenation and Purity. These serve as both a guide for the reader's pathway through the volume and as a way of interconnecting the essays, although the intertextuality of all these writings also provides a rich field of rhizomic offshoots and a deeper connectivity. (shrink)

Race in the United States is most often talked about in terms of black and white, sometimes as a spectrum running from whiteness to blackness. Such a conception does not map onto actual racial structures in the United States and excludes Native Americans. This article will criticize this binary, detailing a theory of race in which colonialism and racism are prior to racial formation, following Patrick Wolfe and Michael Omi and Howard Winant. In assembling this theory, this article (...) attempts to bridge philosophical critical race studies and Native American and Indigenous Peoples studies. It argues that to be a member of a race is to be in a relationship of dominance and resistance with settler colonialism. It discusses the implications of a political mode of Native race in greater detail, including how it can be differentiated from ethnicity and tribal identity, and how it might be politically useful in anti-domination solidarity. Finally, the article examines the similarities and differences between Native race as construed here and concepts of being Indigenous, suggesting that what Indigenous is at the global level, Native race may be at the local. (shrink)

Although 1994 is popularly represented as a year of major transition from an oppressive society to a democratic one in South African history, it did not mark the end of White Supremacy but instead its evolution from one constitutional form into another. This is because the so-called “right of conquest” remains affirmed in South Africa by the much celebrated constitution Act 108 of 1996. Since the early 90s, Ubuntu has been employed by the elite parties involved in the “negotiations” for (...) the transition to the “new” South Africa, to justify the new society. This perverse employment of Ubuntu has been largely supported with the aid of sophistic academic posturing by the largely white academic establishment in South Africa and its network of international allies. Using African philosophical hermeneutics as a method, we will ground another interpretation of Ubuntu which stems from two interrelated roots. The first root is a firm understanding of and engagement with the Bantu languages and cultures which are its primordial philosophical basis on the one hand. The second is the study of the history of Ubuntu as lived and living philosophy responding to the challenge of the conquest of the indigenous people in the unjust wars of colonisation. Towards this end we will draw from the experience of Ubuntu -inspired movements in the history of the wars of resistance and the struggle for liberation ongoing since 1652. (shrink)

After publishing a series of books that many recognize as major works on contemporary education and critical pedagogy, Henry Giroux turned to cultural studies in the late 1980s to enrich education with expanded conceptions of pedagogy and literacy.1 This cultural turn is animated by the hope to reconstruct schooling with critical perspectives that can help us to better understand and transform contemporary culture and society in the contemporary era. Giroux provides cultural studies with a critical (...) pedagogy missing in many versions and a sustained attempt to link critical pedagogy and cultural studies with developing a more democratic culture and citizenry. The result is an intersection of critical pedagogy and cultural studies that enhances both enterprises, providing a much-needed cultural and transformative political dimension to critical pedagogy and a pedagogical dimension to cultural studies. Crucially, Giroux has linked his attempts to transform pedagogy and education with the project of promoting radical democracy. Giroux's earlier work during the 1970s and 1980s focused on educational reform, pedagogy, and the transformation of education to promote radical democracy. In Border Crossings, Giroux notes "a shift in both my politics and my theoretical work". The shift included incorporation of new theoretical discourses of poststructuralism and postmodernism, cultural studies, and the politics of identity and difference embodied in the new discourses of class, gender, race, and sexuality that proliferated in the post- 1960s epoch. Giroux criticized those who ignore "the sea changes in social theory" within the field of education and called for a transformation of education and pedagogy in the light of the new paradigms, discourses, and practices that were circulating by the 1990s. One of the key new discourses and practices that Giroux was henceforth to take up and develop involved the burgeoning discipline of cultural studies. (shrink)

This study explores the effect of individuation training on the acquisition of race-specific expertise. First, we investigated whether practice individuating other-race faces yields improvement in perceptual discrimination for novel faces of that race. Second, we asked whether there was similar improvement for novel faces of a different race for which participants received equal practice, but in an orthogonal task that did not require individuation. Caucasian participants were trained to individuate faces of one race (African American (...) or Hispanic) and to make difficult eye-luminance judgments on faces of the other race. By equating these tasks we are able to rule out raw experience, visual attention, or performance/success-induced positivity as the critical factors that produce race-specific improvements. These results indicate that individuation practice is one mechanism through which cognitive, perceptual, and/or social processes promote growth of the own-race face recognition advantage. (shrink)

The phrase ‘the edge of race’ can be used both as a description and as a response to two key concerns. The first of these is that while race is increasingly on the periphery of education policy – with a growing disregard shown for racist inequities, as education systems become dominated by market-driven concerns – it is important that we map the shifting relations of race in neoliberal politics and policies. The second concern is that at this (...) time, within and outside the spaces of the academy, even to mention race equity is to risk condemnation, marginalization, and ridicule. The authors in this collection use ‘the edge of race’ as a provocation in order to examine the concepts, methodologies, policies, politics, processes, and practices associated with race and racism in education. The chapters offer empirical examples of the perpetuation and perniciousness of racism that point to the continued salience of research about race. Additionally, the chapters make contributions to conceptual and methodological understandings of race and racism. The contributors illustrate the contingency, productivity, and fragility of race as a concept, and point to how educational research continues to be a contested site in, and from which to study, race and education. This book was originally published as a special issue of _Discourse: Studies in the Cultural Politics of Education. _. (shrink)

This paper examines the overt and covert racism Black professors experience within the context of mainstream university teacher education programs. Informed by literature from Canadian sources and the authors’ personal experiences, the paper challenges the perception that Canadian postsecondary teacher education is amenable to honest, open and civil debates regarding racism. The common view of Canada as an inclusive and welcoming society needs re-examining given the degree of resistance encountered by racialized professors while teaching controversial topics, including racism and antiracism. (...) A call is made for teacher education programs to revamp their curricula and to embed critical race and antiracist literature in all courses, in addition to recruiting, mentoring and retaining Black professors, senior administrators, staff and students. (shrink)

Media reflect and affect social understandings, beliefs, and values on many topics, including the lives of autistic and disabled people. Media analysis has garnered attention in the field of disability studies, which some scholars and activists consider a promising approach to discussing the experiences of – and for promoting social justice for – autistic people, who remain underrepresented on scripted television. Additionally, existing portrayals often rely on stereotyped representations of disabled individuals as objects of pity, objects of inspiration, or (...) villains. Television may also serve as a primary source of public knowledge about disabled people and the concept of disability. It is therefore essential that such portrayals avoid stigma and stereotyping. We take a disability studies lens to critically analyze and compare representations of diverse people, who may sometimes be conflated in the popular imaginary, across television series about autistic characters, those with cerebral palsy, and a character with fetal alcohol spectrum disorder. We employ an intersectional analytic framework to problematize representations of autistic and disabled people, using television, feminist, and critical disability studies literatures. We analyze how the formal structure of television storytelling can either enable or disable its characters, as well as how portrayals of disability that display a sensitivity to concerns raised by critical disability discourse do not necessarily display the same sensitivity when they intersect with marginalized experiences of gender, sexuality, race, and class. (shrink)