Critical Whiteness Studies

This study, part of a broader longitudinal investigation, explores the experiences of Latinx Literacy Leaders (LLLs) as they intentionally navigate and disrupt the structures of literacy education. Through their testimonios, we examine how LLLs define their leadership, draw upon their intersecting identities, and engage in equity-driven advocacy. Findings reveal how LLLs tactically challenge and transform systems of power, privilege, and oppression, particularly within literacy instruction for emergent bilingual and multilingual learners. By centering their voices and lived experiences, we illuminate how these leaders catalyze a cultural and linguistic uprising, proactively reclaiming identities, languages, and ways of knowing that have been historically marginalized. Their work fosters a collective sense of hope, empowerment, and transformative possibility within literacy education. This research contributes to the growing body of scholarship on culturally sustaining literacy leadership and underscores the urgency of institutional structures that support leaders' critical consciousness, affirm their identities, and sustain their efforts to reimagine literacy education in pursuit of equity and justice.

In this paper, I use the concept of metanoia-the transformative power of regret felt upon missing a unique opportunity-to problematize how we think about the concept of the future. I revisit the works of Matilde Landeta, regarded as Mexico's first feminist filmmaker and remembered for writing, producing, and directing three movies: Lola Casanova (1948), La Negra Angustias (1950), and Trotacalles (1951). Landeta's films invite us to consider those marginalized groups left out of how we historicize the Mexican Revolution and to imagine the society we would like to build thereafter. Her diagnosis is pessimistic, insinuating that the Mexican Revolution served Mestizo men more than any other group, and that we have yet to accomplish what we set out to do. Here, I consider how we might find lessons in our revolutionary and postrevolutionary past to make it through the dehumanizing present.

In this monograph, I discuss the current and historic under-representation of economically disadvantaged students, students of color, students from ethnic minorities, and students with limited English proficiency in programs for gifted students. I examine the likely causes of the under-representation of these students, drawing on research and theory from psychological, sociological, anthropological, and critical theoretical perspectives. I then present some ideas and practices that show promise for redressing this chronic imbalance. These include both changes in practices that fall within the range of typical gifted program activities (e.g., identification practices) and changes in policy and practice that may enable us to educate more potentially and manifestly gifted students through reconceptualizing the theory and practice of gifted education. vii

To my partner, Jason Bates: Behind every doctor is a ride or die who makes them sandwiches and nutrition shakes, checks their pulse, and encourages them to keep going. How does one thank someone who has provided all that you have given so freely? This accomplishment would not have been possible without your unwavering support. Thank you for always believing in me and helping me to build this dream. I am loving you.

This is an interview of Christine Sleeter on her work in multicultural education over four decades. Links to videos of this interview are available in the Appendix after the references. Transcriptions and videos of Dr. Sleeter's interview provide plain-spoken content for teacher educators, school administrators, and teachers interested in advancing multicultural education and its critical and practical translation into public school classrooms. The main topics covered in this interview are: (a) the "origins" of multicultural education, (b) the basics of multicultural teaching in student and community relationships, (c) advice for new teachers coming into the profession, (d) discussions of White racism and what White teachers can do, and (e) the new social movement on ethnic studies curriculum. Broadly speaking, this interview provides a plain-spoken account of multicultural education's past, present, and key future directions from Christine Sleeter, one of the field's founding and most committed members.

The core of the work described in this paper is a small-scale qualitative research project based on the classroom observation of rtudent teachers in England following a 1-year "PGCE" (postgraduate continuing education) course in 1992. This project was underpinned by an exploration of a theoretical model of the nature of the relationship between practice and theory and formed an initial attempt to develop a practical dialogic methodology for co-operative reflection on professional practice: in this case for both student teachers and their trainers. The classrooms under consideration were mathematics and modern language classrooms in British secondary schools. Part 1 of the paper raises issues about co-operative action and its place within educational research. Part 2 offers a brief discussion of the nature of the relationship tAween theory and practice together with an attempt to construct a three-level triadic model to show how this applies to professional training. This model is used later in the paper as a framework for discussion of students' practice and the theories and range of practices of teacher educators. Part 3 focuses directly on four student teachers' behaviors and their theories. Part 4 explores the processes used by the trainers to articulate their theories about their professional work. Part 5 looks directly at some of the hypotheses and questions about classrooms and about knowledge of the professional practice of teacher educators raised through the work of the project. Part 6 offers a summary of the hoc dialogic methodology employed during this work. (Contains 26 references and provides a list of the 27 occasional papers published by the Centre for Language in Education.) (Author/ND)

The study of the history and archeology of industry poses a challenge to the perpetuation of industrialism and its myriad social forms. The persistence of industrial archeology within archeological discourse suggests that industrialization was a very particular event, whose unique features have rightfully warranted their own discipline of study. Moreover, this line of inquiry offers something very unique, for it speaks quite directly to an affective connection with machines and technological systems and processes. This paper (and to a certain extent, this issue) seeks to address the questions: How can the remainders of industry be reconciled with what is left of a lifesustaining planet? How can I.A. simultaneously honor and critique the accomplishments of industry? The archeological record of industry has formed an invaluable archive, like the unwinding of a ball of string, that may allow for a possible egress from the labyrinth of the Anthropocene. In this paper I seek to find a strand of thought that can navigate through the many challenges posed by the representation of industry as well as its immanent remains.

The COVID-19 pandemic impacted the lives of students around the world, forcing them to study remotely through online learning. This article uses 60 in-depth interviews with students from four Romanian universities (Iasi, Galati, Brasov and Cluj-Napoca) who had recently completed 3-year degrees to analyse the impact of remote learning on the lives of Romanian graduates, taking into account inequalities in their living standards. This research contributes to the literature on higher education by analysing the unequal experiences of these graduates and how they have been affected in educational, emotional and professional terms, both during and after the pandemic. The findings show that despite the scarcity and absence of face-to-face learning, the students used resilience to overcome this period and graduate, albeit with clear differences: those in rural areas are still suffering severe consequences, while those in urban areas are enjoying the "privilege" conferred on them by their status. The conclusions highlight inequalities and reflect on the (dis)advantages of online learning in students' lives.

Racism shapes the ways racialized actors and groups feel about the social world, but how does racism get reproduced through affective politics, the unequal ways White and Black Americans express feeling-or unfeeling-and consequently actor don't act-in response to racist violence? We use Twitter data and a combination of computational sentiment and qualitative content analyses to document and interrogate the racialized expression of emotions in response to two high-profile cases of racist police violence-the murders of Michael Brown and Tamir Rice. Using computational analyses, we first examine the racialized distributions of emotions before and after these murders. Results from these analyses showed especially high levels of negative emotion among Black women and men following these events and striking increases in negative emotion for both Black and White users in the wake of the murders. We then use content analyses to hand-code a random sample of White users' Tweets to critically interrogate their affective expressions in response to racist police violence. Content analysis of White users' Tweets revealed patterns of both White feeling and "un"-feeling. White feelings expressed through anger, fear, hope, and sadness emerge largely to protect rather than interrogate White dominance and complicity in White supremacy. White users evoked modes of apathy like humor and logic in service of minimizing, delegitimizing, and altogether evading racial reality. Our study highlights the utility of mixed-methods approaches to the study of racialized emotions, with findings holding implications for studies of inequality, politics, and emotions.

Immeasurable thanks to Professor Patricia Williams for her guidance and advice; my intellectual role models, Professors Barnor Hesse and Richard Iton for their inspiration, constant tutelage, and encouragement; my parents , siblings and friends for their love, patience, prayers and willingness to proofread during more than a year of random hiatuses and melodramatic tantrums; to Tiffane Cochran and LaRue Robinson for always sending me great and relevant news articles; and to Uzoma Nkwonta for not only helping me edit this work despite his busy appellate clerk schedule, but for also telling me to "get over it, quickly" when the going got tough. 1.

Far-right agendas have moved to the centre stage of politics. Here, we examine how registers of difference are crafted within reactionary movements in the UK. We analyse social media activities and interviews with individuals who gained a public profile by advancing far-right agendas. Racist and transphobic discourses thereby fulfil parallel functions: both operate via projected scenarios of biological contamination and criminal transgression. They draw on amalgamations of colonial registers of biology and culture and normalize roles such as 'threat' versus 'protector'. Racialized and gendered 'Others' are imagined as contagious, invasive, transgressive and dangerous species. Cisgendered Whiteness, in contrast, materializes via projections of vigilance, watchfulness, protection, and guardianship. These projections have political-economic implications for the distribution of rights and resources. Thus, the mainstreaming of far-right agendas nurtures combative and belligerent political subjectivities that centre cisgendered Whiteness. We also discuss how this notion of Whiteness becomes conditional, e.g. visa vis Europe's borderlands.

Colleagues from the San Francisco Coalition of Essential Small Schools (SF-CESS) reflect on the evolution of its intentional learning community program called equity-based iGroups (individual inquiry groups). Over the past 20 years, a core component of the work has been intentional facilitation across difference-racial, gender, role, etc. These colleagues reflect on the ever-constant learning behind their planning, facilitating, and debriefing across difference and share a synthesis of learnings organized by a larger framework for transformation. The chapter includes examples of specific curricular design and facilitative moves and closes with an example of a protocol used to engage in anti-racist discourse.

Our ethnographic case study on relevance in elementary science curriculum (ESC) theorises a response to the following research question: Can cultural relevance (or sustainability) in ESC ever be enough? Responding to this question from Llano Grande, Aztlán, México Profundo, our study reveals the pernicious whiteness of coloniality in ESC that overwhelms relevance or, by extension, sustainability. Via framings of critical whiteness studies, Latine critical race theory, and culturally relevant pedagogy, we problematise one Mexican American teacher's use of relevance in ESC. Theorising the pernicious whiteness of coloniality in ESC, our study reveals that quotidian understandings of relevance sugarcoat whiteness in curriculum knowledge along with teachers and students' subjectivisation processes. In our conclusion, we amplify our call for antiracist-anticapitalist consciousness that supports pluriversal sciences and science educations in ESC.

Como a produção de pessoas racializadas é ressignificada ao adentrar instituições? Quais as problemáticas das relações entre curadoria, artistas e instituições diante de um contexto de racialização? Na presente investigação busco refletir sobre processos de embranquecimento na consolidação de uma narrativa hegemônica de História da Arte. Através de estudos de caso em que mobilizo posicionamentos de artistas, curadores, historiadores e críticos de arte, reflito sobre a colonialidade em suas dimensões do ser, do saber e do poder. Questiono a interiorização do paradigma colonial; e a exterioridade desse paradigma quando manifesto na produção de conhecimento, como sustentáculos de uma estrutura de poder que oculta o sujeito beneficiado pela hegemonia institucional. Compreendendo que tais dimensões quando combinadas informam uma visão de mundo para a qual o sujeito é imprescindível, como ator e objeto de reprodução da modernidade/ colonialidade. Levando em conta os processos de apagamento de vozes dissonantes do campo institucional, e auxiliada pelas reflexões de Rita Segato, Nelson Maldonado-Torres, Aníbal Quijano; por textos curatoriais e pelas poéticas dos artistas Antonio Obá, Ayrson Heráclito, Priscila Rezende, Renata Felinto e muitas/os outras/os, busco pela narrativa autoetnográfica uma forma de contrapor pressupostos da epistemologia colonial no contexto da arte contemporânea brasileira.

The purpose of this study was to pilot the use of the CPQA Camper Survey, a camper self-report survey to assess summer camp program quality. The survey is based on the best practices identified in the American Camp Association’s Camp Program Quality Assessment (CPQA) short form (American Camp Association, n.d.). Best practices are organized into 5 subscales on the CPQA: staff behavior; emotional safety; camper choice, planning, and reflection; learning at c& and nature. The CPQA Camper Survey asked youth campers at 5 different overnight camps to report on their perceptions of how often camp program quality best practices occur at summer camp. Results from the surveys collected showed that for each of the 5 subscales, campers’ average camp program quality ratings tended to cluster around the upper end of the rating scales. Respondents’ answers were consistent across the questions comprising each subscale, which indicates that the questions in each subscale reliably measure the same c...

Consumption spaces are culturally allegedly equally accessible to all, based on a person's ability to spend money. Critical race studies in a North American context have shown, however, that consumption spaces are highly racialized. Racism in consumption spaces in northern Europe is an under-researched area. This article is based on interviews with individuals racialized as non-White about experiences of everyday racism in consumption places in Sweden. It aims to fill this research gap and answer the questions of how people respond to experiences of racism in consumption spaces, and how we can understand the spatial aspects of racism that are acted out and reproduced in spaces of consumption. As consumption is a central part of urban life, this understanding helps to further reveal the depth of social inequalities that in turn reinforce patterns of urban segregation and social spatial division. Theoretically, the spatialization of everyday racism and the notion of color-blindness that is prevalent in Sweden underlines how these experiences shape urban practices such as spatial exclusion and self-constraint.

Understanding how to make physics instruction more equitable is an ongoing challenge. While many teachers desire this change, few resources support teachers in actualizing DEI efforts in classrooms. In this study, we observed a learning community of physics instructors attempting to decolonize curricula, i.e., critically analyzing practices and content within instruction that decenter the Eurocentric physics narrative. We use a critical whiteness analytical framework to examine tensions instructors encounter as they attempt to reform traditional curricula together. Findings show four characteristics of whiteness and their antidotes across the data: 1) Perfectionism, 2) Sense of urgency, 3) Quantity over quality, and 4) One right way. We found the democratic structure of the group restrained characteristics of whiteness as teachers worked to unlearn norms of schooling. By attempting new ways of thinking to decolonize the curricula and meetings, they productively moved towards a middle ground between the characteristics, and achieve their antidotes.

When a housing development at Sandon Point north of Wollongong NSW obliterated country that has spiritual, political and economic significance for generations of indigenous people, the consequences were dramatic. Protests and court cases followed. This paper explores loss by imagining life at this place long before land clearing and concrete pours took place. The paper draws on the destroyed evidence of early indigenous life, written colonial accounts, paintings and drawings as well as indigenous memory. It argues that the evidence courts and developers rejected as central to Sandon Point's indigenous history, has contributed to its contemporary definition as a significant indigenous place. When objectors took the housing project to court, proceedings uncovered significant evidence that affirmed extensive indigenous life at Sandon Point. However, loss of indigenous heritage was not confined to the construction of houses. Building work uncovered evidence of indigenous history hidden for hundreds of years. However, it failed to stop building work and while it was in the public gaze for a time, it is now locked away in various government agencies.

In this article, we use the results from two studies, one on interracial relationship and the other on transnational adoption, to explore how notions of race and ethnicity shape family policies, family building and everyday life in Sweden. Transnational adoption and interracial marriage in Sweden have previously never been compared in research, even though they both are about transracial family formation. By bringing these two topics together in a critical race theory framework we got a deeper understanding of how transracial families are perceived and affected by societal beliefs and norms. The analysis revealed a somewhat contradictory and complex picture on the norms of family formation. The color-blind ideology that characterizes the Swedes’ self-understanding, together with the privileged position of whiteness in relation to Swedishness, makes the attitude towards different forms of transracial families ambivalent and contradictory. Transracial children and their parents are pe...

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After the election in Sweden in September 2010, the racist party the Sweden Democrats (Sverigedemokraterna) has entered the national parliament with almost 6% of the electorate, close to 350,000 votes, and 20 MPs. 1 Both the post-election debates and most academic analyses tend to explain this new presence of the Sweden Democrats in the Swedish parliament as a reflection of a deepening feeling of dissatisfaction among certain voter segments. At the same time, a reaction that can almost be likened to an explosive eruption of anti-racism has taken place within the establishment, in the media and, above all, on the Internet through various social media sites like Facebook and Twitter, and several demonstrations have also taken place. The biggest Swedish tabloid newspaper, Aftonbladet, which, incidentally, invited Jimmie A ˚kesson, the party leader of the Sweden Democrats, to write a debate article during the election campaign, has also initiated the national campaign "Vi gillar olika" ("We like different") to promote itself as the country's leading anti-racist voice. What seems to be at stake is a desire to explain the rise of the party as a result of "dissident" male working-class voters and anger that Sweden is no longer a country

In this methodological inquiry, we ask: What are the walls that block the examination of whiteness for white women when using photo-elicitation interviewing? What are the methodological possibilities and risks of photo elicitation with white women when critically studying whiteness? Framed by concepts of white complicity, white vulnerability and vigilance, and Critical whiteness Methodology, the inquiry reveals key risks and possibilities of photo elicitation in critical whiteness research: 1) white racial bonding, 2) (de)racialization of space and place, and 3) refusals and silences from white participants. We discuss practices of white vigilance within qualitative research that resist racist harm and further interrogate the visual modes by which whiteness moves on college campuses via the white cisheteropatriarchal gaze. We propose Critical whiteness Photo Elicitation (CwPE) methodology as one methodological strategy for cracking the walls of whiteness.

The introduction to The Routledge Companion to Decolonizing Art History provides an overview of the major concerns that inform this edited collection as well as a critical genealogy of key authors whose thinking on colonialism, the postcolonial, coloniality, decolonization, and more have shaped the volume’s conceptualization. The authors begin by contextualizing the project in relation to the COVID-19 pandemic as it unfolded from 2020 to 2022. They argue that the major events that defined this unprecedented moment, including devastating racial violence, a public reckoning for museums and monuments, ongoing environmental catastrophe, and the spread of ethnonationalisms, among others, resulted from colonial structures that have been integral to the formation of the modern world. Noting that the pandemic revealed power mechanisms and systemic injustices that tend to operate covertly, the introduction and the volume ask what is the role of art history—whose existence is imbricated in European colonialism—to evaluating these inherited systems and institutions, coming to terms with the discipline’s complicity in perpetuating them, and forging ahead towards ethically grounded and social justice-driven futures. The authors then turn to explicate the volume’s themed sections: Being and Doing, Learning and Listening, Sensing and Seeing, and Living and Loving.

This study investigated whether White college students experience cognitive dissonance when taught by immigrant professors of color and if so, how do they restore harmony and balance in order to complete the course successfully. Cognitive dissonance refers to feelings of discomfort that arise when a person's behavior or attitude is in conflict with the person's values and beliefs, or when new information contrary to their beliefs is presented to them. The participants in this study were 321 preservice teachers who were enrolled in a culturally and linguistically diversity course and a bilingual education course at a large, predominantly White university in the southwestern United States Using three archival instruments including anonymous questions, a guessing activity, a mid-term and end-of-semester evaluations, the students manifested dissonance by "othering" the professor through cultural and racial profiling, questioned the professor's qualification, professionalism and credentials, and expressed anger and anxiety towards the course. These processes have significant implications for the career trajectory of the immigrant professor of color, while at the same time impacting the knowledge access for White college students. Being an immigrant professor of color is an interesting academic status that reflects a controversial façade of academe. It brings pride and acknowledgement as well as doubt about credibility and competence. The way teachers of color have been historically perceived and evaluated supports this claim. For example, African American teachers have been portrayed as incompetent and powerless . From another perspective, Walker (2001) provided a historiography of African American teachers between 1940 and 1960 who had a strong sense of commitment and determination to make a difference, despite all odds. These African American

White saviorism, as a form of individual, cultural, and institutional racism, results in the systemic silencing and dehumanization of Brown and Black individuals by maintaining white privilege while simultaneously upholding systems of oppression. One step that can be taken to work toward eliminating white saviorism is to support white individuals in becoming more effective in their racial justice efforts, particularly with regard to changing the structures and systems upholding current power imbalances. This study seeks to understand how white individuals develop critical consciousness of white saviorism. In doing so, this study seeks to provide findings that can be utilized in the development of supportive interventions to strengthen white individuals’ capacities to eliminate power imbalances maintaining white saviorism. This qualitative, phenomenological research explores how seven white individuals from a diverse array of disciplines and backgrounds are developing critical consci...

As a non-Native relative and scholar of culturally responsive pedagogy and Tribal Critical Race Theory, I offer a personal commentary on the all-too-common cultural appropriation enacted by Westerners preparing to celebrate Halloween. The remarks I offer occur on the traditional homelands of the Shoshone-Bannock, Shoshone-Paiute, Burns Paiute, Fort McDermitt Peoples, and the Confederated Tribes of Warm Springs.

Apartheid in South Africa was a direct extension of the colonial legacy established by European settlers, particularly the Dutch and British. Beginning with the Dutch East India Company's establishment of Cape Town in 1652, European colonization disrupted indigenous societies, leading to conflicts, displacement, and the institutionalization of racial hierarchies. The British annexation of the Cape Colony in 1814 further entrenched colonial rule, fostering economic and political structures that marginalized black South Africans. The discovery of diamonds and gold in the 19th century accelerated white settlement and solidified segregationist policies, culminating in the formal implementation of apartheid in 1948 under Afrikaner nationalist rule. This system of racial segregation and oppression lasted until the first democratic elections in 1994, following decades of resistance and international pressure. The post-apartheid era has seen efforts toward reconciliation and transformation, but economic inequality and racial disparities persist as enduring remnants of colonialism. This paper examines apartheid as a colonial relic, analyzing its historical roots, economic implications, and social impact. It argues that the structural inequalities established during colonial rule continue to shape contemporary South African society, highlighting the need for sustained policy interventions to address the legacies of apartheid.

Material Hauntings-Darkroom Experimentation as Counter-Forensics in Transracial Adoption This practice-based research interrogates transracial adoptee (TRA) identity through the material processes of analogue photography, positioning the darkroom as a site of counterforensic inquiry. Where adoption law imposed legal erasure, sealed records, rewritten birth certificates, photographic chemistry reveals the persistence of latent truths. Drawing on Stanisław Lem's novel Solaris and MR James' Oh, Whistle and I'll Come to you my Lad, the project frames TRA experience not as loss, but as material haunting: biological and cultural origins persist like silver halides in emulsion, resisting total development into adoptive narratives. Critiquing photography theory's privileging of surface (Sontag, Benjamin) over process, the research demonstrates how darkroom labour, failed tests, chemical contingencies, unstable substrates models TRA resistance to legibility. Central to this investigation is the use of darkroom process, where bleaching and redevelopment transform a negative into a positive while retaining the original exposure's material trace. This mirrors the adoptee condition: identity is not restored but transfigured the same substance (silver, the body) manifesting differently after systemic intervention. By engaging photography's alchemical subtexts this paper constructs an alternative archive. One where TRA identity exists not in binaries (negative/positive, before/after) but in state changes and palimpsestic layers, challenging adoption's myth of blank-slate rebirth.

Med utgångspunkt i begreppen vit kosmopolitism och vit kosmopolitisk femininitet analyseras i denna artikel ’kosmopolitiska berättelser’ av svenska kvinnor som bott utomlands under en längre period och så småningom återvänt till Sverige. Baserat på åtta månaders etnografiskt arbete, inklusive 46 djupintervjuer med kvinnor som har återvänt till Sverige, undersöker artikeln hur nationella gränser både bibehålls och överskrids i konstruktionen av kosmopoliter och ”världsmedborgare”. Kvinnornas identifikation med en kosmopolitisk etik struktureras i analysen av vithet, nationalitet och klass som ger ett slags oavbruten rörlighet och ”världsvana”. Som symboliska bärare av den svenska nationen förkroppsligar kvinnorna nationella ideal även internationellt, på sätt som både upprätthåller och återinskriver nationen i det globala. Förutom de globala ojämlikheter som bäddas in i den vita kosmopolitismen framträder den som en plats där globala hierarkier återknyter till svenskheten och vitheten, vilket gör det möjligt för svenska kvinnor att orientera sig i samtida globala miljöer som självdefinierade kosmopolitiska subjekt.

¿Quién tiene derecho a hablar sobre la experiencia africana y afrodescendiente? ¿Pueden, quienes no han vivido el racismo estructural, teorizar sobre él sin caer en una forma sutil de saqueo intelectual? ¿Puede derivar el antirracismo blanco en una forma de reafirmar privilegios bajo un disfraz ético y progresista? ¿Desafía el mestizaje al racismo o simplemente lo diluye en discursos cómodos que no alteran el statu quo? Este libro no viene a dar respuestas fáciles sino que pretende abrir fisuras que desafíen los discursos dominantes. Está escrito desde espacios marcados por el privilegio racial, y no lo esconde. Habla desde dentro del sistema, con todas sus contradicciones. No busca quedar bien: se arriesga, provoca, incomoda, invita a pensar críticamente, sin falsas neutralidades, en un mundo definido por jerarquías raciales.

University campuses are dynamic foodscapes that meet the needs of thousands of diverse community members. These foodscapes are difficult to comprehend in their entirety, and inequities based on race, class, gender and gender identity, sexual orientation, dis/ability, and other forms of marginalization often remain unidentified and unaddressed. Since 2015, the UC Berkeley Foodscape Mapping Project has emerged as a model of participatory, justice-oriented food systems education. Drawing on critical pedagogy principles, it uses the Berkeley campus as a living laboratory for students, staff, and faculty to generate food systems knowledge. We trace the project's development to show how what started as a set of workshops to address campus climate problems grew into a major mapping effort and advocacy projects that aim to improve the campus food system. Early on, workshops found that the biggest barrier to changing our campus food system was understanding the system itself: who the individual and departmental decision makers are and how different parts of the foodscape interact. Foodscape mapping is one possible pathway for changing a campus food system. This pathway was chosen because it could create a much-needed data foundation for advocacy at UC Berkeley. We discuss the concept of mapping and work through the process of building the Campus Food Players map. Several examples of Spotlight Maps and a practical policy advocacy project are presented to show the variety of outputs. Finally, we analyze financial, personnel, and pedagogical resources needed to realize the map, along with important constraints on its development. Readers will learn about campus foodscape mapping and be better equipped to develop projects at their own campuses.

Universities and colleges are fertile foodscapes for action-based education. They are physical and socio-cultural sites where pressing food systems problems play out at micro to macro scales. Structural inequities based on race, class, gender and gender identity, sexual orientation, dis/ability, and other forms of marginalization affect both access to food and to agri-food learning opportunities. In this article, we propose that students can learn through their everyday experiences of engaging with their physical and socio-cultural environment, namely the campus food system, by conducting foodscape mapping. Since 2015, the University of California Berkeley Food Institute has supported the Foodscape Mapping Project, in which students, staff, and faculty generate food systems knowledge while developing practical interventions to advance justice, equity, diversity, and inclusion (JEDI). We investigate how campus foodscape mapping might generate substantive learning about JEDI in food systems education; the kinds of learning that take place through foodscape mapping; and the educational practices and institutional structures that can support learning through foodscape mapping. We identify at least eight forms and processes of expansive learning that emerged through mapping work, using students' own insights into what they were learning. Finally, we reflect on our learning experiences in running the project, and develop broader design elements that other campuses can apply.

In this article, I read Hilgard Hall as a text of whiteness to explore how one campus building at the University of California, Berkeley renders racial power relations in the academy. Through the lens of critical whiteness studies, I examine Hilgard Hall's namesake, architecture features, and weighty epigraph, to rescue for human society the native values of rural life. Specifically, I analyse Hilgard Hall's identity as a building dedicated to agricultural research and education through its entanglement with Berkeley's history as a land-grant institution. I offer a possible vision for Hilgard Hall that attempts to enable the building to become a 'spatial race traitor' through renovation and occupation. This article speaks to the current debates on removing monuments and building names and how agricultural programmes might approach addressing the ways white supremacy is literally constructed in(to) their teaching and research spaces.

Their departure occurred after the newly entered right-wing government advised the official document to limit its focus on colonial racism, institutional racism and specific references to anti-Māori/Indigenous racism. This paper interrogates the embedded egalitarian myth and extensive legislation imposed overtime to distinguish racism, as a broad category, from strategic assaults on Māori/Indigenous sovereignty. We conclude by contextualizing current attempts to diminish focus on the historical specificity of anti-Māori racial oppression demonstrate deliberate state efforts to target Māori upon which Pākehā/white sovereignty is asserted and maintained.

The power, privilege, and oppression paradigm that most schools of social work currently espouse to are often taught through an experiential approach to whiteness, privileging the majority of white students with the opportunity to explore their white identity at the expense of the learning of the Black/Brown, Indigenous, People of Color (BIPOC) students in the classroom. Many BIPOC students experience these courses as a hostile environment, finding themselves and their racial group identified in contrast to whiteness – oppressed, marginalized, silenced, and powerless. This paper presents an innovative course outline using Critical Race Theory and Critical White Studies as theoretical frameworks to decenter whiteness and attend to the learning needs of BIPOC students. Using these two theoretical frameworks, students will learn the history of the racial hierarchy of humans; the social construction of whiteness, the evolution of anti-black racism and the extension to other people of co...

What if I told you something that not many, if anyone, has ever told you directly? What if I told you that the fight for liberation from this system includes you, too? That we're not trying to erase you, we're trying to free you from a lie you were never supposed to question. The problem is, most people's messaging is terrible. Collective liberation is a framework that many people don't focus on. It's usually the part that most people who argue with you in the comment section forget to mention, or, don't know to mention it all. And that's by design. Because here's the truth most people never say out loud: Everyone is hurting. Some from what they've lived. Some from what they've inherited. And most from both. We're all carrying trauma, whether it's from the violence of our current conditions, the weight of our circumstances, or the grief passed down from generations who never got the chance to speak, cry, scream, or rest. Some of us were born into systems that targeted us. Others were born into systems that used us. Either way, none of us asked for this. None of us asked to be born into a society that profits off our pain. That normalizes our disconnection. That teaches us to numb ourselves instead of knowing ourselves. And the system responsible for that? Let's name it plainly: the system of white supremacy. Healing collectively leads to solidarity. The system doesn't want solidarity. It doesn't want curiosity. It doesn't want grief. It wants division. It wants fear. It wants us at each other's throats, while it continues to extract, dominate, and profit off our pain. It put our identity in racial boxes. Social constructs. And, we were told race was the most important thing of all, especially if you are born "white". The system needs people who identify as white to feel personally attacked every time racism is mentioned. The system needs Black, Brown, Indigenous, Asian, neurodivergent and queer communities to carry the burden of fixing what they didn't break. The system needs poor white people to hate poor Black people so they never realize they're both being exploited by the same machine. The system needs working-class communities fighting each other over scraps so they never look up and ask: Who took everything? That's the trap. And race, especially whiteness, is the bait. Because while you're defending your identity, the system is stealing your birthright. While you're avoiding conversations about race, the system is selling your labor and numbing your spirit. While you're caught up in guilt, shame, or defensiveness, the system is making sure you never reach healing, connection, or truth. This isn't a war between races. It's a war between truth and domination. Between memory and erasure. Between branding and belonging. And you, yes, you who identifies as white, are part of this fight, whether you realize it or not. But here's the good news: You don't have to perform or cling to the false identity of whiteness to have worth. You don't have to defend the system to prove you matter. You don't have to be afraid of this conversation. Because liberation is for all of us, but only if we're brave enough to tell the truth about how we've all been conditioned to forget what we really are: People. With grief. With ancestral culture. With ancestry. With ethnicity. With responsibility. With power to create a world we've never seen before. You weren't born white. You were born whole. Let's start there. I know the title of this article seems harsh. But let's dive in. This isn't an attack. This is a calling-in to see the whole picture that no one ever gave you. You didn't inherit whiteness. You inherited silence. Grief. Disconnection. Whiteness didn't preserve your historical roots. It made you forget you ever had them, or told you that whiteness existed since the dawn of time. For those who don't know, race is a social construct that was invented during early stage European Colonialism refined, perfected and turned into a racial caste system around the world by the 1600's. The system of white supremacy is not the same as identifying with the race of white. Racism, white supremacy, whiteness, it's all the same thing. I need you to hear me. It's all a system, not identity. It is the system that Europeans created to make white acceptable, supreme, and brown and black inferior. We aren't born believing this. We are conditioned by the system to believe it. The sad part is, we don't even get the choice. We're born into. We adopt the teachings of our parents who were also taught by their parents. It's a disastrous cycle. However, we have the power to stop it together. How many of our brothers and sisters reading this that identify as "white" are carrying the weight of racial trauma passed down by colonial ancestors, not just as guilt, but as unspoken shame? Shame that isn't always loud or visible, but lives in your body like a quiet virus. Not because you personally enslaved anyone. Not because you passed colonial legislation. But because you've been handed the silence your ancestors never faced. You've inherited the emotional debris of unaccounted-for harm. The kind that gets passed down not just through stories, but through nervous systems, survival behaviors, and psychological patterning. Here's what most people don't realize: your nervous system knows this, even if your conscious mind doesn't. This is why, when you lash out in frustration or exhaustion when hearing about racism, it's not because you're heartless or indifferent. It's not because you've "heard it too many times." It's because your nervous system is overloaded from the blame and hurt you don't know how to navigate. It's because you've been trained your whole life to carry the responsibility of a system you didn't build, were told to defend it, and not dismantle it. How do you react, viscerally, when you hear the words "racism," "white supremacy," or "colonial violence"? What happens in your body? Do you shut down? Get defensive? Go cold? Do you attack? Do you resort to degrading others in the moment because you're activated? Do you feel an instant need to say, "But I'm not like that" or "I wasn't there"? That is not just discomfort. That is a trauma response.

The field of clinical psychological science exists within a broader field of psychology, which is increasingly acknowledged as embedded in racist and white supremacist history. In the production of clinical psychological science, the Clinical Science Model predominates as one of the most influential scientific voices that emphasizes the value of rigorous scientific theory, training, and praxis. We highlight some of the ways in which the Clinical Science Model has neglected antiracism. By examining the idiosyncratic development of the Clinical Science Model within clinical psychological science, we outline how its failure to contend with systemic racism within the field propagates a racist subdiscipline. Our hope is that by enacting difficult self-reflection, we invite other stakeholders within our field to think more critically about how systemic racism and white supremacy pervade our structures and institutions, and to begin making more concrete changes that move the clinical psych...

The authors investigated improvisational theater and the possibilities that it presents for reconsidering reading pedagogy, with a focus on discussions of reading. The authors conducted empirical, qualitative studies of improvisational practice and instruction and analyzed improv through the construct of worlding. In this article, the authors explore different dimensions of worlding, a concept that generally describes how ensembles make present and create unique events in time. Next, the authors offer a vision of reading discussions that emerges from rethinking and refeeling such discussions through forms of worlding found in improvisation. The authors conclude by offering five improvinspired teaching practices for discussions of reading: (1) teaching as invoking the text, (2) teaching as exchanging offers, (3) teaching as attuning, (4) teaching as following lines of flight, and (5) teaching as activating embodied energy.

Exposure to racial microaggressions negatively impacts the well-being of people of color. Researchers examined responses to a bystander workshop implemented to combat racial microaggressions at a Predominantly White Institution. Participants attended training sessions and completed several surveys prior to and after the workshop for 7 weeks. Results indicate that participants obtained and maintained knowledge presented during the bystander workshop. Significant differences for gender and racial status were identified surrounding the degree to which participants reported observing microaggressions on campus throughout the 7 weeks of the study. Data also indicate that colorblind racial attitudes predicted participant satisfaction with the program, as well as an underrepresented racial identity. Implications and future directions for research are discussed.

The author retains ownership of the copyright in this thesis. Neither the thesis nor substantial extracts from it may be printed or otherwise reproduced without the author's permission. Our hle Notre retdrenc8 L'auteur a accorde une licence non exclusive permettant a la Bibliotheque nationale du Canada de reproduire, preter, distribuer ou vendre des copies de cette these sous la fome de microfiche/film, de reproduction sur papier ou sur format electronique. L'auteur conserve la propriete du droit d'auteur qui protege cette these. Ni la these ni des extraits substantiels de celle-ci ne doivent Qtre imprimes ou autrement reproduits sans son autorisation.

This research is a sociolinguistic study of stereotypes reflected in Freedom Writers movie. The objectives of this research are (1) to describe the categories of stereotypes and (2) to identify the functions of stereotypes performed in the movie. This research applied descriptive qualitative method to describe the phenomenon under research in a textual form. In addition, this research also used quantitative method to support the interpretation of data obtained from the qualitative investigation by presenting the data in numerical form. The data were in the form of utterances, while the contexts of the data were the dialogues of the characaters in the movie. As for the sources of the data, the researcher employed the video of Freedom Writers and its transcript. The primary instrument of this research was the researcher and the secondary instrument was the movie transcript. The data were collected by selecting dialogues containing stereotypes while watching and listening to the movie....

This thesis describes and interprets Black African students' educational experiences at BYU. The researcher conducted repeated interviews and observations to understand and portray the perceptions, feelings, and activities of African students, and several professors and administrators involved with the education of African students. Using naturalistic inquiry methods, this study discovered challenges and frustrations African students experience in addition to several reasons these students continue to come to BYU. The three major challenges identified were associated with the admission process, conflicting expectations, and social interactions. Recommendations are given for improving the educational experiences of African students. COMMITTEE APPROVAL: David D. Williams, Committee Chair Russell T. Osguthorpe, Committee Member Paul Merrill, Department Chair