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Critical race pedagogy at a crossroads: Accusations of reverse discrimination against international non-White faculty in the Trump era and beyond
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This article sheds light on the elusive presence of race, racism, and Whiteness in Norwegian primary schools. Empirical examples from observations at six schools exemplify how race and racism appear as taboo concepts, but nonetheless play central roles in structuring conversations in the classroom. I argue that applying an affective theoretical lens provides access to perspectives on race, racism and Whiteness often concealed in education for social justice. This shifts the focus from who is racist, to what race, racism and Whiteness do as affective technologies in social encounters. A major implication is that the common focus on knowledge, attitudes and values in anti-racist education is insufficient for education that enhances social justice. I argue that the insights from affect theory might serve well both as analytical and pedagogical tools in approaching anti-racist education, but also face challenges when confronted with the greater imperative of decolonising education. ARTICLE HISTORY
Drawing on branded tweets that linguistically appropriate slang, African American Language, and hip hop lyrics, this article examines how corporations rework black culture to create “corporate cool” as part of their advertising strategy on social media. We examine three processes that corporations engage in to associate themselves with “coolness” while managing levels of racial contact and proximity for their audience: 1) racially ambiguous voicing, 2) “bleaching” black bodies out of images, and 3) the forging of “racially tinged” intertextual connections. While previous scholarship has analyzed how acts of cultural and linguistic appropriation reap profit for white people and continue to stigmatize already racially marginalized groups, we describe how these seemingly innocent cultural and linguistic references harness a corporately constructed black cool to produce a sense of white comfort. We argue that white comfort is generated not only through the avoidance of overt references to racial conflict, as the term “white fragility” suggests, but also through well-worn, familiar, and comfortable reminders of racial difference and domination that are offered at a safe distance from actual black people and contexts of racial violence.
This essay dramatizes three key characteristics of dialogue shared between Eastern and Western voices. They have been vividly enacted during the first author’s ongoing 7-year ethnographic encounters with Tibetans organizing through communicative relationships to preserve their mother tongue. Emerging from the intertexuality among Zhuang Zi’s and Martin Buber’s ideas and the (auto)ethnographic activities involved in composing this account, the characteristics include boundless bound (the cultivation of immanent freedom), purposeless purpose (dialogue as a process and context for purpose to evolve), and being while becoming (creativity in momentary transformation).
We draw from our lived experiences as foreign workers in the U.S. academy to explore how foreign academic worker identity is constituted in the contemporary United States. We practice intersectionality by considering how our experiences of “foreignness” in the academy are intertwined with other markers of difference, including race, gender, sexuality, national origin, and age. We also draw from tenets of collaborative autoethnography, producing insight on three constitutive features of foreign worker identity through four narratives that draw from different genres in the autoethnographic tradition. The article highlights the value of collaborative autoethnography as a method of inquiry and reflection in organizational studies, provides a rare account of the ways in which intersectionality is negotiated in everyday life by foreign-born academics, and identifies features of the performance of foreign worker identity related to spatiality, presence, and absence.
In light of limited attention to immigrant faculty (aka, international faculty) in the U.S. academy, we analyze interview discourses with 26 female immigrant faculty members from multiple disciplines working across U.S. colleges and universities. Collectively, the women’s voices converge around three primary themes pertaining to neoliberal restructuring of higher education: commodification of education, multicultural neoliberalism, and universal meritocracy. Furthermore, we explore the various ways in which cultural identities are (re)positioned by dominant ideologies of neoliberalism in the U.S. academy. Our findings develop an understanding of how neoliberal ideologies construct and reinforce marginalized identities and subjectivities at the intersection of gender, race, and immigration.
We analyzed via critical discourse analysis undergraduate essays from multiple sections of an introductory intercultural communication course to interrogate underlying ideology/ies that influence intercultural communication education. “Multicultural/Multiracial Obama-ism (MMO)” is coined to expose the reconfiguration of multiracial/multicultural Americans as new signifiers of a “post-racial” utopia under the Obama presidency. The dominant ideology of MMO is constructed and reinforced through three central frames: (1) meritocracy: achieving the American dream through hard work; (2) individualism: identity as self-chosen, not born into; and (3) universalism: equality of opportunities despite privilege. We conclude with theoretical and teaching implications of MMO in a “post-racial” society.
This article explores the embodiment and affectivity of whiteness, particularly as it implicates educational praxis and social justice in education, focusing on the following questions: In what ways are affect and whiteness constitutive of each other in race dialogue? How does emotion intersect with racial practices and white privilege, and what are the educational implications of this entanglement? In theorizing whiteness as a technology of affect, the authors hope to capture the mental, emotional, and bodily dimensions of whiteness in the context of racial dialogue. In particular, the authors introduce the idea of “white intellectual alibis,” or Whites’ attempt to project a non-racist alibi rather than aligning themselves with anti-racism. Finally, the authors discuss how whiteness as a kind of technology of affect has implications for pedagogical efforts to engage in equitable and anti-racist education. It is suggested that unless educational scholars engage with a theoretical analysis of how whiteness is manifest as affective technology in educational praxis, we will fail to appreciate the important implications of this idea for educational theory and praxis.
This research critically examines racial views and experiences of 12 white men in a single higher education institution via semi-structured interviews. Participants tended to utilize individualized definitions of racism and experience high levels of racial segregation in both their pre-college and college environments. This corresponded to participants seeing little evidence of racism, minimizing the power of contemporary racism, and framing whites as the true victims of multiculturalism (i.e. ‘reverse racism’). This sense of racial victimization corresponded to the participants blaming racial minorities for racial antagonism (both on campus and society as a whole), which cyclically served to rationalize the persistence of segregated, white campus subenvironments. Within these ethnic enclaves, the participants reported minimal changes in their racial views since entering college with the exception of an enhanced sense of ‘reverse racism,’ and this cycle of racial privilege begetting racial privilege was especially pronounced within the fraternity system.
Communication scholars have often overlooked the importance of whiteness as an influence in their research. In this essay, we explore the territory of whiteness in order to map the discursive space it occupies. This mapping of the discursive space, or territory, of whiteness is the first step in the process of exposing whiteness as a rhetorical construction. We then discuss some of the rhetorical strategies through which whiteness resecures its discursive space. We conclude with three aspects of reflexivity that offer directions for further research.
This article surveys the interdisciplinary field of whiteness studies and outlines an emerging 'third wave' of research in this international and interdisciplinary field. This article begins by locating the origins of whiteness studies in the work of W.E.B. DuBois, who provided the intellectual foundations for this body of scholarship. We then identify three characteristics that distinguish this 'third wave' of research from earlier studies. This new wave of research utilizes: 1) innovative research methodologies including analyses of 'racial consciousness biographies', music and visual media; 2) an analysis of the recuperation of white innocence and reconstitution of white supremacy in neo-apartheid, post-imperial and post-Civil Rights contexts; and 3) analyses of white identity formation among members of racial and ethnic minorities.
This multi-layered counterstory contextualizes the Michigan Law School and undergraduate affirmative action cases currently in the higher courts. Set within student intervenor arguments in the Michigan case, it evokes the spirit of Thurgood Marshall to replay history and arguments in the complex legal battles over affirmative action in higher education. Uses history, legal analysis, and quasi-fictionalized historical personae to highlight the lived-history implicit in these cases. (SM)
Critical race theory (CRT) first emerged as a counterlegal scholarship to the positivistand liberal legal discourse of civil rights. This scholarly tradition argues against the slow pace of racial reform in the United States. Critical race theory begins with the notion that racism is normal in American society. It departs from mainstream legal scholarship by sometimes employing storytelling. It critiques liberalism and argues that Whites have been the primary beneficiaries of civil rights legislation.Since schooling in the USA purports to prepare citizens, CRT looks at how citizenship and race might interact. Critical race theory's usefulness in understanding education inequity is in its infancy. It requires a critique of some of the civil rights era's most cherished legal victories and educationalreform movements, such as multiculturalism. The paper concludes with words of caution about the use of CRT in education without a more thorough analysis of the legal literature upon which it is based.
Organizational identification is defined as a perceived oneness with an organization and the experience of the organization's successes and failures as one's own. While identification is considered important to the organization, it has not been clearly operationalized. The current study tests a proposed model of organizational identification. Self-report data from 297 alumni of an all-male religious college indicate that identification with the alma mater was associated with: (1) the hypothesized organizational antecedents of organizational distinctiveness, organizational prestige, and (absence of) intraorganizational competition, but not with interorganizational competition, (2) the hypothesized individual antecedents of satisfaction with the organization, tenure as students, and sentimentality, but not with recency of attendance, number of schools attended, or the existence of a mentor, and (3) the hypothesized outcomes of making financial contributions, willingness to advise one's offspring and others to attend the college, and participating in various school functions. The findings provide direction for academic administrators seeking to increase alumni support, as well as for corporate managers concerned about the loyalty of workers in an era of mergers and takeovers.
Today, affirmative action’s greatest power comes in its deployment as an extremely efficient rhetorical tool for mobilizing White resistance to racial equit, appropriating civil rights language to serve the goals of White supremacy.
This article examines forms of implicit discrimination towards Muslim children in children’s discourses of Otherness. Findings in this paper draw on qualitative data exploring the discourses of 17 children from a Year 6 class in a culturally diverse primary school in the East of England. Building on Critical Race Theory and Critical Discourse Analysis, this article shows that children’s discourses of Otherness acted in tacit discriminatory ways by constructing difference as problematic, which positioned Muslim children as the ‘bad Other’. These findings show the intersectionality of discrimination experienced by Muslim children in school, and offer a reflection on the role of multiculturalism in schools and the limitations of uncritical discourses of tolerance in fostering an understanding of difference and Otherness.
This essay contributes to and reframes the preliminary scholarly assessments of President Donald J. Trump's appeals to rage, malice, and revenge by sketching the rhetorical dimensions of an underlying emotional-moral framework in which victimization, resentment, and revenge are inverted civic virtues. I elaborate on the concept of ressentiment (re-sentiment), a condition in which a subject is addled by rage and envy yet remains impotent, subjugated and unable to act on or adequately express frustration. Though anger and resentment capture part of Trump's affective register, I suggest that ressentiment accounts for the unique intersection where powerful sentiments and self-serving morality are coupled with feelings of powerlessness and ruminations on past injuries. Thus, shifting focus from the rhetoric of resentment to that of ressentiment explains how Trump is able to sustain the affective charge of animus without forfeiting the moral high ground of victimhood to his audience's “oppressors”—Democrats, the press, criminals, immigrants, foreign adversaries, welfare recipients, the Me Too movement, “globalists,” and racial Others.
This paper analyzes three sources of discourse on immigration in the United States: congressional debates from the 1920s representing two polarized sides, a speech by President Obama, and a speech by President Trump. The goal of this analysis was to explore how the conceptual metaphors used in discussing immigration may have changed over the past century, in order to gain insight into the current polarization surrounding this topic. Results reveal striking similarities between Trump’s rhetoric and metaphorical framing and the 1920s anti-immigration side’s arguments, in that both situate the United States as a victim of immigration. In contrast, although there are fewer similarities between Obama’s metaphors and metaphorical frames and those used by earlier supporters of immigration, the claim that immigrants are a benefit to the United States remains constant.
This article presents the racial politics of circulation as a critical concept for elucidating how whiteness, nationhood, and doxa intertwine to reinforce and amplify white supremacy within a context of white nationalist postracialism. As a case study, the authors investigate how two popular slogans associated with Donald Trump drive the production and circulation of digital doxicons called Trumpicons and how such Trumpicons, in turn, feed back into a socio-political loop of white supremacist logics. In studying how Trumpicons become embroiled in such racial politics of circulation, the authors disclose how new media images contribute to an affective economy of whiteness in contemporary American culture.
Cambridge Core - Social Psychology - White Identity Politics - by Ashley Jardina
Diversity is a ubiquitous concept in Education. Our contemporary racial discourse has been taken over by diversity talk. That is, to talk about race in the colorblind era in the contexts of school admissions or educational policy is to do so through the language of diversity. However, the hegemonic ascendancy of diversity has been dependent on the demise of affirmative action policies. This inverse relationship is not coincidental. Utilizing Critical Race Theory’s methodology of constructing counter stories, this paper traces the history of diversity from the Supreme Court. By locating the ontological being of diversity from the perspective of the Supreme Court, the author establishes a historical narrative that shows the backward and bifurcated approach of how affirmative action equals racial discrimination in the colorblind era. As a result of this backward approach, diversity talk is widely accepted while affirmative action policies in education have been effectively defeated.
This essay emphasizes the writing of dialogical research as a crucial step in the dialogical research process. Dialogical research accounts should not suppress the ongoing struggles that accompany a genuine desire to engage dialogically in research contexts. Thus, we advocate and model evocative retellings of these struggles. Questioning our own fieldwork based on the work of Martin Buber and Mikhail Bakhtin, we highlight principles of dialogue that also serve as guidelines for dialogical research reporting: unfinalizability, engaging paradoxes, and creative (critical) transformation.
Discussing race and racism often conjures up emotions of guilt, shame, anger, defensiveness, denial, sadness, dissonance, and discomfort. Instead of suppressing those feelings, coined emotionalities of whiteness, they are, nonetheless, important to identify, understand, and deconstruct if one ever hopes to fully commit to racial equity. Feeling White: Whiteness, Emotionality, and Education delves deeper into these white emotionalities and other latent ones by providing theoretical and psychoanalytic analyses to determine where these emotions so stem, how they operate, and how they perpetuate racial inequities in education and society. The author beautifully weaves in creative writing with theoretical work to artistically illustrate how these emotions operate while also engaging the reader in an emotional experience in and of itself, claiming one must feel to understand. This book does not rehash former race concepts; rather, it applies them in novel ways that get at the heart of humanity, thus revealing how feeling white ultimately impacts race relations. Without a proper investigation on these underlying emotions, that can both stifle or enhance one’s commitment to racial justice in education and society, the field of education denies itself a proper emotional preparation so needed to engage in prolonged educative projects of racial and social justice. By digging deep to what impacts humanity most—our hearts—this book dares to expose one’s daily experiences with race, thus individually challenging us all to self-investigate our own racialized emotionalities.
“Drawing on her deep wisdom about how race works, Cheryl Matias directly interrogates the emotional arsenal White people use as shields from the pain of confronting racism, peeling back its layers to unearth a core of love that can open us up. In Feeling White: Whiteness, Emotionality, and Education, Matias deftly names and deconstructs distancing emotions, prodding us to stay in the conversation in order to become teachers who can reach children marginalized by racism.” – Christine Sleeter, Ph.D., Professor Emeritus, California State University, Monterey Bay
“In Feeling White, Cheryl E. Matias blends astute observations, analyses and insights about the emotions embedded in white identity and their impact on the racialized politics of affect in teacher education. Drawing deftly on her own classroom experiences as well as her mastery of the methodologies and theories of critical whiteness studies, Matias challenges us to develop what Dr. King called ‘the strength to love’ by confronting and conquering the affective structures that promote white innocence and preclude white accountability.” – George Lipsitz, Ph.D., Professor, University of California, Santa Barbara, and author of The Possessive Investment in Whiteness
Cheryl E. Matias, Ph.D., is an assistant professor in the School of Education and Human Development at the University of Colorado Denver. She is a motherscholar of three children, including boy-girl twins."
Individuals described as “international” or “foreign-born” faculty have long made significant contributions to American higher education. Since the 1990s, the professoriate has become less dominated by White native-born males, with almost a quarter of faculty in colleges and universities identified as foreign-born. At many institutions, international faculty now constitute a more significant source of diversity than do American-born minorities of color. A study of international faculty interactions in geography departments offers one perspective on the important contributions international faculty members make to diversity on campuses across the United States, and what issues arise for them and their employers as they step into a new academic setting.
The minority (nonwhite) can tell stories about institutional practices in academia that result in unintended benefits for the majority (white). One institutional practice in academia is affirmative action. This article presents a story about a minority applicant for a sociology position and his referral to an affirmative action program for recruiting minority faculty. One reason for telling the story is to illustrate how an affirmative action program can be implemented in a manner that marginalizes minority persons in the faculty recruitment process and results in benefits for majority persons. Another reason for telling the story is to sound an alarm for majority and minority faculty who support affirmative action programs that the programs can fall short of their goals if their implementation is simply treated as a bureaucratic activity in academia.
In this article, I describe the racial order of America in the post-Civil Rights era. First, I discuss what racism is all about and emphasize the centrality of conceiving the phenomenon in a structural way. Second, I argue that the “new racism,” or the set of mostly subtle, institutional, and seemingly nonracial mechanisms and practices that comprise the racial regime of “post-racial” America, has all but replaced the old Jim Crow order. Third, I describe the racial ideology of color-blind racism and its component parts (i.e., frames, style, and racial stories) and contend that, like the racial order, this new ideology is slippery and has a “beyond race” character. Fourth, I explain that the Obama moment is part of the new racism, color-blind period and justify my claim empirically. I conclude this essay pondering if people of color will wake up and realize that the new, more “civil” way of maintaining and justifying racial things is a more formidable way of maintaining racial domination.
Manganyi's (1981) analysis of racializing embodiment represents an important, historically neglected contribution to psychoanalytic social psychology. Influenced as much by Fanon's anti-colonial and psycho-existential concerns as by phenomenology and the imperatives of the Black Consciousness struggle against apartheid, Manganyi's work represents an unusually politically committed form of social psychology. I introduce and elaborate upon Manganyi's single most important essay on racializing embodiment, drawing attention to his assertion that racism—in all its recalcitrance and tenacity—needs be linked to a psycho-existential problematic, namely that of the disjunctive pairing of body and ego. I critically elaborate upon Manganyi's argument in relation to similar conceptualizations of racism (the Manichean dynamics of colonialism, notions of differential embodiment, epidermalization and the psychosomatics of racism) and in reference to Slavoj Žižek's Lacanian psychoanalytic theorization of similar issues (particularly the notions of the ‘theft of enjoyment’ and the bodily ‘real’). Copyright © 2008 John Wiley & Sons, Ltd.
From the ‘Reagan Revolution’ to the election of Obama in the USA; from the populism of Enoch Powell and Thatcher to the rise of the British National Party in the UK; and from the backlash against multiculturalism in both Australia and Canada, westernized nations with colonial histories and unequal relations between a powerful white class and a subjugated non-white class now witness a strikingly adamant discourse and movement: growing numbers of white people claim that they are racially oppressed and seek redress against policies, laws and practices that they believe discriminate against them. I critically examine the white backlash in the ‘post-racial’ era (1960s – present) of the USA by reviewing the extant scholarship on the white backlash, by highlighting landmark legal cases and media spectacles that represent claims of white racial victimization, and by arguing that white victimization discourse is an integral mechanism in the formation of contemporary white racial identity.
Critical race theory (CRT) has garnered increasing attention from various circles and disciplines as an emerging perspective in jurisprudence scholarship addressing race. CRT scholarship encompasses and borrows from a myriad set of sociopolitical and philosophical critiques that challenge the objective reality of the law and of legal doctrine and interpretation. CRT scholars have argued that racism is an endemic part of U.S. social relations and this racism has shaped the laws and policies of U.S. institutions.Recently, scholars in education have started to explore the utility of CRT and the ways theories about race can explain the social construction and operation of racism in educational institutions.This paper continues this inquiry by briefly illustrating how CRT can be used in the higher education affirmative action debate surrounding the Hopwood v . T exas decision (1996). Specifically,the presentationof definitive race-neutral legal interpretations of narratives vs. counterstories of race is discussed with summary attention paid to the implications for qualitative research on race and education.
While many scholars study whiteness as ideology, where the body is completely denied, or as materiality, where the body stands as the sole communicative marker of race, I examine whiteness in this essay through performativity‐a theoretical approach that accounts for both the material and ideological by situating the material body as a product of reiterative acts. This critical ethnographic study explores how students in an entry level communication classroom performatively constitute whiteness as a privileged cultural category. Through analysis of public performances, I consider the ways whiteness gets reified and normalized, all while remaining under‐examined as a site of investigation.
This is an exploratory study of racism in a genre of children’s literature that has been largely overlooked by research and teaching in multicultural children’s literature: sports biographies and, in particular, the biographies of African American professional football players. By examining the race bias of this genre of children’s literature, the study addressed the question: How is race represented in the biographies of African American professional football players in texts written for elementary school‐aged children? Critical race theory was used to inform the analysis of data, particularly as it relates to the relationship between the practice of race colorblindness and property as well as its promotion of storytelling by people of color as the central method of representing their biographies, for literary, cultural and legal purposes. After a textual analysis of eight popular biographies, the study found that these children’s books tend to reflect the racism of colorblindness, in which the cultural and racial experience of African American football players is dismissed and ignored. Except for several brief references to the problems faced by black quarterbacks, there is no language or explicit reference to race in the texts examined, no mention of racism, no reference to African American history or traditions, no historiography of the players’ families, and no reference to racism and the struggles of African Americans who live in the United States. Finally, non‐standard forms of African American language are ‘whited out’ of the texts. The study ends with a proposal for a new genre for this type of book: biographies of African American athletes as well as all non‐white people written from a culturally conscious perspective.
Autoethnographies place personal experience within social and cultural contexts and raise provocative questions about social agency and socio-cultural constraints. Several authors are discussed who write about educational settings that are quite familiar to them, thereby positioning themselves as insiders to the milieus studied. At the same time, each book considered here poses dilemmas for the construction of an insider/outsider divide, leading to questions about how to evaluate an insider perspective. For the wider discipline of anthropology, these texts remind us that our scholarly production takes place in the context of particular social fields within which we negotiate as social actors.
At the turn of the 1900s, W. E. B. Du Bois argued that the problem of the color line was the twentieth century's main challenge. The article argues that critical pedagogy benefits from an intersectional understanding of whiteness studies and globalization discourse. Following Du Bois, it suggests that the problem of the twenty-first century is the global color line. As capitalism stretches across nations, its partnership with race relations also evolves into a formidable force. Appropriating concepts from globalization, the author defines a global approach to race, and in particular whiteness, in order to argue that the problem of white racial privilege transcends the nation state. Using concepts such as multinationalism, fragmentation, and flexibility, a critical pedagogy of whiteness promotes an expanded notion of race that includes global anti-racist struggles, Finally, the article concludes by suggesting that educators consider seriously the insights of the neo-abolitionist movement.
Trump Alleges ‘Left-Wing indoctrination’ in Schools, Says He Will Create National Commission to Push More ‘Pro-American
- M Balingit
- L Meckler
DeSantis: Universities ‘Intellectually repressive
- A Ceballos
- Cramer J. K.
Trump Bars ‘Propaganda’ Training Sessions on Race in Latest Overture to His Base
- C Kelly
Colorblind to the Reality of Race in America
- I H Lopez
- Pincus F. L.
- Tate W.
Majority of White Americans Say They Believe Whites Face Discrimination
- D Gonyea
Remarks by President Trump at the White House Conference on American History
- The White House