Race scholarship “with,by, and for” children: How critical youth studies can inform research on race

Children's perspectives on race and their own racialized experiences are often overlooked in traditional social scientific race scholarship. From psychological and child development studies of racial identity formation, to social psychological survey research on children's racial attitudes, to sociological research conducted on children in order to quantify racially disproportionate child outcomes, the unique perspectives of young people are often marginalized. I explore some of the key themes in existing sociological and psychological research involving race and young people and demonstrate the important contributions of this expansive body of scholarship but also highlight limitations. I argue that when it comes specifically to the sociological study of young people and race, much can be learned from an emerging field known as “critical youth studies.” Further, I argue that more research on race that, as Kate Telleczek (2014, p. 16) describes, is “with, by, and for” young people, grounded in the epistemological and methodological tenants of critical youth studies, can lead to new sociological understandings of race and childhood, serve to inform public policies and practices intended to improve children's lives, and provide a platform for young people to express their own concerns and ideas about the racialized society in which they live.     

The morning after Canada’s Truth and Reconciliation Commission report: decolonisation through hybridity,ambivalence and alliance

Abstract

In Canada, 2015 will be remembered for the publication of the Truth and Reconciliation Commission Report which related to all Canadians the impacts of the Indian residential school system. The Commission invokes the United Nations Declaration on the Rights of Indigenous Peoples and uses the term reconciliation as a national strategy for moving forward. This paper employs an autoethnographic methodology and proposes that reconciliation might benefit by finding ways of confronting the Other within; I describe my reflections on a trip to the 2015 conference Learning at Intercultural Intersections at Thompson Rivers University. My social and cultural experiences as a Korean Canadian academic and administrator are challenged in order to consciously shift my own colonising mindset. Reconciliation in Canada will require significant personal, professional, institutional and sociocultural inquiry. What does it mean to discover the Other within? How do we walk with Indigenous peoples? How do educators come to be called ally by Indigenous peoples?     

Needed Changes in the Course in World History

Using Lani Guinier's notion of “racial literacy” and the findings from a study that analyzed how recent K-12 social studies textbooks portray racial violence against African Americans, I argue in this article that students come to teacher education programs possessing a limited understanding of racism as a historically situated, institutionalized practice. I consider the implications this gap has on preservice teacher education and offer suggestions on how social education might assist K-12 students and later preservice teacher candidates develop critical racial literacy.     

Applying critical race theory in social work education in Britain: pedagogical reflections

ABSTRACT

This paper draws on personal experiences of teaching white British and Black African students on a social work Master’s course in England. In this paper, I critically discuss the fire at Grenfell Tower in London (14 June 2017) and how it served as a pedagogical tool to open up critical discussions among students about racial in/justice, intersectionality and neoliberal racism. I also explore how Black students were enabled to share their experiences of immigration, racism, and racial inequality in Britain as part of these discussions. Inviting personal experiences of race in the classroom can be highly emotive; but, as this paper shows, these voices can also highlight institutionalized racism and provide a way for Black and ethnic minorities’ histories to be told and learned. These histories matter and can develop student consciousness about racial inequality for pursuing a social agenda. They also challenge claims that Britain is now a ‘post-racial’ society. Using Critical Race Theory (CRT) provided a way to counter such claims and critique my ‘whiteness’ and socio-economic class in my teaching, as well as challenge the neoliberal ideologies and structures that reproduce and mask ‘white privilege’ and racial injustice in Britain today.     

“You Are a Racist”: An Early Childhood Educator's Racialized Awakening

This article details my racialized awakenings as a White kindergarten teacher after being called a racist by a parent of one of my students. I chronicle critical reflections of myself and my school in terms of latent institutional racism and actions. I share the actions that I have begun in my efforts to counter racism and move toward teaching for social justice. Changes in my teaching included interrupting deficit perspectives, talking explicitly about race, critiquing literature that I use in my classroom, and exploring ways to provide ongoing counternarratives that honor culturally and linguistically diverse students. I conclude with implications for other Early Childhood teachers who are teaching across racial boundaries. While I do not position my findings as the solution to countering institutional racism in the classroom, I hope that my journey can be enlightening to educators facing similar conflicts.     

Research as part of everyday practice: A finishing student's experience

Abstract

While social work education has come a long way, some of the most valuable lessons are learnt not in the class but in the field. This article explores the relationship between the practice of research and social work practice through my struggles within my final social work placement. How does one come to terms with the relationship between everyday social work practice and the practice of research? How does one reconcile what many see as a gap between research and the practice of social work? Is it possible to incorporate research into everyday practice? In the end it must be argued that both have comparable underlying goals and follow almost identical processes. In many ways a researcher carries out similar investigations utilising similar skills as those of a social worker. Thus being skilled in research and being able to integrate research into everyday practice will produce a better social worker.     

Desirable Difference: The Shadow of Racial Stereotypes in Creating Transracial Families through Transnational Adoption

The article analyzes how parents decide to adopt a child transnationally by detailing how the meaning of race is articulated in the formation of family. Drawing from my interviews with adoptive parents, I examine how they internalize ideas about different racial groups. For example, I investigate how what they have learned from the adoption agencies, their own perceptions of racial stereotypes, and their perceptions of the communities in which they reside influence their understanding of race. The article suggests that adoptive parents, when considering whether to adopt children from the U.S. or overseas, use a criteria dictated by racial stereotypes in understanding Asian Americans as the model minority, African-Americans as a deficient group, and Latinos occupying an intermediary position.     

We're not rich,but we're definitely not poor: Young children's conceptions of social class

Relative deprivation theory suggests that perceived socioeconomic standing has implications for multiple aspects of life. Early childhood is critical for later development and concern about effects of rising inequality on children has grown along with inequality in recent decades. However, one of the key requirements for relative deprivation to matter for child outcomes is that children must have a sense of social class and their socioeconomic standing. Because the voices of children are often lost among current debates, this paper poses two questions: 1) How do young children conceive of social class and their standing in the distribution in the context of high inequality; and 2) How do these conceptions develop over time? We conducted longitudinal, semi-structured interviews with 44 young children (ages 5–6), who attend the same three elementary schools in a small Midwestern city. By following the same children over two years, this study is uniquely able to shed light on how conceptions of class develop over time. We found that, as children got older, they increasingly associated money with differences in quality, became more likely to assign value judgements to money, and became less reliant on verbal proof of wealth. Although many children misreport their own socioeconomic standing, our findings suggest young children are aware of social class inequality and may therefore experience relative deprivation. Reducing inequality could mitigate potential implications of relative deprivation for child development.     

Racial inquiries: law and the political visibility of racism in the Air India inquiry

ABSTRACT

Critical race scholarship has effectively documented how the legal institutions of liberal democratic states figure as both mechanisms of systemic racism and avenues of redress against these forms of power. This article offers new insights into the racial effects of these legal institutions by examining the epistemic dynamics of a Canadian public inquiry that was tasked with investigating why state institutions failed to prevent and successfully prosecute the bombings of two Air India flights, which investigators attributed to Sikh nationalist groups operating in Canada. Through a discourse analysis of documents generated during the inquiry, I track how its complex epistemic dynamics precluded recognition of the racial effects of Canadian state institutions. Approaching the inquiry as an instrument of juridical knowledge production and mechanism of political accountability, this article tracks the contingent processes through which liberal epistemologies of race are validated by state actors to extend race’s systemic conditions of existence.     

Learning How to Make Life Swing

How do we explain the contradiction between the centrality of African-American culture in the U.S. and the simultaneous marginality of African-American people in contemporary American society? Pursuing an answer to this question through my ethnographic work on the Lindy Hop led to a radical rethinking of current approaches to cultural appropriation. This article serves as an intervention into ethnographic research on race and ethnicity by synthesizing Wacquant's carnal sociology with his call for the formation of an analytical theory of racial domination. This synthesis, in which theory and method work reciprocally, offers a new model for undertaking research in the areas of race and ethnicity by which we are able to differentiate and dissect the material and symbolic mechanisms that generate racial domination in particular historical contexts.     

Multicultural Democracy and Inquiry Pedagogy

This paper is an examination of the intersections between the concepts of multicultural democracy, inquiry pedagogy, and classroom-based use of the Internet. Data from research on a professional development project is used to illustrate the ways in which the central tenets of multicultural democracy, as set forth by Marri, can be addressed through the use of inquiry pedagogy. In addition, the benefits of the Internet as a classroom tool are explored in relation to the goals that multicultural democracy and inquiry pedagogy share. The vital role of the teacher in formulating and presenting lessons consistent with these goals is emphasized throughout. "It falls into my whole philosophy of social studies education, how I think children can learn the social studies. You really have to be a part of it -- it's not a bunch of information. It's social. It's how people interact and a process like [inquiry] makes learning content and learning about old ideas and new ideas a social thing. That's why the classroom is here -- to do things like that. Inquiry allows for it and encourages it." (Tom W, teacher participant in a professional development project on technology-supported inquiry)     

What Does It Mean To Be Patriotic? Policing Patriotism in Sports and Social Studies Education

Authors discuss the relationship between social studies education and patriotism. The authors share two lesson plans (one elementary and one secondary) that examine the racialized and politicized experiences of three professional athletes, Gabby Douglas, Colin Kaepernick, and Megan Rapinoe. Drawing on tenets of critical race media literacy and conceptual understandings of critical patriotism, this article presents two model lesson plans designed to assist teachers in guiding students toward an understanding of patriotism that is critical in nature through promoting informed action inside and outside the classroom.     

Mother’s,Father’s,or Both? Parental Gender and Parent‐Child Interactions in the Racial Classification of Adolescents1

Research on racial identification in interracial families shows that children are more likely to be labeled as minority if the father is of minority race. Yet, prior studies have not sufficiently considered the role of parent‐child relationships in shaping children’s identification with either mother’s or father’s race. We address this limitation using data on 706 adolescents in interracial families from Wave 1 of Add Health. We examine whether adolescents identify with their mother’s race or with their father’s race, as opposed to selecting a multiracial identity, within specific combinations of parents’ races. We also explore whether indicators of parental involvement (i.e., quantity and quality of involvement, educational involvement, and social control) explain any gender effects. Contrary to prior studies, we find that the tendency to match father’s race is only true in black/white households, particularly if he is white, while adolescents in Asian/white families tend to match mothers regardless of her race. Moreover, while father’s involvement, particularly educational involvement, was more likely than mother’s to influence racial classification, adjusting for involvement does not explain gender patterns. This study shows that the well‐known gender influences on parenting have little to do with the complex ways parent‐child relationships impact racial classification.     

Making a “Real” Family

Abstract

This paper discusses the policy of matching as it has influenced American adoption practice. The word “matching” is shorthand for a set of assumptions built around the principle that when a child is “like” her or his adoptive parents, the adoption will be successful. The policy involves establishing criteria for likeness; traits upon which likeness has been based include, explicitly, race, ethnicity, and religion, and, implicity, class. My article shows how, as race became the primary criterion of likeness, matching linked adoption with broader issues in American culture and politics. Resting on a biological model, racial matching reflects changing views of racial equality and of “multiculturalism.” My paper also asks how the increasingly articulated experiences of adoptive parents, birth parents, and adoptees in the 1980s and 1990s impinge on the implementation of matching by social workers, lawyers, and other experts involved in adoption. In conclusion, I speculate on the future interconnections between racial matching, genetic engineering, and ideologies of “biological destiny” reappearing in American culture.     

An Ontological Turn for Childhood Studies?

The so‐called ‘ontological turn’ in the social sciences has brought with it yet another layer of theoretical concerns, except that this time the interest is in ontology rather than epistemology. New materialist thinking which has emerged in recent years promises to rethink the task of social theory in ways that circumvent modernist dualisms. In this paper, I explore what this might entail for childhood studies. What might such an ontological shift which emphasises among others relationality, connectedness and materiality mean for the further development of childhood studies? How would a decentring of children and the field's overpowering concerns for studying children's perspectives/voices/standpoints help rethink childhood studies and its remit? How, in short, would a shift from the child as an independent unit of analysis and of childhood as a categorical identity to a new ontology of emerging phenomena which implicate children, adults and non‐human forces affect the field's direction in the future?     

Where Do Our Children Fit In?: White Mothering of Asian Children and the Construction of Racial and Ethnic Identities

Abstract

This research investigates white adoptive mothers' mothering related to their adopted children's racial and ethnic socialization. Drawing upon in-depth face-to face interviews with thirty-eight women who have adopted children from China, South Korea or the Philippines, this paper first examines why white mothers de cided to adopt an Asian child and then explores mothering strategies for deal ing with their children's racial and ethnic identity formation. The study contrasts "colorblind mothering," which I also call the "assimilative fitting-in strategy," and "color-conscious mothering," also referred to as the "birth-culture fitting-in strategy." This study also found significant variations in color-conscious adoptive mothers' mothering based in part on the level of the family's embracement of the adopted child's birth culture and on the level of social networking with and outreach to not only other adoptive families but also Asian or Asian American communities. Finally this study critically reviews how race matters to white adoptive mothers.     

A (not so) simple dialogue activity

ABSTRACT

This article explores the research on peer-to-peer dialogue in higher education, including the innovative practice of intergroup dialogue and other practices such as nonviolent communication and contemplative listening. I then describe an activity I do with my community college students, in a context where lack of time and other resources do not allow a more resource-intensive dialogue practice. I ask them to experience dialogue with several free, easily available resources, including nonviolent communication, contemplative practice, and public radio podcasts from On Being, then have a conversation outside of class in which they mostly practice deeply listening to someone with different political beliefs than they have. They may make a brief attempt at dialogue or nonviolent communication. I discuss how my activity may accomplish some of the goals of intergroup dialogue and be useful where students are learning about diversity and inequality across social divides, including in social work education and sustainability education. I nest this activity in a course that involves some contemplative practice, to explore how both sustainability education and the social justice component of social work may benefit from contemplative practice. Finally, I detail some other resources about hope and despair that support this activity.     

When class is colorblind: A race‐conscious model for cultural capital research in education

Sociologists of education frequently draw on the cultural capital framework to explore the ways in which educational institutions perpetuate inequality in schools and the larger society. However, these studies adhere to a white centered “class‐based master‐narrative,” to legitimize and perpetuate the assumption that racial differences are secondary manifestations of class‐based structures. The class‐based master‐narrative elevates a one‐dimensional view of inequality as rooted primarily in class‐based stratification and downplays the fact that the economic elites who inhabit these dominant social positions are predominantly white. In this essay, I propose a race‐conscious framework to challenge the colorblind assumptions and deficit perspectives inherent to the cultural capital framework. The race‐conscious model (a) focuses on how racial stratification impacts the cultivation, transmission, and activation of cultural capital on the individual and institutional levels and (b) highlights the harmful impact of the lack of racial literacy that is inherent to the white habitus.     

Invisible no more: White racialization and the localness of racial identity

What does it mean to be white? How do whites see themselves and other white people, racially? These are empirical questions, questions that sociologists have spent decades trying to answer. Among numerous findings, none have been as pronounced as white racelessness; the theory that whites possess invisible, or raceless, identities. Despite its influence on our understanding of race, the construction of whiteness as an invisible identity has been called into question, as a number of scholars, past and present, focus more on the local dynamics of white racialization. For a growing cross-section of whites, modern cultural and demographic change has shattered the illusion of white normality, causing them to confront their own racial identities in intimate and explicit ways. How do these and other whites respond to being seen as white? Though adept at detailing the way whites conceptualize white racial identity, generally, sociologists have been far less successful in examining how whites conceptualize white racial identity, locally. In this article, after reviewing both general and local constructions of white racial identity, I argue that going forward, researchers need to dispense with contextual overgeneralizations and focus more the localness of white identity formation.     

The Integration of Racial and Ethnic Minorities into White Congregations

Drawing from the homophily principle and organizational ecology theory, I follow previous literature and predict racial minorities will have lower levels of belonging and commitment when attending predominantly white congregations. Going beyond this literature, I incorporate contemporary racial stratification literature and propose integration into white congregations would vary by racial group as a result of the differing symbolic group positioning of minorities in America's racial hierarchy. Results from multilevel models using a national dataset generally support my hypotheses. The findings from this study reveal distinctions between minority racial groups within predominantly white congregations. Thus, the homophily principle and organizational ecology are not sufficient when studying race within congregations, as it is not enough to rely solely on the numeric representation of racial groups in congregations without taking into account the social positioning of these groups. These results, their implications, and potential directions for future studies are further discussed.