Anti‐racism in U.S. early childhood education: Foundational principles

Multiculturalism and anti‐bias education remain a significant area of pedagogical practice and scholarly inquiry for early childhood researchers and practitioners. Yet much less attention has been paid to detailing anti‐racist components within the classroom, and also within the broader field of early childhood education, including its foundational knowledge base. This article addresses this gap by advancing a framework for early childhood education informed by specific tenets of anti‐racism theory. Drawing on an analysis of White power and privilege and systemic racism, it outlines three main principles of anti‐racist early childhood education. Next, it presents a critical exploration of these principles and how they can be used to transform the existing paradigm of U.S. early childhood education, so as to offer equitable learning opportunities for racialized children.     

Racism and Anti‐Racism in Families: Insights from Performativity Theory

Possibilities for anti‐racism within the spaces of family life have not yet been contemplated in any depth in the extant anti‐racism literature. To address this, the first section of this paper demonstrates that families are a potentially critical site for anti‐racism, reviewing a large body of evidence demonstrating the key role families play in socialisation processes and in the development of racial attitudes. I also look at what can be gleaned from the literature on interethnic intimacy. The second section turns to the possibilities for anti‐racism within families, suggesting that too little is known about how members of families negotiate instances of racism, or the strategies used to restage or subvert racist discourses and practices within the family. The potential for anti‐racist performances to challenge expressions of racism in families has largely been overlooked in the international literature. I argue that the framework of performativity has utility for analysing responses to racism in families. Performativity theories conceptualise individual acts/utterances of racism and anti‐racism as enacting broader cultural values and structures. Viewing racism in families through theories of performativity directs us to consider how racist speech can be disrupted or strategically rejected and, hence, identify possibilities for anti‐racism.     

Making Black Lives Matter in academia: A Black feminist call for collective action against anti‐blackness in the academy

In this article, as have many Black women scholars in the past, we again call for collective action against anti‐blackness and White supremacy in the academy. Drawing from black feminist theory, we discuss the long history of Black women academics' activism against anti‐black racism and introduce the current movement: Black Lives Matter (BLM). Although BLM is often construed as resisting anti‐black violence outside the academy, it is also relevant for within the academy wherein anti‐blackness is likely to be manifested as disdain, disregard, and disgust for Black faculty and students. We discuss some of the ways in which anti‐blackness and liberal White supremacy are manifested in the lives of Black faculty and students, and propose that non‐Black allies have key roles to play in resisting them. Like second‐hand cigarette smoke that harms everyone in proximity, anti‐blackness and White supremacy harm us all, and a shared movement is needed to dismantle them.     

Celebrating Joan Acker: Sociologist,fearless feminist,friend

Joan Acker's life reflects a time when middle‐class women were expected to be satisfied with maintaining the home front, serving husbands and children, not having paid‐work careers. After living “the ideal” for 37 years, Acker took a new path by earning a Ph. D. and producing path‐breaking scholarship that challenged taken‐for‐granted beliefs about gender, family, work, and organizations. Acker spoke “truth to power” and was an academic heroine in posing feminist challenges to injustices involving gender, social class, and race/ethnicity, particularly (but not solely) related to the workplace. This overview lets Joan tell her story and offers reflections on her milestone publications as seen by Pat Martin.     

The hostile environment,Brexit, and ‘reactive‐’ or ‘protective transnationalism’

The ‘reactive transnationalism hypothesis’ posits a relationship between discrimination and transnational practice. The concept has generally been studied using quantitative methods, but a qualitative approach augments our understanding of two context‐specific dimensions: the nature of the discrimination involved, and the types of transnational behaviour that might be affected. Drawing on in‐depth interviews with Bangladesh‐origin Muslims in London, Luton and Birmingham, in the UK, we demonstrate how anti‐Asian and anti‐Muslim racism have been conflated with intensified anti‐migrant racism in the context of ‘hostile environment’ immigration policies and the EU referendum (Brexit), producing an amplification of racist discourses associated with purging the body politic of its non‐white bodies. The insecurity generated is altering some people's relationships to Bangladesh, incentivizing investment in land and property ‘back home'. While this represents an example of ‘reactive transnationalism', we argue that ‘protective transnationalism’ might be a more appropriate way of describing the processes at work.     

At the Age of Twelve: Migrant Children and the Disruption of Multicultural Belonging

This paper troubles seductive discourses of Canadian multiculturalism and the centrality of whiteness to national belonging, highlighting how migrant children understand and navigate assimilation. Evolving out of childhood migration stories shared by 12 interviewees in the documentary Twelve, the article addresses the ways ‘childist’ logics are used to separate childhood from the realities of race and racism. In working towards anti‐racist praxis, we address how storytelling challenges adult–child power hierarchies, exposing how childhood continues to be framed as a time of innocence, disconnected from the violence, danger and pain involved in migrating to Anglophone Canada.     

Opposing the toxic apartheid: The painted veil of the COVID‐19 pandemic,race and racism

This article is a personal reflection of how the coronavirus exposes ‘shocking’ levels of racism against us, and our vulnerability as Chinese women living in Britain. By reflecting our experiences of verbal and physical race‐based violence connected to coronavirus, we explore the fluidity of our racial identities, the taken‐for‐granted racial stereotypes and white privilege, and everyday racism in the UK. Can the vulnerable use vulnerability as an agent to shift the moment of helplessness? We contribute to the uncomfortable yet important debate on racism against Chinese women living in the UK through voicing up our embodied vulnerability as invisible and disempowered subjects to this viral anti‐Chinese racism. This is a form of resistance where we care for the racialized and marginalized others. In doing so, we lift the painted veil of the pandemic, race and racism to collectively combat racial inequalities.     

“Racist Propaganda”: discursive Negotiations on YouTube of Perceived Anti-White Racism in South Korea

This article analyzes YouTube comments about a Munhwa Broadcasting Company report that White “expatriates” in South Korea called xenophobic and racist. The research is important because there is a paucity of scholarship on White discourse outside the West and because there is limited work on YouTube as a space to articulate and negotiate discourses about racism. This is despite the increasingly complex flows of people and discourse around the globe. In this article, I argue that YouTube acted as a site of ideological negotiation in which Orientalist discourses were advanced under the cover of color-blind racism. Many of the YouTube comments framed Korea as xenophobic and racist, and even for self-identified White commenters sympathetic to the report, they did not challenge the construction of Korea as racist or the normative belief in postracism.     

The Blackened body and White governmentality: Managing the UK academy and the production of shame

In this article, we conceptualize the production of shame in the Blackened body as a mechanism of White governmentality in UK academia. By identifying shame as a racist anti‐woman form of governmentality that is utilized by universities to silence, alienate and degrade women of colour, we conceive how shame is imposed on her body as a form of disciplining by the White academy. We term this governmentality of recoding her corporeal body and affectivity as pornographic in its capacity and quest to possess her body and manipulate her senses. This recoding occurs within a libidinal economy that structures psychic and emotional life. For management, disciplining the racialized woman derives both pleasure and shame. For the racialized subject, the shame is carried in her body and transformed from a pornography to a psychology of power in which she re‐narrates herself as a body in deficit; lacking networks, motivation, likeability and so on. We posit that understanding the production of shame as a mode of disciplining of the Blackened body in the White academy provides a means for recovery, agency and solidarity for the Blackened body.     

Racist humor: then and now

While recent scholarship has examined the capacity of race‐based humor to “upend” racial inequalities, or has focused on comedic “heroes” who use humor “subversively” to challenge racism, less attention has been paid to the evolution of racist humor and its continued role in supporting dominant racial ideologies. This article reviews key works on the historical and current functions of racist humor in the United States, in order to situate racist humor as a social practice that has contributed to the development, maintenance, and contestation of an ideology of white supremacy. First, I review the historical role of racist humor in supporting pro‐slavery ideology, in order to see that racist humor played a critical role in racial formation and domination. I focus on literature that examines the way racial ridicule operated in the pre‐civil rights era (e.g., blackface) and the way such race‐based comedy was used as a cultural form of racialization that supported the development of an ideology of white supremacy throughout this period. Then, I point to how the widespread use of racist humor of the pre‐civil rights era was challenged by the civil rights movement, and how this changed the ways in which racist humor was perceived/operated, in public and private, in the post‐civil rights era. Finally, I conclude by suggesting some areas where an examination of racist humor is in need of critical attention and analysis in the current era of “color‐blindness.”     

Deconstructing Categories: The Exposure of Silent Racism

Although racism remains an enduring social problem in the United States, few white people see themselves as racist. In an effort to study this paradox, the research discussed here explores racism among those in the “not racist” category. Eight focus groups were conducted in which twenty‐five well‐meaning white women talked openly about racism; subsequently, the women kept journals to record their thoughts on racism. Findings indicate that silent racism pervades the “not racist” category. “Silent racism” refers to negative thoughts and attitudes regarding African Americans and other people of color on the part of white people, including those who see themselves and are generally seen by others as not racist. An apparent implication of silent racism inhabiting the “not racist” category is that the historical construction racist/not racist is no longer meaningful. Moreover, data show that the “not racist” category itself produces latent effects that serve to maintain the racial status quo. I propose replacing the oppositional either/or categories with a continuum that accurately reflects racism in the United States today.     

Rethinking ‘race‐conscious’ policies in Britain

This paper argues that anti‐racism and multiculturalism tend to homogenize ethnic or minority groups by using static and reified conceptions of race, ethnicity and culture. Consequently, they fail to address the multiplicity of racisms as forms of exclusion and the notion of racism as entailing different outcomes for gender and class categories as well as for different ethnicities.     

“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.     

Having it both ways: White denial of racial salience while claiming oppression

This work will examine literature on white ideologies concerning the denial of the significance of race, the denial of white privilege, and increasingly popular claims of ‘anti‐white bias’ and white victimhood. Variant literatures on white attitudes and interracial practices recently emerged regarding racism; this review will examine how they are inextricably linked to one another. In reviewing the recent literature on colorblindness, the denial of white privilege, and white victimhood, I will show how these (sometimes contradictory) beliefs work in concert to perpetuate racial inequalities. I argue that volatile racist tactics obscure accountability, sustain denial, and ultimately create a protective barrier to directly addressing white supremacy in the United States.     

A sociological comparison of anti‐Semitism and anti‐Muslim sentiment in Britain1

Comparisons of anti‐Semitic and anti‐Muslim sentiment (the latter also known as ‘Islamophobia’) are noticeably absent in British accounts of race and racism. This article critically examines some public and media discourse on Jewish and Muslim minorities to draw out the similarities and differences contained within anti‐Semitic and anti‐Muslim sentiment. It provides a rationale for focusing upon the period of greatest saliency for Jewish migrants prior to the Second World War, compared with the contemporary representation of Muslims, and identifies certain discursive tendencies operating within the representations of each minority. The article begins with a discussion of multiculturalism, cultural racism and racialization, followed by a brief exploration of the socio‐historical dimensions of Jewish and Muslim groups, before turning to the public representation of each within their respective time‐frames. The article concludes that there are both hitherto unnoticed similarities and important differences to be found in such a comparison, and that these findings invite further inquiry.     

‘Such fine families’: photography and race in the work of Caroline Bond Day1

This article examines a collection of family photographs published in an unusual 1932 anthropological study of ‘Negro‐White families’. In the 1920s Caroline Bond Day, a woman of mixed ancestry herself, gathered family histories and photographs of over 300 ‘Negro‐White families’ for her graduate work at Harvard University under eugenicist Ernest Hooton. Day's subjects, recruited from her circles of friends and acquaintances, shared her goals of African American equality and uplift but were often suspicious of her chosen field. Anthropology has often been referred to as the handmaiden of colonialism and racism, and physical anthropology in the late nineteenth and early twentieth centuries was not generally supportive of African American civil rights movements prior to World War II. Nevertheless, about 350 families submitted family histories and photographs and filled out surveys. Some also allowed themselves to be measured with calipers. The published study included over four hundred photographs, which collectively provide a visual mediation between Day's political goals, her exclusive focus on mixed‐race families and her use of physical anthropology and blood‐quantum language. Day's work remains controversial, but continues to be used by scholars, activists and artists in part because of its unique focus and methods.     

The Ideologically Colonized Metropole: Dutch Racism and Racist Denial

Many in The Netherlands deny the existence of race and racism even as significant research strongly suggests otherwise. This paper synthesized existing literature to illuminate The Netherlands' unique form of racism, which is rooted in racial neoliberalism, anti‐racialism (i.e. the denial of race), racial Europeanization, and the particular Dutch history of colonial exploitation. This article summarizes existing scholarship addressing racism in wide array of social institutions in The Netherlands before addressing the historical roots of Dutch racism and how Dutch aphasia and racial Europeanization deny the links between contemporary and historical oppression before, finally, offering an explanation for this disconnect.     

Races without Racism?: everyday race relations in Singapore

In Singapore, race has a prominent place in the city state’s national policies. Its political ideology of multiracialism proclaims racial equality and protection for minority groups from racial discrimination. However, despite official rhetoric and policies aimed at managing and integrating the different ethnic groups, some scholars have argued that institutional racism does exist in Singapore. While it is public knowledge, with few exceptions, racist provocations and experiences of racism are not publicly discussed. In recent years, the advent of social media has made it possible for Singaporeans oftentimes unwittingly to express racially derogatory remarks. This has highlighted that racism is much more deep rooted. Yet, it still remains the white elephant in the room. This paper examines the sociopolitical context that has contributed to everyday racial discrimination and calls for a public acknowledgement of racism so as to combat racist practices.     

"I,Black woman,resist]" Katrina Payne talks to Alzira Rufino. Interview

In this interview, Alzira Rufino describes her involvement in the feminist movement and what caused her to found the Black Women's House of Culture in Brazil in 1990. Rufino located the center in Santos because it is a port city which sees a great deal of violence and is very sexist and racist. The center, which exists to assist all women, grew out of a Rufino's realization that Black women needed a group to support their rights. The name for the center came from the fact that women have been the keepers of African culture in Brazil. In Brazil, White men dominate the culture, even the cultural expressions produced by Black people such as the Carnival. The center has had to overcome the criticism directed at it because it was created for women and for Black women in particular, and Black feminists are beginning to understand that Black women make up 25% of the population of Brazil and must celebrate their heritage. Increasing the self-esteem of Black women can be instrumental in helping women undergo training for better jobs and to take the initiative to become entrepreneurs. Black women in Brazil are beginning to occupy positions formerly denied them and to denounce the racism and sexism directed toward them.     

Racial Formation Theory and Systemic Racism in Hip‐Hop Fans’ Perceptions

This work contributes empirical research to racial formation theory (RFT) and systemic racism (SR), demonstrating how these theories complement each other. There are few practical applications of these theories. This research examines RFT and SR from the perspective of hip‐hop fans. I qualitatively examine how 23 nonblack women articulate the relationships of race, class, and gender through discussion of hip‐hop music and videos that accompany it. Findings suggest that hip‐hop is a site of racial formation. Participants spoke from a color‐blind perspective and white racial frame so that they perpetuated ideals of systemic racism theory.