Antiracism

Although Critical Race Theory (CRT) has been applied to teacher education, it has yet to be meaningfully
integrated into the core of urban teacher education programs. The reticence to embrace CRT is
largely due to the overwhelming presence ofWhiteness, despite Sleeter’s (2001) demand for diversification.
This theoretically interpretative article employs CRT’s methodology of counterstorytelling to
interrogate how Whiteness manifests itself in emotional ways, like fetishism and sentimentalization,
and how such emotions are the root of resistance toward CRT in teacher education. Drawing from
Black feminism and Critical Whiteness Studies, we utilize emotionally-based theories to illustrate the
importance of CRT in teacher education, to identify barriers to CRT, and to recommend how teacher
education can more genuinely reinvest in antiracism.

In this chapter, we argue that there are three important micro cohorts--different social movement threads--of antiauthoritarian activists engaged in self-organization at the grassroots level in Quebec today: (1) radical feminists, (2) radical queers, and (3) feminists and profeminists organizing in antiracist and anticolonial groups and networks. Furthermore, these micro cohorts have played a role in developing radical analysis, strategy, and organizational modes in a variety of spaces inside, overlapping with, and external to the broader antiauthoritarian movement they/we are part of

Questo libro propone di partire dai bambini e dalle bambine per prendere consapevolezza di come i processi di razzializzazione siano pervasivi nella società italiana e si possa imparare molto presto a riflettere criticamente sulle diseguaglianze confrontandosi tra pari. Nasce da una ricerca-azione antirazzista che si è svolta nelle scuole primarie ed è rivolto in primis agli/alle insegnanti, per creare dei percorsi didattici che possano contrastare le diverse forme del razzismo (razzismo anti-nero, antisemitismo, antiziganismo, islamofobia, xenorazzismo e sinofobia). E’ un libro che offre ricchi e originali materiali di lavoro (tavole di fumetti e video-interviste a testimoni privilegiate/i) per promuovere dialoghi nei contesti educativi.

Como consecuencia de la globalización, los trabajadores sociales estamos inmersos en procesos constantes de cambio, y el hecho migratorio, junto con el desafío intercultural que implica, nos impone la necesidad de reflexionar críticamente sobre nuestras propias prácticas. Los tradicionales procedimientos, herramientas, marcos teóricos, formación, recursos y el modo de concebir la atención profesional, ya no sirven ni son eficaces, como bien ha sido señalado por numerosos expertos en trabajo social de diversos continentes.
La implementación de las políticas sociales destinadas a la integración de las personas migrantes depende en buena medida de la práctica profesional. Los trabajadores sociales hemos sido socializados profesionalmente en base a modelos de intervención monoculturales y nord-occidentales de tipo clínico-terapéutico, que no se evidencian como los más apropiados para abordar la intervención en las nuevas realidades de diversidad cultural.
Nuestra ponencia se centra en el análisis comprensivo y en profundidad de las prácticas profesionales, identificando los modelos implícitos de intervención (no conscientes, no racionales y no reflexivos) que operan en la acción profesional, independientemente de los modelos explícitos que se expresen en el discurso consciente; y ofrece un modelo alternativo que permite superarlos con éxito .
Un modelo de intervención es un conjunto coherente de pensamientos y conceptos referidos a teorías, sentimientos, actitudes y acciones construidas en base a unas categorías de población que dibujan una guía de intervención social en relación con una problemática concreta.  Los modelos son una construcción simplificada y esquemática de la realidad, que aportan una explicación de la misma y que conforma un esquema general referencial que guía la práctica.
Debemos distinguir claramente entre un modelo explícito y un modelo implícito de intervención, ya que son muy pocos los profesionales conscientes de la presencia de estos modelos implícitos, pues, de ordinario, sólo se abordan en la formación y el ejercicio profesional los modelos explícitos, es decir, los modelos teóricos que constituyen el marco y encuadre profesional deliberadamente elegido por el agente profesional, que opta así por unas teorías u otras a la hora de orientar su praxis profesional. La incoherencia y contradicción entre el modelo explícito y el modelo implícito es muy frecuente, por cuanto el implícito se suele mantener a nivel inconsciente.
Los modelos implícitos dependen y se configuran a partir de la interrelación de varios elementos y tienen consecuencias importantes en la intervención social con inmigrantes: reproducen un sistema de relación social desigual y asimétrico; refuerzan la imagen de las personas migrantes como un “grupo de exclusión social” y obstaculizan el proceso de autonomía e integración. Dado el carácter inconsciente de los modelos implícitos, es una exigencia imprescindible el desarrollo de procesos de explicitación que hagan aflorar de manera consciente dichos modelos, explicitando los mecanismos de reproducción de las lógicas de discriminación que subyacen en los mismos.
Nuestro modelo MISI de intervención social intercultural es una propuesta teórico-práctica, sistemática, y de probada eficacia, para un trabajo social en contextos de diversidad cultural que tenga como objetivo lograr una ciudadanía realmente inclusiva e igualitaria, acorde con los Derechos Humanos. El modelo MISI es crítico-transformador, emancipatorio y potenciador en la medida en que apoya y estimula a individuos y grupos a desarrollar sus habilidades volviéndose autónomos para resolver los problemas y tomar decisiones, al mismo tiempo que aboga por un cambio estructural hacia una sociedad más justa.

Roundtable “Superdiversity & intersectionality in theory and practice.” (in Dutch) (with Sophie Withaeckx & Nella van den Brandt plus the following participants: Mohamed  El Khalfioui, Ikrame Kastit, Sarah Scheepers, and Klaartje Van Kerckem). Kif Kif. 13/04/2018. https://kifkif.be/cnt/artikel/rondetafelgesprek-superdiversiteit-en-intersectionaliteit-de-theorie-en-praktijk-5881

In this piece, we ask, what are the risks of a pedagogy and politics that begins and ends with privilege? What does it mean to declare privilege when embedded in institutions of the settler colonial state? These questions are raised through an ongoing project where we interview provincial public sector workers on Treaty 6, 7 and 8 (Alberta, Canada) and Coast Salish Territories (British Columbia, Canada) about their implications in settler colonialism through public sector work. In the project, we articulate the interdisciplinary framework of settler colonial socialization to consider the space between individuals and structures – the meso- space where settlers are made by learning how to take up the work of settler colonialism. For these reasons, in our research we ask, “what do the pedagogical processes of settler colonial socialization tell us about how systemic colonial violence is sustained, and how it might be disrupted or refused in public sector work?” In this paper, we narrow our focus to the declarations of privilege that many of our interview participants are making. We reflect on these declarations and consider whether focusing on settler complicity and Indigenous refusals can better support a decolonial politics for settlers working in the public sector. We argue that declarations of privilege risk reproducing settler-centric logics that maintain settler colonialism, settler jurisdiction, and settler certainty, and we reflect on how to orient participants (and ourselves) towards the material realization of relational accountability and towards imagining otherwise.

This edited collection provides the first principled examination of social justice and the advancement of opportunity as the aim and consequence of writing assessment. Contributors to the volume offer interventions in historiographic studies, justice-focused applications in admission and placement assessment, innovative frameworks for outcomes design, and new directions for teacher research and professional development. Drawing from contributors' research, the collection constructs a social justice canvas—an innovative technique that suggests ways that principles of social justice can be integrated into teaching and assessing writing. The volume concludes with 18 assertions on writing assessment designed to guide future research in the field. Written with the intention of making a restorative milestone in the history of writing assessment, Writing Assessment, Social Justice, and the Advancement of Opportunity generates new directions for the field of writing studies. This volume will be of interest to all stakeholders interested in the assessment of written communication and the role of literacy in society, including advisory boards, administrators, faculty, professional organizations, students, and the public.

With a view to promoting  scholarly argumentation, in this essay we consider issues addressed by Wendy Turgeon and Thomas E. Wartenberg in their essay, “Teaching Philosophy with Picture Books” in the second volume of Analytic Teaching and Philosophical Praxis (ATTP) devoted to original essays by “veterans” of the philosophy for children movement (Volume 41, Issue 1, 2021), guest edited by Susan Gardner. We agree with Turgeon and Wartenberg that the question of what kinds of materials are best suited to philosophizing with children continues to be an important topic of research and of debate in our field and, while we appreciate their insights, we characterize the terms and the nature of the debate differently. In doing so, we challenge some of their arguments, as well as their representations and interpretations of certain scholars in the field. In addition, because they review another of the most important current debates in the field—systemic racism in children’s literature, in academic research, and in the politics of philosophical dialogue with children—we present an account of our position.