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The First Step Towards Healing

Omar J. Salaam • Feb 21, 2017
Have you ever felt disenfranchised, bullied or marginalized? How about the feeling of simply not fitting in within your environment? For some, this describes their adolescent years. For too many others this experience repeats itself throughout life. Many experience such to the extent of feeling like outsiders daily. The first step towards healing is admitting to and addressing the issue.

My work speaks to the many who, like myself, have been presented the challenge of living in multicultural world which far too often does not function in manner valuing the diverse cultures and many other differences throughout the world population. This is what led me to my current research aiming to better understand how members of a school community navigate developing answers to the questions of both students and their parents in regards to how best to function with an appreciation and understanding of racial/ethnic differences.
From my own life experiences I developed questions wondering why I regularly felt as if I did not belong in my own neighborhood where others regularly picked on me and my siblings; in the public schools I attended where teachers would regularly and blatantly mispronounce my name regardless of how many times I corrected them; in my own extended family gatherings where I would be called out for getting seconds while others in my age range were disregarded no matter how many times they returned to the kitchen for more food; in malls and shopping centers where I would be followed and watched regardless of my witnessing others steal while I was being watched instead; in my car where I would be pulled over and questioned relentlessly for what would eventually conclude in being sent on with no valid reason for being delayed any longer; or throughout my teaching experiences in America where my students would see pictures of my family and comment in tones of surprise about how attractive they thought my brothers are (all of whom have a lighter skin color like our father), even following their comments with clarification that they did not mean to hurt my feelings (as I have a darker skin color likening our mother), thus confirming their implications.

Life History – My Inspiration

My experiences are those of a Black man maternally and paternally descending from the Trans-Atlantic slave trade in the U.S. which became a world power using the forced free labor provided by my ancestors with no reciprocation since. Unlike most descendants of immigrants in America, descendants of the slave trade are completely disconnected from who we are in that for the most part we carry the surnames of the family that last owned our ancestors. Our ancestral names are unknown. In addition to life experiences of being a Black male in a society and culture which continues to widely portray and view Black males as violent, deviant people to be feared, I was also born and raised as a religious minority. Being raised Muslim with an Arabic name in this Western culture of the United States of America has also directly affected my personal experiences, especially with the wide exposure of violent acts by those who have done so in the name of my religion over recent decades
Within my own neighborhood as a child and amongst my own family, I regularly experienced being accused of “acting White” and otherwise not fitting in due to speaking proper English and having success in my efforts to achieve academically. Throughout my childhood and to this day I am also faced with the challenge of being overweight. All of these factors at various stages of my life were additionally compounded by negative treatment based on the false assumptions of many that I was homosexual due to my language proficiency, borderline obsessive neatness, daily professional attire and refusal to behave in ways I felt were/are unbecoming of a mature professional. Upon completion of a Bachelor’s Degree, I found an inner reward in the field of education once I came to the realization that I had a passion and natural propensity for teaching. Ironically enough, here too in this field of education, I find myself a minority with a very small percentage of males in this profession and an even smaller percentage of Black males.

Life History – Participant’s Dedication

In our efforts to understand one another as humans, we tend to use the biographical information we learn about others, then interweaving our own lives and experiences with theirs. This is where/how Critical Life History of Critical Family History guides this Critical Participatory Action Research (PAR) (Kemmis, McTaggart, & Nixon, 2014) study. My personal experiences have shaped and molded me into being one who has a strong interest in working with people on addressing racism, sexism, classism and the many other ways in which humans tend differentiate individuals and groups, minimizing some while empowering others. This inner-drive has motivated and inspired my desire to conduct the study described below, while it is the participants’ willingness and desire to share the stories of their lives that impact the other participants and thus have lasting impacts on how each participant interacts with others going forward.
I am studying ways in which members of a school community group engage in conversations about race. With the understanding that deflecting issues of race as an educator or a researcher can reproduce racialized disparities in schools, this study is informed by interpretivism frameworks through a Critical Race Theory (CRT) lens, as described by Ladson-Billings. I am facilitating discussions amongst the personnel, parents, and businesses in partnership with an elementary school that has a diverse racial/ethnic population. Data is generated during the group conversations, in which participants share personal stories from their family lives as children to adolescent experiences at home, at school, in the general public. From these monthly discussions over the past two years, I have learned much not only about the participants in this research project, but also about the inner-workings of diverse groups of people having conversations about race/ethnicity.

Stories parents told in our first group discussions revolved strongly around the questions, concerns and comments of their children in regards to the Trayvon Martin and Michael Brown shooting deaths and the Eric Garner asphyxiation death each while unarmed at the hands of police officers or security guards. These conversations included the effect the incidents had on the interactions of their children with one another in regards to their recognition of race and ethnicity. Elementary students were expressing concern to their parents for their classmates’ well-being due to the racial identity of their classmates, causing parents to question exactly how to respond to their concerns. Conversations extended into the school with questions about the interactions of parents based on racial and cultural grouping they witnessed amongst one another during school functions / events / activities.

The participants felt so comfortable in our group discussions that many of them shared portions of their personal life history to support or explain their worldviews. Group participants each volunteer to join and participate at the levels they individually feel most comfortable. Some engage as listeners and observers only while others by verbally contributing at their own will, the amount they feel comfortable with. Many questions participants have are being answered without participants being placed in the uncomfortable position of asking, because they are receiving explanations about others’ experiences through the stories told. Asking questions not only provides the opportunity for hearing the answer, but the fact that certain questions are asked also exposes the lack of understanding many people have about those from backgrounds or experiences different from their own. During our group discussions, it is warming to hear about how participants act and react differently upon witnessing acts or hearing comments based on prejudice, bigotry or bias now, compared to prior to their participation in our monthly discussions based around facing and addressing issues of race/ethnicity.

A Healing Summary

Many people awaken daily in the United States of America without subconsciously wondering if they will face unfair or unjust treatment due at least partially to their own race/ethnicity. Unfortunately, many others do not and what occurs in society is reflected in what occurs in schools. I expect that this study will advance the understanding present within today’s field of research within school leadership, school/community involvement, Parent Teacher Organization activity and both interracial and intercultural relations in schools. Together, these elements contribute to possible solutions in schools related questions about and/or incidents of racism. Using Critical Race Theory, Critical Life History, Critical Family History and Critical Participatory Action Research to guide discussions on race within school communities, a deeper understanding of one another’s past experiences and views on local, national and international occurrences can be gained.

As many participants in my current study have shared, I too often feel as if our group discussions are a form of therapy. The opportunity to vent and share our experiences to an audience of others who care about our experiences and the effects of those experiences can be cathartic. My skin is the color it is, as it will always be, just as my facial features are as well. Knowing there are many willing to gather and learn to appreciate the differences we all have, regardless, has been and continues to be for me, healing.

References

Kemmis, S., & McTaggart, R. (2000). Participatory action research. In N. K. Denzin & Y. S. Lincoln (Eds.), Handbook of qualitative research (2nd ed.) (pp. 567-606). Thousand Oaks, CA: Sage.

Kemmis, S., McTaggart, R., & Nixon, R. (2014). The action research planner: Doing critical participatory action research. Singapore: Springer Science & Business Media.

Ladson-Billings, G. (1998). Just what is critical race theory and what’s it doing in a nice field like education? International Journal of Qualitative Studies in Education, 11(1), 7-24.

Omar J. Salaam, a doctoral candidate in Educational Leadership and Policy Studies at the University of South Florida (USF), Tampa, is aspiring to becoming an assistant professor at a university in the Middle East. His research interests include culturally responsive school leadership, leadership for families and community engagement, race and identity intersectionality and evaluation. Omar has more than 20 years of secondary school teaching and administration experience in the United States and Malaysia, educational consultancy experience in Indonesia, Malaysia, and Thailand and university teaching experience at USF. He can be contacted at ojs@mail.usf.edu.

Christine Sleeter

By Christine Sleeter 25 Mar, 2023
State-Sponsored Ignorance
By Christine Sleeter & Francesca López 06 Jan, 2023
Posted earlier on the Teachers College Press website On November 16, 2022, PEN America released a report that found Missouri schools to have banned nearly 300 books since August, when SB 775, a new law that criminalizes “explicit sexual material,” went into effect. Under that law, providing such material to students in class is a misdemeanor, punishable by up to one year in jail and a $2000 fine. Although the law allows for some exceptions directly related to education, many educators find it intimidating. To be on the safe side, 11 school districts pulled almost 300 books from their shelves. These include books that go far beyond the letter of the law, such as Margaret Atwood’s The Handmaid’s Tale , Gabriella Di Cagno’s Michaelangelo: Master of the Italian Renaissance , Sean Murphy’s Batman: White Knight , and Don Nardo’s Life in a Nazi Concentration Camp . Some of the recent surge of censorship aims to omit historical accounts that present the US in an unfavorable light, and some aims to sustain the marginalization of people of color and members of the LGBTQ community. In spring of 2022, two reports investigating book banning were released, one by PEN America and the other by the American Library Association. They found, respectively, 1,145 and 1,597 books had been challenged or removed from shelves during 2021, far more than in previous years. As Natanson noted, “Most titles targeted in 2021 were written by or about LGBTQ or Black individuals.” The most challenged book that year was Maia Kobabe’s Gender Queer, a memoir about what it means to be nonbinary. Other books on the most-challenged list include Angie Thomas’ The Hate U Give and Toni Morrison’s The Bluest Eye. Even biographies about famous people of color, including Ruby Bridges, Duke Ellington, Martin Luther King, Jr., Cesar Chavez, and Sonia Sotomayor have been banned. In September of 2022, PEN America released an update to their spring report, and found that the number of titles banned had increased to 2,532. They also found that in the 32 states with book bans, Texas led the nation, followed by Florida, Pennsylvania, and Tennessee. Forty-nine percent of the banned material was aimed at young adult readers (students in high school), but also included hundreds of books aimed at younger readers. There is a long history of school book censorship in the United States, which occurs mainly in response to movements that challenge social injustices based on race, gender, and sometimes class. During the first half of the 19th century, books about the enslavement of people were seen as dangerous, especially in the South. It was not only illegal to teach enslaved people to read, but by the 1850s, multiple states had outlawed expressing anti-slavery views. In 1873, in an effort to push back on women’s activism, Congress passed the Comstock Act, outlawing possession (and mailing) of “obscene” or “immoral” texts—namely, texts about sexuality and birth control. During the first half of the twentieth century, the United Daughters of the Confederacy pushed to ban school textbooks that were not sympathetic to the South’s loss in the Civil War. During the late 1940s, several large corporations succeeded in banishing Harold Rugg’s social studies textbooks that openly criticized capitalism. Ten years later, McCarthy-era censors challenged books they deemed sympathetic to Communism or socialism, including Huckleberry Finn , The Catcher in the Rye , and To Kill a Mockingbird . So, book censorship has a long history. Although many might assume that it reflects parents’ concerns, PEN America identified strategic advocacy organizations—73% of which had been formed as recently as 2021—as the main sources of agitation. In Critical Race Theory and its Critics , we delve into today’s culture wars in schools, situating them within a history of right-wing pushback against efforts to expand who counts as a full American citizen, and to address racism through education. We see the flurry of book banning and state legislation banning “Critical Race Theory” as a series of policy distraction tactics or contrived crises designed to distract citizens from real, pressing problems. Policy distraction diverts attention from pressing social issues such as the rapidly escalating wealth gap, and from conservative policy initiatives many people may not support, such as shrinking or eliminating social programs they are using. The efforts are highly strategic: as Pollock and colleagues have shown , anti-CRT provocation by media, politicians, and pundits has been concentrated in predominantly White contexts where there has been an increase in diversity of the student population. The rhetoric provokes fears that an equitable curriculum will make White children feel guilty for being who they are, and will indoctrinate cis-gender heterosexual children to engage in “ controversial lifestyles .” It is no accident that today’s anti-CRT efforts to distract the public increased immediately before elections. In our book, we also describe the role of social media in accomplishing the goals of those who aim to thwart equitable efforts in education. That is, by leveraging the reach of social media, politicians and pundits provide language and material for others to use in spreading fears about equity in schools. This was consistent with PEN America’s findings that book bans operate predominantly through spreading fear and misinformation via social media. What to do? Lawsuits are beginning to be filed, and they have precedent. In 1982, in the case Island Trees Union Free School District v. Pico , a group of students in New York sued a school board for removing books by authors like Kurt Vonnegut and Langston Hughes—books the board saw as “anti-American, anti-Christian, anti-Semitic, and just plain filthy.” The Supreme Court, in upholding students’ First Amendment rights, wrote: “Local school boards may not remove books from school libraries simply because they dislike the ideas contained in those books.” By Spring 2022, educators in three states, working with the American Civil Liberties Union (ACLU) and other advocacy organizations, had filed four lawsuits. In October 2021, the first was filed against the State of Oklahoma by the American Civil Liberties Union, the Lawyers’ Committee for Civil Rights Under Law, and other advocacy groups. The lawsuit claims that Oklahoma’s HB 1775 violates the First Amendment and denies students the access to learning their history. In December 2021, teachers and parents in New Hampshire, working with the American Federation of Teachers, filed suit. The suit “alleges the law is at odds with the state’s Constitution, prevents teachers from meeting certain education standards and violates their constitutional rights to free speech and due process.” A week later, two educators, working with the ACLU, the NEA, GLBTQ Legal Advocates & Defenders (GLAD), and the Disability Rights Center–NH also filed suit against the same law for the same reasons. In April 2022, three teachers, a student, and a consultant who provides diversity and equity training filed suit against Florida Governor DeSantis’ Stop WOKE Act (HB 7). The plaintiffs are claiming First and 14th Amendment violations. The Southern Poverty Law Center filed an amicus brief, claiming that the new law “has already interfered with the ability of students to obtain true and accurate information about the history of their society.” In all three states, educators found support by working with the teachers union and the ACLU. These cases illustrate steps educators can take to challenge gag order legislation .
By Christine Sleeter 22 Aug, 2022
In the context of anti-CRT efforts, the right’s core narrative, which relies on fear and anger, manipulates the public into believing equitable education efforts are designed to harm White students, and that science-based policies conflict with common sense. Many parents and legislators had not thought deeply about these issues until they became the focus of controversy, and had never heard of Critical Race Theory until the right transformed it from an academic theory into a scary caricature. We now see predominantly White parent groups and state legislators organizing to oppose curricula and pedagogy that research finds beneficial to all students, particularly students of color. Many voters are simply perplexed, but hear the right’s narrative more loudly than they hear an alternative. Francesca López and I are in the final stages of completing a book, Critical Race Theory and its Critics (Teachers College Press), that will be available for purchase this coming spring. In that book, we examine right-wing messaging strategies and how to counter them. For example, in April, 2022, conservative blogger Christopher Rufo tweeted: The teachers unions shut down schools for more than a year, endorsed critical race theory at their convention, masked children against the evidence, and trapped families in failing districts. Now they're looking to shift the blame. But it won't work. Parents have seen the truth. This tweet follows a pattern that is common on the right. It frames Critical Race Theory and mask mandates as the problem, teachers and teachers’ unions as the villain, and families who fight against these things (who are mainly White and affluent) as the solution. Based on his excellent analysis of messaging, in his book Merge Left , Ian Haney López (2019) explained: "The Right’s core narrative urges voters to fear and resent people of color, to distrust government, and to trust the marketplace. The Left can respond by urging people to join together across racial lines, to distrust greedy elites sowing division, and to demand that government work for everyone " (p. 174). Similarly, the organization Words that Win aims to educate the public about strategic messaging. In a series of short articles, Words that Win summarizes key strategies that are imperative to successful coalition building. Three key components of a successful message include naming a shared value, calling out the villain, and ending with a shared vision. So, Rufo’s tweet can be countered with a message that goes something like this: No matter where they are from or what color they are, families want high quality education that their children can relate to, provided in schools that are safe to attend. These are measures that the teachers’ unions support. But today, a few political pundits and legislators are opposing inclusive curricula and public health safety measures in schools. By standing with teachers, we can ensure that all children can learn in classrooms that reflect people like themselves, and that they will not get sick in the process. Ian Haney López and his colleagues conducted extensive research to determine what kind of messages were most likely to persuade voters, particularly those in the middle. In a racially and ethnically diverse society, is it best to downplay our diversity, or to name it explicitly? Specifically, Lopez and his team wanted to know whether diverse coalitions can be built to work for economic justice initiatives, by naming our differences. He refers to such messaging as “race-class” messaging. He and his team found that “race-class messages were more convincing than colorblind economic populism” (p. 175). He points out that voters in the middle “hear racial fear messages everyday,” but find messaging that explicitly connects people across racial and ethnic lines to be more convincing. What all of this says to me is that those of us working to make social institutions such as schools work well and equitably for everyone can win public support when we frame value messages in explicitly inclusive ways (ways in which most readers can see themselves), name “villains” directly, and propose inclusive solutions that call on government to serve us all. You will see more discussion of these issues in our book, Critical Race Theory and its Critics , which will be available in spring, 2023.
By Christine Sleeter 11 May, 2022
In most states of the U.S., educational "gag order" bills have been introduced, and in fifteen states, they have been passed and signed into law . These laws are having a chilling effect on teachers' attempts to teach U.S. history honestly and to address contemporary issues involving race and gender in the classroom. But in Florida, two educators—Dilys Schoorman and Rose Gatens—have figured out how to upend gag order legislation and use it to support teaching from multicultural perspectives. Gag order legislation is often vague. That vagueness, as well as media spin regarding what any given legislation or proposed legislation implies, instills fear in teachers who aren’t sure exactly what they might be fired for. Gag order legislation also generally presumes a White and heterosexual point of view, attempting to ban concepts or practices that are uncomfortable for White people, but the absence of which may be uncomfortable for people of color and/or LGBTQ people. In addition, such legislation is often based on one-dimensional views or assumptions about what happens in schools, in the process banning practices that don’t actually happen or practices writers of the legislation did not intend. Let’s look at Florida’s House Bill 7, the Individual Freedom Act. HB7. This bill: Provides that subjecting individuals to specified concepts under certain circumstances constitutes discrimination based on race, color, sex, or national origin; revising requirements for required instruction on the history of African Americans; requiring the department to prepare and offer certain standards and curriculum; authorizing the department to seek input from a specified organization for certain purposes; prohibits instructional materials reviewers from recommending instructional materials that contain any matter that contradicts certain principles; requires DOE to review school district professional development systems for compliance with certain provisions of law. How did Dilys and Rose reframe the bill? Below are examples from their text, which you can download here.
By Christine Sleeter 19 Mar, 2022
One of my former doctoral students, William Watson, is in the process of publishing Twelve Steps for White America . This is a book designed to help White people work through layers of racism in order to become allies in work for racial justice. The book and its accompanying workbook draws on the twelve steps that are presented in Alcoholics Anonymous, since they function as a useful set of problem-solving principles for the human condition. The book itself weaves together story, factual information, and reflection tools. The workbook involves readers more specifically in applying tools and insights from each of the twelve steps to their own lives. Both are organized around three parts. Part I, Confronting the Truth, engages readers in various forms of reflection that focus on the gap between the ideals of a democratic society, and the realities, particularly for people of color. Part II, Reconciliation, engages readers in recognizing whiteness-affiliated rigged advantages and learning to seek ways to relinquish those advantages. Part III, Renewal, engages readers in ongoing reflection and spiritual strengthening that will enable White people to stay in the work for racial justice for the long haul. It is an honor for me that my work on Critical Family History is part of this book. It is nested within Chapter Four, which guides readers in drilling down into their own family histories in order to identify rigged advantages and how these have played out in the past to structure one's life in the present. With William Watson's permission, I am posting the section of the workbook that deals with Critical Family History here, for your use.
By Kappa Delta Pi Laureates 12 Nov, 2021
Now is the Time to Rethink Schooling Kappa Delta Pi Laureates
By Christine Sleeter 22 Sep, 2021
State laws taking aim at Critical Race Theory and anti-racist education are making many teachers, teacher educators, and other university faculty wary about teaching students about structural racism. Chalkbeat has tracked efforts in 28 states to restrict education on racism, bias, the contributions of specific racial or ethnic groups to U.S. history, or related topics. But it has also efforts in 15 states to expand education on racism, bias, the contributions of specific racial or ethnic groups to U.S. history, or related topics. I'm grateful to be living in one of those 15 states. But if you live in one of the states that restricts what can be taught but you are committed to teaching the truth, what do you do? Critical family history can provide a way around restrictions on content. Family history has become a popular pastime that few would regard as subversive. Yet, digging into one’s own family history often reveals structural racism at work. After all, everyone participates in racism in one form or another. The trick is not so much one of finding examples, but rather of recognizing them and using them to piece together a larger picture of how racism (and classism and sexism) work. Here are some examples, some from my work and some from the work of others. When seeking information about a great-great-grandmother, one of my sisters tried googling her name. What she found was an article published in the Sacrament Bee in 1882 (the article is no longer freely available online) about an organization our ancestor was helping to found, called The Woman's Protective League. It was dedicated to eradicating the employment of Chinese people in San Francisco, and particularly Chinese workers in white families. The document raises so many questions! Why was this happening during the same year Congress passed the Chinese Exclusion Act? Why did our ancestor, a white immigrant from Switzerland, become involved in trying to expel other immigrants? What additional organizations, city ordinances, state laws, and so forth were aimed at driving out the Chinese? What responsibility do the descendants of this ancestor have today to confront and deal with consequences of our ancestor's actions? Googling another ancestor, I found evidence of another set of great grandparents acquiring land in Colorado through homesteading, and building up wealth from selling that land, to reinvest in buying up and then selling additional land. Before finding that evidence, although I had traced the movements of these ancestors, I wasn't sure how they had acquired their wealth. Finding that piece of evidence gave rise to other questions, the big one for me being: What do I do with inherited wealth, knowing its roots in the dispossession of Ute people? Are there implications for other descendants of homesteaders? Grappling with these questions led to my novel The Inheritance . Mica Pollock looked into how her European ancestors became U.S. citizens, after noticing that her students seemed to assume that the same rules for becoming a citizen had always been in place. She found that he was treated as a citizen before actually becoming one, and that citizenship was granted easily to white people at that time. Her study of her own family history raises important questions about how people become citizens, what the rules have been during different decades of history, who could and could not become a citizen, and how those rules have been applied to which groups. Newman and Gichiru used oral histories with six women in three generations of the African American Newman family to paint a portrait of how they navigated the structural racism embedded in schools they attended. They contextualized the interviews with other data sources such as newspaper articles and census records. Racism spills out of the stories the women told in the interview process, enabling the authors to elaborate on what structural violence looks like and how it works, from African American perspectives. Mokuria, Williams, and Page describe the learning that occurred when an African American student (article co-author Williams), in delving into her family history, discovered the reality that many enslaved women, including one of her ancestors, were forced to become concubines -- in other words, they were raped. The student chose to present her findings to the class, which was mostly white. For the student and the class, the learning experience was transformative.
 These are examples of insights that can surface when people dig into their family histories. Teachers, however, need to be prepared for the tendency of white students to re-inscribe triumphal stories they likely learned about immigrant ancestors who arrived with nothing and made good. Without denying their hard work, it is possible to encourage students to look into (or look under) what may be forgotten, hidden, or buried. For example, for a long time I assumed that none of my ancestors had been slave holders because I had not heard about it and slavery did not immediately jump out as I did family history research. But when I specifically asked myself that question, I discovered that yes, indeed, a great-great-great grandfather had owned a family before the Civil War. That discovery led to my novel Family History in Black and White . You don't have to invent how to teach family history in a way that unearths structural racism. Others have already been doing so, and some are posting their work on the internet or writing about it. For example, Susan Thorne shares her course Reckoning with Inequality Via Critical Family History , which she taught at Duke University in Summer, 2021. Jennifer Mueller has been teaching critical family history courses in sociology, as a way to examine inter-generational transfer of wealth, for many years. As she explains in her 2013 article in Teaching Sociology — "Tracing family, teaching race: Critical race pedagogy in the millennial sociology classroom"—she specifically asks her students to look into questions such as: "Is there a family history connected to slavery? Did anyone in previous generations inherit property, money, or businesses? Did parents or grandparents receive down payment help for purchasing a home or assistance with college? Did the family take advantage of formal programs that would facilitate wealth/capital acquisition, like the Homestead Act or the GI Bill? Did anyone use social networks to get jobs, secure loans, open businesses?" (p. 175). She also works to create a collaborative climate in her classroom in which "we are all in this together" so that students help each other and support each other as they deal with difficult information. Of course, you may need to remove the term "critical" from any course title or description. But looking into family history with a critical eye for what may be hidden or buried can be an excellent tool to unearth and examine issues that have been otherwise banned.
By Christine Sleeter 15 May, 2021
I have watched in amazement as state legislatures have rushed to ban the teaching of critical race theory, or any curriculum that is based on it. To date, bills have been advanced in seven states banning the teaching of critical race theory in schools, and in one of these states—Idaho—the bill has been signed into law. While such bills have not been advanced in California, attacks on ethnic studies increasingly call out critical race theory. Critics claim that it is a divisive ideology that teaches hate, indoctrinates students with hate toward white people, and injects race into what should be a colorblind curriculum. I come to this controversy as a white scholar of race and curriculum, who has used critical race theory as an analytical tool in some of my academic work, and who has spent decades teaching predominantly white audiences about race and racism. I view attempts to censor critical race theory as an uninformed reaction to fear, a reaction that over the long run will be more harmful than helpful to the nation’s ability to grapple with its legacy of racism. Critics of critical race theory (as well as critics of various forms of anti-racist education ) often base their concern on the belief that talking about race is what produces racism, and that if we all try to be colorblind, racism will go away. This belief contradicts findings of the numerous research studies I have reviewed for the National Education Association on the impact of ethnic studies courses on students (including white students). Studies find fairly consistently that students (especially white students) begin with shallow conceptions of what racism is and how racism works, but by the end of a course that focuses on structural racism, have generally more positive racial attitudes than they began with. In other words, rather than fomenting racial hatred, coursework that examines structural racism generally improves cross-racial understanding. The words “critical” and “race,” especially when put together, seem to operate as red flags that scare people. So let us briefly examine what critical race theory actually is. It is a stretch to call it an ideology. Merriam and Webster defined ideology as “the integrated assertions, theories and aims that constitute a sociopolitical program” and “a systematic body of concepts especially about human life or culture.” Critical race theory can be understood more accurately as a body of analytical tools for examining how race and racism work, premised on the assumptions that race is a social construct rather than a biological fact, and that racism is deeply ingrained in U.S. society. Critical race theory emerged from legal scholars of color who wanted to understand why civil rights legislation and litigation that purported to eradicate racism did not achieve its goal. In other words, following the Civil Rights movement, people of color have still experienced ongoing racial discrimination. Why? That is the central question the analytical tools of critical race theory seek to understand. For example, one analytical tool is taking seriously people of color’s experiences with racism, based on the assumption that white people experience race differently from people of color, but that most public theorizing about race has been done by white people. (The unfounded theory that talking about race produces racism is one such theory.) Another analytical tool, interest convergence, holds that people act on their own self-interest. Interest convergence asks how racial remedies that seem fair to white people actually advance white self-interests. If this brief explanation doesn’t sound like critical race theory as you have heard it discussed publicly, you have probably heard it discussed by people who do not understand it, but extrapolate what they think combining the words “critical” and “race” must mean. If I don’t recognize critical race theory as I hear it characterized in the news and on the floor of state legislatures, that is because the bogey man people have invented out of fear doesn’t bear much resemblance to the academic theory I have studied and used. But I think the deeper question legislators are wrestling with is this: Should elementary and secondary age children and youth study race and racism in U.S. society, particularly as framed through the intellectual work of scholars of color? Does such curriculum teach hate? It is important to realize that there is a huge difference between understanding, critiquing, and working to change white supremacy, versus hating white people. White supremacy is an institutionalized system that uses power to prioritize the needs and well-being of white people over of people of color, based on the assumption that white people are superior. White individuals do not have to uphold white supremacy, and many do not. In fact, challenging white supremacy and building inclusive institutions requires the involvement of white people. If we want to eradicate this nation’s legacy of racism, we have to learn to confront racism directly, and to see it as a systemic issue and not only an issue of individual prejudice. Teaching young people about racism is not indoctrination, but rather teaching viewpoints and providing factual data related to racism that they otherwise are not likely exposed to. Young people need to make up their own minds about how to think about race, but the better informed they are, the more thoughtfully they will do so. Rather than banning the analytical and pedagogical tools that enable this work, we would get much farther if we supported the preparation of teachers to teach race in the schoolhouse well.
By Christine Sleeter 10 Feb, 2021
I grew up hearing a story about my grandfather who, with nothing but a third grade education, ended up providing for his family and doing well economically. The story's implication was that he worked hard for what he got, and if he could do it, so could anyone else. For a long time, I didn’t think to analyze this story critically. Like many other people, I simply accepted it. (He did work hard, by the way, that part of the story I’ve never disputed.) As I discussed in a recent talk invited by the Sutro Library in San Francisco, I began developing Critical Family History as I delved into my own white family’s historical experiences, replacing the historical amnesia I had grown up with, with a fine-grained look at how social systems had worked for, and for the most part benefited, my ancestors and ultimately me. I sensed that locating me and my people within that past would provide a basis for joining efforts to address injustices that have long historic roots, injustices that I have inherited and for the most part benefited from. I am not by any means the first person, nor the first professional class white person, to dig into my ancestors’ roles in creating, maintaining, and benefiting from social systems at the expense of people who have been minoritized and/or economically poor. But I think that I have provided a language and some examples that are helping to bring to the table others who are interested in, thinking about, or already engaged in this work. My own work can be found in a handful of academic articles (such as "Critical family history: Situating family within contexts of power relationships" published in 2016 by the Journal of Multidisciplinary Research , and "Becoming white: Reinterpreting a family story by putting race back into the picture" published in 2011 by Race Ethnicity and Education ). It can also be found in three novels: White Bread examines culture and language that German ancestors were forced to give up, even as they benefited from white supremacy. The Inheritance tells the story of a white person coming to grips with being a descendant of the colonizers of Indigenous peoples, and what one might do with that knowledge. Family History in Black and White , which will appear in about March 2021, explores racism today and historically through viewpoints of two school administrators, one Black and the other white. Stay tuned for that one, I think it’s my best novel yet. In mid-2020, I guest edited a special issue of the journal Genealogy , focusing on Critical Family History . Seventeen articles by authors in the U.S. and New Zealand explore topics such as uncovering a family's settler colonial history, examining what it means to be Black in an interracial family, finding out how white grandparents became citizens (the process for whites was not like the cumbersome process today), using photovoice to find untold stories in a Vietnamese immigrant family, and seeking dual U.S.-Cabo Verde citizenship. These articles show different ways of using Critical Family History, but what they all have in common are revelations that come when one's family is explicitly situated within historic relations of power. Just a couple of days ago, I was thrilled to be featured in a wonderful article in an Australian online-publication called Conversations. That article , "Truth telling and giving back: How settler colonials are coming to terms with painful family histories" highlights several white people in Australia and the U.S. who are uncovering “their family histories as a way of re-examining the impact of centuries of dispossession and slavery of Indigenous peoples.” When I started working with the idea of Critical Family History, I sensed that it has power to engage members of diverse groups of people in a critical examination of our shared pasts, and particularly pasts in which some of our ancestors built structures to benefit people like themselves, at the expense of other people. Those structures still exist. We inherit them. We can dismantle them. Many examples are now showing how.
By Christine Sleeter 02 Dec, 2020
As Ethnic Studies gains traction at the K-12 level, debates about what it is have been heating up. The most difficult debates center around whether Ethnic Studies should emphasize culture or power. Obviously, both constructs are a part of Ethnic Studies, but which should drive the curriculum? For example, writing in EdSource on November 7, 2020, Fensterwald reported that many had criticized California’s draft model Ethnic Studies curriculum as being “too polemical in presenting racial struggles and omit[ing] the achievements and history of various ethnic and religious groups. . . .Ethnic and religious groups, including Sikh, Armenian, Jewish and Korean Americans, felt left out. Others, including some Jewish organizations, said the curriculum was slanted in minimizing racial progress, opposing capitalism and favoring Palestinians in their fight with Israel over independence.” Debates swirled around the kind of story Ethnic Studies should present. Should it be a story of people with diverse cultural heritages making progress in learning to live together, or should it be a story of how it had been institutionalized and the kind of work necessary to dismantle racism? As Fensterwald put it, the debate was largely “between those who view ethnic studies as a complement to the state’s history and social studies curriculum framework and those who believe it should serve as an alternative, critical view of traditional history and encourage political action.” I believe it is imperative that we not lose sight of why Ethnic Studies came into being during the late 1960s. At that time, even though Jim Crow laws were gradually being dismantled, it had become obvious that racism was thoroughly ingrained in U.S. society. The university curriculum was almost entirely white, taught by white professors who gave little or no attention to concerns of communities of color. To the relatively small numbers of Black, Latino, Indigenous and Asian American students in higher education, much of the curriculum was irrelevant. In the words of the late Manning Marable, writing in How Capitalism Underdeveloped Black America , the demand for Ethnic Studies on white campuses was “a call toward the systematic reconstruction of American learning” (p. 196). Fifty years later, although as a society we are much more diverse and the proportion of students of color on college campuses as well as in K-12 schools is much larger, the overall situation has changed only somewhat. Racism is still deeply institutionalized, which can be seen in the ongoing police killings of unarmed Black people, the mass incarceration of Black and brown men, U.S. government intrusions into Indian lands, an upswing of attacks on immigrants from south of the U.S. border, disproportionate COVID deaths in Indigenous and communities of color, and so forth. A systematic analysis of the curriculum, from kindergarten through the university, will continue to reveal its biased Eurocentric underpinnings. The entire curriculum needs to be revamped to admit a wider diversity of stories, perspectives, and narratives. Within any such revamping, diverse cultural groups should be part of the curriculum, and should be celebrated. Uplifting stories should be told. But this cannot happen at the expense of Black, Latino, Indigenous, and Asian American communities who have fought for a “systematic reconstruction of American learning” for the last fifty years. Ethnic Studies came from struggles against racism. Those struggles continue. Eliminating racism was the central purpose of Ethnic Studies in 1969, and needs to remain its central purpose today.
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