pedagogies of race and identity

U FILE BY STEVE BENTLEY1

EDUC 5414 – Pedagogies of Race and Identity – Assignment 3 – My U FileFinal Submission by: Steve Bentley 0320232

For Dr. Leisa Desmoulins, Lakehead University


The U File of Experience

Part One

Week One – Part One – Reading.

In the article by Bartlett, McKinley, & Brayboy there are several statements at the

beginning that make a connection between Katrina, economics, educational standards and racial

bias. Implicit in the article is the concept of racial discrimination being institutionalized and

embedded in political, economic and educational structures. In this article the impact and

reactions to Katrina were seen as revealing the systemic inequities in a variety of areas.

I find Omi and Winant’s Racial Formation theories correlating well to these inequities from their

perspective of racially motivated determinism. “Racial formations entail cultural and social

initiatives to define what race means as well as political and economic schemes to distribute

power along racial lines” (Bartlett, McKinley, & Brayboy, 2005, p. 364). In addition they state

that, “we analyze the intersection of race with other social factors, such as class, gender, and

nation, without ignoring the significance of race as system” (Bartlett, McKinley, & Brayboy,

2005, p.364).

For me this part of the article was very relevant and helped frame the information for me

and bracket my own perspectives. I think the popular media and society in general oversimplifies

these connections and reduces them to vapid symbols replicated into jingoistic icons.

I am just beginning to grasp how complex and structured race and identity are and that they do

not exist strictly on the surface (visually) or in cultural differences (practices) of individuals, The

concepts of race and identify are complex in nature, intertwined in a series of social factors as

indicated by the authors.


References

Barlett, L., McKinley, B., &Brayboy, J. (2005) Race and schooling: Theories and ethnographies.

The Urban Review, 37 (5), 361-374.

Week One – Part Two – Popular Culture Text.

Initially it was the title alone that caught my attention, PBS - Race – The Power of

Illusion, the concept of Race being an illusion. Two sections caught my attention; one on Sorting

People according to visual speculation as to race and one on Is Race Physical? The latter

examined the Physical Traits – skin colour, blood type and fingerprints.

Both online exercises are designed to challenge preconceived notions about race and

identity. No other factors are introduced to determine race/identity. Other portions of the site deal

with related concepts all connected to the PBS series. Did I do what I expect others may have

done and made assumptions based solely on visual evidence, yes. Was I correct, absolutely not.

Clearly my thinking has to expand and I expect to be challenging myself extensively in this

course. I find myself interested in the theories and the research processes, but currently

overwhelmed. My expectations are that I will find some of my preconceived notions conformed

and some will be ‘disintegrated.’

Reference

Race – The Power of Illusion. (April, 2003). Retrieved May 12, 2012, from.

http://www.pbs.org/race/000_General/000_00-Home.htm


Week One – Part Three – Moodle Quote.

Although I found other postings interesting it was this quote from my own posting which

stuck with me through the week. “The introduction of the question of identity and the complex

nature of identity presents another level of associations, which unite and divide us. I found the

discussion of “nationhood, citizenship and patriotism as the foundation for racially exclusive

notion of difference, compelling (Ansell, 1997: Smith, 1994)” (Hill Collins, P., & Solomos, J,

2010, p. 7). This quote resonates historically and across time. When I view the world stage in the

last twenty five to thirty years it seems that we are dividing ourselves up, piece by piece, section

by section into more and more diverse groups. I have not done much reading in this area and

won’t have an opportunity to do this until the course concludes since my work requires an equal

amount of reading. I desire to investigate what are the driving forces in the above quote. Is it a

function of race and identity, is it a function of patriotism/citizenship and political jingoism or is

a combination – what drives the engine?

Reference

Hill Collins, P., & Solomos, J. (2010). Introduction: Situating race and ethnic studies . In P.

Hill Collins & J. Solomon (Eds.), Handbook of race and ethnic studies (pp. 1-16). New

York: Sage Publications.

Week Two – Part One – Reading.

One sentence in this article struck me “The concept of race is neither an ideological

construct, nor does it reflect an objective condition” (Omi & Winant, 2005, p. 4). This sentence

prefaces a deconstruction of the position of Barbara Fields and others who define race to be an

illusion that over time has become a reality. “An ideological explanation for certain distinct types

of social inequality...transform an illusion into a reality” (Omi & Winant, 2005, p. 4-5). Omi &


Winant counter that race is an integral part of humanity as a social construct and that it is

imbedded in each of us as a matter of identity “to be raceless is akin to being genderless” (Omi

& Winant, 2005, p. 6).

Regarding the concept of race as an objective condition or the biological fact that “one

simply is one’s race…black, white, brown yellow or red” (Omi & Winant, 2005, p. 6). Omni and

Winant criticize this definition for it categorizes people into “boxes” that “signify absurd

reductions of human variation’. Many human ethnicities simply do not fit into these “boxes.”

Omi and Winant’s Racial Formation theory is based on existing accepted standard issues and

their concepts that are framed by; one contemporary political relationships, two an expanding

global context(s) and three across historical time. The construct of race as evolving (not static)

grounded in politics and an expanding global context(s) is acceptable, but I would impose the

anti-colonial discursive over the post-colonial. I like the imagery this theory creates; it is

nebulous, evolving, flexible and evolving.

Reference

Omi, W. & Winant, H. “The Theoretical Status of the Concept of Race.” Race, Identity, and

Representation in Education (2nd Edition). Eds. Cameron McCarthy, Warren Crichlow,

Greg Dimitriadis, Nadine Dolby. New York: Routledge. 2005

http://www.routledge.com/books/search/author/cameron_mccarthy/

http://www.routledge.com/books/search/author/nadine_dolby/

http://www.routledge.com/books/search/author/greg_dimitriadis/

http://www.routledge.com/books/search/author/warren_crichlow/


Week Two – Part Two – Popular Culture Text.

Figure 1 -Film still, cover and promotional image for Iraq in Fragments

This film, Iraq in Fragments, is violently representational of our world today. Imagine a

child, a child you know growing up in circumstances that the picture above depicts. Now

imagine that they not only accept it, but expect it – and expect to be a teenager in battle in the

near future. The complex nature of Iraq as it exists with Kurdish and Arabic confrontations,

occasionally mixed with U.S. troops siding with one or the other as they attempt to appear

benevolent depicts the daily life of this child. The depth of knowledge this opened for me, the

challenge to my previous knowledge extended my understanding of identity and representations.

I am still trying to conflate this with the concept of Intersectionality.

Reference

Langley, James. (Producer), & Sinno, John and Longley, James (Directors). (2006) Iraq in

Fragments. America: Typecast Releasing, HBO Documentary Films


Week Two – Part Three – Moodle Post.

A quote from the Passage Picker, Kaitlin Coutts - Sunday, 6 May 2012

“Current practical demonstrations of multicultural education in schools often reduce it to

trivial examples and artifacts of cultures such as eating ethnic or cultural foods, singings songs or

dance, reading folktales, and other less than scholarly pursuits of the fundamentally different

conceptions of knowledge or quests for social justice” (Ladson-Billings & Tate IV, 1995, p. 61).

My reason for choosing this passage is to highlight the suggestion that multicultural education in

schools is largely superficial, and thus will not likely result in student understandings relating to

the range of cultures inherent in society.

I think Kaitlin depicts the current state of multicultural education quite realistically for

the most part. The legislation connected to this was introduced (imposed) without adequate

preparation or education of teacher candidates or school administrators. Somehow educators

were to pick out of the air appropriate methodologies and strategies for making it work.

References

Bartlett, L., McKinley, B., & Brayboy, J. (2005). Race and schooling: Theories

and ethnographies. The Urban Review, 37(5), 361-374.

Ladson-Billings, G., & Tate IV, W. F. (1995). Toward a Critical Race Theory of

education. Teachers College Record, 97(1), 47-68.

Week Three – Part One – Reading.

“Intersectionality is used to analyse the production of power and processes between

gender, race, ethnicity etc., and is involved with analysing social and cultural hierarchies within

different discourses and institutions. … The theory of Intersectionality stresses complexity.

However, not all categories are necessarily mentioned” (Knudsen, 2006, p. 62-63,). The depth


and immense complexity of Intersectionality examined by Knudsen is what attracted me to this

reading.

Knudsen explores in depth the hierarchical and identity structure relative to

Intersectionality categories in the texts of various Nordic countries and in their socio-political

structures. Various inadequacies and shortcomings are designated. Examination is also made into

the specifics of the relationship of the Sami, a correlation would the Aboriginal peoples of

Canada, in their respective interactions and representations in the Laplander countries.

However, in this examination Knudsen is critical of the comparative study of the

‘included’ Norwegians in contrast to the ‘excluded’ Sami. The focus is on the minority cultures

or the marginalized, the troublesome and the extraordinary. This focus may, however, tell us

very much about normalization, and what and how the ‘normal’ is constructed as the seamless

centre.

That construct is applicable here in North America as well and perhaps it is this distance

of another culture’s studies that allowed me to get a more realistic view of Intersectionality in

my/our own case. The Colonial mindset being the normal constructed seamless centre and the

oppressed colonized (particularly the Aboriginal) correlating with the Sami. This is just a sliver

of the complex ‘signpost’ of Intersectionality but I found this later portion of the reading

insightful and rewarding. The complexities increase; race/identity is not simply skin or ethnicity.

References

Knudsen, S. (2006). Intersectionality: A theoretical inspiration in the analysis of minority

cultures and identities in textbooks. Caught in the web or lost in the textbook, 61-76. 5

December 2008. <http://www.caen.iufm.fr/colloque_iartem/pdf/knudsen.pdf.


Week Three – Part Two – Popular Culture Text.

Figure 2 -Diversity and Intersectionality © Lanehart 2009

As I pondered Intersectionality and the Cage of Oppression I examined

various readings and other illustrations. Nothing I saw regarding the

illustrations came close to the complexity in the texts, until I came across

this illustration. For me, this theory that began as an examination of the

suppression of women in society now encompasses all people and all aspects

of what can be considered diversity or difference. What this illustration does

for me, a visual leaner, is to provide a perspective of the categories – to date

- and of the interconnectedness. These paths of intersection are evident and

thereby being created at these intersections, hence Intersectionality.


Rearrangement of the categories creates new intersections; I expect

that this diagram will grow.

Reference

Lanehart, S. L. (2009). Diversity and Intersectionality. Proceedings of the Seventeenth Annual

Symposium About Language and Society – Texas Linguistic Forum 53: 1-7

Week Three – Part Three – Moodle Quote.

A quote from Leida Mae Connector 15 May 2012

Intersectionality views society and culture as a matrix, within which there are multiple

axes of power, all of which influence the ways in which we move through the world. Our ability

to negotiate these hierarchical systems is dependent on both the privilege we are born with*, (or

not), and the status that is acquired (or lost) during our lives. Where we are situated on these

various axes of power gives us more or less power in society, in situations where we need to

assert ourselves, and is an indicator of status.

I found this an elegant, simple and encapsulating statement on Crenshaw’s nexus.

This must include of course, her considerations regarding mapping the zones of

marginalization of Black Women (and other women of colour) through exclusion by White

Women along the lines of specific feminist doctrine. I found this portion of the connection

provided me with a basis to navigate other articles on Intersectionality and return to this article

with a greater sense of understanding. I am not implying simplicity, merely clarity and

conciseness.

References


Crenshaw, Kimberle. (1991). Mapping the Margins: Intersectionality, Identity Politics, and

Violence against Women of Color. Stanford Law Review, 43 No.6 (Jul., 1991), 1241-

1299.

Week Four– Part One – Reading.

Seminal in its origin McIntosh’s article is like a signpost at a crossroads for me. The way

into this article, men’s privilege makes the remainder of the article like a very simple connect the

dots process. The author’s willingness to bridge to the White Privilege, including herself as an

example in this process, is what drew me to this reading.

As McIntosh lists her “I cans” the clarity of White Privilege increases with each

numbered item. I appreciate this methodology because it is easily akin to my own life processes

and it accumulates White privilege with each ‘I can’ in simple and clear terms that anyone can

understand. It is the perfect tool. McIntosh states, “For me white privilege has turned out to be an

elusive and fugitive subject” (McIntosh, 1989, p.11), here she re-establishes the initial difficulty

in perception connected to understanding the depth of this systemic process.

“This paper results from a process of coming to see that some of the power which I

originally saw as attendant on being a human being in the U.S. consisted in unearned advantage

and conferred dominance” (McIntosh, 1989, p.12). Here is the nexus of the issue. Very plainly

stated the author identifies the fact that these privileges are bracketed by unearned advantage

and conferred dominance (author’s emphasis). To be white, for most white people, is to be

automatically vaulted into a world in which these invisible privileges exist. There is no

impediment to progressing through life and attaining some of McIntosh’s ‘I cans.’ White

privilege is a right of birth, but only if you are born white.


Reference

McIntosh, P. (1989) White Privilege: Unpacking the Invisible Knapsack. Peace and Freedom

Magazine, July/August, pp. 10-12.

Week Four– Part Two – Popular Culture Text.

Figure 3 – White Bingo – Apologetics

This is all from a playwright’s blog and for me, despite the emphatic swearing – which

honestly did not bother me; it is insightful and definitely related to our course material. I found

this particular image and the accompanying blog making a connection for me from another

perspective. RVCBard talks about the White Privilege conversation with fellow academics and

provides a fascinating perspective. I now consider her a must read, at least on a weekly basis. I


read this before I was fully conversant with White Privilege, identity and representation. I have

included her hyperlinks as they are germane to her references.

Her perspective brackets being colorblind and RVCBard describes herself as - Author -

I'm a queer Black woman and a lot of other things.

What follows is part of her blog entry from January 21, 2011, it is compelling.

on having That Conversation

Around about the same time last year, we had That Conversation. You know the hard one. The

one where everyone leaves bruised and sore-throated, but nobody has changed their minds or

understands each other any better.

If you've followed any discussion about race in any progressive space on the blogosphere, there's

a clear indication where the conversation goes from bearable to shit. It goes like this: someone

fails to check their privilege (often not maliciously), gets called on it (not necessarily politely),

then acts like they were told they ate babies for brunch. After that, dialogue grinds to a halt.

The problem with how That Conversation progresses (or rather, doesn't) is that people expect it

to happen spontaneously without reproducing the same dynamics that already exist. Now add the

problems of communicating via social media in general, and you've got a discussion guaranteed

to leave everybody all pissed off with neither clarity nor a plan of action. It's not because White

people hate Black people, Black people are too angry, Asians too quiet, Latinos don't speak

English, or Native Americans too - waitaminute, what Native Americans?

That's the bad news. The good news is that this outcome not a foregone conclusion. I've had That

Conversation go well with the most "colorblind" and the most "conscious" people in the same

room, all sharing their truths. Honestly, I would prefer having That Conversation with people

who've gone through training with the People's Institute for Survival and Beyond and/or have

http://pisab.org/

http://www.questioningtransphobia.com/?p=375#comment-2367

http://blog.shrub.com/archives/tekanji/2006-03-08_146


familiarized themselves with the material at Anti-Racist Alliance.

Over at Parabasis, we sort of touched That Conversation, and 99Seats made a good point. That

Conversation is important. It's necessary and urgent. But not everyone comes to it with years of

experience with anti-racist analysis and organizing, and That Conversation is important enough

to not wait until everyone can find the time and money to participate in the training before they

have it. However, just jumping into it without a fucking idea of what's going on internally or

externally is just asking for somebody to do or say something fucked up. Then, instead of That

Conversation you want to have, everything grinds to a halt.

Reference

RVCBard. Love's Labors Lost: Thoughts on art, culture, and social justice from a demented

playwright. (January, 2011) Retrieved May 30, 2012, from.

http://rvcbard.blogspot.ca/2011/01/on-having-that-conversation.html

Week Four– Part Three – Moodle Post.

A quote from Brittney Swoffer Connector 22 May 2012

Brittney’s connection brought back a distinct memory that week that I used in a response.

A memory that was about White Privilege and made me feel uncomfortable to recall. Her

connection to the PBS website was also something I had discovered a few weeks before. I had

recalled seeing the series and reconnected with the material that was originally broadcast in

2003. Needless to say, my memory of it and the effect it had on me now were vastly different. I

was viewing it (the website and racial material) from a totally different perspective and my

perception had changed. Her posting captured the essence of the PBS feature and evoked a

response from me. When you have these realizations in life you are compelled to do a self-

http://parabasis.typepad.com/blog/2011/01/more-about-words.html

http://www.antiracistalliance.com/


examination. Brittney’s partial post follows, in which she adroitly captures the essence of White

Privilege in action, if you are white in this case – hard work pays off, but only if you are white.

In this story both these men have the same background in education, same job, and work

just as hard as each other; however they are not equal in their wealth and personal assets. … This

story allows people to see the ‘white privileges’ by eliminating the individual efforts as these two

men have very similar efforts towards their careers and education. This belief that one can

overcome anything by hard work that is seen within the liberalist notion of individualism and

meritocracy (Solomon et al., 2005, p.158) of this article has been addressed in this story with

such great details and really allows the readers to see the different levels of privileges and to

maybe begin to have this understanding of ‘whiteness’.

Reference

Race – The Power of Illusion. (April, 2003). Retrieved May 12, 2012, from.

http://www.pbs.org/race/000_General/000_00-Home.htm

Week Five – Part One – Reading.

In Dion’s report there is an extensive investigation made into what doesn’t or hasn’t

worked in Canadian schools for Aboriginal students and what needs to change in the schools to

make it work for Aboriginal students. Clearly the research confirms what Aboriginal parents,

students, and educators already knew: institutions of formal schooling are failing to provide

Aboriginal students with the educational environment and experiences that they need to achieve

success. Urban Aboriginal students have a unique burden since they do not have the context of

the land, technically, as part of their connection to their history, tradition and culture, but this

report compensates for that factor. Many Aboriginal peoples populate Canada and not all of their

teachings are exactly the same, they are unique and diverse. As we have discovered with most


non dominant cultures in our studies ‘school’ does not create a connection for them – it creates a

disconnect. As with these other cultures teachers generally lack the specific and related

knowledge and training for meaningfully teaching Aboriginal subject matter.

For me the most significant line in this report is what we should be applying to all multi

culture teaching approaches. We need to consider first “Understanding Aboriginal student

success as Student well-being,” (Dion & al, 2010, p.20). This seems to be the key to all student

success – the well-being of each and every student in the context of their culture.

Dion lists four significant reasons:

Well-being upholds Aboriginal cultural values and culturally

relevant educational philosophies and teaching practices;

Well-being recognizes how histories of colonization are in a large

part responsible for the achievement gap between Aboriginal and

Non-Aboriginal students living the colonial legacy;

Well-being acknowledges the adverse effects of colonialism on

Aboriginal student identities, engagement, learning and belonging,

and responds to these impacts in appropriate, respectful and non-

pathologizing ways; and

Well-being reconceptualises what it means to learn by recognizing

that student success should not be limited to knowledge acquisition

or skills mastery but must incorporate Aboriginal principles of

education that value self-understanding and self-knowledge in


relationship with others and the larger world.(Dion & al, 2010,

p.20).

Reference

Dion, Susan D.; Johnston, Krista; Rice, Carla, M (2010) Decolonizing Our Schools Aboriginal

Education in the Toronto District School Board. (Toronto)

Week Five – Part Two – Popular Culture Text.

An interesting YouTube video, TELL IT LIKE IT IS - How Our Schools Fail Black Children,

relating to the failure of schools to meet the needs of children, although specific to Britain

it showcases the same issues in North America.

I also viewed a brief writing piece in conjunction with the video that diaries the launch of

the ''Tell It Like It Is'' campaign. I enjoyed the positivist message on addressing institutional

racism and the self-encouragement and self-esteem demonstrated by these young black men and

women. It takes a great deal of courage and perseverance to fight oppression like this and I am

left with an impression of hope and respect for the participants. This was 2006 and I would like

to know what happened with this campaign in Britain. I think it is important to see the same

issues being addressed in Britain.

Reference

You Tube. 2006. “Tell It Like It Is campaign launch” Retrieved March 11, 2012 from,

http://www.youtube.com/watch?v=Z1bbHU0ZrC8

Social Worker. 2006. “Tell it Like it is Campaign” Retrieved March 11, 2012 from,

http://www.socialistworker.co.uk/art.php?id=8960

Week Five – Part Three – Moodle Quote.


Response to the Discussion Director by Brittney Swoffer Wednesday, 30 May 2012

Question

“The valuing and accepting of different perspectives and knowledges may raise questions

about what we deem 'acceptable' and 'unacceptable.' From this, concerns about 'morality' emerge,

and how to value and accept all types of moralities” (Dei, 2003, p. 251).

Does Dei or any of the other readings we have completed to date suggest a solution to

this dilemma and if so what/how? Have you encountered any conflicts related to this aspect in

your educational practices or studies?

For other readings the Essed article comes to mind. I say this as it outlines two methods

which currently seem to be in use for dealing with the issue: radicalism and liberalism (Essed,

2001, p. 497). One looks at having each person as an individual and as such, given individual

rights to their thoughts and beliefs, while the other looks to treat individuals as part of a larger

group with common goals for all in mind. This plays out currently for students in the roles of

their rights as Canadians and as those represented by groups as mentioned by Dei (e.g.

Organization of Parents of Black Children OPBC). I feel as teachers who are in the midst of all

of this, that we must almost go with the flow. As I have not yet had the chance to experience a

classroom of two children who have opposing racially motivated beliefs or views, these are some

ideas I have. …With this information it can be possible to have parents come in or send in or

relay stories to the child. This incorporates the student’s story into the class and allows them to

see themselves in the classroom which Dei said was a key part to keeping them in school. The

factor I feel is most important though is to teach the students respect and tolerance…. By

teaching respect and tolerance to the students you equip them to accept and support others views

even if they are conflicting.

https://moodle.lakeheadu.ca/moodle/user/view.php?id=10662&course=8415


What attracted me to this quote is the adapting of course materials and perspectives –

the parents’ lifestyle and cultural experience into the classroom. Secondly it was the proactive

positive approach of teaching respect and tolerance. Children can be quite pliable to this

approach and it can often dispel the negative views of parents who disparage others.

Reference

Dei, George. (2003). Schooling and the dilemma of youth disengagement. McGill Journal of

Education, 38 No.2, 241-256.

Essed, P. (2001). Multi-identifications and Transformations: Reaching Beyond Racial and Ethnic

Reductionisms. Social Identities, 493-509.

Week Six– Part One – Reading.

Fanon strikes me as brilliant and ahead of his time. His works and life are like a history of

the Pedagogies of Race, Identity and Schooling. He either lived these or wrote about these –

Race, Identity and their connection to schooling, usually both.

This work has a central key to it the Fanonian concept of nonviolence in the physical

sense being transmuted into violence in a political sense, a cultural sense. “When Mahatma

Gandhi and Martin Luther King, Jr. proposed nonviolent protest as a favored strategy against

empire, they understood very well that this non-violent expression was a form of violence to

whites” (Leonardo, Z., & Porter R.K., 2010. p. 145). The challenge in this protest was the

challenge to the established order, the White privilege order, and the dominant order of the

oppressor over the oppressed. Any challenge to that must be viewed as a challenge to the entire

system of the oppressor. What an elegant concept to encounter.


“Consider this aspect of the authors’ interpretation of color blindness, colorblind racism is

accurately described as a mode of feigning an oblivion to race. In short, color-blind perspectives

are attempts to observe – indeed to see – race in a way that maintains whites’ equilibrium”

(Leonardo, Z., & Porter R.K., 2010. p. 150). In short confronting this safe zone would be

destroying the safety that allows White Privilege to maintain that myth of a non-racial issue

existing. Consider color blindness like an insulating blanket for whites, maintaining the status

quo and keeping the issue of race away from the ‘skin’ of whites an impenetrable layer. I

especially like the connection to RVCBard’s blogging.

Reference

Fanon, F. 2004. The wretched of the earth. Trans. R. Philcox. New York: Grove Press, 1963.

Leonardo, Z., & Porter R.K. (2010). Pedagogy of fear: toward a Fanonian theory of ‘safety’ in

race dialogue. Race Ethnicity and Education, 13 ( 2), 139–157

Week Six– Part Two – Popular Culture Text.

The video on YouTube is only one of many about Frantz Fanon. It is a good basic

introduction to him, his thoughts, his world and his impact.

Clearly, to me, if we do want to change our social structure then we should be learning

about people like Franz Fanon and his life in classes in school, indeed in public school. We need

to reach all young people with his story. I found this bit of information staggering although I

know there was recent film about the Algerian (French) soldiers made in Europe.

When the Nazis were defeated and Allied forces crossed the Rhine into Germany along

with photo journalists, Fanon's regiment was 'bleached' of all non-white soldiers and Fanon and

his fellow Caribbean soldiers were sent to Toulon (Provence) instead. Fanon was from

Martinique. Later, they were transferred to Normandy to await repatriation home.

http://en.wikipedia.org/wiki/Rhine


Shameful is an understatement, but this inspired Fanon. I equate him with Ghandi.

Reference

YouTube. 2011. “Frantz Fanon: An Introduction (Part 1)” Retrieved May11, 2012 from,

http://www.youtube.com/watch?v=J4fQ7KwKgFA&feature=related

Week Six– Part Three – Moodle Quote.

In response to the Discussion Director by Elise Petitjean - Tuesday, 5 June 2012

I am compelled to answer question 3: “What differences if any do you feel that the racial

order of the perceived discriminatory treatment of students would be if this study was to be

conducted in school zones outside of metropolitan Toronto?”

I think that in a small rural area, among the different minorities, the perceived

discrimination would be equal (or very similar).

The small rural town I live in is composed of mainly Whites, and there are few visually

different races. In a smaller, rural town (rather than Toronto), students may do this by Whites

and non-White. Different minorities would perceive discriminatory treatment similar to each

other.

I found this perspective made me think of my own experiences as a youth as I grew up in

a small rural area, mostly tobacco farmers and fruit growers. My experiences with other people

who were non-white came only if we worked in these agriculture industries. I was friends with

local Aboriginal kids, but that was accepted to a large extent. There was however, only one black

family in town.

Reference


Ruck, M. & Wortley, S. (2002). Racial and Ethnic Minority High School Students’ Perceptions

of School Disciplinary Practices: A Look at Some Canadian Findings. Journal of Youth

and Adolescence, Vol. 31, No. 3, June 2002, pp. 185–195.

Policy Documents.

1. Diversity in BC Schools www.bced.gov.bc.ca/diversity/diversity_framework.pdf

A Framework

Excerpt - Rationale

The School Act articulates the purpose of the British Columbia school system: to enable all

learners to develop their individual potential and to acquire the knowledge, skills and attitudes

needed to contribute to a healthy, democratic and pluralistic society and a prosperous and

sustainable economy.

To achieve this purpose, the school system must strive to ensure that differences among learners

do not impede their participation in school, their mastery of learning outcomes, or their ability to

become contributing members of society.

The school system is expected to promote values expressed in the Constitution Act, the Charter

of Rights and Freedoms, the Official Languages Act, the Multiculturalism Act, the BC Human

Rights Code, the Employment Equity Act and the School Act, respecting the rights of all

individuals in accordance with the law.

The school system therefore strives to create and maintain conditions that foster success for all

students and that promote fair and equitable treatment for all.

These conditions include:

• equitable access to and equitable participation in quality education for all students


• school cultures that value diversity and respond to the diverse social and cultural needs of the

communities they serve

• school cultures that promote understanding of others and respect for all

• learning and working environments that are safe and welcoming, and free from discrimination,

harassment and violence

• decision-making processes that give a voice to all members of the school community

• policies and practices that promote fair and equitable treatment British Columbia’s school

system is making progress in addressing diversity.

School curriculum honours the diversity represented in families, communities, the province, the

nation and the world. Because mastery of one of Canada’s official languages is central to success

in school and beyond, British Columbia provides additional services to students for whom

English is not a first language.

British Columbia schools are developing strategies to promote mutual understanding and

increased respect.

2. Make A Case Against Racism: A Guide for Teachers of Grades 4-7

http://www.embracebc.ca/local/embracebc/pdf/make_a_case_teachers_guide.pdf

Racism - Study and teaching (Elementary) - British Columbia. I. British Columbia.

Ministry of Citizens' Services.

Excerpt -Introduction

British Columbia today is a jurisdiction within which the laws and public institutions condemn

racism and support multiculturalism and diversity, recognizing the importance of fair and

respectful treatment for all.


The Multiculturalism Act and the Human Rights Code of British Columbia are examples of

legislation and policies that affirm the principles of fairness and respect. The Act directs the

Government of British Columbia to develop programs that “reaffirm that violence, hatred and

discrimination on the basis of race, cultural heritage, religion, ethnicity, ancestry or place of

origin have no place in the society of British Columbia.”

The Code was designed “to foster a society […] in which there are no impediments to full and

free participation in the economic, social, political and cultural life of British Columbia.”

In commitment to these principles, the Province of British Columbia has proclaimed March 21st

as International Day for the Elimination of Racial Discrimination. As part of the planned

observance of this day, the Province of British Columbia is providing teachers of Grades 4 to 7

with this antiracism teaching guide, recognizing that

- it is in the words and actions of individual citizens that the core principles of fairness and

respect, embodied in our laws and institutions, are most meaningfully expressed

- everyone has a responsibility and a role to play in eliminating racism — whether by

condemning individual acts of hate, taking a personal stand against racist jokes or insults, not

allowing stereotypes to influence our actions and judgments of others, and treating everyone

fairly and without prejudice

- our schools are one of the most important points of interaction for people of diverse

backgrounds and origins; schools are therefore in a unique position to model and teach the kinds

of behaviours and values that support a society in which differences are welcomed and respected;

equipping children and youth with knowledge and skills to address racism is an important

building block in creating welcoming and inclusive school communities.

3. Students from Refugee Backgrounds - A Guide for Teachers and Schools - October 2009


British Columbia - Ministry of Education

http://www.bced.gov.bc.ca/esl/refugees_teachers_guide.pdf

Excerpt - Students from Refugee Backgrounds

A Guide for Teachers and Schools

Introduction

Families who arrive in Canada as refugees have overcome great obstacles and adversity. They

bring with them strengths, abilities, and qualities to share, with hope of thriving in their new

home country.

Teacher awareness and understanding of the backgrounds and needs of children and youth with

refugee experience, as well as the individual strengths and cultural differences of these students,

are important factors in student progress and success.

While adversity will impact an individual’s future experiences and outlook, the resiliency of

children and youth to survive traumatic experiences should not be underestimated. Resilience

refers to an individual’s ability to bounce back from adversity. See Appendix A for an illustrative

profile of a resilient child. A person may be able to recover from disruptions or misfortune

without being overwhelmed or acting in dysfunctional ways. Sometimes difficulties can be used

as a springboard to positive development. It is important to note that the recovery process may

differ for individual children and youth, depending on their ages and experiences.

Purpose

This guide is for teachers and other school staff. It has three goals:

• to provide background information about those with refugee experience

• to support all school staff in their work with children and youth from refugee


U File Part TwoThe revelation of Fanon.

“That said, something has gone incredibly wrong when students of color feel

immobilized and marginalized within spaces and dialogues that are supposed to undo racism”

(Leonardo, Z., & Porter R.K, 2010, p. 147). With this sentence I began to grasp something that

was elusive for me from the beginning of this course. I, as much as it is possible for me, in my

societal role to grasp oppression, as part of the oppressors dominant group, I still found the

concept foreign in regards to the perspective of the oppressed. Realistically I am the oppressor.

Theoretically, from a distance I could mentally manipulate and regard the entire scenario

of Race, Identity and Schooling from a Pedagogical perspective. But I was like a foreigner who

only understands a little of what the culture of a foreign country was like. I was a dabbler in the

world of the oppressed. Now I had a way into someone`s cultural viewpoint that was not my

own, one that resonated with me. I had used terminology about Critical Race theory,

Intersectionality, but nothing had connected with me internally, emotionally, other than

intellectually. It was the Fanonian doctrine that enlightened me, that connected me. “Fanonian

post-race differs from color-blindness because it seeks to destroy race and racism via a practice


of full engagement as opposed to a practice of avoidance. Fanon’s methodology was

phenomenological because he sought to undo racism by engaging the phenomenon itself, of

going through race in order to undo it” (Leonardo, Z., & Porter R.K, 2010, p. 148). Destroying

the safe space race dialogue, that dialogue that is representative of ideological structures of

colonial oppression, with the unique perception of Fanonian violence provided me with a basis to

really connect with all of the perspectives and theories we have studied. “In a race-saturated

society, such as the United States, colorblind racism is accurately described as a mode of

feigning an oblivion to race. In short, color-blind perspectives are attempts to observe – indeed

to see – race in a way that maintains whites’ equilibrium” (Leonardo, Z., & Porter R.K, 2010, p.

150).

Fanonian violence seems to mitigate the need that for me is absent from other doctrines

and theories – the absence of the civil dialogue, which is itself an encapsulation in these settings

of colonial doctrine. This was a like a door opening even further onto the racial dialogue.

For me this structure of White privilege (indulgence) around Fanon`s description of narcissism

presents an interesting dilemma, but a realistic one for our culture.

“If we are truly interested in racial pedagogy, then we must become comfortable with the

idea that for marginalized and oppressed minorities, there is no safe space” (Leonardo, Z., &

Porter R.K, 2010, p. 149), inspired by Fanon the authors state the plain, bold fact. All of the

attempts at social constructions to create the so called safe spaces of social dialogue do nothing

more than conveniently shield, protect and extend the safe zone of the oppressors.

“Those who are interested in engaging in racial pedagogy must be prepared to (1) undo

the violence that is inherent to safe-space dialogue, and (2) enact a form of liberatory violence

within race discussions to allow for a creativity that shifts the standards of humanity” (Leonardo,


Z., & Porter R.K., 2010, p. 149). To be angry, frustrated, upset, hostile, unhappy, disgruntled,

etc., these are the forms of expression that frame this dialogue of violence according to Fanon.

Not just for the oppressed, but for the oppressor too, to me this is exactly where it should be with

the pretense removed. For me the angst is the grist in the mill of Racial Pedagogy. From a

personal point of view my awakening to White privilege in Northern Ontario, the prison system,

and other related educational and pedagogical experiences was a long process that I often used

intellectualism and blaming the other for their anger to distance myself from it all.

The connections which I will discuss in the next section are what I find most exciting

based on this Fanonian dialectic. To me this represents the nexus of the tipping point.

“Following a Fanonian dialectic, at root racism is a material problem, which suggests

displacing an idealist framework with a concrete one” (Leonardo, Z., & Porter R.K., 2010, p.

149).

In moving in this direction it would seem appropriate to frame the future of racial

discussions zones within Intersectionality, which ties into the framework appropriately as a

mental, social, and dare I say, intellectual connector for this graphic (Intersectionality) tie in with

racial pedagogy, identity and education. Of course other racial theories also connect but, I find

the door opens more for me when these are framed by Fanonian doctrines.

Going Through Changes

I am a privileged white male who has received a vast amount of invisible support

throughout my life, but to stay this now has taken overcoming much internal resistance within

me- and it still does. As an educator the following statement would have been what I saw as

culturally viable not too long ago, even with all my experiences and connections.


“Current practical demonstrations of multicultural education in schools often reduce it to

trivial examples and artifacts of cultures such as eating ethnic or cultural foods, singings songs or

dance, reading folktales, and other less than scholarly pursuits of the fundamentally different

conceptions of knowledge or quests for social justice” (Ladson-Billings & Tate IV, 1995, p. 6).

But I would not have seen it trivial, as not viable, but realistically representative. Does this not

also replicate the Fanonian doctrine? Don’t these basically simple activities support socially

whiteness or White Privilege because they cannot be considered threatening?

Consider Knudsen`s examination of the comparative study of the ‘included’ Norwegians

in contrast to the ‘excluded’ Sami (Knudsen, 2006). The focus is on the minority cultures or the

marginalized, the troublesome and the extraordinary. This focus may, however, tell us very much

about normalization, and what and how the ‘normal’ is constructed as the seamless center. The

troublesome or extraordinary are ‘outside’ of the norm. Isn`t this what we try to recreate through

common North American social structures, the norm, controlled and socially acceptable

activities like ‘eating ethnic or cultural foods’ in multicultural settings, appeasing the oppressors?

Keeping everything in compact social structures, continually replicating the Fanon’s safe zone of

White Privilege’s non expression of racialism is what the center of the norm is all about.

I see the skin, the color of others, the differences, the differences that ‘my’ world has

made on them. I understand the world of privilege McIntosh describes so well. I see myself as a

point in the interconnectedness of the ‘cage of oppression’ representing Intersectionality. I have

grown in a sense of self-awareness as I come to grips with this extended knowledge. Now I am

turning my gaze to my own educational world, again. I see this as a circular or expanding

process, no longer a zone where there are demarcation points. I will discuss the void of education


that exits for people who are not in the invisible sphere of White Privilege in the next section, the

impasse this racialization creates.

My Challenges and some connections and the Oblivion of Denial.

The challenge is my own self. To be in a position of power, be white, be male and be

implicated in the Zone of Intersectionality as one who oppresses through awareness or lack

thereof. Ogbu’s Cultural Ecological Theory differentiates between “voluntary” and “involuntary”

minorities,” (Bartlett, McKinley, & Brayboy, 2005, p. 362) distinguishing between a have and a

have not society. Expanding on this the authors explain that the Cultural Ecological Theory

further maintains that the performance of students who are minorities is largely determined by

how schools and society treat minorities, as well as how minority groups respond to this

treatment. What is challenging, as I look at this situation in a general context, is that it becomes

easy to make assumptions as part of the dominant and therefor controlling culture that things are

getting better.

These are assumptions that can be based on activities such as this course, workshops,

educational interactions, my own knowledge and further education. But, as we have learned also

from this course material and related articles/writings I have encountered it is also part of the

psyche of the dominant culture to disregard or disassociate from the actuality of the oppressed.

Bartlett, McKinley, & Brayboy also elucidate the concept of racial discrimination being

institutionalized and embedded in political, economic and educational structures. That embedded

privileged, social structure that makes the norm acceptable to all, even at times to the oppressed.

“Racial formations entail cultural and social initiatives to define what race means as well as

political and economic schemes to distribute power along racial lines” (Bartlett, McKinley, &


Brayboy, 2005, p. 364). This also connects with Peggy McIntosh’s ongoing racial examinations

revealed in her wrings and teachings regarding the list of ‘I cans.”

What then to do to remain engaged? It would seem natural for the White Privileged

among us to be somewhat resistant to change, perhaps even emphatically resistant to change.

Looking at the perspective of change then becomes the issue.

It appears relatively easy to slide into an ‘oblivion of denial.’ I see this as an existent state

for many people of the colonizer’s group. Most of what does occur in the context of change and

connectivity is mitigated and to a large extent created by the colonized as they struggle against

the oppressor. Specifically with Dei- in many works - and Asgharzadeh, I see a connection to the

Fanonian doctrine and in Fanon’s life. Let us pursue this connection further to see if we can

discover a ‘disconnect/reconnect’ for the colonizer.

“The anti-colonial discursive approach sees marginalized groups as subjects of their own

experiences and histories (Memmi, 1969; Fanon, 1963; and also Foucault, 1980). Its goal is to

question, interrogate, and challenge the foundations of institutionalized power and privilege, and

the accompanying rationale for dominance in social relations” (Dei and Asgharzadeh, 2001, p.

300). I conceive of an intellectual/ metaphysical space relative to this ‘disconnect/reconnect’ for

the colonizer that challenges this rational for dominance in social relations.

The greater agenda is contextualized within a social justice for all marginalized people.

Again many of the authors and particularly Fanon point to the core of colonialism being based on

race, racism and xenophobia which has been the structure of power domination throughout the

world’s history.

To combat racism, oppression, and domination there must be distinct change in the

structure of society. The intellectual/metaphysical space for the ‘disconnect/reconnect’ then


becomes this – you are either on one side of this structure or you are on the other. You are either

seeking to maintain the status quo or you are assisting in dismantling it. The

‘disconnect/reconnect” then becomes the material and real struggle and the’ oblivion of denial’ is

removed.

I do believe we need to have a compassionate intellectual connection still at this place of

Fanonian violence/discourse. The reason we must have a compassionate intellect is that without

levels of thought that examine the questions logically, emotionally and thoroughly we encounter

the dangerous side of the oppressor. The regression into further dominance through failed

intellectual rationales and violence. Hence we encounter the Aryan Brotherhood, Philip Rushton,

the Ku Klux Klan, and the many groups and individuals who use racist oppression practices to

justify their continued use of oppression, compartmentalization and the concept of race and

identify as a means of demeaning and controlling other human beings.

The educational connection-understandings, concerns and my praxis.

The perceptual information collected by Ruck and Wortley make it clear that this is an

exploratory study and although there is minimal quantitative evidence to assess whether the

perceptions of the students in this study accurately represents reality, the authors point out that

the very fact that racial minority students have these beliefs needs to be addressed.

Perception, they clarify, can often be more impactful on an individual than reality. “How

an individual perceives his or her environment may be more important than “objective reality,”

in that one’s perceptions will influence how one responds to the environment (Bronfrenbrenner,

1979). Thus, if certain groups of students perceive unequal or unfair treatment than that

perception is their reality (Holliday, 1985; Marcus et al., 1991)” (Ruck and Wortley, 2002, p.

186).


To me this was one of the most powerful impacts in the entire group of readings and

course materials covered.

This study examined the perceptions of differential treatment relating to school

disciplinary practices by high school students of Black, South Asian, Asian, White and “other”

(Aboriginal, Hispanic and mixed-race) racial backgrounds in Toronto.

Reviewing the results indicates that racial minority students, particularly Black students,

are much more likely than White students to perceive discrimination with respect to teacher

treatment, school suspension practices, the use of police by school authorities and police

treatment at school.

In their summary the authors mention the possible determining factors for the results and

discuss issues such as self and group perception, school location/culture and inter group

interaction. The authors caution against becoming too interpretative with these results regarding

this process of self-reporting data. However, the results are provocative because they indicate

that regardless of statistics the way we view ourselves and others does shape our world – and our

place in it. (Ruck and Wortley, 2002)

Ruck and Wortley’s findings and the significance and correlation of an individual’s

perception are illustrated by a closing statement on perceptions by the definitive groups in the

various studies, “Participants perceived racialized treatment by police and educators. Educators

and police officers in the examples above chose responses that negated systemic explanations for

the differential treatment” (Ruck and Wortley, 2002, p.193). Perceptions clearly differ

depending on the perspective of your ‘group’.

In Green’s article the fact that racism, and additional forms of oppression, are inherent

within institutions throughout society (Green, 2011) supported this perception because it is


viewed as a reality. As previously mentioned perception, no matter how adjusted statistics or

theories appear, takes precedence as the determining factor for most individuals. What they

perceive is what they believe as students. Dei elucidates on this point creating a further

coloration, “The experiences of these youths suggest we cannot simply fit into neat, theoretical

boxes the contextualized accounts of their off-school experiences, school interactions, and the

socio-environmental forces and presses that create students’ disempowerment and

disengagement in the public school system.” (Dei, G, 2003, p.249).

If we require cultural inclusion, and we do, cultural recognition, and we do cultural

representation, and we do - in schools (and all institutions) the question then becomes how? Can

the Canadian public school system as it exist today meet the needs of all students? Can we as

educators prepare teachers to be multifaceted, diversity empathetic, culturally sensitive and

aware to a multiplicity of backgrounds? Considering the case of dominant culture teachers will

they be able to submerge their White Privilege or even recognize it?

I am just embarking on a journey to discover the answers to these questions.

Concluding – hardly.

I would like to start my conclusion with Omi and Winant’s Racial Formation theory. The

construct of race as evolving (not static) grounded in politics and an expanding global context(s)

is acceptable, as stated I would impose the anti-colonial discursive over the post-colonial.

I like the imagery this theory creates; it is nebulous, evolving, flexible and evolving. It

also provides hope like a Fanonian doctrine that change is not only possible, but probable.

I have a belief that we are at a tipping point in this Pedagogy of Race, Identity and

Education, in fact we are at a precipice. There is no doubt, based on course materials and data


that the Canadian education system is failing students. But, nothing we are doing seems to be

working.

Speaking briefly from my personal experience much of my job involves bean counting –

collecting data; who is at grade level, FAS results, what are the students achieving in

Mathematics, Language Arts subdivided into Reading Comprehension, Writing and Oral

Comprehension, more data on District Writes, PM Benchmarks – it goes on.

All of these ‘counted beans’ are used to determine the success of students. Is it?

Let’s go back to Dion “Understanding Aboriginal student success as Student well-being,”

(Dion & al, 2010, p.20). This seems to be the key to all student success – the well-being of each

and every student in the context of their culture. As I have argued and now other Administrators

are in support, we need to seriously take a look at what we are focusing on. Is it only success

academically that counts so we can measure ourselves on the international stage? Clearly

something is awry here and it is directly connected to Intersectionality and White Privilege –

plainly put ‘bean counting’ maintains the status quo of Whiteness.

Concluding – hardly…..continued.

One of the most powerful readings encountered in my research was Sandy Grande’s ’Red

Pedagogy’ which encompasses much of what has oppressed Aboriginal peoples in North

America with a focus on the devastating and dehumanizing aspects of colonialism. Grande

establishes a set of criteria for her pedagogy, like many other Aboriginal educators and activists;

however, hers is also considered as precepts of a decolonizing pedagogy. She summarizes her

‘Red Pedagogy’ in this way.

In the end a Red Pedagogy is about engaging the development of a “community- based

power” in the interest of “a responsible, political, economic, and spiritual society.” That


is, the power to live out “active presences and survivances rather than an illusionary

democracy.” Vizenor’s (1993) notion of survivance signifies a state of being beyond

“survival, endurance, or a mere response to colonization” and of moving toward “an

active presence…and active repudiation of dominance, tragedy and victimry.” I find the

notion of survivance – particularly as it relates to colonized peoples – to be poignant and

powerful. It speaks to our collective need to decolonize, to push back against empire, and

to reclaim what it means to be a people of a sovereign mind and body” (Grande, 2008,

p.250).

Grande wants to ground Indigenous methodologies in a decolonizing approach, which

repudiates dominance, tragedy and victimry. This connects to Fanonian doctrine and so much of

what has been presented in this paper.

All of Grande’s Red Pedagogy preferences an Aboriginal educators enacting Aboriginal

education as Dion and others suggested.

If we extrapolate this to connect to; Ruck and Wortley, Dei, Dei and Asgharzadeh ,

Bartlett, McKinley, and Brayboy, and all of the other authors who have advocated for dramatic

change in education through a change in Racial and Identity Pedagogies perhaps we can move

back from the precipice and get closer to the tipping point.

In fact this is the scenario that must be considered, not if Grande’s emphasis of a push

back against the illusionary democracy (White Privilege) and the active repudiation of

dominance, tragedy and victimry will occur?

Fanonian doctrine would frame it within the same wording as the collective need to

decolonize, to push back against empire, and to reclaim what it means to be a people of a

sovereign mind and body, for all of the colonized – in short to end all oppression.


So I end this with no answer, but with a hope that I will be able to be part of that long

awaited and desired change. Changes that will truly represent the essence of freedom, not the

façade of freedom that exists today, only then will we value each other for who we are and not

use Race and Identity to suppress, oppress and to categorize.

I see this intimately entwined in the web of Intersectionality being turned inside out.

Reference

Barlett, L., McKinley, B., & Brayboy, J. (2005) Race and schooling: Theories and ethnographies.

The Urban Review, 37 (5), 361-374.

Dei, G.J.S., & Asgharzadeh, A. (2001). The Power of Social Theory: The Anti-Colonial

Discursive Framework. Journal of Educational Thought, 35(3), 297-323.

Dei, George. (2003). Schooling and the dilemma of youth disengagement. McGill Journal of

Education, 38 No.2, 241-256.

Dion, Susan D.; Johnston, Krista; Rice, Carla, M (2010) Decolonizing Our Schools Aboriginal

Education in the Toronto District School Board. (Toronto)

Fanon, F. 2004. The wretched of the earth. Trans. R. Philcox. New York: Grove Press, 1963.

Grande, S. (2008). Red Pedagogy: The Un-Methodology. In N. Denzin, Y. Lincoln, & L Smith

(Ed.), Handbook of Critical and Indigenous Methodologies. Los Angeles, London, New

Delhi, Singapore , NY: Sage Publications.


Green, J. (2011). From Stonechild to social cohesion: Antiracist challenges for Saskatchewan. In

M. Cannon & L. Suseri (Eds.), Racism, colonialism and indigeneity (pp. 234-241).

Toronto, ON: Oxford University Press.

Hill Collins, P., & Solomos, J. (2010). Introduction: Situating race and ethnic studies . In P.

Hill Collins & J. Solomon (Eds.), Handbook of race and ethnic studies (pp. 1-16). New

York: Sage Publications.

Knudsen, S. (2006). Intersectionality: A theoretical inspiration in the analysis of minority

cultures and identities in textbooks. Caught in the web or lost in the textbook, 61-76. 5

December 2008. <http://www.caen.iufm.fr/colloque_iartem/pdf/knudsen.pdf.

Ladson-Billings, G., & Tate IV, W. F. (1995). Toward a Critical Race Theory of

education. Teachers College Record, 97(1), 47-68.

Leonardo, Z., & Porter R.K. (2010). Pedagogy of fear: toward a Fanonian theory of ‘safety’ in

race dialogue. Race Ethnicity and Education, 13 ( 2), 139–157

Omi, W. & Winant, H. “The Theoretical Status of the Concept of Race.” Race, Identity, and

Representation in Education (2nd Edition). Eds. Cameron McCarthy, Warren Crichlow,

Greg Dimitriadis, Nadine Dolby. New York: Routledge. 2005

Ruck, M. & Wortley, S. (2002). Racial and Ethnic Minority High School Students’ Perceptions

of School Disciplinary Practices: A Look at Some Canadian Findings. Journal of Youth

and Adolescence, Vol. 31, No. 3, June 2002, pp. 185–195

Solomon, R.P., Portelli, J.P., Daniel, B.J., & Campbell, A. (2005). The discourse of denial: How

white teacher candidates construct race, racism, and ‘white privilege’, Race Ethnicity and

Education, 8(2), 147-169.

http://www.routledge.com/books/search/author/nadine_dolby/

http://www.routledge.com/books/search/author/greg_dimitriadis/

http://www.routledge.com/books/search/author/warren_crichlow/

http://www.routledge.com/books/search/author/cameron_mccarthy/