Pub Date : 2021-01-01DOI: 10.1080/03626784.2020.1838231
A. Gilmore
Abstract Inspired by jazz’s epistemologies and structures, this article was written as a Black liberatory jazz album on Black Boy Joy. Threaded through musical tracks, Black Boy Joy is conceptualized as a Black spiritual Life Force and a liberatory emotional expression that refuses the anti-Black curriculum antagonizing Black boys. Black Boy Joy centers Black joy through desire-based refusal and reclaims Black subjectivities and futures through Black aesthetics. Black Boy Joy is the quotidian refusal to stay in one's designated "place" and provides a space that gives Black boys futures that they want now through Black liberatory fantasy. Through fantasies and desires, I demonstrate how vital improvisation and dissonance is to creating Black liberated futures. Through the good mess of jazz improvisation, I invite the audience to (re)imagine, (re)explore, and linger with these concepts within a musical Black Study.
受爵士乐认识论和结构的启发，这篇文章是一首黑人解放爵士乐专辑《Black Boy Joy》。《黑人男孩的快乐》贯穿于音乐的脉络中，被概念化为一种黑人的精神生命力和一种解放的情感表达，它拒绝反对黑人男孩的反黑人课程。《黑人男孩的快乐》通过以欲望为基础的拒绝来集中黑人的快乐，并通过黑人美学来重新确立黑人的主体性和未来。黑人男孩的快乐是一种日常的拒绝呆在自己指定的“地方”，并通过黑人解放的幻想为黑人男孩提供了他们现在想要的未来的空间。通过幻想和欲望，我展示了即兴创作和不和谐对于创造黑人解放的未来是多么重要。通过爵士乐即兴创作的混乱，我邀请观众(重新)想象，(重新)探索，并在音乐黑人研究中逗留这些概念。
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Pub Date : 2021-01-01DOI: 10.1080/03626784.2020.1813001
S. D. Hernández Adkins, L. I. Mock Muñoz de Luna
Abstract Curriculum studies, like nearly all education scholarship, are predicated on Black suffering and death. Inspired by Christina Sharpe’s treatise In the Wake: On Blackness and Being, we will engage with the difficult questions of what it means to be curriculum theorists inculcated into whiteness and settlement. Pivoting Cheryl Harris’s renowned assertion that whiteness is property, we consider that whiteness may instead possess us. We draw upon Black and Indigenous brilliance to call for the death of whiteness, proposing that this act is necessary and the only way scholars and educators inscribed in whiteness can possibly imagine playing any positive role in liberation struggles. People are dying, and we either continue being part of the systems that delight in killing, or we take seriously the reordering of our own Being. We do so while being answerable to and in relation with Black studies. To initiate this ontological destruction, we write from the position of the s + cyborg in order to dissociate ourselves from our embodied whiteness. We invite white readers to join us as ghosts in the machine that short-circuit the currents of the wake. To this end, we provoke readers with a prescriptive curriculum towards killing whiteness. While whiteness is under destruction, we call for a turn towards speculative imaginings and futurisms that could envision a curriculum, a way of Being after whiteness.
课程研究和几乎所有的教育研究一样，都是以黑人的苦难和死亡为基础的。受克里斯蒂娜·夏普(Christina Sharpe)的论文《在觉醒中:论黑人与存在》(In the Wake: On black and Being)的启发，我们将探讨课程理论家被灌输到白人和定居中意味着什么这一难题。以谢丽尔·哈里斯的著名论断“白是一种财产”为中心，我们认为白反而可能拥有我们。我们利用黑人和土著居民的智慧来呼吁白人的死亡，提出这一行为是必要的，也是学者和教育工作者在白人的解放斗争中发挥积极作用的唯一途径。人们正在死去，我们要么继续成为这个以杀戮为乐的系统的一部分，要么认真地重新安排我们自己的存在。我们这样做是在对黑人研究负责并与之相关的情况下进行的。为了启动这种本体论的破坏，我们从s +半机械人的位置写作，以便将我们自己与我们所体现的白色分离开来。我们邀请白人读者加入我们，像幽灵一样在机器里短路尾流。为了达到这个目的，我们用一个关于杀死白人的规范课程来刺激读者。当白人被摧毁时，我们呼吁转向投机性的想象和未来主义，可以设想一种课程，一种白人之后的存在方式。
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Pub Date : 2020-12-19DOI: 10.1080/03626784.2020.1864621
H. Keenan, Lil Miss Hot Mess
Abstract In recent years, a programme for young children called Drag Queen Story Hour (DQSH) has risen to simultaneous popularity and controversy. This article, written collaboratively by an education scholar and a drag queen involved in organizing DQSH, contextualizes the programme within the landscape of gender in education as well as within the world of drag, and argues that Drag Queen Story Hour provides a generative extension of queer pedagogy into the world of early childhood education. Drawing on the work of José Esteban Muñoz, the authors discuss five interrelated elements of DQSH that offer early childhood educators a way into a sense of queer imagination: play as praxis, aesthetic transformation, strategic defiance, destigmatization of shame, and embodied kinship. Ultimately, the authors propose that “drag pedagogy” provides a performative approach to queer pedagogy that is not simply about LGBT lives, but living queerly.
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Pub Date : 2020-12-17DOI: 10.1080/03626784.2020.1863653
Preeti Nayak, Diana M. Barrero Jaramillo
The pedagogical encounter has been a site of robust theorization in curriculum studies. For critical curriculum scholars, pedagogy is commonly understood as a site of individual and social transformation. The articles in this issue of Curriculum Inquiry question whether the pedagogical encounter is always a catalyst of desired change. Drawing from Gaztambide-Fern andez and Arr aiz Matute’s (2013) threefold theorization, we view pedagogy as always intentional, always relational, and moved by an ethical imperative. The four articles dive deeper into the ethical and relational dimensions of pedagogy by presenting us with new ways of thinking about “Self,” “Other,” and the politics of differentiating between “familiar and strange others” (Ahmed, 2000, p. 24). As Sara Ahmed (2000) argues, the self-other relationship is determined at the moment of the encounter and involves techniques for “seeing the difference.” Those techniques also operate to differentiate between “familiar and strange others” in ways that produce a “visual economy” (p. 24). The authors in this issue illustrate the multiple ways the visual economy operates within the pedagogical encounter(s); this economy, at times, conditions teachers and learners to “see difference” in oppressive ways. Collectively, these authors explore how the visual economy constrains or limits how we see, engage, and teach about difference, as well as how the pedagogical encounter produces others as strangers. At the same time, these authors also show us that once these techniques of differentiation are identified, deconstructed, and critiqued, new and liberatory ways of seeing and producing difference are made possible, and can, in fact, nurture more ethical relationalities. In the first article of this issue, Sun Young Lee makes an important intervention into the taken-for-granted practices of observation in the context of teacher education. In her article titled “Seeing the Difference: Anticipatory Reasoning of Observation and its Double Gesture in Teacher Education,” Lee examines the way teachers learn to see and think about the development of children and teachers through the lens of difference. As a supposedly empirical or scientific practice, methods of observation and feedback are integral to teacher education programs (Copland, 2010). Yet, as Lee argues, practices of observation reflect social and cultural values and are embedded within particular historical contexts. Building on the work of Peter Galison (2014), Lee illustrates the role that the visual plays in the production of knowledge and constitution of difference. As Lee argues, we do not naturally see diversity; rather, the process of visualization produces categories of difference that reify racial hierarchies. As
在课程研究中，教学遭遇一直是强有力的理论化的场所。对于批判性课程学者来说，教育学通常被理解为个人和社会转型的场所。本期《课程探究》中的文章质疑教学遭遇是否总是期望变革的催化剂。根据Gaztambide Fern andez和Arr aiz Matute（2013）的三重理论，我们认为教育学始终是有意的，始终是关系的，并受到道德要求的推动。这四篇文章通过向我们展示思考“自我”、“他人”以及区分“熟悉和陌生他人”的政治学的新方法，深入探讨了教育学的伦理和关系维度（Ahmed，2000，第24页）。正如Sara Ahmed（2000）所言，自我-他人关系是在相遇的那一刻确定的，并涉及到“看到差异”的技巧。这些技巧还以产生“视觉经济”的方式区分“熟悉和陌生的他人”（第24页）。本期的作者阐述了视觉经济在教学过程中的多种运作方式；这种经济有时会让教师和学习者以压抑的方式“看到差异”。这些作者共同探讨了视觉经济如何约束或限制我们看待、参与和教授差异的方式，以及教学遭遇如何将他人塑造成陌生人。同时，这些作者也向我们表明，一旦这些差异化技术被识别、解构和批判，新的、解放性的看待和产生差异的方式就成为可能，事实上，可以培养更多的道德关系。在本期的第一篇文章中，孙对教师教育中理所当然的观察实践进行了重要的干预。李在题为《看到差异：观察的预期推理及其在教师教育中的双重姿态》的文章中，探讨了教师如何通过差异的视角来看待和思考儿童和教师的发展。作为一种所谓的实证或科学实践，观察和反馈方法是教师教育计划不可或缺的一部分（Copland，2010）。然而，正如李所说，观察实践反映了社会和文化价值，并嵌入了特定的历史背景中。在彼得·加利森（2014）作品的基础上，李阐述了视觉在知识产生和差异构成中所扮演的角色。正如李所说，我们并不自然地看到多样性；相反，可视化过程产生了具体化种族等级的差异类别。像
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Pub Date : 2020-12-15DOI: 10.1080/03626784.2020.1862568
Esther O. Ohito, Justin A. Coles
Once we were walking down a road and we saw a little Ghanaian boy. He was running and happy in the happy sunshine. My husband made a comment springing from an argument we had had the night before that lasted until four in the morning... He said, “Now look, see that little boy. That is a perfect picture of happy youth. So if you were writing a poem about him, why couldn’t you just let it go at that?” ...
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Pub Date : 2020-12-10DOI: 10.1080/03626784.2020.1860641
Kirsten T. Edwards
Abstract While university-based study abroad programs have become a core component of multicultural education, I argue that in many ways the dominant model of study abroad is rooted in a white masculinist episteme predicated on anthropological consumption of the “Other” without, and largely opposed to, meaningful examinations of the self. The present study is a critical exploration of a study abroad program created by Black women for students of African descent. Through two conceptual frameworks—Black Atlantic Consciousness and Womanism—I note the ways in which the study abroad program departed sharply from traditional programming found at historically white institutions. Utilizing narrative thematic case study analysis, findings reveal both the program designers’ goals and intentions for this study abroad program, as well as the ways those goals translated into pedagogical and curricular praxis. Three subthemes comprise the larger theme related to goals and intentions: self-awareness and communal awareness, African diasporic gendered identity, and deconstruction with student support. Four subthemes organize the theme curricular and pedagogical praxis: spiritually detoxing experiences, Afrocentric role-playing and storytelling/making, integration of counseling and emotional support resources, and institutional subversion. The article concludes with reflections on and implications for culturally relevant study abroad programming.
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Pub Date : 2020-12-09DOI: 10.1080/03626784.2020.1860643
Erin T. Miller, Timothy J. Lensmire
Abstract In this article, we examine two stories about white femininity. The first, written by Danielle, was an assignment in a pre-service teacher education course. The second story is of the fictional Lily—the main character of an internationally best-selling novel. In our analyses, we pay special attention to how enduring racist images and caricatures of black people function in the complex social construction of white femininity. We conclude that teacher education efforts in the United States are undermined by the workings and power of enduring racist stereotypes in the thinking, feeling, and action of white teachers.
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Pub Date : 2020-12-05DOI: 10.1080/03626784.2020.1856622
Justin A. Coles
Abstract Curriculum within the US was birthed in a context of antiblackness and continues to operate as anti-Black through imagining Black youth as less than and uneducable. However, despite the ways educational space has historically worked to image Black children and communities through deficit lenses, the creation of non-traditional Black curricular spaces has long served as a strategy of resistance. In this paper, I examine the ways Black urban youth leveraged a co-created non-traditional curricular space, grounded in centering Blackness to make sense of their educational experiences. I draw from an academic yearlong (2016–2017) critical ethnography, centered in Black Critical Theory (BlackCrit), to examine what is revealed about Black living and learning and curriculum, through centering Blackness in a non-traditional curricular space. Theoretically framed through BlackCrit and Sharpe’s (2016) concept of wake work, I analyze critical literacy artifacts and interview data to examine how centering antiblackness, a strength-based positioning, facilitated Black curricular un/makings that worked to: 1) center Black empowerment and 2) affirm Black knowledge. I use the term curricular un/makings to represent the ways the Black youth leveraged their life-worlds to disrupt or abandon nation-state curriculum (unmake anti-Black curricular space) to compose new ideations of curriculum and curricular space (make curriculum anew by centering Blackness). Black curricular un/makings represent the intentional process of deconstructing anti-Black curriculum through an unapologetic centering of a Black ethos.
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Pub Date : 2020-11-18DOI: 10.1080/03626784.2021.1847533
G. Dei
This is a very exciting special issue of Curriculum Inquiry and I am honoured to write this foreword. The theme “Anti-Blackness in Curriculum Studies” is one I approach with both urgency and pause. I, the coeditors, the contributors, and many readers have very intimate and scholarly relationships to anti-Blackness and more specifically to anti-Blackness in Curriculum Studies. Many people, however, do not. School leaders and their curriculum developers, policy designers, evaluation and implementation experts, knowledge translators, health and resource specialists, and frontline school professionals are among the many who are often – purposefully or not – removed from anti-Blackness. Hence the coeditors’ resounding call for papers “to give readers and curriculum workers entry points into an expansive, interdisciplinary dialogue on anti-Blackness in curriculum studies” (Ohito et al., n.d., para. 1). They extend and deepen this call by inviting the contributors to theorize
这是《课程探究》的一期非常激动人心的特刊，我很荣幸为它写前言。“课程研究中的反黑人”这一主题是我既紧迫又踌躇的话题。我，合著者，贡献者，以及许多读者都与反黑人有着非常密切的学术关系，更具体地说，与课程研究中的反黑人有着密切的学术关系。然而，许多人却没有。学校领导及其课程开发人员、政策设计者、评估和实施专家、知识翻译人员、健康和资源专家以及一线学校专业人员都是经常(有意或无意地)从反黑人中移除的人。因此，共同编辑强烈呼吁论文“为读者和课程工作者提供进入课程研究中反黑人的广泛跨学科对话的切入点”(Ohito et al.， n.d，第6段)。他们通过邀请贡献者理论化来扩展和深化这一呼吁
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Pub Date : 2020-11-02DOI: 10.1080/03626784.2020.1819146
Mildred Boveda, Johnnie Jackson, Valencia Clement
Abstract Using methods informed by ethnomusicology, this study highlights lyrical themes in songs and visual imageries created by Black rappers who attended public schools in the United States. Our analysis reveals the anti-Blackness and ableism these artists encountered and uncovers ideologies conflating Blackness, disability, and inferiority within school-based contexts. The lyrics include rappers' autobiographical accounts, interpretations of first-person narratives, or stories about P-12 students and educators. We begin by situating ourselves as three Black scholars with distinctive geographical and generational entry points into Hip Hop and US special education. We anchor our analysis with Black feminist and decolonial theories that function as the conceptual framing for our contribution to (Black) curriculum studies. We found six lyrical themes spanning across four decades and varying US regions where rap music rose to national prominence. Black rappers offer revelations about curricular choices, school quality and funding, parent engagement, teacher–student dynamics, rappers as public pedagogues, and flipping the script on disability categories and differences. We conclude by providing recommendations and provocations for curriculum studies, curriculum workers, and special educators who examine the intersections of anti-Black racism and ableism.
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