This chapter tackles the slippage between university initiatives that focus on ‘decolonizing knowledge’ and those that focus more broadly on diversity, equality, and inclusion. We focus explicitly on how decolonizing involves an inherent process of reconstituting schemes of valuing and producing knowledge. This differs from diversity’s focus on representation. In order to explore these dynamics of decolonizing knowledge production, we draw out the decolonial critique of Eurocentrism (that is, the practice of bifurcating the study of the West from the study of its global colonial interlinkages). We stress how decolonial thought embraces a relational mode of thinking that ties connections across time and space, and we look at how the calls for decolonizing knowledge are tied to the larger project of anti-colonial justice. We finish this chapter with some practical guides for teachers, academics, researchers, and students who are interested in engaging with the process of decolonizing knowledge.

This paper explores the identities of Britain's black middle-classes. Drawing upon interviews with seventy-two participants, I theorize a 'triangle of identity'. This triangle emphasizes how black middle-class identities are constructed within the dynamics of three poles. Firstly, there is the class-minded pole whereby class comes to the fore as a conceptual scheme; secondly, there is the ethnoracial autonomous pole whereby 'race' is central to one's identity and whiteness is actively resisted; and lastly there is the strategic assimilation pole, where one continually moves between classed and racialized spheres of action. This tripartite approach to identity builds upon previous research by further exploring the social, cultural and phenomenological distinctions within Britain's black middle-classes.

Critical race theory is growing in popularity in Britain.However, critics and advocates of critical race theory (CRT) in Britain have neglected the racialized social system approach. Through ignoring this approach, critics have thus "missed the target" in their rebuttals of CRT, while advocates of CRT have downplayed the strength of critical race analysis. By contrast, in this paper, I argue that that through the racialized social system approach, critical race theory has the conceptual flexibility to study British society. As a practical social theory, critical race theory provides us with the tools to study the realities and reproduction of racial inequality. To demonstrate this strength of CRT, and to demonstrate its theoretical nature, I discuss the conceptual framework of the racialized social system approach, paying specific attention to the notions of social space, the racial structure and racial interests; the racialized interaction order, racialized emotions, and structure and agency; and racial ideology, racial grammar, and racialized cognition.

Drawing upon 23 qualitative interviews, and ethnographic work in London, this article explores how black middle-class individuals in the UK decode forms of middle-class cultural capital. This decoding is two staged. Firstly, black middle-class individuals often decode dominant or ‘traditional’ middle-class cultural capital as white. This involves a recognition that certain forms of middle-class cultural capital are marked as racially exclusive, and are reproduced and recognised in ‘white spaces’. Secondly, black middle-class individuals also decode alternative forms of cultural capital as woven into a greater project of racial uplift. Such alternative forms of cultural capital are defined as ‘black cultural capital’, and tend to be based around fulfilling a cultural politics of black representation.

This paper investigates the link between the racial hierarchy and the racialized interaction order, questioning how controlling images of blackness are mediated in interactions. I explore this through interviews with thirty‐two black British middle‐class individuals, examining their interactions in the professional workplace. I argue that white people often draw on a practical knowledge of “white ignorance” to activate controlling images in their interactions with black professionals. This white ignorance allows for white people to find creative ways to irrationally deploy controlling images, and to adapt controlling images to specific interactional settings.