This article discusses the ways that four educators experience the impacts of white supremacy in classroom spaces. We discuss the ways we navigate the tension created when we desire to foster antiracist spaces but are required to work within an academic system that is underpinned by white supremacy. Using tenets of Griot storytelling, we describe our points of origin, provide narrative examples of student interactions, and detail the reflexive lenses through which we processed these interactions. Our narratives specifically seek to center Black, Indigenous, People of Color (BIPOC) and discuss the ways that our training and education has limited our ability to support them in academic spaces. We conclude with an invitation for the reader to sit with us in this space of tension, and some reflexive questions to consider as we exist in this space together. We hope to offer this as a way to continue dismantling the internalizations of supremacy. We also offer this as an opportunity to move away from the problem-solving mentality often applied to issues of racism in favor of fostering a continued, collective healing from the wounds created for all of us by white supremacist systems.

Effective outreach to queer/LGBTQ+ students is an important part of higher educational efforts to encourage their participation in study abroad opportunities. To explore the prevalence and nature of online outreach to queer students, we quantitatively and qualitatively analyzed the study abroad program webpages of 38 higher educational institutions with distinguished reputations in international studies. Outreach to queer status was one of the most common types, along with outreach to ethnicity and disability status. Queer outreach varied as a function of institution type, occurring twice as often by public than by private universities, and seven times as often by secular than by religiously-affiliated universities. Using thematic analysis, we found that a majority of queer outreach content was generated by organizations external to the study abroad office, and in-house generated content was a combination of cautionary and inviting. We discuss ways to improve study abroad outreach to queer students in higher education.

Objective:We explore the relationship between gender stereotypes and North American Halloween costumes. Method (Study 1):Extending Nelson's analysis of gender-markers in mass-produced children's Halloween costumes, Study 1 explored gender-typing in children's costumes (n = 428), also adding a sample of adult's costumes (n = 428) from major retailers, coding for character archetypes (heroes, villains, and fools), active-masculinity/passive-femininity, and for degree of disguise. Results (Study 1):Compared to boys'/men's costumes, girls'/women's costumes represented more ornamental feminine-passivity. Method (Study 2):Ornamental feminine-passivity was explored in an additional sample of baby girls' (n = 161), child girls' (n = 189), teen girls' (n = 167), and women's (n = 301) costumes, coded for character archetypes and markers of infantilization and sexualization. Results (Study 2):In addition to age differences in character archetypes, women's costumes were most likely to be sexualized (especially heroes), girls' and teenage young women's costumes were most likely to combine both infantilization and sexualization, and baby girls' costumes were least likely to incorporate either gender-markers. Conclusion:Costumes reinforce gender stereotypes differentiating boys/men and girls/women and the ways in which girls/women are stereotyped varies across the lifespan. Patterns are discussed with regard to how gender stereotypes embedded in holiday traditions reinforce messages of disempowerment for women and girls.

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