We in the United States live out our lives in a white-supremacist social order in which the economic, political, and cultural interests of a European American elite dominate social institutions.-Madhubuti, 1994, p. 10. 1 | INTRODUCTION As the nation navigates a novel coronavirus pandemic, racism in America has become prominent in public discourse in a way not typical in recent history. The systemic nature of racism (Bonilla-Silva, 2015; Murji, 2007) and its distinguished harm to Black people garnered much attention following the revelation that the rapidly spreading coronavirus disease, initially considered to be an indiscriminate equalizer, was in fact disproportionately fatal for Black Americans (

Early childhood personnel preparation programs must prepare future early educators who can counteract racism and ableism to provide all children with an equitable and just education. We applied Dis/ability Critical Race Theory (DisCrit) Classroom Ecology to early childhood and specifically to preschool settings. We argue that early childhood personnel preparation programs can utilize this framework to prepare preservice early educators to facilitate more equitable experiences for Children of Color with disabilities and their families. We discuss the importance of preparing future early educators to counteract racism and ableism through their fieldwork experiences. We also provide a brief overview of DisCrit in relation to early childhood personnel preparation and present DisCrit Classroom Ecology to apply the framework components to preschool fieldwork.

Martin and Garza's (2020) article presented a commendable case for empowering marginalized students in engineering education research at a poignant moment in global history. Presenting the experiences of a Black woman navigating the consequences of structural educational barriers as Black Americans endured the consequences of structural injustices in health and law enforcement was quite compelling. This response extends the discussion of their work by engaging with two important questions: 1) What is autoethnography? and 2) How can White scholars support Black students without also reinforcing the benefits of White supremacy? Although these questions seem distinct-one focuses on the methodology, the other on the culture of scholarly practices-they represent a growing trend in engineering education research to use autoethnography as a way to present the voices of the marginalized. Because this trend has so much revolutionary potential, I provide some critical reflections on the culture of power in engineering education research and offer suggestions on how research practices can be healing-centered and power-shifting.