Critical race theory (CRT) in education centers, examines, and seeks to transform the relationship that undergirds race, racism, and power. CRT scholars have applied a critical race framework to advance research methodologies, namely qualitative interventions. Informed by this work, and 15 years later, this article reconsiders the possibilities of CRT applications to quantitative methodologies through 'QuantCrit. ' We ask the question: Can quantitative methods, long critiqued for their inability to capture the nuance of everyday experience, support and further a critical race agenda in educational research? We provide an abbreviated sketch of some of the key tenets of CRT and the enduring interdisciplinary contributions in race and quantitative studies. Second, we examine the legacy and genealogy of QuantCrit traditions across the disciplines to uncover a rich lineage of methodological possibilities for disrupting racism in research. We argue that quantitative approaches cannot be adopted for racial justice aims without an ontological reckoning that considers historical, social, political, and economic power relations. Only then can quantitative approach be re-imagined and rectified.Studies relying on the assumptions that impose a decontextualized racial identity in a social stratum should be replaced by better studies that incorporate more accurate assumptions (x) … Most racial statistics lack a critical evaluation of racist structures that encourage pathological interpretations … We must recognize that the researcher is part of what he or she observes. We do not passively or objectively observe the statistical universe as scientific outsiders (Zuberi 2001, 144).

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this article, the authors simultaneously examine how education scholars have taken up the call for (re)articulating Chicana feminist epistemological perspectives in their research and speak back to Dolores Delgado Bernal's 1998 Harvard Educational Review article, “Using a Chicana Feminist Epistemology in Educational Research.” They address the ways in which Chicana scholars draw on their ways of knowing to unsettle dominant modes of analysis, create decolonizing methodologies, and build upon what it means to utilize Chicana feminist epistemology in educational research. Moreover, they demonstrate how such work provides new narratives that embody alternative paradigms in education research. These alternative paradigms are aligned with the scholarship of Gloria Anzaldúa, especially her theoretical concepts of nepantla, El Mundo Zurdo, and Coyolxauhqui. Finally, the authors offer researcher reflections that further explore the tensions and possibilities inherent in employing Chicana feminist epistemologies in educational research.

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