Can We Say the “r” Word?: Identifying and Disrupting Colorblind Epistemologies in a Teacher Education Methods Course

Pabon, Amber Jean-Marie; Basile, Vincent

doi:10.1080/00131946.2019.1674312

Cited by 6 publications

(6 citation statements)

References 47 publications

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“…White teachers choosing to avoid taking a stance or professing a lack of knowledge regarding race is nothing new (Garrett & Segall, 2013;Pabon & Basile, 2019). Similarly, in our own study, we observed students' resistance to discussing the issue of race, which was manifested in the following two ways: 1) expressing that race does not matter and 2) not taking a stand by responding with vague/superficial comments.…”

Section: Ignoring the Elephant In The Classroomsupporting

confidence: 56%

The Elephant in the Classroom: Using YouTube Comments to Address the Essential but Unacknowledged Topic of Race

Riley

Slay

Revelle

2021

IJME

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Drawing on critical race media theory, this praxis article describes how instructors can effectively introduce critical race literacy theory in a teacher education class using online videos. Ultimately, this study helps us to better understand how viewing YouTube videos and responding critically to YouTube user comments can help preservice teachers acknowledge and challenge their pre-existing beliefs related to teachers and students of color in a teacher education writing course. Data analysis reveals that preservice teachers’ idealism for compassionate teaching is embedded in a superficial understanding of sociocultural differences and lacks an understanding of how race affects student learning.

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Section: Ignoring the Elephant In The Classroomsupporting

confidence: 56%

The Elephant in the Classroom: Using YouTube Comments to Address the Essential but Unacknowledged Topic of Race

Riley

Slay

Revelle

2021

IJME

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“…Some scholars who equate racial literacy with antiracism describe the need to develop racial literacy through, for example, critical reflection (Colomer, 2018), on the basis of the idea that racial literacy is a critical consciousness (e.g., Brown, 2016;Pabon & Basile, 2019;Villenas, 2019). For example, in a study examining teacher candidates' race-evasive rhetorical strategies, Pabon and Basile (2019) noted that some White teacher candidates may not have reckoned with their own Whiteness, and "may never previously [have] had the opportunity to develop racial literacy" (p. 643). In effect, scholars propose that one can become racially literate with an antiracist education.…”

Section: The Problem With "Racially Illiterate"mentioning

confidence: 99%

“…In contrast, other scholars use racial literacy in a way that is more closely akin to Guinier’s and Twine’s practice of marking counterhegemonic ideas and practices (e.g., Allen, 2019; Brown, 2016; Flynn et al, 2018; King, 2016; Kohli et al, 2018; Pabon & Basile, 2019; Villenas, 2019; Wills, 2019; Winans, 2010). These theorizations contribute important insights into the teaching and learning of racial literacy, and construe racial literacy as ranging from personal skills to characteristics to be developed.…”

Section: Racial Literacymentioning

confidence: 99%

Critiquing Racial Literacy: Presenting a Continuum of Racial Literacies

Chávez-Moreno

2022

Educational Researcher

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Racial literacy has contributed powerful advances in multiple disciplines about how race and racism are understood. Many education scholars use the concept to refer to antiracist practices and ideologies, a definition that casts some people as either racially literate or illiterate. In this essay the author draws on examples from education literature to argue that this interdisciplinary conceptual norm hinders scholars’ attempts to reveal the dominance of race-evasiveness, however unintentionally, for two reasons. First, describing people as racially literate or illiterate implies that those who adopt race-evasive or racist ideologies are not interpreting racial ideas, which overlooks that all people who live in a racist society engage in literacy practices that make meaning of race. Second, construing racial literacy strictly as antiracist obscures that making meaning of race can be done through hegemonic ideologies. This accepted conceptualization may stymie useful analyses of hegemonic ideologies that predominate in U.S. society and schools. The author presents a continuum of racial literacies to differentiate between hegemonic and counterhegemonic racial literacies. The continuum’s exposure of hegemonic racial literacies encourages scholars to capture the hidden ideologies in literacy practices that may not exhibit an explicit racial focus but nevertheless perpetuate racism. Furthermore, the author suggests eschewing the labels “racially illiterate” and “racially literate” and instead affirms that people become racially literate through both racist and antiracist literacy practices. Instead of racially illiterate or literate, the author submits consciousness as a more apt term and connects the continuum’s counterhegemonic end to developing critical-racial consciousness, an antiracist lens.

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“…Beliefs about group differences Finally, teachers' beliefs about the significance and nature of group differences may contribute to educational disparities. Evidence suggests that colorblind ideologiesthe belief that group differences (particularly racial/ethnic categories) do not matter and should be minimized or ignoredare common among teachers in the USA [36][37][38]. In turn, a recent experiment showed that teachers' expression of colorblind beliefs in class undermined the achievement of students of color, but not White students, compared with when teachers expressed multicultural beliefs (that group differences should be recognized and celebrated) [39].…”

Section: Biased Attitudesmentioning

confidence: 99%