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In this chapter, the authors interrogate the structures, natures, processes, and variables that shape globalized collegiate desegregation. The authors pay attention to the history of segregation in South African culture, then proceed to current efforts to dismantle and rebuild the country’s educational enterprise. Drawing parallels with segregation policy in the United States, the authors argue that both nations may draw from global lessons about systemic global anti-Black oppression and its structural forms (e.g., apartheid, inequities in higher education). More specifically, the authors ground arguments in an analysis of the linguistic hegemony that continues to inculcate the college-aspiring students of South Africa. Understanding fundamental desegregation characteristics of racial hegemonic nations (e.g., United States) vis-à-vis racial and linguistic hegemonic nations (e.g., South Africa) is imperative to increase understanding of democratization of educational systems throughout the world.

Large numbers of Africans still living in rural areas are considerably influenced by oral tradition. A lot of information can therefore be obtained through this form of communication. However, this kind of material has been largely neglected by librarians in Africa. Although a few centres exist in some countries where the oral tradition is collected, organised and disseminated, a number of obstacles prevent these centres from achieving their aims. The activities of some of these centres are discussed and some of the associated problems highlighted, with proposals made for their solution. The paper concludes that librarians in Africa must place a greater emphasis on oral tradition as a supplement to documentary sources. Oral tradition is an integral part of the African's heritage and it would be criminal to let it disappear.

Purpose – Based on auto/biographical and ethnographic narratives and conceptual theories, this chapter explores the Global African Diaspora as a racialized space of belonging for African diasporas in the United States, the United Kingdom and – more recently – the clandestine migration zones from Africa to southern Europe

Methodology/Approach – Both auto/biographical as well as conceptual theoretical approaches are used to illustrate the author’s roots, routes and detours interpretive paradigm highlighting the interconnectedness across time and space of differential African diasporas. This methodology also illuminates shifting conceptions of blackness as forms of transnational kinship and solidarity.

Findings – This analysis reveals the messiness of complex racialized conceptualizations of belonging in the specific diasporic spaces of England, the United States and the clandestine migration zones of southern Europe. At the same time, the chapter highlights transnational modalities of black and Global African Diasporic kinship, consciousness and solidarity engendered by shared lived experiences of institutionalized racism, structural inequalities and violence.

Originality/Value – Using the author’s interpretive framework entitled roots/routes/detours, this chapter moves away from prior theoretical simplifications of the Global African Diaspora towards an engagement with its conceptual complexities. In particular, this chapter critically explores social, political and historical formations of African diasporas in the United States, the United Kingdom and the more recent clandestine migration zones between continental Africa and southern Europe as their formulations collide with shifting conceptions of blackness as forms of transnational kinship and solidarity.

The purpose of this paper is to outline an instructional design approach for further development of an African ancestry learning center in order to enhance its educational utility. This is being done in an effort to use technology in transformative ways that extends the practices and opportunities for African Americans.

Assessing the needs of learners, performing a content analysis, and designing online resources and systems that meet learner's needs accomplished this goal.

This paper identifies a design process whereby technology can be used to connect people of African descent to a lost history.

This paper provides a method to leverage technology for people of African descent to engage in genealogy research, while acknowledging their unique historical journey.

The purpose of this paper is to share my personal memories and emotions of my experience as an African American, a Woman of Color, teacher-peer, teacher-researcher, student and a colonized standard American English speaker, situated in English classrooms as white teachers teach African American literature from a white gaze. I concur with previous researchers on this topic, but from a fresh perspective that traditional educational spaces support racial-socio and linguistic hierarchies by avoiding authentic racial, social and cultural ways of knowing, thus allowing reproduction and perpetuating academic and social inequities targeted toward multilingual learners. Furthermore, I suggest that teachers must acquaint themselves with communities of color to become affective and effective to specifically facilitate multilingual classrooms.

This is an autoethnographic inquiry. It examines instances of culturally inexperienced white teachers teaching African American literature to middle school and high school multilingual learners. In adjacent, I share my personal memories and emotions of my experience as an African American, a woman of color, teacher-peer, teacher-researcher, student and a colonized standard American English speaker, situated in English classrooms as white teachers teach African American literature from a white gaze.

Undoubtedly, the white gaze influences marginalized persons. It does not merely attack who we be. It counter forms (e.g. influences) the views and ideas of the world around us. Gonzales (2015), shares in her autoethnography how educational practices are unjustly resistant to diversity. The racial-socio hierarchy uses every means necessary to deprive ethnicity (language, practices and beliefs). I did not verbally resist discrimination. Subsequently, some people of color may be guilty of having a slave gaze. I am very cautious and reluctant to use the term slave gaze. Nevertheless, I describe this as the opposite of having a white gaze. Slave gaze is someone who is colonized, dominated, submissive and feels unequal to whites and describes persons of color who have been conditioned to believe that whites are privileged and there is not much that we can do about it. I think this one way that Gonzales’ (2015); definition of double colonization can be extended, the racial-socio hierarchy in education forces marginalized persons to “redefine their identities within the dictates of yet another racial ideology” (p. 50). Undoubtedly, in re-identifying self-inflicts a counter-response to developing a substandard identity. Yet, I am certainly not the only person of color that is wary of challenging whiteness. Dismantling the master’s house will take more time. As white supremacist’s perceptions are embedded deep in the heart of education. Banishing false linguistic, cultural and racial ideologies equate to a mere few bricks of the master’s house. However, with non-traditional methods (e.g. getting to know the community in which the students live), renewed hearts and minds educators (together as a human race) can deconstruct and rebuild an education system fit for all learners.

This piece is an autoethnography of my experiences as a teacher teaching in multilingual classrooms. These are my original experiences and opinions.

The purpose of this article is to discuss accessing oral history in building an inclusive archives from communities that once dwelled in the Kruger National Park. In March 2022, in the Daily Maverick, the South African Minister of Forestry, Fisheries and the Environment, Barbara Creecy stated that there is a need for a shift to an Africanised conservation approach that embraces the diverse cultures, traditions and knowledge systems in South Africa. It is, thus, important for wilderness areas in South Africa to undertake projects to collect and share indigenous knowledge that can be captured and used to conserve wilderness areas.

The research methodology that was applied for the purpose of this study is a multimethod approach but is dominated by a qualitative approach.

During three interviews, three focus groups of five persons and three onsite visits, several concerns were identified as requiring more investigations and efforts to ensure archives can be publicly accessible.

History on Africa has largely been written by the global north and kept behind expensive paywalls (Fengu, 2022). The oral history projects being undertaken in South Africa are to be commended in for filling gaps in the historical discourse neglected by the colonial and apartheid dispensations.

On a brisk day in Springfield, Illinois, an attractive African-American family stood on the steps of the Illinois Old State Capitol waving to a rapturous and diverse audience of Americans following the family's patriarch's announcement that he would run for the presidency of the United States of America. Standing in the shadows of the legislative building where he worked and the adopted hometown of President Abraham Lincoln who was known as the “Great Emancipator” of the slaves, the symbolism was lost on no one. By announcing his candidacy, he was entering one of the most competitive and diverse fields of presidential candidates in the history of the nation, including its first female and first Latino candidates. When the freshman Illinois senator, Barack Hussein Obama decided to make a bid for the presidency, many Americans were surprised and fascinated with the possibility of its first African-American leader. Older Americans, especially African Americans, had clear knowledge and some personal memories of the national history replete with the vestiges of slavery, the Civil War, and a failed Reconstruction Era in the forms of de jure segregation in the South and de facto segregation throughout the rest of the country. Despite the progress made as a result of the legislation emanating from the activism of the 1960s civil rights movement, this history created a socio-cultural narrative rife with prejudice, racism, and discrimination. Consequently, the nation's race relations narrative was fraught with the tensions between its majority and minorities.

Researcher Highlight: Dr. Carter G. Woodson (1875–1950)

The concomitance of black-skinned student-populated colleges and universities on the African continent has created a quiescence regarding whiteness, racism, and disparity in African higher education. Resultantly, scant attention has been paid to the role and possibilities for Black populated colleges across the African continent to transform the political, social, and economic realities of African nation-states. In fact, the confluence of Western imperialism, slavery, genocide, and the contemporary frame of terrorism is highly correlated with the seeming permanence of war, oppression, and poverty across the African diaspora in general and on the African continent in specific.