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How can the author, as social studies methods instructors, assist future elementary teachers develop the knowledge and skills to engage young students in critical examinations of race and racism, and feel empowered to take action against racial oppression? The purpose of this paper is to share one of many possible ways of “doing race” in elementary social studies teacher education.

First, the author proposes the topic of school segregation as a relevant and engaging inroad for elementary students to learn about race and racism. Then, the author outlines and problematizes a dominant approach to teaching about school segregation in elementary classrooms and suggests an alternative approach informed by critical race theories. Next, the author provides counterstories to dispel the dominant narrative of school segregation from an Asian critical race theory perspective. This is followed by an explanation of the lesson the author teaches in the author’s elementary social studies methods course that utilizes these perspectives and counterstories.

By using Asian-American counterstories of school segregation, the lesson seeks to assist preservice elementary teachers in disrupting the dominant teaching practices and discourses around school segregation and helps preservice teachers develop the critical understandings and competencies needed to successfully teach about race and racism in elementary classrooms.

The author concludes by discussing the possibilities and implications of the lesson.

We began this chapter with storied experiences of relationships with children and youth and of questions around tensions they can experience as they make home, familial, community, and school transitions. These questions included: Why do we do it this way? Who decides? Can’t I think about what's best for my child? For Aboriginal children? As Khea, Jennifer, and Brenda Mary storied the experiences noted earlier, and as we collectively inquired into their stories, attentive to the intergenerational narrative reverberations of colonization made visible, it was their attentiveness to the particular life of a youth, Robbie; of a child, Rachel; and of a grandchild that we were first drawn. Their deep yearnings for something different in schools also turned our attention toward the counterstories to live by which they were composing. Across Khea's, Jennifer's, and Brenda Mary's earlier storied experiences the counterstories to live by around which they were threading new possible intergenerational narrative reverberations were focused on understanding children and youth as composing lives shaped by multiple contexts, that is, lives shaped through multiple relationships in places in and outside of school. This need for understanding the multiple places and relationships shaping the lives of children and youth as they enter into schools is, as shown in the earlier noted stories, vital in Aboriginal families and communities given the ways in which the narrative of colonization continues to reverberate in present lives.

The authors suggest strategies for addressing and combating these attempts at racelighting.

The authors of this article– five anti-racist educators working in various educational settings in SLC– employ the Critical Race Theory counter-story methodology (Delgado and Stefancic, 1993) to confront resistance to educational equity in Utah. They do so by first providing a historical context of race and education in Utah before presenting four short counterstories addressing the racelighting efforts of students, fellow educators and administrators when confronted with the complexities of racial injustice.

These counterstories are particularly important in light of the recent increase in color-evasive and whitewashed messaging used to attack CRT and to deny the existence of racism in the SLC school system in K-post-secondary education, and in the U.S. as a whole.

These stories are set in a unique environment, yet they hold national relevance. The racial and religious demographics in Utah shed light on the foundational ethos of the country – white, Christian supremacy. They reveal what is at stake in defending it and some of the key mechanisms of that defense.

In the aftermath of the Supreme Court’s 2023 decision to effectively end race-conscious admissions practices across the nation, this paper highlights the law’s commitment to whiteness and antiblackness, invites us to mourn and to connect to possibility.

Drawing from the theoretical contributions of Cheryl Harris, Jarvis Givens and Chezare Warren, as well as the wisdom of Justice Ketanji Brown Jackson’s dissenting opinion, this paper utilizes CRT composite counterstory methodology to illuminate the antiblack reality of facially “race-neutral” admissions.

By manifesting the impossible situation that SFFA and the Supreme Court’s majority seek to normalize, the composite counterstory illuminates how Justice Jackson’s hypothetical enacts a fugitive pedagogy within a dominant legal system committed to whiteness as property; invites us to mourn, to connect to possibility and to remain committed to freedom as an intergenerational project that is inherently humanizing.

In a sobering moment where we face the end of race-conscious admissions, this paper uniquely grapples with the contradictions of affirmative action as minimally effective while also radically disruptive.

Through autobiographical narrative inquiry into the experiences of five teacher educators, we illustrate an alternative way of educating teacher educators. We show how learning to be, and become, a teacher educator occurs within a particular knowledge landscape at the Centre for Research for Teacher Education and Development (CRTED) at the University of Alberta. Drawing on a conceptualization of both personal and professional knowledge landscapes (Clandinin, Schaefer, & Downey, 2014), we highlight 13 features of the CRTED knowledge landscape that were particularly salient in the shaping of two of the authors’ practices as beginning teacher educators. The CRTED knowledge landscape differs from dominant university professional knowledge landscapes and is a kind of counterstory (Lindemann Nelson, 1995) that shapes the knowledge of teacher educators in distinct ways, that is, ways that call them to attend to lives, to stay open to diverse ways of knowing and being, and to the importance of response. Through learning to be and become a teacher educator within the CRTED knowledge landscape, we show how, within this landscape, teacher educators learn to shape different knowledge landscapes with teacher education students, through enabling them to learn to attend to personal knowledge landscapes, within teacher education and future classroom spaces, knowledge landscapes in which living, telling, retelling, and reliving stories of experience with one another is education.

There is much to think narratively about in the experiences storied by Lulu, Brenda Mary, Jennifer, Jerri-Lynn, Khea, and Lucy of ways their stories to live by rubbed up against narratives constructing them as not “real” teachers. Untangling these experiences shows ways the historically dominant narrative of colonizing Aboriginal people is still shaping intergenerational narrative reverberations, reverberations that weave into the life of each teacher, and as well, into the familial, communal, institutional, and broader provincial landscapes on which each teacher is composing her life.

In this paper the co-authors, educators and organizers working together in a liberatory curriculum development organization (People's Education Movement Chicago), put forth a conceptualization of Critical Race Praxis (CRP) in education as it applies to K-12 curriculum and education writ large. They take Yamamoto's (1997) premise seriously in that they need to spend less time with abstract theorizing and more time in communities experiencing injustice.

The co-authors utilize critical race counterstory methodologies to analyze and (re)tell their experiences building and supporting justice-centered curriculum bound in CRP. In doing so, they share narratives that illuminate their individual and collective experiences navigating the gratuitous violence of white supremacy and other forms of structural oppression, and their work to center justice in and out of K-12 schools.

The findings provide examples of organizational praxes within the tenets of CRP (Conceptual, Material, Performative and Reflexive). For People’s Education Movement Chicago the conceptual conditions of their praxes begin with an intersectional analysis of schooling, education, and life. Within the CRP tenant of the material, the co-authors share experiences that detail their continuous political education and offer seven emergent ways of being and building to bound the material change they seek to create through their work. Next, the co-authors share their insights on the performative tenet, with a focus on curriculum, which creates learning experiences that support people to remember social movements and develop within them the curiosity and agency to act on their findings in ways that center justice and transformation. Finally, the findings related to reflexivity focus on the authors’ internal practices as a collective. The authors place process over product which, as they articulate, is a must if they are to produce a vital harvest for communities they work with and for.

The authors conclude the article with the following offerings useful to P-20 educators, researchers, school administrators and community members advancing more just educational futures: a commitment to the on the groundwork, situating social justice as an experiential phenomenon, the utilization of interdisciplinary approaches, collaborative work and capacity building, and a commitment to self and collective care.

As P-20 teachers, community workers, organizers, caregivers and education scholars of color building together in a K-12 curriculum development organization, the authors suggest that now is the moment to pivot away from the rhetoric of “we don't do CRT” and into work that constructs paths toward praxes bound in the tenets of CRP.

By engaging in critical literacy, participants theorized Blackness and antiblackness. The purpose of this study was to have participants theorize Blackness and antiblackness through their engagements with critical literacy.

The authors used a youth-centered and informed Black critical-race grounded methodology.

Participants’ unique and varied revelations of Blackness as Vitality, Blackness as Cognizance and Blackness as Expansive Community, served to withstand, confront and transcend encounters with antiblackness in English curricula.

This paper provides a model for how to engage Black youth as a means to disrupt anti-Black English education spaces.

This study provides a foundation for future research efforts of Black English outer spaces as they relate to English education. Findings in this study may also inform existing English educator practices.

This study theorized both the role and the flexible nature of Black English outer spaces. It defined the multi-ethnic nature of Blackness. It proposed that affirmations of Blackness sharpened participants’ critical literacies in Black English outer spaces as a transformative intervention to anti-Black English education spaces.

As we engaged in this research, we returned to the earliest uses of the term curriculum making that we could find. We were not surprised to learn that curriculum making is most commonly used to refer to making the planned or mandated curriculum (Jackson, 1968) and not in reference to the curriculum making in which teachers and children engage in classroom and schools (Clandinin & Connelly, 1992). However, in our search, we read Cremin (1971), who drew our attention to William Torrey Harris, a school superintendent in the St. Louis school system in the United States during the 1870s. As Cremin wrote,What is of special interest is rather the analytical paradigm. There is the learner, self-active and self-willed by virtue of his humanity and thus self-propelled into the educative process; there is the course of study, organized by responsible adults with appropriate concern for priority, sequence, and scope; there are materials of instruction which particularize the course of study; there is the teacher who encourages and mediates the process of instruction; there are the examinations which appraise it; and there is the organizational structure within which it proceeds and within which large numbers of individuals are enabled simultaneously to enjoy its benefits. All the pieces were present for the game of curriculum-making that would be played over the next half-century; only the particular combinations and the players would change. (p. 210)

In this chapter, we think about shifting stories of research as our experience of relational methodology through narrative leads us to think differently about our work together – our research relationship and responsibility to one another as colleagues, as well as our participants. We inquire into the ways our relational methods of narrative inquiry have continued to compose shared, sustaining stories of research and research community, support our own curriculum making and identity-making experiences, and provoke our respective thinking in new ways. We revisit Aoki’s metaphor of planned and lived experiences to think about the ways that research is lived out in our lives and the complexities of sense-making about research and ourselves as researchers. Research-as-experience can be viewed as a lived curriculum of research, which interrupts the dominant narrative of research-as-plan and acts as a counterstory of research. Research-as-experience is not a static research plan that must be implemented but rather a course of lives within the context of research to be experienced. This perspective recognized that research shifts, just as the lives and identities of our participants shift. Our plans for our participants within our research cannot contain their shifting identities and must shift with them in order to honour their experience. Our work together helped us to understand that it is only through relationship with our research participants and each other that we could approach a deep understanding of their experiences and the narratives they shared about those experiences.