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This chapter seeks to open a conversation around the increasingly pressing question of what is the role of the white researcher in qualitative Critical whiteness Studies (CwS) research in higher education. While the past 30 years have seen an increase in scholarship that critiques the ways that whiteness operates in higher education at both individual and institutional levels, to date no work exists that explores how this research should be conducted. In introducing a Critical whiteness Methodology (CwM) for higher education, this chapter is intended to provide an initial framework to inform the ways that white CwS scholars conceptualize, and conduct themselves throughout the research process. Grounded in core theoretical frameworks in CwS and influenced by critical race theory (CRT) and critical race methodologies (CRM), we propose five tenets that serve as a starting point in the conceptualization of a CwM. Utilizing these tenets, we then provide suggestions that white researchers can utilize to intentionally structure their research designs, protocols, and practices to actively challenge whiteness through CwS scholarship in higher education.

Guided by an interest in how K-12 history teachers think about teaching race and related concepts in their courses, this paper explores the impact of a workshop put on by a history and civics professional learning organization that explicitly focused on historicizing race, racism and whiteness as a method for furthering teachers' understandings and commitments to antiracist teaching.

This paper draws on Critical Race Theory and Critical Whiteness Studies to make sense of the idea of history teaching as a racial project. Using surveys and a focus group discussion as data.

The authors found that, after the workshop, teachers reported increased comfort and interest in teaching more about race and racism, while fewer stated explicit commitments and plans to teach about whiteness. The authors also found that teachers' definitions of whiteness were largely framed as habits of mind and individual practices and situated within an educational sphere. Additionally teachers initially grappled with systemic interpretations of whiteness, yet ended up landing on identity as the starting point for critical history instruction.

These findings prompt the authors to discuss the continued challenges of linking whiteness with antiracist history teaching and also grapple with the affordances and pitfalls of identity as a starting point for race work.

Exploring how racism continues to persist throughout public and nonprofit organizations is central to undoing persistent society-wide injustices in the United States and around the globe. The authors provide two cases for identifying and understanding the ways in which philanthropy’s whiteness does harm to K–12 students and communities of color.

In this article, the authors draw on critical race theory and critical whiteness studies, specifically Cheryl Harris' work to expose the whiteness of philanthropy, not as a racial identity, but in the way that philanthropy is performed. The authors characterize one of the property functions of whiteness, the right to exclude, as working through two mechanisms: neoliberal exclusion and overt exclusion. Drawing on this construction of the right to exclude, the authors present two cases: the Bill & Melinda Gates Foundation and the City Fund.

Whether intentional or not, the Gates Foundation and the City Fund each exclude communities of color in several ways: from changes to schools and districts, parents' experiences navigating school enrollment due to these changes, to academic assessments and political lobbying.

These cases provide a way for researchers and practitioners to see how organizations in real time reify the extant racial hierarchy so as to disrupt such organizational processes and practices for racial justice.

Within North American institutions of higher education, the sociopolitical construct of whiteness comprises an often implicit set of lessons that are reflected not only in policy and curricula but also in the teaching practices of faculty. Such lessons perpetuate white centricity and supremacy, at enormous costs to those who have been negatively racialized. Therefore, it is critical for white faculty to engage meaningfully with ongoing processes of self-reflection, self-education, and skill development so that they can contribute positively to the interrogation and disruption of whiteness in higher education. This chapter discusses seven processual considerations for white educators who seek to interrogate and disrupt the problem of whiteness in teaching and learning.

This study aims to share the development of new conceptual tools, which merge theories of critical whiteness studies (CWS), epistemic injustice and abolitionist teaching, applying them to the discourse of pre- and in-service teachers across the predominantly white institutions (PWIs) as they discuss antiracist teaching through the book Stamped and a series of online discussions.

This qualitative, collaborative practitioner inquiry derived data from video-recorded, online discussions, interviews and weekly research meetings. Critical discourse analysis revealed theoretical gaps and prompted the integration of additional theories, resulting in new conceptual tools, which are applied here to both “in the moment” exchanges between participants and individuals’ reflections in interviews.

Applying new conceptual tools to discussions of whiteness and race revealed how epistemic harm, microresistance and epistemic justice emerge in talk along with the importance of cultivating critical vigilance among antiracist educators.

This study elucidates how merging the conceptual frameworks of CWS, epistemic injustice and abolitionist teaching provides new tools for interrogating antiracism relative to whiteness in participants’ and researchers’ experiences. It challenges teacher educators, particularly at PWIs, to recognize how epistemic harm may be inflicted on students of color when centering whiteness in teacher education.

While scholars recognize that parent engagement in children’s education is beneficial, much of the normative parent involvement literature rests on the assumption that marginalized parents of color must be taught white middle-class norms of conduct in order to engage with the school system. In this chapter, we describe the ways our critical ethnographic implementation and analysis of the Parent Mentor Program – a parent engagement project in a small urban school district in Central New York – re-envisions parent engagement in three interrelated ways. First, we argue that the project is race-, class-, gender-, and power-conscious, drawing on the interrelated theoretical frames of Critical Race Theory and Critical Whiteness Studies. Second, we argue that the program and research are unique in utilizing the toolkit of critical ethnography to not merely describe, but also to intervene in educational inequity. Third, we argue that the program has a more holistic goal than much of the parent engagement literature, as it seeks to connect parent engagement and activism with the larger antiracist goal of using restorative justice strategies to disrupt the disproportionate disciplining of Black students. Focusing on critical ethnographic methods in practice, we analyze the shifting positionalities of a multiracial research team as we grappled with methodological dilemmas in the first three years of the program. We document how we balanced the goals of introducing a race-conscious framework and catalyzing critical consciousness with the realities of constantly renegotiating entry in a school district characterized by colorblindness and colormuteness.

The authors of this paper are both white English education scholars with antiracist agendas. This conceptual manuscript aims – in part – to better understand the backlash both of them have faced in trying to contribute to antiracist teaching and research in English education.

This manuscript uses practices of narrative inquiry to tell and interpret stories about the authors’ work.

The authors hope to critique traditional notions of white resistance in favor of more careful theorizations of whiteness that can be helpful for teachers and scholars in English education and English Language Arts (ELA)with an interest in facilitation antiracist pedagogy.

Ultimately, with this work, the authors hope to provoke readers to consider how work with whiteness is processed by white people, especially in terms of teaching and learning in English education and ELA. They believe the field of English education should begin to discuss this issue.

This study aims to explore the perceived barriers that a secondary English teacher faced when attempting to discuss racial injustice through young adult literature in Mississippi.

The authors rely on Critical Whiteness Studies and qualitative methods to explore the following research question: What are the barriers that a White ELA teacher perceives when teaching about racial injustice through The Hate U Give?

The authors found that there were several perceived barriers to discussing modern racial injustice in the Mississippi ELA classroom. The participating teacher indicated the following barriers: a lack of racial literacy, fears of discomfort and an urge to avoid politics.

Much has been written about the urgent need for antiracist teaching practices in secondary English classes. This article explores the barriers a white ELA teacher perceived when attempting to discuss modern racial injustice through literature instruction in a white context of the “four pandemics” (Ladson-Billings, 2021).

The purpose of this paper is to examine the hypothesis that Whiteness is used as a normative standard when comparing a variety of first names.

Respondents (full- and part-time business students) evaluated names that sounded common, African-American, Russian, and unusual.

Results from two studies suggest that “common” or “neutral” names are perceived to be white, and to be more American than African-American, Russian or unusual-sounding names. Results also demonstrate that the common names have more positive attributes, including socio-economic class.

The study found that the basic comparison of American respondents will be to a white person. Second, the authors applied Critical Race Theory (CRT) to the research on names. Finally, the authors demonstrate that unless they are totally anonymous, virtual teams will still have the type of social categorization and stereotyping of team members found in ordinary teams.

Organizations and managers need to recognize that a “colorblind” approach simply reinforces the expectation that any differences in American organizations will be compared against the Whiteness standard. This can be a problem in any organizational setting, especially given the proliferation of virtual teams. This may be addressed with attempts to increase common in-group identity and strategies for identifying bias.

In this research the authors integrate concepts and theory from Virtual Teams, CRT and the Psychology of Names, providing both theoretical and practical implications.

This paper aims to examine the cultivation of anti-racist practices with pre- and in-service teachers in post-secondary contexts, and the tensions of engaging in this work for equity and justice in urban teacher education.

The paper relies on critical race theory (CRT) and critical whiteness studies (CWS), as well as auto-ethnographic and storytelling methods to examine how black in-service teachers working with a black teacher educator and white pre-service teachers working with a white teacher educator enacted strategies for cultivating anti-racist practices.

Findings indicate that for black and white educators alike, developing critical consciousness and anti-racist pedagogical practices requires naming racism as the central construct of oppression. Moreover, teachers and teacher educators demonstrated the importance of explicitly naming racism and centralizing (rather than de-centralizing) the political project of anti-racism within the current socio-political climate.

In addition to racism, educators’ racialized identities must be centralized to support individual anti-racist pedagogical practices. Storying racism provides a context for this individualized work and provides a framework for disrupting master narratives embedded in educational institutions.

Much has been written about the importance of teachers connecting to students’ out-of-school lives to increase academic achievement and advance educational justice. Strategies for forging those connections include using assets-based practices and linking school curricula to students’ community and cultural identities. While these connections are important, this paper focuses on teachers’ explicit anti-racist practices in urban education.