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This conceptual work synthesizes the experiences of Black men who are collegiate athletes and introduces new theoretical considerations on the formation of their leadership identities in predominantly white institutions. This scholarship focuses on historical understandings of how race and gender influenced the creation of the current Black man in collegiate identity. This work expands on Du Bois' (1903) concept of double consciousness, Fanon's (1952) views on Blackness, and Bertrand Jones and colleagues' culturally responsive leadership learning model (2016). Collectively, the three frameworks highlight the significance of leadership in the development of Black men who are student-athletes. The conclusion includes implications and recommendations for future research as we work to support and develop Black men beyond their athletic identity.

Racial stigma and racial criminalization have been centralizing pillars of the construction of Blackness in the United States. Taking such systemic injustice and racism as a given, then question then becomes how these macro-level arrangements are reflected in micro-level processes. This work uses radical interactionism and stigma theory to explore the potential implications for racialized identity construction and the development of “criminalized subjectivity” among Black undergraduate students at a predominately white university in the Midwest. I use semistructured interviews to explore the implications of racial stigma and criminalization on micro-level identity construction and how understandings of these issues can change across space and over the course of one's life. Findings demonstrate that Black university students are keenly aware of this particular stigma and its consequences in increasingly complex ways from the time they are school-aged children. They were aware of this stigma as a social fact but did not internalize it as a true reflection of themselves; said internalization was thwarted through strong self-concept and racial socialization. This increasingly complex awareness is also informed by an intersectional lens for some interviewees. I argue not only that the concept of stigma must be explicitly placed within these larger systems but also that understanding and identity-building are both rooted in ever-evolving processes of interaction and meaning-making. This research contributes to scholarship that applies a critical lens to Goffmanian stigma rooted in Black sociology and criminology and from the perspectives of the stigmatized themselves.

This chapter will highlight the process of engaging Black college men in leadership learning by centering their intersecting identities. We employed liberatory pedagogy through an anti-deficit achievement framework for course design and delivery. The chapter addresses the importance and implications of understanding how engaging with same-race and same-gendered peers in formal leadership curricula can support Black men in continuing to develop their leadership identity, capacity, and efficacy. This chapter will end with key course outcomes, pedagogical methods to center identity and build leadership capacity, and key takeaways for leadership educators developing courses that engage Black college men. This chapter concludes with recommendations for research, policy, and practice and offers reflection questions for educators, advisors, and mentors to consider when designing curricula that center on Black men and their leadership learning.

This research aims at explaining the phenomenon of the “black children” (heihaizi), a very little-known generation who lived with concealment under the one-child policy in China. The one-child policy was officially introduced to nationwide at the end of 1979 by permitting per couple to have one child only, later modified to a second child allowed if the first was a girl in rural China in 1984. It was officially replaced by a nation-wide two-child policy and most existing research focused on the parents’ sufferings and policy changes. The term “black children” has been mainly used to describe their absence from their family hukou registration and education. However, this research aims at expanding the meaning of being “black” to explain the children who were concealed more than at the level of family formal registration, but also physical freedom and emotional bond. What we do not yet know are the details of their lived experiences from a day-to-day base: where did they live? How were they raised up? Who were involved? Who benefited from it and who did not? In this way, this research challenges the existing scholarship on the one-child policy and repositions the “black children” as primary victims, and reveals the family as a key figure in co-producing their diminished status with the support of state power. It is very important to understand these children’s loss of citizenship and human freedom from the inside of the family because they were concealed in so many ways away from public view and interventions. This research focuses on illustrating how their lack of access to continued, stabilized, and reciprocally recognized family interactions framed their very idea of self-worth and identity.

In this chapter, we explore group counseling interventions for Black males and explain the Achieving Success Everyday (ASE) group model for racial and mathematical development. We use critical race theory (CRT) as a framework to analyze school counseling (SC) and mathematics literature that focuses on Black male students to inform the reconceptualization of the ASE group model for school counselors. We examine the programs and interventions that have been published with Black male participants in school settings within the SC literature. We also examine programs and interventions that have been specially designed to improve Black males' mathematics skills. We specifically focus on gathering findings that provide successful outcomes for Black males in public schools. We examine literature that reflects the role school counselors (SCs) take when supporting Black male students' academic, social, emotional, college, and career identity development. We believe uncovering ideas to capture Black males' experiences in school settings could shed light on how to foster Black excellence. Gaining an understanding of programs and interventions for Black male students through a CRT lens could inform future research, policy, and practice in SC while combating ongoing racism that continues to persist.

The purpose of this chapter is to illuminate the importance and impact of Black women in higher education, specifically considering how they themselves and others engage with them regarding their intersectional identities. Through a Black Feminist Auto-ethnographic approach, the authors develop and articulate a reflexive praxis to reveal the hegemonic practices that Black women are subjected to at Historically White Institutions (HWIs). The authors, two Black women educators at HWIs, amplify the challenges Black women experience in academia by naming and describing their lived experiences in hopes of providing insights into the continued disparities that exist. In doing so, this chapter highlights how the authors dismantle systems to excel in their respective areas as educators. The authors center their identities as Black women to offer insight and perspectives on how they navigate experiences in academia.

The authors focus on using Critical Race Theory (CRT) as a lens through which to analyze the holistic welfare development of Black male student-athletes, namely their identity development and overall college and career readiness. The authors contend that if structured and delivered well with the appropriate supports, athletics can be more of a mobilizing mechanism for Black males versus an exploitive one. Specifically, athletic identity does not have to be exclusive, but rather one aspect of the student-athletes' multidimensional sense of self. To this end, the authors outline specific research, practice, and policy recommendations that address the unique challenges of Black male student-athletes in K-16.

A recent study reported Black women are frequently labeled unprofessional due to hair presentation, 1.5 times more likely to be sent home citing “unprofessional hair,” and 80% likely to alter their natural hair texture (Dove, 2019) through chemicals or heat to fit into organizational norms. Meanwhile, conversations about hair discrimination and bias remain whispers in The Ivory Tower. Despite this study, contemporary research regarding higher education and the politics of Black women, Black hair, and hair texture is sparse. The lack of representation in higher education organizations and lack of literature suggest that Black, higher education professional women are at risk of experiencing chilly work environments that could impact belonging, career trajectory, and earning potential. Some individuals outside the African Diaspora may consider the notion of a physical characteristic, like hair, to be insignificant, let alone a salient identity for Black women. However, my experience as a higher education practitioner and scholar states differently. I assert higher education institutions continue to perpetuate and reproduce oppressive dynamics that specifically target Black women and Black hair when hair discrimination and bias are left out of the conversation to address diversity and inclusion concerns. This chapter introduces a historical context of Black hair discrimination; explores my lived experiences navigating Black hair, hair texture, and professionalism in higher education; outlines challenges for higher education institutions and prioritizes Black women alongside diversity and inclusion efforts.

This qualitative study investigated the relationship between beauty standards and identity in the United States from the perspective of 20 self-identified millennial Black women. During semi-structured virtual interviews, participants defined Black, American, and millennial beauty standards distinctly. American beauty was associated with Eurocentrism and mainstream media representation. Interpretations of a millennial beauty standard were aligned with perceptions of the generation as tolerant and politically conscious. Black American beauty standards embraced the range of hair textures and skin tones present in the African diaspora. While participants were cognizant of the different beauty ideals present, their interaction with beauty standards was ambivalent. Interviewees found beauty knowledge accessible through social media. However, they remain confined to a restrictive beauty standard due to workplace expectations around professionalism. Participants negotiated where and when to express their intracultural beauty ideals but participated in the beauty industry through processes of learning how to care for their hair in its natural state. Even though they have autonomy and flexibility in expressing their cultural styles, personal and professional repercussions are still plausible. Future studies can expand on these findings by exploring perceptions of American beauty standards from a different generation, region, or identity.