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Emerging discourses focusing on the social, emotional, educational, and economic disadvantages identified for Australia’s First Peoples (when compared to their non-Indigenous counterparts) are becoming increasingly dissociated with an understanding of the interplay between historical and current trends in racism. In addition, it may be argued that the very construction of Western perspectives of Indigenous identity (as opposed to identities) may be deeply entwined within the undertones of the interplay between epistemological racism, and the emergence of new racism today.

This chapter shall review a substantial portion of Aboriginal and Torres Strait Islander educational research, with a particular emphasis on the acknowledgment of the impact of racism on the educational outcomes (and other life outcomes) of Aboriginal and Torres Strait Islander peoples with a focus on higher education.

This review has found that while there is evidence emerging toward the engagement of Aboriginal and Torres Strait Islander students in all forms of education, there is also considerable resistance to targeted efforts to reduce the inequities between Aboriginal and Torres Strait Islander students and all Australians (especially within the university sector). It is argued this resistance, both at the student and curriculum level, is clear evidence of preexisting epistemological mentalities and racism.

The implications of this review suggest that greater effort needs to be placed in recognizing unique Aboriginal and Torres Strait Islander experiences and perspectives, not only at the student level, but such perspectives need to be imbedded throughout the whole university environment.

Critical race theory is a contemporary legal movement composed of progressive scholars, primarily people who identify as people of color, who seek to challenge racism in American society. In their writing, they explore the many ways in which racism infuses American institutions, popular culture, commonsense beliefs, pervades interaction and cuts to the core of the American psyche. One of the central challenges that any person, scholar, activist faces in the U.S. is the peculiar nature of contemporary discourse on race. Often times, much of white America treats racism as if it were a thing of the past, an article of a time when the racial caste system was explicitly upheld and defended, either in the form of slavery, explicitly racist immigration laws (like the Chinese Exclusion Act), the Jim Crow laws, or when Native Americans were massacred by Union soldiers. Contemporary anti-racist work constantly confronts this denial of racism from a large segment of America.² This denial of racism is one in which many people seem to have developed something of a psychic investment. Since the critical race theorists are working in a scholar-activist anti-racist vein, they also have to confront this massive self-delusion or mythic self-understanding.

Purpose – We examine the reading lists for required foundational library and information science (LIS) courses at the top 20 American Library Association-accredited LIS programs in North America; explore the extent to which critical race theory (CRT) and other critical literatures, methods, and approaches were engaged; and discuss the implications of the findings for LIS education.

Methodological Approach – We conducted quantitative and qualitative content analyses of foundational required readings for the top 20 Master of Library Science/Master of Library and Information Science programs (as ranked by U.S. News & World Report). The sampling process was twofold. The initial sampling included development of the foundational course sample, and the secondary sampling included development of the sample of required readings.

Findings – The vast majority of the required foundational courses examined provided students with little to no exposure to CRT or critical theory.

Originality/Value – CRT and its related concepts provide a structural framework for preparing LIS students and graduates to recognize and address racism, to understand “how power and privilege shape LIS institutions and professional practice” (Cooke, Sweeney, & Noble, 2016, p. 107), and to embrace social justice as an LIS value. Incorporating CRT into existing courses is the first step in pushing the profession in this direction.

Notwithstanding the social gains of the post-apartheid dispensation in South Africa, the country remains an unequal society in terms of race, class, gender and socioeconomic status. In this chapter, we provide an overview of access to success and widening participation in higher education (HE) in South Africa. Our thesis is that open distance learning (ODL) has the potential to empower the previously marginalized majority African populations by equipping them with requisite HE qualifications, and thereby moving them up the value chain. The authors explore the challenges of access and widening participation in HE by unpacking the historical nuances of access to it in South Africa. The authors explore the ideological foundations of conceptions of access, participation, and success by teasing out the notion of ‘epistemological access’. According to the South African philosopher of education, Wally Morrow, merely providing access to HE does not assure ‘epistemological access’. The authors argue that ODL can potentially create an enabling environment for the previously marginalized majority of Africans, not only to access HE in big numbers but also to have ‘epistemological access’.

Drawing upon the authors’ experiences as minoritised academic scholars within leadership roles of a Black, Asian, Minority Ethnic (BAME) Network in the United Kingdom (UK) academe, the authors explored the research question “In what ways do racially minoritised academics use coping techniques and strategies to counter racism and inequality in the higher education environment”.

The authors used a collective autoethnography approach accompanied by storytelling, underpinned by a qualitative interpretative process, supported by inductive, data-driven theorising. The authors’ approach is supplemented by the usage of content analysis (Schrieier, 2012) to analyse the data and generate findings.

The research findings specifically highlight (1) collectivism, solidarity and belonging, (2) knowledge expansion and critical consciousness, (3) disarming approaches and emotional labour, (4) resistance through setting boundaries and (5) intersectionality and BAME men allyship, as specific approaches for taking forward anti-racism.

Autoethnographic research has encountered challenges around verification, transparency and veracity of data, and issues have been debated due to its subjective nature (see Jones, 2010; Keeler, 2019; Méndez, 2013). Additional complications arise regarding neutrality and objectivity associated with the researchers' identities and experiences being represented in autoethnographic accounts. The authors acknowledge that the accounts provided are subjective, and have influenced the research process and product.

Research on the experiences of minoritised academics leading staff equality networks constitutes a research gap. This article offers an original analysis through outlining the authors’ lived experiences in leadership positions of a BAME Network and hope to other minoritised employees undertaking anti-racist work.

Can one ‘reclaim’ the future? How can a future, that, by its very definition, has not yet occurred, be reclaimed? The concept is associated with the Sankofa bird, a ‘mythical bird through which individuals, groups and, communities are reminded to look back in order to reposition themselves to more strategically move forward’ (Assie-Lumumba, 2016, p. 10). I have settled on ‘reclaiming the future’ as an appropriate metaphor for this chapter which will tell a story – or stories – of paths along which I have meandered, looked back, repositioned myself several times and, hopefully, continued to move forward in ‘being’ a higher education practitioner and in ‘being’ a human ‘being’. Such meanderings will recall encounters with different philosophies – in particular how they mediate learning and teaching – different knowledges and different people and contexts. It will privilege – but not unquestioningly – the value of critical reflexivity in research and in teaching, revisiting many of the questions that have arisen and continue to arise for me through engaging in these academic practices. It thus addresses the book’s core themes of being, interculturality and – possibly – new knowledge systems.

In this chapter, we contribute to ongoing discussions surrounding decolonising research and teaching in higher education by considering the place of language and linguistic diversity within this decolonising turn. The question we explore is how academic researchers and lecturers can recognise and respect that a move to decolonise will involve engaging with epistemologies expressed in different languages and expressed from diverse worldviews. We take inspiration from the work of linguistic citizenship researchers who make explicit the links between knowledge systems, languages and issues of equality/inequality. In linguistic citizenship, research connections are made between the everyday practice of translanguaging, moving between different linguistic repertoires by multilingual speakers, and transknowledging or the fluid movement between differing systems of knowing. To explore the potential of using the concepts of translanguaging and transknowledging as tools in the task of decolonising higher education research and practice, we discuss in depth two published research studies for critical reflection.

Although much has been written about international students in higher education in Australia, there is a paucity of research and discussion about international academics especially non-whites and their lived experience in the workplace. This paper represents the voices of two academics working in metropolitan universities in Melbourne. The purpose of this paper is to raise awareness of how in spite of all the goodwill and highbrow research, the “corridors of academia” need to be examined in considering the politics of inclusion and internationalisation as the authors still need to address issues of colour as they exist in the academy.

The authors use narrative inquiry and reflection to tell the story as both phenomenon and method where the phenomenon is the story and inquiry is the narrative.

The findings suggest student and staff perceptions of difference are mostly theorised but not practiced within the academy.

The paper includes two voices, a limitation in itself, thus generalisations cannot be made to other academics or institutions. The authors recommend more professional development for staff and students alike to embrace issues of colour, culture and difference.

The authors draw attention to the need for academics to reflect on their behaviour within their own academic communities and be more aware of minority groups in academia.

By including and listening to issues facing minority groups (academics and students) can only improve the social cohesion of university worksites.

This is an original work carried out by both authors. It raises concerns that may also be experienced international staff and or students.

No person in the United States shall, on the grounds or race, color, or national origin, be excluded from participating in, be denied the benefits of, or be subjected to discrimination under any program or activity receiving Federal financial assistance, or be so treated on the basis of sex under most education programs or activities receiving Federal assistance. No otherwise qualified individual with disabilities in the United States shall, solely by reason of his disability, be excluded from the participation in, be denied the benefits of, or be subjected to discrimination under any program or activity receiving Federal financial assistance (U.S. Department of Education, 2001).