Search results

This study aims to illustrate how white supremacy culture can be produced within nonprofit organizations with a mandate to serve marginalized communities and provide practical suggestions for preventing oppression.

The site of inquiry was a nonprofit organization in south central Texas that provides social support to queer and trans youth. Through critical ethnography, the researchers evaluated the organization's processes and structure (including hierarchy, decision-making, fundraising and interactions between leaders, partners and affected groups) to explore how the organization perpetuated attributes of white supremacy culture.

Data reveal that the organization alienates the youth, volunteers and employees through defensiveness, fear of open conflict, paternalism, perfectionism and power-hoarding.

A dearth of research focuses on how white supremacy culture manifests in organizations serving marginalized communities. This paper addresses this gap by focusing on a nonprofit organization in central Texas that supports queer and trans youth. The authors offer recommendations for addressing white supremacy culture in organizations and suggest future research opportunities.

The purpose of this article is to share a year-long initiative of a predominantly white liberal arts college library that fostered relationality and inclusive culture through an understanding and critique of White Supremacy Culture.

This case study presents the development and implementation of a library-wide reading group to discuss Okun's (2021) White Supremacy Culture Characteristics through relational meetings (Chambers, 2003). Relational-cultural theory provided a guiding framework for implementation of relational meetings in the context of conversations about race.

After participation in the reading group, participants reported their ability to identify characteristics of White Supremacy Culture in their lives and a greater preparedness to participate in work related to diversity, equity and inclusion. The authors suggest vulnerability, consideration of power and privilege and observations of White Supremacy Culture within the local context frequently occurred in the reading group conversations.

This work operates as an opportunity for library staff to learn about White Supremacy Culture in a way that helps to undermine white privilege and, therefore, holds similar aims to anti-racist affinity work (Michael and Conger, 2009). However, the library staff only has one person of color and, therefore, the authors cannot speak to engaging a more racially diverse staff. The authors include reflections on how their racial identities impact their engagement in this work.

Attention to White Supremacy and white privilege is, according to Gulati-Partee and Potapchuk (2014), an overlooked part of diversity, equity and inclusion work. This case study demonstrates a path toward inclusive culture that focuses on the identification of White Supremacy Culture Characteristics (Okun, 2021) in the authors’ local context and provides rationale for utilizing relational meetings (Chambers, 2003) to emphasize individual and collective reflection.

This paper examines the Art Institute of Chicago – a nationally recognized museum – as a white sanctuary, i.e., a white institutional space within a racialized social system that serves to reassure whites of their dominant position in society. The purpose of this paper is to highlight how museums create and maintain white spaces within the greater context of being an institution for the general public.

The empirical analysis of this study is based on collaborative ethnographic data collected over a three-year period of time conducted by the first two authors, and consists of hundreds of photos and hundreds of hours of participant observations and field notes. The data are analyzed using descriptive methods and content analyses.

The findings highlight three specific racial mechanisms that speak to how white spaces are created, recreated and maintained within nationally and internationally elite museums: spatiality, the policing of space, and the management of access.

Sociological research on how white spaces are maintained in racialized organizations is limited. This paper extends to museums’ institutional role in maintaining white supremacy, as white sanctuaries.

This paper adds to the existing literature on race, place and space by highlighting three specific racial mechanisms in museum institutions that help to maintain white supremacy, white normality(ies), and serve to facilitate a reassurance to whites’ anxieties, fears and fragilities about their group position in society – that which helps to preserve their psychological wages of whiteness in safe white spaces.

To be actively antiracist requires an internal reckoning, what Chicana activist and scholar Gloria E. Anzaldúa referred to as “el arrebato.” Used to describe the first of seven cycles through which conocimiento, or knowledge, is formed, el arrebato presents a shift in the understanding of the world as it has been prescribed by both patriarchy and white supremacy. This paper will use Anzaldúa's Seven Stages of Conocimiento to trace a Latinx librarian's journey in unlearning white supremacy toward a shift to antiracist practices.

This ethnography follows the author from her time as a Diversity Alliance resident librarian in an R1 library to her current position as a tenure-track librarian in a primarily white institution, outlining how the seven stages have led toward active interrogation of not only library structures but with the legacy of anti-Black and anti-Indigenous discourse within her own Latinx identity.

As an ongoing reflective practice, this paper presents a journey of learning and unlearning toward critically deconstructing the culture of “niceness” within librarianship, where the principles of neutrality and vocational awe lend to library structures that place responsibility on the individual for institutional trauma rather than rightly examining and reconstructing the environments and structures themselves.

This autoethnography presents the viewpoint of a first-generation Latinx librarian growing up in a tricultural context in the Midwest.

The postquarantine reopening of public libraries presents an opportunity for resetting the way libraries welcome patrons. Unfortunately, vestiges of inhospitable, white supremacist practices experienced in public libraries may accompany the “return to normal.” In addition to emphasizing policies and practices that are unwelcoming to patrons and staff from historically marginalized backgrounds, this article presents actions to be employed in an effort to transition the library to a place of belonging and hospitality for marginalized staff and community members.

This paper draws on a synthesis of the literature on hospitality in libraries and antiracism as well as the author's experience from professional practice to critique the host-and-guest concept of hospitality, which results in us versus them actions that uphold racism, white supremacy and white privilege.

Barriers and institutional practices that negatively impact patrons and library workers are illuminated. Recommendations for creating an antiracist “new normal” in public libraries are proposed.

In addition to contributing to the literature on hospitality in libraries, this paper expands the capacity and knowledge base of library staff to call attention to and dismantle barriers and uninviting practices in their own libraries. The paper further advances mutual hospitality as a supplement to antiracism principles as libraries work to eradicate white supremacy.

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.

There is a growing body of literature signaling the relevance of race in leadership development, but many conventional models do not prompt exploration of this social identity. The omission of race in leadership curriculum is disadvantageous for all college students, but among White student leaders, it may be a continuance of White privilege. The purpose of this constructivist study was to explore how White student leaders make meaning of their racial identity, and corresponding privilege, through a relevant leadership framework. Racial caucusing was employed as a method to prompt discussion and gather narratives from four White student leaders. Findings from this narrative inquiry study indicate how the confluences of race and leadership can advance self-awareness among White student leaders.

bell hooks says in “Reconstructing Black Masculinity” that n[c]ollectively we can break the life threatening choke‐hold patriarchal masculinity imposes on black men and create life sustaining visions of a reconstructed black masculinity that can provide black men ways to save their lives and the lives of their brothers and sisters in struggle. Toward the work of political (re)unification of the genders in black communities today, black men must acknowledge and begin to confront the existence of sexism in black liberation struggle as one of the chief obstacles empeding its advancement. Making womanist space for black men to participate in allied relation to feminist movement to oppose the opression of women means black men going against the grain of the racist and sexist mythology of black manhood and masculinity in the U.S. Its underlying premise rooted in white supremacist patriarchal ideology continues to foster the idea that we pose a racial and sexual threat to American society such that our bodies exist to be feared, brutalized, imprisoned, annihilated‐made invisible.

While Black teachers have engaged in racial justice-oriented teaching for centuries and the body of research on racial justice-oriented teachers is growing, very little is known about how teachers come to this work. The purpose of this paper is to focus on where and how Black teachers who teach with racial justice aims learned to engage in this work.

This is a narrative inquiry (Clandinin and Connelly, 2000) study that was designed and analyzed using a critical race theory lens.

Participants learned to engage in racial justice-oriented teaching from their lived experience, particularly from their K-12 teachers who showed why this kind of teaching was necessary. Additionally, participants were highly skeptical of whether or not teacher education programs could prepare White preservice teachers to engage in this kind of teaching.

There is very little research focusing on how Black teachers come to engage in racial justice-oriented teaching, and even less that provides insight into how Black teachers perceive teacher education programs at predominantly White institutions (PWIs). This study sheds light on when, where and how Black teachers learn to teach with racial justice aims, and it also illuminates the experiences of Black teachers in PWI teacher education programs.