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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.

Education for sustainable development (ESD) is a developing educational concept that aims to achieve economic, social and environmental sustainability through education. Cultural sustainability education aims to cultivate awareness and protection of cultural assets, promote sustainable development and foster environmental responsibility. This study establishes a cyber-physical metaverse of cultural sustainability learning to cultivate students' motivation, multicultural identity, critical thinking and sustainability thinking.

In this study, virtual reality (VR) and 3D printing technologies were utilized to create a cyber-physical metaverse learning environment. This learning environment is designed to allow elementary school children to learn about indigenous cultures and the architecture of slate houses, as well as socio-architectural issues. Learners will be able to experience first-hand the plight of the indigenous tribal areas and the exploration of related cultural knowledge.

The study collected pre- and post-test data through questionnaires, using covariates to analyze learners' perceptions of learning. The results of this study showed that cyber-physical metaverse learning environment had a significant impact on learning motivation, multicultural identity and sustainability thinking for culturally sustainable education. However, this study’s impact on critical thinking skills in students remains to be confirmed.

This is a quasi-experimental study of a single country’s elementary school children in the indigenous area, so its findings cannot be extrapolated to other areas or to learners of different ages.

This study introduces a framework for incorporating both virtual and real cultures to promote sustainable learning. The cyber-physical metaverse learning is used to supplement teaching activities to enhance learners' motivation in learning multicultural knowledge. Students were able to recognize and protect cultural assets, as well as emphasize the importance of sustainable development.

The purpose of the study is to develop a valid measure of stereotype threat.

A convenience sample of 2,900 respondents from different occupational sectors, including managers, engineers and health-care professionals, was used for the present study. The data were collected from various government and private organizations in North India. The questionnaire survey was administered in three phases. During the first phase, 800 questionnaires were circulated, followed by 1,200 questionnaires in the second phase, and the third phase involves 900 questionnaires. The data were analysed using exploratory factor analysis, confirmatory factor analysis and structural equation modelling.

The results indicate nine dimensions, namely, occupational identification, occupational stigma consciousness, gender identification, gender stigma consciousness, religion identification, religion stigma consciousness, caste identification, caste stigma consciousness and negative effect of stereotype threat. The study ensures the reliability and validity of the stereotype threat scale. The measure also fulfils the assumptions of nomological validity.

To the best of the authors’ knowledge, the study is the first of its kind to develop and validate the stereotype threat scale adhering to scale development procedures.

This study aims to examine how critical love theory is operationalized in K-12 classrooms to support Black children. The authors use BlackCrit and a conceptual framework of critical love to describe the strategies educators used as pro-Black pedagogies of resistance.

The authors conducted a thematic analysis to identify how critical love praxis is used by K-12 educators as a tool to address anti-Blackness, neoliberal multiculturalism and ahistoricism as defined by the framings of BlackCrit theory. The authors produced a literature synthesis of qualitative research that responds to this study’s research questions: How are critical love theories operationalized? What educator practices do researchers identify as material manifestations of critical love?; and How and to what extent do critical love praxis address anti-Blackness, neoliberal multiculturalism and ahistorical approaches to social transformation as defined by BlackCrit theory?

Critical love theories manifest as critical love praxis. Educators used critical love praxis to address anti-Blackness, neoliberal multiculturalism and ahistoricism by cultivating and supporting the co-creation of homeplace for Black students in K-12 education. Homeplace is cultivated through critical love praxis as classroom-focused, person-focused and politically focused approaches.

This study’s findings extend current theoretical research on critical love by describing its material form in K-12 education and by identifying how a critical love praxis can work to directly challenge anti-Blackness. The authors find implications for their work in teacher education and teachers’ in-service professional development.

The purpose of this paper is to further theorize BlackCrit to include a deeper focus on the framing idea of Black liberatory fantasy via Afrofuturism.

To develop the theoretical connections, the author revisits their previous scholarship on Black girls’ Afrofuturist storytelling practices to elucidate how the girls used their speculative narratives to critique the antiblackness present in their schools and the world at large and to create future worlds in which they have the power to create the world anew.

This paper discusses the relationship between BlackCrit and Afrofuturism by considering three interrelated ideas: how Afrofuturism acknowledges the antiblackness embedded in the USA; how BlackCrit makes space for liberatory Black futures and otherwise worlds; and how each theoretical idea inherently complements the other.

This paper creatively uses a hip hop album as a foundation for the portrayal of the intricate connections between Black pasts, presents and futures. As a conceptual paper, it pushes educators and researchers to consider the call and response between antiblackness and Black futurity.