Ethnic-Racial Identity as a Source of Resilience and Resistance in the Context of Racism and Xenophobia

How youth come to understand their social identities and their relation to others’ identities can have important implications for the future of our society. In this article, we focus on how ethnic-racial identities (ERI) can serve to promote (or hinder) collective well-being. We first describe the nature of change in ethnic-racial identities over the course of childhood and adolescence. We then delineate three pathways by which youths’ ERI can be a mechanism for productive intergroup relations and thereby collective well-being as a: (a) basis for understanding differences and finding commonalities across groups; (b) promotive and protective resource for marginalized youth; and (c) springboard for recognizing and disrupting marginalization. This article concludes with how youths’ ERI can be nurtured into a source of resilience and resistance in the face of racism and xenophobia. Moreover, we urge researchers to consider the role ERI plays in guiding youth to challenge and resist marginalization.

Seeking Support in Teacher Education for Racial Knowledge: The Role of Professional Networks and Social Identities

Drawing from the narrated experiences of teacher educators (TEs) at different institutions, this paper analyzes TEs’ perceptions of support related to their work in teaching about race and racism. TEs varied in the extent to which they viewed their institution as supportive, and they identified factors that signaled that their institution supported teacher learning about race and racism. TEs also described how their racial identities and positional privilege related to tenure status informed engagement with peers both for providing and seeking support. Implications for teacher education programs in providing support for TEs who teach about race and racism are discussed.

Residential Segregation under Jim Crow: Whites, Blacks, and Mulattoes in Southern Cities, 1880–1920

We study the residential patterns of blacks and mulattoes in 10 Southern cities in 1880 and 1920. Researchers have documented the salience of social differences among African Americans in this period, partly related to mulattoes’ higher occupational status. Did these differences result in clustering of these two groups in different neighborhoods, and were mulattoes less separated from whites? If so, did the differences diminish in these decades after Reconstruction due a Jim Crow system that did not distinguish between blacks and mulattoes? We use geocoded census microdata for 1880 and 1920 to address these questions. Segregation between whites and both blacks was already high in 1880, especially at a fine spatial scale, and it increased sharply by 1920. In this respect, whites did not distinguish between these two groups. However, blacks and mulattoes were quite segregated from one another in 1880, and even more so by 1920. This pattern did not result from mulattoes’ moderately higher-class position. Hence, as the color line between whites and all non-whites was becoming harder, blacks and mulattoes were separating further from each other. Understanding what led to this pattern remains a key question about racial identities and racialization in the early twentieth century.

I Was Once an Oppressor, But I Found the Strength Within to Free Myself

In this short reflective essay, I share how I underwent a metamorphosis during the COVID-19 pandemic. For the first time in my life, I chose to use my education and my life experiences as a historically marginalized individual of color to decolonize my pedagogy. Thanks to the scholarship of Ladson-Billings (1995), I was able to transform my pedagogy into one where the cultural and racial identities and lived experiences of my students are acknowledged and validated in our classroom, one where my students—even just for a short period—can experience what it feels like to not be bound by the shackles of society’s oppressors.

Freedom of Religion and the Accommodation of Religious Diversity: Multiculturalising Secularism

The classical liberal concern for freedom of religion today intersects with concerns of equality and respect for minorities, of what might be loosely termed ‘multiculturalism’. When these minorities were primarily understood in terms of ethno-racial identities, multiculturalism and freedom of religion were seen at that time as quite separate policy and legal fields. As ethno-religious identities have become central to multiculturalism (and to rejections of multiculturalism), specifically in Western Europe in relation to its growing Muslim settlements, not only have the two fields intersected, new approaches to religion and equality have emerged. We consider the relationship between freedom of religion and ethno-religious equality, or alternatively, religion as faith or conscience and religion as group identity. We argue that the normative challenges raised by multicultural equality and integration cannot be met by individualist understandings of religion and freedom, by the idea of state neutrality, nor by laicist understandings of citizenship and equality. Hence, a re-thinking of the place of religion in public life and of religion as a public good and a re-configuring of political secularism in the context of religious diversity is necessary. We explore a number of pro-diversity approaches that suggest what a respectful and inclusive egalitarian governance of religious diversity might look like, and consider what might be usefully learnt from other countries, as Europe struggles with a deeper diversity than it has known for a long time. The moderate secularism that has historically evolved in Western Europe is potentially accommodative of religious diversity, just as it came to be of Christian churches, but it has to be ‘multiculturalised’.

The “Black Buddhism Plan”: Buddhism, Race, and Empire in the Early Twentieth Century

ABSTRACT This article traces the life of a single figure, Sufi Abdul Hamid, to bring into conversation the history of the transmission of Buddhism to the United States with the emergence of new Black religio-racial movements in the early twentieth century. It follows Hamid's activities in the 1930s to ask what Hamid's life reveals about the relationship between Buddhism and race in the United States. On the one hand, Hamid's own negotiation of his identity as a Black Orientalist illustrates the contentious process through which individuals negotiate their religio-racial identities in tension with hegemonic religio-racial frameworks. Hamid constructed a Black Orientalist identity that resignified Blackness while criticizing the racial injustice foundational to the American nation-state. His Black Orientalist identity at times resonated with global Orientalist discourses, even while being recalcitrant to the hegemonic religio-racial frameworks of white Orientalism. The subversive positioning of Hamid's Black Orientalist identity simultaneously lent itself to his racialization by others. This is illustrated through Hamid's posthumous implication in a conspiracy theory known as the “Black Buddhism Plan.” This theory drew on imaginations of a Black Pacific community formulated by both Black Americans and by government authorities who created Japanese Buddhists and new Black religio-racial movements as subjects of surveillance. The capacious nature of Hamid's religio-racial identity, on the one hand constructed and performed by Hamid himself, and on the other created in the shadow of the dominant discourses of a white racial state, demonstrates that Buddhism in the United States is always constituted by race.

Decentering Whiteness in Social Work Curriculum

The social work profession has historically been dominated by the presence and perspectives of whiteness. The centering of whiteness in social work education is reflected in course offerings, course content, assignment construction, and inherent racialized assumptions about who clients and social workers will be in practice spaces. Critical race theory (CRT) and liberation theory provide a framework for considering how to make visible the ways in which white supremacy is embedded in social work education, and to identify strategies for disrupting its presence by decentering whiteness. The purpose of this project is to foster critical thought about ways to dismantle racism and white supremacy in social work educational spaces. Using the reflexive methodology of collaborative autoethnography, the four authors - two course instructors and two students - with varying racial identities and positionalities, reflected on the experiences of coming to, being in, and transitioning out of the course. Areas of convergence and divergence in the autoethnographic reflections revealed strategies such as embracing vulnerability, promoting authentic relationships, and normalizing emotional as well as cognitive engagement for decentering whiteness in social work education. Implications and recommendations for social work educators and students committed to engaging in anti-racist practice are also discussed

Deepening the Learning

Graduate students of multiple racial identities in predominantly White institutions enter social work programs with a wide range of knowledge about and experiences of White Supremacy, particularly the ways in which structural forms of racism continue to inflict harm, block opportunities, and perpetuate wealth inequities. In addition, White students are often challenged to grasp the ways they have been socialized to participate in perpetuating White Supremacy. This wide range of knowledge and experiences makes it likely that students will experience a range of emotions and defensive resistance necessitating skillful pedagogical design and facilitation of class interactions. Intentional use of theoretical frameworks with experiential activities can deepen self-awareness and understanding of the systemic nature of White Supremacy (Okun, 2010). In this manuscript, four students and two instructors discuss their learning experiences within a course addressing White Supremacy for students of multiple racial identities in a predominantly White institution. Post-course dialogue amongst these multiracial authors identified six core areas of learning when examining intrapersonal, interpersonal, and structural racism, cultural wealth of BIPOC peoples, and anti-racism actions. Two primary implications for education are: Weave conceptual frameworks with interpersonal experiential activities throughout the course design, and attend to interactional power dynamics during class meetings.