Not White Saviors, but Critical Scholars

Gifted Black and Brown students are not voiceless; their voices are suffocated under the knee of systemic racism and white supremacy. This chapter proposes that the field of gifted education advocates for needed structural and systemic change through the discourse of critical race theory. A model of gifted critical race studies (GTCrit) is presented and described as both a way to understand race and racism in gifted education and to drive social change. GTCrit theorizes about the ways in which race, racism, ability, potentiality, and deficit ideology are built into daily interactions and discourses, informal and formal policies and procedures, and systems and structures of education, which disproportionately impact students of color qualitatively differently than white students.

Challenging boundaries to expand frontiers in gender and policy studies

Gender and policy studies needs to face challenges and cross boundaries if the discipline is to develop. This article argues that gender and policy studies needs to explicitly foreground the centrality of politics – the analysis of power – in approaching policy. The discipline confronts boundaries in relation to inclusivity, diversity and relevance. Inclusive gender equality demands challenging the hegemonising and marginalising boundaries in the field, which contributes to its relevance by placing politics and power centre stage. Openness to the diversity of gender and policy approaches, a more systematic and thoughtful application of intersectionality, cooperation with LGBTQI+, critical race studies and normative political theory provide opportunities to challenge boundaries and advance knowledge. We argue that explicit reflexivity about power dynamics and knowledge production, employing a plurality of approaches, will better equip the discipline to navigate major challenges and crises, and offer more nuanced democratic and egalitarian societal contributions.

Your Race Sounds Familiar?

Your Face Sounds Familiar, a celebrity talent television format developed by the Dutch production company Endemol and first broadcast in Spain in 2011, has entertained audiences in more than forty countries with the sight of well-known professional musicians impersonating foreign and domestic stars through cross-gender drag and, on many national editions, cross-racial drag, with results that would widely be regarded as offensive blackface where this has already been extensively challenged as racist in public. In central/south-east Europe, however, blackface is sometimes justified by arguing that it cannot be a racist practice because these countries have not had the UK and USA’s history of colonialism and racial oppression. Through a study of the Croatian edition Tvoje lice zvuči poznato (2014–), where until 2020 blackface had rarely been publicly challenged, this paper explores how far a critical race studies lens towards blackface can also be applied there.

Entre universalisme et particularisme: la résistance du code alimentaire dans L’ingratitude de Ying Chen et Mon cœur à l’étroit de Marie NDiaye

Ziel des vorliegenden Beitrags ist, die Funktionalisierung des alimentären Codes in Marie NDiayes Mon cœur à l’étroit und Ying Chens L’ingratitude in ihrer Vielschichtigkeit aufzuzeigen. Einer klassischen Definition des Realismus zufolge galt der alimentäre Code als einer jener Codes, die effektvoll im Sinne eines „effet de réel“ wirken, indem sie Alltagsleben und material culture evozieren (Auerbach 1982: 458). Gerade in transkulturellen Erzählungen der Gegenwart erweisen sich Speisen und Esssitten als effektvolle Identitäts-Marker, die das Partikulare einer spezifischen Kultur – in der Regel einer ‚fremden‘, ‚exotischen‘ Kultur vor dem Hintergrund eines Gastlandes des globalen Westens – zum Ausdruck bringen. Kulturelle Konflikte – zwischen einem ‚westlichen‘ und einem ‚östlichen‘ Lebensstil in L’ingratitude; zwischen weitaus weniger klar definierten, doch auf soziokulturelle und nationale Identitäten verweisenden Lebensstilen in Mon cœur à l’étroit – scheinen sich auch in den beiden vorliegenden Werken in Speisen und Mahlzeiten geradezu zu reifizieren. Bei näherer Betrachtung erweist sich die alimentäre Codierung jedoch als vielschichtig und widersprüchlich, greift sie doch einerseits auf partikulare Identitätsmarker, andererseits auf archetypische Symbolisierungen zurück. Im Fall von Ying Chens Roman scheint hier ein Konflikt zwischen einem Bestreben nach Vermittlung des ‚Anderen‘ und der stereotypisierenden Anpassung an okzidentale Erzählmuster auf. Im Fall Marie NDiayes verhindert die Überdeterminiertheit der Nahrungsmotive eine psychoanalytische oder postkoloniale Lesart nach herkömmlichen Deutungsmustern. Als fruchtbarer erweist sich eine intersektionale Lektüre. Dennoch widerstrebt NDiayes Erzähltechnik der Rückführung auf eine kohärente Lesart. Was von dieser enigmatischen Autorposture zu halten ist, ist in der NDiaye-Forschung höchst umstritten. Von radikalen Vertretern der Critical Race Studies wird der Autorin colour-blindness vorgeworfen. Ich möchte für eine differenzierte Lesart plädieren, die die Problematik des universalistischen Anspruchs anerkennt, zugleich aber auch den Viktimismus der minority studies und das Beharren auf Partikularität problematisiert.

The Sociology of Self-Tracking and Embodied Technologies

This chapter outlines how scholars have examined wearable technologies’ role in troubling boundaries of interest to sociologists: work/leisure, public/private, nature/culture, body/self. It offers an overview of the kinds of technologies scholars have studied, then highlights three groups of analyses: those that treat wearables as facilitators of body/self interactions; others that investigate them as data gathering devices that open the body to concerns about big data; and finally, those that argue that these devices’ design obscures highly gendered and raced functions and content. The sections treat these studies’ contribution to debates about the quantified self movement, issues in technology with privacy and surveillance, and feminist critiques of technology; and the chapter concludes with a discussion of critical race studies, arguing for the key role sociologists could play in engaging with wearables from this perspective moving forward.