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2 episodes with gloria ladson billings
2 episodes with gloria ladson billings
2 episodes with gloria ladson billings
2 episodes with gloria ladson billings
In this episode, Pastor Nic is joined by Dr. Gloria Ladson-Billings, a renowned education professor and Christian believer, discuss Critical Race Theory (CRT) and its intersection with faith and education. The conversation aims to provide a clear, nuanced explanation of CRT's main tenets while exploring how Christians might engage with these ideas constructively. Dr. Ladson-Billings, as both a scholar and a long-time church member, offers unique insights into how CRT can be understood as an analytical tool for understanding racial inequality rather than as a prescription for policy or a replacement for Christian values. The discussion covers topics like systemic racism, interest convergence, race as a social construct, and church segregation, all while maintaining a focus on how these concepts relate to Christian faith and practice. Throughout the conversation, Ladson-Billings emphasizes that CRT is primarily meant to help explain persistent racial disparities in America, not to promote hatred or division. The conversation ultimately suggests that understanding CRT's academic insights might actually help Christians better fulfill their calling to love their neighbors and work toward reconciliation, while maintaining their core theological commitments. Engage & Equip is a resource designed to help form substantive disciples for the local church.Find more episodes at highpointchurch.org/podcastMusic: HOME—We're Finally Landing, Nosebleed, If I'm Wrong (https://midwestcollective.bandcamp.com/album/before-the-night)
Welcome to Episode # of The Equity Experience Podcast! In today's episode, we have an informative and empowering conversation about equity for Black males in K-12 and higher education. Let's welcome Dr. Alan Baker, Dr. Dramaine Freeman, and Mr. Nathaniel Smith. We have an in-depth conversation about: Defining 'educational equity' and educational equity for black males Unpacking the lived experiences and challenges (personal and/or professional) of Black men in higher education Exploring the barriers of access that Black men may experience in schools Identifying the assets, strengths, and solutions in the context of Black male academic success Discussing accountability and educational equity Listen to this episode to receive insights, perspectives, and recommendations to help us create strong educational equity learning spaces for our Black boys. **GUEST SPEAKERS** Dr. Alan Baker, a Houston area native, serves as a chief contributor to the Houston Heath Department's Health Access and Equity Team. He is both an operational and subject matter point person in the strategic execution, curriculum development, facilitated training, and planning of Health equity coursework. Having recently defended his dissertation focused on higher education workplace equity, his existing work involves a critical exploration of the theories of race and gender in the context of higher education and public administration policy and practice in those labor settings. Mr. Baker has designed and deployed initiatives to advance and create community-wide opportunities for the development of skills in combating bias and promoting belonging and the development of knowledge about differences, about the importance of cultural competence, and about the needs of uniquely diverse populations. With over two decades of dedicated experience in education, Dr. Dramaine Freeman's rich and diverse background spans a broad spectrum of roles. These include substitute teaching, classroom instruction, tutoring, counseling, and administration. His educational journey started with a Bachelor of Science in Electronics and Computer Technology from North Carolina Agricultural and Technical State University. However, his true passion was ignited by his desire to advocate for all students' aspirations, with a particular focus on empowering Black males. Dramaine firmly upholds the enduring value of continuous learning and has directed his studies into examining the profound impact of educational structures on minority students and school leadership. This commitment moved him to pursue advanced degrees, acquiring a Master's in Education, a Master's in Administration, an Educational Specialist license, and a doctoral degree from Appalachian State University, with the research focus of exploring the social perceptions of Black males in society and how those perceptions impact Black male leaders in K-12 spaces. Nathaniel Smith is an ordained minister and lifelong educator recognized for his leadership across New York State, and by UNCF, NAACP, Marquis Who's Who and others. A faith-oriented agent for social justice, Nathaniel shares his gifts and expertise to educate, engage, and empower students, institutions, and organizations in culturally diverse communities. Nathaniel is a doctoral student at the University of Colorado Denver under the mentorship of internationally renowned scholar, Dr. Marvin Lynn. He has been accepted into the 2024 scholarly cohort of the prestigious Asa G. Hilliard III and Barbara A. Sizemore Research Course on African Americans and Education led by Drs. Jerlando Jackson and Chance Lewis. Nathaniel has spoken at several national conferences and hosted various educational programs as a discussant alongside revolutionary scholars such as Drs. Michael Eric Dyson, Gloria Ladson-Billings, Marc Lamont Hill, Yolanda Sealey-Ruiz, Shaun Harper, and Nikki Giovanni. --- Support this podcast: https://podcasters.spotify.com/pod/show/karla958/support
This episode we are excited to welcome James Lindsay, a bestselling author who has spoken and written extensively against the woke onslaught. His recent speech in the European Parliament looking at the Neo-Marxist Cultural Revolution that is engulfing us all has really gone viral. In this interview James looks at the Marxist thread that runs through Critical Race Theory and Queer Theory and we end by looking at his latest book "The Marxification of Education". James Lindsay is a professional troublemaker, mathematician, author, internationally recognized speaker and the founder and president of New Discourses. James is a leading expert on Critical Race Theory and is best known for his relentless criticism of "Woke" ideology, the now-famous Grievance Studies Affair, and his bestselling books including Race Marxism and Cynical Theories, which has been translated into over a dozen languages. In addition to writing and speaking, he is the voice of the New Discourses Podcast and has been a guest on prominent media outlets including The Joe Rogan Experience, Glenn Beck, Fox News, and NPR. Connect with James... GETTR: https://gettr.com/user/conceptualjames Twitter: https://twitter.com/ConceptualJames Gab: https://gab.com/ConceptualJames Truth: https://truthsocial.com/@conceptualjames Facebook: https://www.facebook.com/ConceptualJames/ Minds: https://www.minds.com/conceptualjames/ Amazon: https://www.amazon.co.uk/James-Lindsay/e/B009BBX7BI/ref=aufs_dp_fta_dsk Connect with New Discourses... Website: https://newdiscourses.com/ Twitter: https://twitter.com/NewDiscourses Facebook: https://facebook.com/newdiscourses YouTube: https://www.youtube.com/channel/UC9K5PLkj0N_b9JTPdSRwPkg Podcast: https://open.spotify.com/show/0HfzDaXI5L4LnJQStFWgZp Interview recorded 2.6.23 Audio Podcast version available on Podbean and all major podcast directories... https://heartsofoak.podbean.com/ Transcript available on our Substack... https://heartsofoak.substack.com/ To sign up for our weekly email, find our social media, podcasts, video, livestreaming platforms and more... https://heartsofoak.org/connect/ Please subscribe, like and share! Transcript (Hearts of Oak) Hello, Hearts of Oak, and welcome to another interview coming up in a moment with James Lindsay. Of course, the founder and president of New Discourses, and I was delighted to get him on after seeing him at a number of conferences over stateside. And it was his recent speech in the European Parliament, which really intrigued me. I know that has really gone viral. And I think the title was the Neo-Marxist Cultural Revolution Engulfing the West, now known as WOKE. What a title, what a topic to bring to the European Parliament. So he discusses the kind of response on that and how a lot of the battle lines that we are on, the Critical Race Theory and also the Queer Theory, how those fit under that socialist Marxist umbrella. He unpacks that and then we end up on education. He's just written a book, the end of last year, on the Marxification of education. We have no time to get into the topic, but I just wanted to get his thoughts on why he'd put pen to paper on a book specifically focused on education. So much packed in. I, know you'll have followed James for a long time. I know you'll enjoy listening to his thoughts on speaking in the European Parliament on such a topic and unpacking some of those other issues. And hello Hearts of Oak. Today it is wonderful to have a best-selling author with us of many titles. We'll refer to some of them, The Marxification of Education and Race Marxism, The Truth About Critical Race Theory, amongst many others. An internationally recognized speaker, the privilege of hearing him first at the American Freedom Alliance conference back in June last year, and the founder and president of New Discourses, and that is James Lindsay. James, thank you so much for your time today. (James Lindsay) Hey, I'm glad to be here. Thank you. It's great to have you and your handle there @ConceptualJames on Twitter, Gab, Truth, GETTR, and newdiscourses.com is the website. People can find everything there. Before we start, James, could I just ask you to take a moment and introduce yourself before we get down to the issue? That's actually a hard thing to do. I'm a very kind of peculiar character, I think, and kind of the whole thing. But the long and short of it is that my academic training was in mathematics. I received a PhD in mathematics, or completed one, I suppose. They didn't give it to me. They don't give those away. But I earned a PhD in mathematics in 2010. I immediately left academia after finishing my doctorate. I became disillusioned with the course that it seemed to be on at the time. Then I just worked for myself at a small private enterprise for a number of years. To be academically engaged, I got involved with fighting with people online basically. This led to discovering the woke movement quite early on. This led to my participation in what was called the grievance studies affair, which I'm fairly well known for, which is where we wrote a large number of at fake academic articles for feminist journals in 2017 and 18 for whatever it's worth there's a new film that just came out telling the backstory with all of that a man named Michael Nayna put that out and it's called The Reformers, so you can find that on his substack, which I think it's michaelnayna.substack.com, The Reformers is the name of the film. John Cleese apparently saw it the other day and loved it, so that's a pretty ringing endorsement. From there, I went on to write, actually, Cynical Theories next, which is a book that did extremely well at getting some of this information into people's hands. It's actually hit somewhere around a quarter million sales, so a lot of people had a chance to encounter these ideas, which is the ultimate goal. And then I built New Discourses from there and I spent all my time researching, studying. Basically the woke movement and all of its kind of intellectual, intellectual is a generous word for them, antecedents and forebears. So I created New Discourses with the goal, it says all fancy on my website, shining the light of objective truth into subjective darkness. But the fact, that was my business partner's idea, honestly, the goal was I want to study woke and understand woke and expose woke and everything that's tied to it as fast as I can create and publish materials. And so that's what it's for. So it hosts mostly three different podcasts that I have in-house as well as articles that I write, videos that I do, and you can find links to the books that I've written, which which we tend to publish in-house because publishers are so slow and this is moving so fast. So anyway, that's me. I don't know how many books I've technically written now because some of them are blurry and they're, you know, things I've done with other people and some of them have been translated into a large number of languages. Those are the things that people care about. A lot of people know me because I've been on Joe Rogan's podcast three times also, which gets you kind of in the public eye a little bit. Okay, well, it's that criticism of woke ideology that I saw two months ago. You were in the European Parliament. You delivered a short address at a conference there, Woke a Culture War Against Europe. How did that come about and kind of how was that received? Well, they just reached out to me. Apparently the group there, which is a European-wide political party called Identity and Democracy or Identity Democracy Foundation, something like this. I don't quite know the organizational structure of these things. They invited me because they put together a three conference series to be held there at the European Parliament in Brussels and asked, they thought that I would be a perfect voice for the inaugural of the three, the first of the three. And so they invited me to come to Brussels and speak at the parliament. And so I gratefully accepted and went over and somehow or rather luckily delivered what I believe is given the fact of the significance of the room that I think I delivered my best public address I've ever delivered, which worked out pretty good because I could have bombed that sucker. And it was very good and very succinct. Part of it was that I realized the night before talking to another audience that there's a language barrier that kind of cuts across my humour, so I had to be very plain spoken. Maybe I should take notes on that and deliver more plain spoken addresses in the future. But it was received extremely well. Now, of course, the room was largely composed of MEPs that are of that party, so you would expect them to be interested in these ideas. It was also, there was a group there, the other speaker was Frank Ferretti, and a fairly well-known guy. And so his organization had a contingent there. And other than that, it was actually kind of timed to correspond with a youth conference for the ID Foundation. And so it was primarily a lot of people in their twenties, political interns and people interested in political party, young people. So most of the people were in their twenties, they were younger. And of course, their energy is really good, really, really a positive reception there. It came out online and they got a little bit of attention. And then for whatever reason, I don't know why a month later it went viral and it has just blown up everywhere. And the reception online has been extraordinarily positive. I'm sure that there are people who are very unhappy that that happened, but I haven't heard much from them. Well that group, the ID group, is a fantastic group, probably the best bulwark against what is happening in Europe, and I've watched them closely through all my involvement of politics over the many years. But could I ask you, what was it like going into the, I guess, the ruling chamber in Europe and helping them understand the danger of socialism, which many of them call themselves socialists. They really do believe the state knows better than the individual. What was like kind of going into that? Obviously the ID group are on side, but as a chamber, as a parliament, they're very much against anything that will shine the light on the evils of socialism. So what was that like, kind of explain to them the dangers of socialism? Well I mean it was surprisingly, again surprisingly positive, I thought it might be quite hostile. I thought there might be at least some people who would come by, you know, interested to see what people against their view might say. But I don't get the impression, or at least anybody who did stayed very professional and very polite. It was a very I mean, I don't want to say it's a very bureaucratic building because I don't know that I got that impression. But it's a very, very professional environment. So that wasn't, it wasn't like where I spoke at North-western University a month ago and got heckled and yelled at and protested the whole time or anything like that. The building itself was more interesting than my experience inside of it, I don't know if you visited Brussels and seen this but so walking around there's a... Brussels is, I'm sorry any Belgians watching is not the most beautiful city Down in the older part of the city the older the where the castles and things are that part is quite nice but over by the Parliament is, it's just kind of plain European city. It's not particularly beautiful. So but there's a little park there that's okay. And I found it striking that right outside the backside of the European Parliament building, there's a small grassy area with a number, maybe a dozen, maybe two dozen, somewhere in between statues in the grass. And what they are, when you look at them at first, you think, what are these? Are these aliens or something very peculiar? And you look closer, but no, they're ostriches with their heads buried in the ground, all of them. So it looks like a three-legged thing, but it's not. It's an ostrich with its head buried in the sand and there are you know dozens of these and I thought that's a weird installation to have, you know, on on site then you come around to the front to go into the to the actual Parliament building which you can't do without passes and a guide and all these things you can't just go in, but there's this statue right by the door that I found very striking and it's of this kind of very angry almost Soviet looking woman holding up a very sharp, angular, I'm trying to dig into the semiotics here like aggressive European and, you know, Euro-e. And she's standing triumphantly over a man that she seems to have conquered, who looks quite dejected and broken and so, you know, there's there's this weird vibe about the place, plus it's this weird building of steel and glass and an otherwise kind of fairly quaint European city, that just this kind of this glass. It's not the scary circular one that's in Spain or wherever that is. It's but this is, you know, intimidating steel and glass structure, that is just so out of character for the rest of the city. But as far as being inside the building, we went afterwards, after it was all people that were on site. And then after the talk, there was a little reception out in the hallway. And that was all, nobody bothered us. And then we went upstairs to do some interviews. And there was at the interview area with all the cameras, the media area, with the good lighting and all of that, There was another group, and I don't know who exactly they were, Renew Europe or something like this, I think is what it said, and they had a European Union flag with the stars. But instead of it being solid blue, that kind of deep blue that they use, it was rainbow. I think the stars might have not been in a circle, but might have been in a heart or something silly. So I asked them, and so obviously these people are not my people, so I asked them, I said, I love your flag, can I borrow it for a picture? And they were quite accommodating and they had a friendly chat with me and they don't know my views, but they were polite and professional as one would expect in a building of that sort. So I didn't find it's, I find more hostility going into American government buildings from Democrats here in the US than I experienced in the EU. But that might've just been stroke of luck or something like that. Just before I move to the issues, how do you see it? Because as an American, there is a culture where there is a battle happening, and it is one side against the other. When you look at Europe, it's much more one-sided than it is in the US. In the US, we look across the water and see the battle amongst the side of truth as being positive, strong, having arguments and holding the line, where in Europe, even the good countries have been succumbed into that EU of hating themselves and of rewriting history and all of that. How do you see that as an American? Well, I'll point out first, because I do agree with you generally, not the Flemish, the Flemish do not have that attitude. For certain and I found that I was spending quite a bit of time with it with Flemish men and women and some of the Italians do not have that attitude and they were very nice to spend time with, even a few Germans would they're very German, you know, everything must be according to the protocol, you know, very, I love Germans, but no, the fact is, what I see in Europe is that Europe is far more tipped to socialism, far more tipped to kind of this overarching, less accountable or even unaccountable governance. This bureaucracy that's beyond the reach of the people, and it knows better, and therefore, you know, it's going to deal with the people for them than we see here in America. But it's not nearly as woke and that was actually kind of the crux of this conference that they wanted to put together is yes, yes, we know we're very socialist and we know we're very far down that road, but whatever's happening in the Anglosphere, so the UK is actually heavily included in this, it's a very different animal than continental Europe, is very crazy. It's properly almost insane. There was no confusion that I ran into among virtually anybody, about what a man and a woman for example, and in the European context. But the idea that the taxpayer money would just be wasted on everything that they want to do is, you know, just kind of taken for granted. It's just something they say, of course, this is how things work. Of course, the taxes will be crazy. Of course, we'll waste money on flying a stupid American over here and giving him lots of beer or something like this, you know, to show him a good time in Belgium. So it's a very different attitude. Europe is very dangerously tipped toward favourability toward socialism, but it's still repelling, and that was really again the crux of the conference, it's still repelling the very almost antinomian, insane, woke kind of, whether it's race, race politics is actually the most relevant. The sex and gender politics, people are a little bit naturally repellent to that still, but I don't think that that can last if they open the doors. So my goal was to warn Europe, like, yeah, you guys are already pretty well screwed up with socialism and maybe, you know, talking to the Flemish, maybe you can turn some of this around or do something with it in the future, but you do not know your danger if you think that you can kind of just not be proactive in keeping the woke ideology out. Yeah. You end, I don't know if it was actually the end or in the middle, telling them that according to Marx, socialism was not economic but religious in essence. Do you want to just kind of unpack that and is that why we are having this difficulty because it is religious in nature? Well Marx made it, he tried to make it look very much like it was economic. But if you read his earlier works, which sort of set the foundation and you catch the flavour of it throughout his as later works, Marx was very invested in this idea of understanding the world and man at a fundamental level. What is man? Who is man? And to answer these deep fundamental questions, and what does it require of man to do this? And so I actually think that he's more of a theologian in a kind of an anti-theology way. He's casting down God and replacing God with not man, but man enlightened to the secret truth of reality, which is that man is a social animal, a perfectly social being that lives not for himself but for the species when he's properly awakened to who he is. My contention is that if you take that as a fundamental substrate so that then it separates the world into the people who have access to power and the people who do not have access to power, then that they're intrinsically in conflict so that the underclass has to to awaken to its nature's true historical agents of change and seize the means of production, that the means of production are, in a sense, fungible. You can change them out. But the idea is that what are you producing? And everybody thinks it's, oh, it's economics. You're producing in the factory with goods and services. You're producing in the field with food and agricultural goods, and that's the hammer and the sickle, obviously. But no, you're producing man. You're producing man as who he's meant to be, which that's a fundamentally theological project, not a fundamentally economic project. And Marx believed that economic conditions to determine who man is. But if you were to say, well, it doesn't work, obviously in Britain and obviously in the United States and in Canada, economic conditions were not successful at agitating people into the historical class consciousness as change agents of history. But if you say that race or sex or gender or sexuality or whatever, those are actually the determinants. When you have material comfort. When you have, as some of the Marxists in the 20th century put it, an advanced capitalism that delivers the goods and allows people to build a good life, you are not going to get them on economic conditions. Economic conditions are not determinant of who they are. They are, but on a deeper level that they don't perceive. This is the thesis of Marcuse's one-dimensional man. You've been made one-dimensional. You can't even perceive the fact that economic conditions are relevant to your life. So instead, you have to come where it matters, which is in personal identity. If you're comfortable, where do you turn? You turn to yourself and you think about your identity and who you are in the world. And so identity politics became the weapon that allowed to subdue the West. So if you take out economic conditions as the producer of man, where the means of production have to be seized and you put in cultural issues around race or what it means to be a certain sexuality or what it means to be man or woman in terms of sex itself and gender, then you can just kind of get these other dimensions, whether it's critical race theory or queer theory or feminism as a kind of a Marxist flavour of feminism or within what they call critical pedagogy in education. It's who gets to be a knower and who doesn't. So being considered knowledgeable becomes a form of social property that has to be challenged by the people who are excluded from it by the existing knowing system. Listen to the way the woke talk. It's all about other ways of knowing and knowing systems and all of this. That's where this comes from. But it's the same fundamental architecture. It's, you have this theology of man, or maybe I think the technical word is an Anthroposophist, I can't even say it, anthrosophist, something. Anthro for man, sophi for, you know, sophistry. Sophistry of mankind. Somebody else can say it for me. I can write it. Type it out on the screen for you, but it's technically that, but you have this theology that has at its heart the idea that man is producing himself by some mechanism, and that mechanism can be seized by the underclass of its dynamic and taken over to transform what man and society is. And every one of their theories just, once you understand it that way, every one of their theories just falls out. So you can start making very keen guesses on what's going to happen as this progresses and develops. Here's one, I think I mentioned this in the EU, and I think it's very pertinent for the both European but also the UK context. So if you'll forgive me, just for simplicity, I'm going to consider the UK part of Europe. I know, we can't do that, but I don't want to have to say UK and Europe over and over again. So the broadly European, maybe I'll use broadly European context, that side of the Atlantic context, what you actually have, you guys live in, there is actually a text you can read. If you want to figure out what's happening in Europe, you read Douglas Murray's, The Strange Death of Europe. There is a single text, it's not that long, that you can read to fully understand whose Europe you live in, and it's John Paul Sartre's Europe. He wrote the foreword to Franz Fanon's Wretched of the Earth, so you're not going to go find one of Sartre's books. You're going to go get Wretched of the Earth, which is by Franz Fanon, who was a post-colonialist in the 50s and 60s in France. You're going to go get his book. And then he is from, I always get it wrong, Martinique. He's from Martinique. And so he was in this kind of colonized condition, but also a French psycho analyst. And so that forward though has a very important part. The book is all about, the colonial condition. So who's a native and who's a settler. And now you have that same dynamic, that same mentality, the same exact structure of how it creates who you are as a person. And Fanon argues that violence is the only way to overcome the colonized condition. And Sartre writes in the foreword to this that Europe, he has a letter to Europe, and he's like, Europe, you better listen. The payment for colonization is coming. And this is in the 60s. What you need to do, early 60s, you need to do is you need to decide, are they gonna get it by violence or are you going to propitiate yourself and give it away and hope that the violence doesn't come? And he urges Europe to start giving away their society to their former colonies. When they come and make a claim on your society, give it to them. Maybe they won't be violent. Maybe they'll spare you. So in the kind of very Trumpian, I see a Trump hat behind you, so very Trumpian kind of slang language of the 2020s, go ahead Europe and cuck yourself before the people who you previously colonized, give your societies away to them or else there'll be blood, is the message. And that is literally the message that Europe adopted. So while you haven't in Europe broadly construed, although the UK has taken up with quite a bit of woke. Scotland is, in Ireland or Scotland especially, is particularly bad. You guys have taken up quite a lot of this, but the element of the broad woke pantheon of powered gods or whatever that really strikes hardest is this post-colonial status, which has allowed you or made it so that not only have you guys opened your borders utterly, but that the entire social welfare state that you guys have built up around your socialist sensibilities pours into this yawning black hole of need. And the reason is discoverable in a French existentialist Marxists wailing about a post-colonialist saying that there must be blood to pay for colonization, which is a very obviously you're not allowed to even say these things, but a very one-sided understanding of, the impacts of colonialism. Yes, bad, but also you're not even allowed to mention that yes, good, too. It was a mixed bag brought through brutality and much injustice for certain, but at the same time time. Ethiopia famously is the least or the only completely uncolonized, if I remember right, country in that area of Africa. And they're also the ones that have been struggling the most and the most backwards in many regards for so long. They were the Somalia and Ethiopia where when I grew up as a kid, it was, you know, the starving kids in Ethiopia, eat your peas because the starving kids in Ethiopia don't have any, you know, they were the, they the poster child of backwards and broken. Maybe that was a meme that's not true, I don't know, anyway, Europe has that on its plate, and I think that's comprehensible. I actually think the strange death of Europe is utterly comprehensible out of the foreword that, Sartre wrote. If you read any of Sartre, who the hell wants to live in his world? What a nightmare. Well, you do, and what a nightmare. Tell us, because you mentioned colonialism, that's one of the battle lines, the critical race theory is one of the battle lines, you talked about that and how that fits under socialism. I know it was last year you published Race Marxism, the truth about critical race theory and people can get that. The links will be in the description for them to get hold of that and to go deeper into it. But how does critical race theory fit under the umbrella of socialism or Marxism? Well, it's a redistribution of cultural capital that ties into actually redistributing material capital. So the idea is that there's this form of cultural property that white people erected for themselves during the colonial eras, particularly to justify colonialism and to justify slavery in the 17th century, primarily 16th and 17th centuries, going some into the 18th century. And falling apart in the 19th century. So this idea of whiteness as a cult form of cultural property that generates white supremacy and racial superiority and even racial identification was created by white people to enshrine their own power and to impose, racial identity and inferiority, social and cultural and even economic inferiority on others. So-called people of colour, but particularly blacks and critical race theory builds out completely from this. And the goal then is to seize the means of cultural production around the ideas of what it means to be a member of a certain race. And it's actually a very interesting theory because it's still, unlike some of these other woke theories which seem just off in the air, it's got one foot very firmly still rooted in material reality. It's in a sense a lot more, not explicitly Marxist, but much more critical and materialist. And if you read their early writings, in fact, if you read virtually all of their writings through the 1990s, and I expect, so 70s through the 90s, and I expect we're gonna see another rash of this writing coming now, given what's happening in the United States Supreme Court. It's a very American theory, by the way. It doesn't really fit in other contexts, and Europeans have noticed, as have Brits. Like, we didn't do this, what are you talking about? But the fact is what it's really centered around is seizing the means of affirmative action, is what it's ultimately about. And I don't say that to be cheeky. If you read their books, affirmative action is brought up as a core and key issue hundreds of times. It's not mentioned kind of tangentially here or there, it is a central issue that comes up again and again. And their goal is that they're seeing affirmative action gaining public disfavour through the, say, the 80s. They see, you know, the Supreme Court starting to say, well, maybe it needs a time limit. And they explicitly say, no, it doesn't need a time limit. Not only do we need to maintain it, we need to expand it. It needs to be bigger and more and more and more. So it's like it's very materialistic, seize the means of opportunity redistribution, I guess, in material resources. This is where the reparations conversations come in. And so it takes the entire architecture of literally of Marxism, infuses it with the later critical theory, and then recentres it in race. And in fact, you can find authors like Gloria Ladson Billings is a famous critical race theorist. In the 90s, she writes a paper called Toward a Critical Race Theory of Education. And what she says is in that paper, and I can't quote it from memory anymore, I used to do it a lot, but she says that, the point of critical race theory is to make race the central variable for understanding all inequality. So is where a classical Marxist would say that access to capital is the central concern that determines all inequality, and that's the production of man for critical race theorists, is that race actually supersedes that. And there's a wonderful book explaining all this that I thought was extremely clarifying and elucidating. It's one of the better books that I've read. It's by a former philosopher of race. I've been told I'm not allowed to call him a critical race theorist, technically. His name's Charles Mills, very famous guy. He wrote a book called The Racial Contract, which takes Rousseau's social contract and turns it into a racial phenomenon. But he also wrote a book called From Class to Race, where he explains how he moved from being a classical Marxist to a critical race philosopher. And he argues that he became convinced that at least in the American context, when we understand what Marx was really saying, what he really meant by ideology, what he really meant by social structures, superstructure, infrastructure, the base, and how they interact to create a structure of society, that race is by far the more relevant variable in American society, in American history. So he moves from, it's a book about his own philosophical journey, From Class to Race. And it's the title of the book, From Class to Race, by Charles Mills. It's a staggeringly interesting book. The first chapter was so eye-opening to understand Marx. It's one of the top three most important things I've read to understand Marx. And he's got a very heterodox view, according to Marxist standards. So people criticize my view of Marx, as I've largely derived it from Charles Mills, who's a Marxist, just a fairly heterodox one. He's late Charles Mills to be clear. I don't know if I mentioned he died a few years ago. But that's, in a nutshell, what critical race theory is. Rather than capital being the special form of private property that basically appropriates every deterministic thing in society, including who you are as a person, race becomes, whiteness in fact, becomes the central piece of private property. This is based off of a paper explicitly called Whiteness as Property, written by Cheryl Harris, a famous critical race theorist, in 1993. I think, they're always in really big ones, I think that one's Harvard Law Review. It might be Cornell Law Review. I have to always kind of look up and check where it was published, but it's one of these very big universities law review. And it's a very, it's like 93 pages. It's a very long article arguing that whiteness functions in parallel to the way that Marx lays out capital as a form of bourgeois private property. She even uses the phrase bourgeois property a few times in the paper, that the white people have set themselves up as a racial bourgeoisie and everything just kind of follows from there. And so critical race theory becomes this, that's why I titled the book Race Marxism, as a matter of fact, this Marxist theory of race. It latches onto that post-colonial, just for you broadly UK, European context folks, it latches onto that because there are often racial components to colonialism. I mean, if you've colonized Africa, most of the people you've colonized happen to be black. If you've colonized Asia, most of the people you've colonized happen to be Asian. So you can understand why they would attach these arguments about whiteness and race back through, and that's kind of the back door there in the UK-European context, is that they're using the colonial context and then saying, well, the real reason for all this was racial, where it's not, it's straight up, it's directly, openly, unabashedly, historically, imperial. It's the British empire was proudly an empire. The Spanish empire was proudly an empire. You know, their goal up until World War II, I think every European country threw on its hat to try to conquer the world of its empire. And then finally we realized with nuclear weapons and machine guns and jet airplanes and things like that, carpet bombing, maybe that's not good anymore. Maybe military colonization is not a functional approach for a humanity that wants to survive, into the 21st century. Well, can I, then another battlefront, and you raised this so that you didn't really go into it in the speech, is queer theory. And I think that's where we have more of a battleground in Europe. Critical race theory seems to be less an issue, certainly in our education system, where it is queer theory, and of course, we're celebrating the holy month of pride this month. But tell us, how does that- How does that- The power be upon us. And how does that fit under socialism queer theory? Yeah, well, it's the same model. So if we understand this concept that there's economic conditions blah blah blah and you get all of Marxism that falls out from the Marxist kind of axioms, and then you say well if we consider economic production to be fungible for racial production as a cultural property, then you get critical race theory Well, if we consider both of those again to be fungible and we pull out that and we say well there's a certain class in society that have designated themselves by virtue of their larger numbers by virtue of having been successful and put themselves in positions of power, but they've declared themselves normal. And other people outside of that are not normal, or they're abnormal, or they're aberrant, or they're perverts, or they're queer, queer against normal, and the kind of even old meaning of the word, then queer theory falls out in your lap. It's just that simple. But this is a very scary phenomenon, whereas critical race theory at its very bottom has, and Marxism both at their very bottom, have a blatant visible grift involved. We're going to seize the means of production. We're going to establish a permanent and stronger and increasing, accelerating affirmative action regime. These are very blatant grifts. We're going to take resources and power for ourselves as an identifiable group of people or whatever. With the queer theory, it's a very different thing. They're looking at the cultural production, it is largely sex, gender, and sexuality, but it can apply to anything. Fat studies emerged mostly in the UK, as it turns out. So did the study of ability, what's called the social model of disability, is from a a man named Michael Oliver, who was a Brit. I don't remember where, if he was London or where, but they actually use the same underlying architecture and engine as queer theory. So now instead of it being about sex or gender or sexuality, it's about your body weight, your health status, your ability status as a very awkward politically correct term we use to not say handicapped or whatever. Well, in America, is fatness now a designated characteristic in New York? I don't know how that's going to work, but yeah. Yeah, that's right. Yeah, I've been I noticed in December that I had some fatness going on. So I, believe, get this I started eating less and moving more and the fatness started to go away. It's incredible Revolutionary Yeah, I know you guys use fake measurements like kilos or stones or whatever that nobody knows what they are, I think I lost like I'll do it in stones. I think I lost 1.6 stone If I'm making up numbers correctly, whatever that works out to is 28 pounds. Maybe you could get repatriations for the time you were over with at all. I don't know could be I hope so but the idea with queer theory is anything that kind of the broad consensus of society considers normal is, illegitimately determined so that certain people get to have power. So what they're trying to do is seize the means of production of of normalcy, what people consider within the boundaries of normal or normative or even healthy or good behaviour, presentation, being, society. And that's very dangerous because unlike the other ones, see, critical race theory has to at the end of the day maintain its grift, right? Marxism at the end of the day has to maintain its grift. Queer theory, the second is let's say that they get LGBT or just LGB, they get gay acceptance, gay marriage, gay equality, gay everything, full civil rights movement that succeeds. I actually think that that's separate, by the way, the civil rights movement was more of a broadly liberal phenomenon, and I think it was separate from this very radical phenomenon. And there's a much historical and theoretical reason to accept that I know what I'm talking about with that claim, but you get broad LGBT acceptance in society, full equality in society, etc., and that becomes a new norm. Immediately you have to attack the new norm, and they actually have names for this. They have words. Homo-normativity. You've heard of heteronormativity that has to be combated. Homo-normativity has to be combated, and homo-normativity means the the broad acceptance of homosexual people in society, that's a problem because it actually prevents them from being radicalizable. Anything that would cause somebody to become a stable functioning member of society within the boundaries of normal has to be attacked. So every inch of ground queer theory takes, it has to turn around and wage war on its previous success to take it even further. They have to constantly, they call it queering. They have to constantly say, well, if you actually look at the people who designated that they're normal, a lot of them are perverts and private. So are they really normal? Or are they just repressed and have to keep their perversion in the closet? And that's just like other people being in the closet and they blur out all these contexts. But it's a war against normalcy. It's a war against norms. It's a war against decency and expectations of decency. It's also a war against any boundaries. The boundaries, you could say that, maybe it's artificial, the boundaries between heterosexual versus homosexual. But at some point, we're not talking about artificial boundaries, the paedophilia, bestiality, these kinds of very perverse things. The boundaries between what in the slang terms get called vanilla and kink. There's some kind of boundary. They say that these things are all actually, there is no boundary. There's no meaningful boundary and their goal is to dissolve those. So what ultimately happens is, queer theory is like a universal solvent. It's an acid that will dissolve anything. And anything that you try to put as a container around it, it necessarily has to dissolve that too. They even have, I thought there was just one, I looked it up, There are many papers that have some variation of queering queer theory as their title in their queer literature, Because queer theory itself had become too normative. So they have to queer that they have to make it even weirder less normative, and so it's uh it's socialist though in the sense that it's trying to seize the means of production and redistribute shares of social acceptance and opportunity, according to whether or not you're considered normal. Phrases like bring your whole self to work are very queer. Like, no, do not bring it. Leave most of yourself at home, as a matter of fact, is actually what we call professionalism. And that they would say that that's restrictive of people who say want to wear fetish gear to the office, kind of like we have in our White House happening right now. Kind of very visibly what we have. There's military officials wearing literally pup fetish, we had this bizarre character in charge of our nuclear waste and other things who was stealing women's clothing from airports and he's been arrested now three times for this. And it turns out he's a member of this troop that's now controversially the Sisters of Perpetual Indulgence in Los Angeles that is doing the very antinomian religious provocation at Dodger Stadium that's all in the news. He's not a current member, he was a former member Sam Brinton is this character's name, you know, bald, shiny head, looks like an alien, has a moustache dressed in a fabulous gown he stole from some woman of colour immigrant who built it, that you know herself. Very bizarre, but queer theory is well, who's this? There's an old sketch on Saturday Night Live. I encourage people to look this up It's it's the character's name is sex ed. So it's sex ed Vincent. His name is Ed Vincent. He's a sex educator Everybody should look this up This is the perfect expression of queer theory and actually post-modernism where he's describing very bizarre fetishes as a joke, right? It's very funny and he's obviously very nerdy weird guy, but then it's his tagline is, is that weird? well who's to say, and he's teaching like a class, is that weird? and everybody says like who's to say, that's the ultimate idea of queer theories is that outside of the boundaries of normal? Well who gets to say that obviously people who set themselves up that way so we're gonna redistribute who has the power to determine what is and is not normal including drag queens in front of children and you know, provocative displays pride parades as a parade for for civil rights or even to celebrate the fact that for many years homosexuals were very oppressed in society, often viciously oppressed in society a pride parade that would just march and you know wave flags or whatever for a day, as it used to be would be one thing. This isn't what happens at all this thing is this crazy celebration that sprawls now across not just a month with a season. The entire public square turns into a rainbow for for upwards of 60 days and beyond. It's you know, there are fetishists running around enticing children and doing crazy things. It's really turned into something like a much grosser version of carnival, and it's, their fundamental view is well, is that out of bounds? Well, it's illegitimate if anybody but us decide, every individual should get to decide for themselves what's publicly out of bounds. So this is, literally like it to some very Jordan Peterson issues. It's the chaos monster right or the chaos dragon It's Tiamat being released on society that will ultimately tear it apart. Just to finish off, your latest book published in December was an education, The Marxification of Education, Paolo Ferrer's critical Marxism and the Theft of Education. We have no time to go into the topic at all, it is there, links are all there for the viewers and listeners, but could I just ask you as we finish, why you wanted to write a book specifically on education. Well I got sucked into it. I was gonna, I knew it was important and nobody was covering what's called Critical Pedagogy, the Critical Theory of Education. So I read a couple of books on it, got a little informed. I thought I would do a flyby, and just, you know, a reconnaissance flyby, give some people some pictures. And it turns out it was like trying to do a flyby of Jupiter, I just got sucked into the gravity and stuck. It's just a huge universe, and it's so complicated. But I wrote the book particularly, I call it, you know, The Theft of Education, because I kept encountering parents who were saying, they're telling me they're not doing this in our school, but I know they're doing it in our school, I experience it with my children. What's going on? And so I had read enough to understand the magic trick, how they've stolen education, what the mechanism is. And it actually is the same trick I've described. We don't have to go into the nitty gritties, but they've set up who gets to be constituted as a knower. Who does society recognize as a knowledgeable person versus somebody who's recognized as ignorant or outside of that. And they've created a Marxist seize the means of production program, where Paolo Ferrari did out of that. And then he created a mechanism in education where you use the academic material as an excuse to have political conversations. So that's how they do it. They don't technically teach critical race theory. They show a math problem and use it as an excuse to have a discussion about racial injustice and do this over and over and over again. Informed by critical race theory would be more accurate than teaching critical race theory. And so I wanted to pull back the veil on how that happens and what's really going on and that this is actually a cult brainwashing program. And the book has been very helpful to parents across at least the United States in that regard. It's being translated into Portuguese now, so we'll see what happens with that. Well, James, I appreciate you coming on. The issue of woke is, I think, the issue in whether society and cultures will survive or collapse, how you respond to them. So I appreciate you coming on and sharing your insights on those. Yeah, well, I'm very glad to talk to you, very glad to get to spread the word. I think the European context has an interesting opportunity. UK is a little bit harder. You've already taken in a lot. But Europe has actually a chance, the ID group being that we mentioned before, being a great bulwark to stand up to this particular, very toxic aspect that will, as you can see, and whether it's the UK or Australia or Canada or the United States, that will rip a society apart if you let it in. Yeah, we're seeing that happen. And you mentioned in Brussels, their issue is immigration. 30% Islamic. That clash between separate ideas of what culture should be and what freedom should be is why I would never want to live in Brussels. So, sorry. Yeah. Well, I'll tell you the truth just quickly that this whole, if we look at Marx as a theologian philosopher-ish kind of character, A lot of his model, he says he inverted it, but he derived it from Georg Hegel preceding him. And Hegel's belief, and Marx definitely adopted this part, was that history is this inexorable force, almost like a deity itself that has a trajectory and a purpose and a defined endpoint. And the key part is that it moves through conflict. And if you understand nothing else about everything we've just talked about, that the people that think this way, that have adopted this worldview, understand that they move history to a desired endpoint through generating conflict. You don't have to get into the granular details of how until later. You can understand many of these decisions. Why are you pulling in 30% of your population now is going to be a different religion with a different culture, and then you take tremendous care of them and inflame these tensions across the divide and cause these conflicts, because conflict moves history. In other words, truly their view, religiously speaking for Hegel explicitly, is that the conflict working itself out through history actually finishes or actualizes God. So God doesn't become God until the conflicts have all played out, so they have to generate the conflicts to create the finalized deity, at which point everything will be perfect at the so-called end of history with the people that live in it called the last man. Yeah. Well, we'll finish, James. The viewers and listeners @ConceptualJames on GETTR, Gab, Truth, Minds, wherever your preferred social media platform is, you'll find James on it, and of course newdiscourses.com. So thank you so much once again for your time, James. Yeah, thank you.
In this episode, we talk to Camille Auguste about book censorship and book banning trends. Ms. Auguste stresses the importance of self-reflection and really knowing our students to better connect with their needs. We also discuss partnerships with parents to encourage rich conversations about curriculum. Ms. Auguste is inspired by the works and philosophies of revolutionary individuals such as James Baldwin, Paulo Freire, Gholdy Muhammad, Assata Shakur, Gloria Ladson-Billings, Muhammad Ali, and Bettina Love, to name a few.
To celebrate the Black Like Me Podcast winning Madison Magazine's Best of Madison podcast 2022, we are highlighting some favorite episodes from past seasons. For the second episode in the Best of Black Like Me series, it seemed like an appropriate time of year to highlight Black excellence in education. Who better to talk to than Dr. Gee's personal friend and the person who literally wrote the book on African American pedagogy, Dr. Gloria Ladson-Billings. Dr. Gee has an invigorating conversation with Dr. Ladson-Billings that starts with demystifying Critical Race Theory (CRT) and continues through explaining systemic racism. Dr. Ladson-Billings brings career-long expertise to the topic of considering how to teach history equitably and how to look at our current cultural landscape as well. Gloria Ladson-Billings is the former Kellner Family Distinguished Professor of Urban Education in the Department of Curriculum and Instruction and faculty affiliate in the Department of Educational Policy Studies at the University of Wisconsin, Madison. She was the 2005-2006 president of the American Educational Research Association (AERA). Ladson-Billings' research examines the pedagogical practices of teachers who are successful with African American students. She also investigates Critical Race Theory applications to education. She is the author of the critically acclaimed books The Dreamkeepers: Successful Teachers of African American Children and Crossing Over to Canaan: The Journey of New Teachers in Diverse Classrooms, and numerous journal articles and book chapters. She is the former editor of the American Educational Research Journal and a member of several editorial boards. Her work has won numerous scholarly awards including the H.I. Romnes Faculty Fellowship, the NAEd/Spencer Postdoctoral Fellowship, and the Palmer O. Johnson outstanding research award. During the 2003-2004 academic year, she was a fellow at the Center for Advanced Study in the Behavioral Sciences at Stanford University. In fall of 2004, she received the George and Louise Spindler Award from the Council on Anthropology and Education for significant and ongoing contributions to the field of educational anthropology. She holds honorary degrees from Umeå University (Umeå Sweden), University of Massachusetts-Lowell, the University of Alicante (Alicante, Spain), the Erickson Institute (Chicago), and Morgan State University (Baltimore). She is a 2018 recipient of the AERA Distinguished Research Award, and she was elected to the American Academy of Arts & Sciences in 2018. Read more about Dr. Ladson-Billings here. alexgee.com Best of Madison Support the Show: patreon.com/blacklikeme
The Hip Hop Genius Podcast features notable scholars and academics in the field of hip-hop-based education in conversation with notable hip-hop artists who do work in the space of education. Episode 3 features the award-winning scholar Dr. Gloria Ladson-Billings, the big homie of culturally relevant pedagogy, the Immediate Past President of the National Academy of Education, and much more, in conversation with Daniel "D. Smoke" Farris, former public school educator, former Studio Director at High School for Recording Arts LA, Grammy-nominated hip-hop artist and winner of the Netflix show Rhythm + Flow. The conversation was moderated by sam seidel, Tony Simmons, Michael Lipset, and David "TC" Ellis at the High School for Recording Arts on June 9th, 2022 as part of the Deeper Learning - Twin Cities Pre Conference. Theme music produced by DJ Mickey Breeze. Buy the book and support the High School for Recording Arts at www.hiphopgenius.org @DSmoke7 @GJLadson @DavidTCEllis1 @husslington @LASTNAMELIPSET @tonyminnieapple @MickeyBreeze --- Send in a voice message: https://anchor.fm/hiphopgenius/message Support this podcast: https://anchor.fm/hiphopgenius/support
In this episode, Dr. Gloria Ladson-Billings joins Dr. Tyrone Howard for a rich and engaging discussion on race and education
In this episode, we talk to Camille Auguste about book censorship and book banning trends. Ms. Auguste stresses the importance of self-reflection and really knowing our students to better connect with their needs. We also discuss partnerships with parents to encourage rich conversations about curriculum. Ms. Auguste is inspired by the works and philosophies of revolutionary individuals such as James Baldwin, Paulo Freire, Gholdy Muhammad, Assata Shakur, Gloria Ladson-Billings, Muhammad Ali, and Bettina Love, to name a few.
Risto is joined by Tori Shiver, Erin Centeio, Kevin Richards and Michael Hemphill to do another article club... this time it's an article by Gloria Ladson-Billings, she literally wrote the book and developed the phrase culturally relevant pedagogy. Ladson-Billings published an article late in 2021 in the journal EQUITY and EXCELLENCE IN EDUCATION titled “I'm Here for the Hard Re-Set: Post Pandemic Pedagogy to Preserve Our Culture” So, that's what we're here to discuss. To cite this article: Gloria Ladson-Billings (2021) I'm Here for the Hard Re-Set: Post Pandemic Pedagogy to Preserve Our Culture, Equity & Excellence in Education, 54:1, 68-78, DOI: 10.1080/10665684.2020.1863883 To link to this article: https://doi.org/10.1080/10665684.2020.1863883 --- Support this podcast: https://anchor.fm/pwrhpe/support
The New Discourses Podcast with James Lindsay, Episode 66 Critical Education Theory Series, Part 5 Fancy buzzwords proliferate around the fight in education, especially now that Critical Race Theory has been exposed so thoroughly [as Race Marxism (https://racemarxism.com)]. Terms like Ethnic Studies, Social-Emotional Learning, and all manner of "culturally" something teaching seem like they have cropped up out of the ground in just the last few months, but they're actually old. Culturally relevant teaching (CRT) is one of these, pioneered first in 1995 by Marxist and Critical-Race education activist Gloria Ladson-Billings. In that year, Ladson-Billings wrote both "Toward a Critical Race Theory of Education" and "Toward a Theory of Culturally Relevant Pedagogy." In this episode of the New Discourses Podcast, James Lindsay reads through this latter paper, "Toward a Theory of Culturally Relevant Pedagogy" (https://edspace.american.edu/culturallysustainingclassrooms/wp-content/uploads/sites/1030/2017/09/Ladson-Billings-1995.pdf), to expose what this menace to education is (hint: it's not very clear, but it's obviously Marxism). Join him to learn about culturally relevant, responsive, and sustaining teaching, cultural competence, and the broader Marxist project of multiculturalism. Support New Discourses: paypal.me/newdiscourses newdiscourses.locals.com/support patreon.com/newdiscourses subscribestar.com/newdiscourses youtube.com/channel/UC9K5PLkj0N_b9JTPdSRwPkg/join Website: https://newdiscourses.com Follow: facebook.com/newdiscourses twitter.com/NewDiscourses instagram.com/newdiscourses https://newdiscourses.locals.com pinterest.com/newdiscourses linkedin.com/company/newdiscourses minds.com/newdiscourses reddit.com/r/NewDiscourses Podcast: @newdiscourses podcasts.apple.com/us/podcast/new-…es/id1499880546 bit.ly/NDGooglePodcasts open.spotify.com/show/0HfzDaXI5L4LnJQStFWgZp stitcher.com/podcast/new-discourses © 2022 New Discourses. All rights reserved.
#10 - Special guest, Dr. Gloria Ladson-Billings, Emerita Professor in the School of Education at the University of Wisconsin-Madison, joins Dr. Terrance L. Green on the podcast. Professor Green and Dr. Ladson-Billings discuss why schools need to engage in what she calls the "hard re-set." We also talk about the power of asking a different question as a means to do profound work in schools. Finally, we talk about critical race theory in education, and she even shared if she could only listen to three artists for the rest of her life who they would be, and we discussed so much more. You can learn more about Dr. Ladson-Billings' work on the Hard Re-Set and Post Pandemic Pedagogy HERE. I hope you enjoy this episode and join our community at: www.raciallyjustschools.comWhen you join the community, I will send you a FREE video on 3 Tips to Make Your Racial Justice Work Better.
Gloria Ladson BillingsNuraan DavidsCASBSCASBS on Twitter
Gloria Ladson-Billings joins us for an informative and powerful discussion on Critical Race Theory; what it is and what it isn't, and how it plays a role in education and politics today. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app
NEPC Researcher Christopher Saldaña interviews Gloria Ladson-Billings about policymakers' response to the COVID-19 pandemic and to the civil unrest that followed the murder of George Floyd in 2019.
• Students need their own writing topics. Students should be encouraged to express their thoughts and describe their experiences to the greatest extent possible. This is called authentic writing or authentic writing experiences. Not all the time, but much of the time. When I sit down to write a book or a journal article, nobody assigns me a topic. I get to write about what interests me. I get to research things about which I am curious. Research and writing seem effortless here. However, I've had experiences in which I've had to write a chapter, article, or report that I wasn't really interested in writing. Writering is incredible difficult here. It seems as if I stare at my computer for hours and nothing comes out of my head.• Students first need to write in order to learn how to write. Celebrate the idea in whatever form that idea takes. There are times and places to learn and become proficient in various writing forms and genre, including what Gloria Ladson-Billings (2017) refers to as the dominant academic language (DAL) or the culture of commerce and social advancement. However, learning and becoming proficient in one form will make it easier to learn and become proficient in another form.• Students need to get real responses from real people. Sharing writing with others is what makes it come alive. She how people respond to your words gives you a sense of what is effective and what is not.• Finally, keep the art in language arts. Again, art is not something beautiful; art is something beautifully expressed. Celebrate, in your writing instruction, the beauty of words.
On the final episode of Season 5, Dr. Gee has an invigorating conversation with Dr. Gloria Ladson-Billings that starts with demystifying Critical Race Theory (CRT) and continues through explaining systemic racism. Dr. Ladson-Billings brings caree-long expertise to the topic of considering how to teach history equitably and how to look at our current cultural landscape as well. Gloria Ladson-Billings is the former Kellner Family Distinguished Professor of Urban Education in the Department of Curriculum and Instruction and faculty affiliate in the Department of Educational Policy Studies at the University of Wisconsin, Madison. She was the 2005-2006 president of the American Educational Research Association (AERA). Ladson-Billings' research examines the pedagogical practices of teachers who are successful with African American students. She also investigates Critical Race Theory applications to education. She is the author of the critically acclaimed books The Dreamkeepers: Successful Teachers of African American Children and Crossing Over to Canaan: The Journey of New Teachers in Diverse Classrooms, and numerous journal articles and book chapters. She is the former editor of the American Educational Research Journal and a member of several editorial boards. Her work has won numerous scholarly awards including the H.I. Romnes Faculty Fellowship, the NAEd/Spencer Postdoctoral Fellowship, and the Palmer O. Johnson outstanding research award. During the 2003-2004 academic year, she was a fellow at the Center for Advanced Study in the Behavioral Sciences at Stanford University. In fall of 2004, she received the George and Louise Spindler Award from the Council on Anthropology and Education for significant and ongoing contributions to the field of educational anthropology. She holds honorary degrees from Umeå University (Umeå Sweden), University of Massachusetts-Lowell, the University of Alicante (Alicante, Spain), the Erickson Institute (Chicago), and Morgan State University (Baltimore). She is a 2018 recipient of the AERA Distinguished Research Award, and she was elected to the American Academy of Arts & Sciences in 2018. Read more about Dr. Ladson-Billings here. alexgee.com patreon.com/blacklikeme
Seemingly out of nowhere Critical Race Theory has become a highly contentious front in a culture war raging in schools across North America, pitting parents against teachers and progressives against conservatives. Proponents describe it as an important theoretical concept that explains how racism is perpetuated within the power structures of historically white societies. Students, they argue, must be taught that racism is not an individual bias, nor is it a thing of the past; rather, racism is embedded into the country's institutions and supports the perpetuation of white supremacy in society. In sum, race consciousness, on the part of all groups, is essential to our ability to achieve equality for all. Critics of CRT see it as non-empirical, highly specious academic doctrine that promotes discrimination and division in contemporary society. They maintain that analyzing everything through a racial lens impedes racial progress for all groups including the most disadvantaged. For its opponents, CRT is an illiberal and anti-enlightenment ideology that runs counter to ideals of progress, self-determination and equality built on people's shared humanity. Arguing for the motion is John McWhorter, Linguist and Associate Professor of English at Columbia University. Arguing against the motion is Gloria Ladson-Billings, critical race theory scholar and Professor Emeritus at the University of Wisconsin-Madison. QUOTES: JOHN MCWHORTER “What worries me is that it's not race that is being taught in schools, but an idea that racism is everything and that battling power differentials must be the focus of all of our moral, intellectual and artistic endeavors.” GLORIA LADSON-BILLINGS “The fight about critical race theory is not an academic one, it's a political one. And when politicians cannot win points on policy, they resort to inciting a culture war.” Sources: Fox News, MSNBC, ABC, The Hill The host of the Munk Debates is Rudyard Griffiths - @rudyardg. Tweet your comments about this episode to @munkdebate or comment on our Facebook page https://www.facebook.com/munkdebates/ To sign up for a weekly email reminder for this podcast, send an email to podcast@munkdebates.com. To support civil and substantive debate on the big questions of the day, consider becoming a Munk Member at https://munkdebates.com/membership Members receive access to our 10+ year library of great debates in HD video, a free Munk Debates book, newsletter and ticketing privileges at our live events. This podcast is a project of the Munk Debates, a Canadian charitable organization dedicated to fostering civil and substantive public dialogue - https://munkdebates.com/ The Munk Debates podcast is produced by Antica, Canada's largest private audio production company - https://www.anticaproductions.com/ Executive Producer: Stuart Coxe, CEO Antica Productions Senior Producer: Ricki Gurwitz Editor: Kieran Lynch Associate Producer: Abhi Raheja
Critical race theory is a legal framework developed decades ago at Harvard Law School. It posits that racism is not just the product of individual bias, but is embedded in legal systems and policies. Today, it's become the subject of heated debate on Fox News and in local school board meetings across the country. Adam Harris, staff writer at The Atlantic, explains why. Harris has traced the debate over critical race theory back decades. Gloria Ladson-Billings spoke to NPR about watching that debate morph in recent years. She's president of the National Academy of Education and one of the first academics to bring critical race theory to education research.In participating regions, you'll also hear a local news segment that will help you make sense of what's going on in your community.Email us at considerthis@npr.org.
Critical race theory is a legal framework developed decades ago at Harvard Law School. It posits that racism is not just the product of individual bias, but is embedded in legal systems and policies. Today, it's become the subject of heated debate on Fox News and in local school board meetings across the country. Adam Harris, staff writer at The Atlantic, explains why. Harris has traced the debate over critical race theory back decades. Gloria Ladson-Billings spoke to NPR about watching that debate morph in recent years. She's president of the National Academy of Education and one of the first academics to bring critical race theory to education research.In participating regions, you'll also hear a local news segment that will help you make sense of what's going on in your community.Email us at considerthis@npr.org.
Mike: No critical race theory isn't racism; though it's cute you think that. [Theme song] Nazi SS UFOsLizards wearing human clothesHinduism's secret codesThese are nazi lies Race and IQ are in genesWarfare keeps the nation cleanWhiteness is an AIDS vaccineThese are nazi lies Hollow earth, white genocideMuslim's rampant femicideShooting suspects named Sam HydeHiter lived and no Jews died Army, navy, and the copsSecret service, special opsThey protect us, not sweatshopsThese are nazi lies Mike: Thank you so much for joining us for our Juneteenth episode. I'm joined by two scholars today to talk about critical race theory in education. Marvin Lynn is the dean of the College of Education at Portland State University with his Ph.D. from UCLA in social sciences and education. Adrienne Dixson is a professor of education at the University of Illinois-Champaign with her Ph.D. in multicultural education from the University of Wisconsin-Madison. Together, they are the editors of The Handbook of Critical Race Theory in Education, an edited volume now in its second edition with contributors from many illustrious scholars in the field of critical race theory and critical race pedagogy. Thank you both for joining me on The Nazi Lies Podcast. Adrienne Dixson: Thank you. Mike: Okay. So, let's start out with the very basics: what is critical race theory and why is it here? Marvin Lynn: Well, I think about critical race theory as a subfield within the law that is very focused on how race and racism are represented within the legal structure but also within the application of law in the United States. And legal scholars have been very interested in kind of documenting that historically, but also looking at the ways in which the law is unfortunately limited when it comes to protecting particularly racially marginalized people such as African Americans and so there's lots of examples of that as well. So, that's how I would describe it. It's a body of scholarship that comes out of the law. Education scholars like myself and Adrienne have been drawing on this for many years, to try to think about how we talk about and theorize about schools and what happens in schools, particularly as it pertains to students of color and gaps in educational attainment and achievement for example. We look at classrooms; we look at curriculum; we look at policies both in higher education and in K-12 context, and we are trying to understand how race and racism are shaping all of those factors. There's a whole number of tenets that we could describe for you that sort of reflect the principles and the values of critical race theory. For example, this idea of the permanence of racism is an idea authored by Derrick Bell who many considered to be the father of critical race theory. And he argues that racism is a permanent feature of American society because of the way in which the society was structured and so on. I should say there is some disagreement about that within the field. There are other critical race theorists who are a little bit more hopeful than that. Another principle of critical race theory that you often hear about is intersectionality that comes out of Kimberlé Crenshaw's work, for example. And that's the idea that we have to understand the sort of unique ways in which folks of color are positioned within the racial hierarchy. So with black women, for example, are both gendered and raced, and those things cannot be separated as we consider their experiences with marginalization in our society. There are examples of court cases that have really gotten it wrong and have not been able to figure out how to really think about those things in tandem with each other, and Kimberlé Crenshaw writes about that problem. So, there are a number of other tenets that I could speak about, but those are two that I think probably people hear about the most. Mike: Dr. Dixson, do you have anything to add? Adrienne: I agree with what Marvin said for the most part, I think. I would want to kind of underscore in explaining what critical race theory is. For people who study discrimination or racism, it's an analytical or a theoretical frame. For most of us who identify as critical race theorists, it is more than a theoretical framework. It is a perspective on how race and racism, opportunity and inopportunity operate in the US that's grounded in a history of oppressing people of color. And that history is documented, so it's not theoretical; it's not something that is a figment of one's imagination; it is documented history. One of the things that we try to understand is that even in spite of interventions to address that history or redress that history, we still find ourselves with kind of chronic disparities that map onto race. And so what we endeavor to do is to try to understand, well, if the legal obstacles, the de jure obstacles to opportunity, to voting, to schooling, to buying homes, to employment, if the de jure obstacles are eradicated, what accounts for the underrepresentation or the lack of opportunity? And that's where, as critical race theorists, we look at kind of how these historical scripts that emanate from de jure discrimination, how the remnants of that have found their way into our modern day kind of policy making. So what are the kind of common sense, traditional, normal, if you will, rhetorics that we hold about people's ability and their capacity and their fit, their right, who deserves to be in, who deserves to be at an Ivy League, who deserves to be a dean, who deserves to be a professor, that kind of normality, if you will, or rhetorics about that are steeped in these histories of oppressing people of color, against white women, against people who have disabilities, against people who don't speak English as their first language, against people who identify differently from us, gender, sexuality, so we try to understand the persistence of oppressions and again, inequalities. Mike: Okay. So even though critical race theory hasn't had the public spotlight for very long, there's already quite a cornucopia of Nazi lies surrounding it. So browsing the neo-Nazi forum, Stormfront, yields reams of results. Apparently, the Nazis have folded the critical race theory into their whole cultural Marxism conspiracy theory. One poster on the forum describes critical race theory as, "Cultural Marxism applied to law to benefit blacks and browns," that's his exact quote, "while penalizing whites." The poster then goes on to lament that it is targeting white children and even white babies. (Not sure how.) I'm not interested in having you answer to that, but what I do want to talk about is why critical race theory belongs in the classroom. Adrienne: Yeah, well, again, I'll say it's a framing of trying to understand the persistence of inequalities. I don't know that– We've had colleagues who have tried to think and present multiple histories by centering kind of different experiences of people of color. So I think this kind of critical examination of race and racism in the US can be helpful. But I hasten to say that we're teaching critical race theory because it lends itself to this kind of hysteria, and I don't know that we've done enough thinking around what and if it's appropriate in a K-12 classroom. And by appropriate, I don't mean because kids can't handle it. I mean, how do we kind of structure curriculum in a way that maximizes the teaching and learning for kids through a critical race theory lens. So we haven't "tested" any of that, so I would say maybe it's an outlook on the US that one may be inclined to, but I don't know that it's in the classroom. And I'm not saying that it's not appropriate or it is appropriate, I just don't think we're there yet. Mike: Okay. Marvin, do you have anything to add? Marvin: Yeah, I would agree. I have been asked this question over and over and over again, particularly by conservative news outlets who want to claim that critical race theory is everywhere. And, you know, I watched a YouTube video today by Christopher Rufo, who really is the architect of this war against critical race theory. And it started with his friend Trump in the White House and in the executive ban last year, and it has continued with legislation all across the nation and kind of media attacks and school board wars and all kinds of things that are going on. And one of the things that he says is that critical race theory is synonymous with equity; it's synonymous with social justice; it's synonymous with a whole variety of terms and concepts and ideas that we've been using for a very long time in education that are not born of critical race theory. Teachers, for example, have been trying to do what James Banks refers to. James Banks is a multicultural education scholar. In fact, he's one of the progenitors of multicultural education, uses the term equity pedagogy. And when he talks about equity pedagogy, he talks about teachers attempting to draw on students' firsthand knowledge and experience, their culture, their language as a way in which to teach. That is not related to what Adrienne and I have been talking about, which is critical race theory. Which is again, it's grand theory that comes out of the law and that's been applied to education. No, I don't know that critical race theory could be taught in elementary schools. Can you teach children to critically interrogate issues of race and racism? Absolutely. And that is what multicultural education tries to do, is to get kids to think critically about race. Mike: And so before we go on to– Adrienne: And can I add though that what's getting promoted as critical race theory in the classroom is really just a presentation of the kind of multicultural history that we have. So what the white supremacists seem to be upset with is that we're talking about the multiple histories that make up the United States. People of color didn't just emerge in 2008 when Obama became president, right? People of color have been here. And by people of color, I mean, African Americans, Asian Americans, Latinx folks, Native Americans, American Indians, have been here. They've been here. And now we're talking about what does it mean for those groups that have been here, and what are their histories with the development of the United States, and the development of the United States has been contested. It hasn't been this great westward expansion and a celebration of the pioneers and people who have been here. Those histories have been again, complicated, contested, and if anything, that's what it seems to be, the pushback that people are wrongly attributing to critical race theory. Ron Takaki was talking about multiple histories decades ago. And he was not a critical race theorist. He was a historian. So again, the complication of American history is not the purview of critical race theory, and I think that's what people are misunderstanding. Marvin: Yeah. Anything that critiques inequality in America along any lines or perspective is now considered to be critical race theory. Mike: Yeah. So, I guess on that point, let's talk about some of the terms that are used in critical race theory. We've already covered intersectionality. Dr. Lynn, you described racial realism, which is the idea that racism is a permanent feature of the United States not an aberration from it. How about interest conversions? That was a big term that came up in your book a lot. Adrienne: Yeah. So that's a Derrick Bell term. And what he argued is that the interests of the elite when people who are disenfranchised, people of color who are disenfranchised, the poor, that our interests will never align with the interests of the elites. And so that interest convergence isn't a strategy. And so the Brown decision is an example of interest convergence, where there was a bigger interest by elites that in some ways seemed to align with the interests of people of color who wanted to eradicate de jure racial segregation. But the way that power works is that we won't see the kind of freedom and the relief that we hope for. And if we do, it'll be short term, and the Brown decision kind of encapsulates that. So interest convergence is an analytical frame. Again, it's a way of understanding why when an anti-discrimination or, we could say, anti-racist policy is introduced, why it doesn't do what we hope it will do. Because the kind of liberal wisdom is that if we align our interests or converge our interests with each other (we see this now with the Democrats and the Republicans) then we can somehow come up with a compromise. And what Derrick Bell was saying is that the interests of the elites are always incompatible with the needs of the disempowered, of the oppressed. And so it's not a viable strategy. It shouldn't be something that we argue for, and we will always be in the cycle of oppression and disadvantage if we try to align our interests in a way. Mike: Yeah. And just spell it out further, what were the interests that Bell specifically noted in the Brown vs. Board decision that the elite seemed to have? Adrienne: So in 1954, remember we were under the Red Scare, right? We were in a war for empire, right, who was going to be the superpower, was it going to be the US or was it going to be Russia? And was it going to be democracy or was it going to be communism? It was hard to sell democracy when you have consigned a whole group of people–and not just black people, Latinx people, Asian people, Native Americans–to second class citizenship. We're disenfranchised as a group, substandard everything from housing to schooling to unemployment. And so it was hard to sell democracy around the world when most of the world was black and brown. And so it was in our foreign interests to have something that– Bell would say that Brown was kind of performatory, it was political theater. So it appeared to the world that we had addressed our racial segregation issue when in fact we hadn't. Because the second Brown decision with all deliberate speed acquiesced to Southern whites who were incalcitrant. They were very clear about what they weren't going to do as related to racial segregation, and the court acquiesced to that. So that's the interest. There was the interest of black and brown people, because Latinx folks were a part of the suite of cases that made up the Brown decision, who wanted equal education. They didn't necessarily want to go to school with white people, but what they wanted was their fair share, what they put in by way of their taxes that they would get out. And in fact, what we found is that people of color were double taxed. They were not only paying their taxes, but they were paying more for less. So they were paying in what they were supposed to pay in terms of taxes, but they weren't getting it back, and it was being siphoned to support a dual system of education that advantaged whites. And so what black folks at least in the south won was their fair share. Give me what I put in. So I don't have to go to school with whites, when I put my money in, build schools for our kids. And that's what they sought. And Derrick Bell lamented his role in that. He has a piece called “Serving Two Masters.” And he wrote about how he and Marshall and the whole legal team were so wedded to undoing Jim Crow, which is a lofty idea. But it was on the backs of real people who were suffering in the South and suffering under a racial regime that was very violent. And so they knew the dangers of being forced to be around white folks. And they were under no illusions that just because the Supreme Court got rid of de jure racism they were somehow going to be safe. And we know that after the Brown decision, we entered an equally racially violent time for folks of color. And so they weren't agitating to be next to white folks, what they wanted was their fair share. And so he, Bell, talking about this serving two masters, was that he was on one hand trying to serve these lofty ideals and also thinking that he was serving the people and he wasn't. He was in fact ignoring the people and not serving them. And so his book Silent Covenants was his re-imagining of Brown. What would it have been like if he had actually listened to the people? That he was going to collect their testimony and add their names to the lawsuit so that the Brown decision could be the Brown decision. What if he had actually listened to them? And that the aim wasn't to eradicate racial segregation but to just beef up Plessy, to make it in fact separate and equal, what would we be like as a country if they had pursued that track? Mike: Yeah. So jumping back to racial realism, and for my anti-fascist listeners, it's racial realism not race realism, which is just another way of talking about biological determinism among fascists. We're talking about racial realism which is a CRT term. Can we explain that in terms of the Brown vs. Board decision? Because that was really well explained in the book. Marvin: Sure. I think it relates very well to what Adrienne was talking about in the sense that the structure of white supremacy is such that it doesn't really allow for anything that will work directly against it or break it down. And so these gains that Adrienne was talking about that communities of color can experience through policy and legislation and so on have to be sort of situated within the context of something that ultimately benefits whites. And that speaks to the sort of durability of the structure of white supremacy itself and the way in which it is maintained and its permanence. It makes allowances for shifts and changes, but as a structure, kind of always stays in place. So that's ultimately I think how I view it. Some people would talk about revolution. Bell doesn't talk explicitly about revolution in the way that Marxists talk about that, and so I think to equate critical race theory with Marxism is a misnomer. However, I do think that implicit in this idea of racial realism is the notion that if we are ever going to overcome it, or if it's ever going to change, that we do have to really look at the sort of political, social, economic deep structures of our society and really think about how folks are arrayed within that, and reconsider a whole range of institutional formations, as well as other types of structures that are designed to serve, uplift, and uphold in advance white supremacy, unfortunately to the detriment of folks of color. So again, implicit within the notion is the need for some kind of fundamental change or shift in the way our society is structured if we were going to move beyond racism as a structure. Adrienne: And I do want to say, Bell did have a critique of capitalism. Would he have called himself a neo-Marxist? I don't know, but he– CRT came, it was– CRT scholars initially conferenced with critical legal studies scholars because they were looking for a way of trying to again, understand how, in light of the anti-discrimination law, civil rights law, voting rights act, so on, we still had persistent inequality. And the critical legal studies was a neo-Marxist or Marxist group of scholars, and the class critique just wasn't enough. But Bell had a critique of capitalism, but I don't know that he necessarily would have called himself a Marxist per se, because they believe that there was a relationship between race and class, not just class only and not just race only. CRT has always been kind of interdisciplinary. And to Marvin's point about racial realism, I will say that I've heard people say that critical race theory doesn't have hope or that it's full of despair. And my reading of Bell is that it, this is the racial realism piece, that this is the history that we have in the US. We have a history of racism that remakes itself at every opportunity of great agitation by people of color. So with the reconstruction being one, the civil rights movement being another, I would say there are– Barack Obama's election, although I don't think he was revolutionary, was a major kind of point in our history, and here we are again in a moment of retrenchment and extreme racial hostility on the parts of whites in response to one event, and that was the election of Barack Obama. So again, so Bell would say, which is why he would argue for the permanence of racism, which I agree with, is that racism in the US is not going to go away. It'll show up in different forms. And so now it's showing up in restriction of voting rights, an attack on ideas, attack on teaching and learning. And so it remakes itself; it reforms itself, these formations that Marvin was talking about. Marvin: Yeah, I think I would say too that while critical race theorists, as Adrienne points out, have a critique of maybe what I would call like rampant or rabid capitalism, we are not Marxist because Marxists primarily believe that society is structured mainly according to class and that race for example is sort of, racism is an outcome of class warfare. I don't think most critical race theorists believe that. I think critical race theorists believe that racism is or white supremacy is what we would call the superstructure, so to speak if you want to speak in Marxist terms, and that everything else is connected to and related to that including class. Not to suggest that that capitalism isn't a powerful force and system in and of itself. It is. But that, I think we would argue that white supremacy is as powerful a force, which would be a big difference between critical race theorists and Marxists in terms of their thinking. And these forces reinforce each other, just like sexism and homophobia and Islamophobia, all of these -isms reinforce each other in different ways and support a system that is inherently unequal. Mike: Okay. So I guess more on the terminology, how about we talk about whiteness as property, and I guess first define what whiteness means in critical race theory, Marvin: People have described Cheryl Harris's work as being a critique of capitalism and may be in some ways because she is talking about the way in which white people shifted the notion of their relationship to property, that native people in this country had never viewed themselves as owners of the land, that the land is to be respected, the land is to be valued. They don't personally own it. So this idea of land ownership was a very sort of Western European idea. And unfortunately the way it was developed, the way it manifested itself, is that only a few people had ownership to land and had access to the power and the wealth that then came with land ownership. And those were essentially middle class white men. What Cheryl Harris is pointing out is that white people's skin color, their whiteness in and of itself, gave them access to capital, to land, to power. And so their white skin is valuable and is a form of property that could be valued. And George Lipsitz and other people talk about the same kind of concept of whiteness as something that is inherently valued by white people. E. B. Du Bois talks about whiteness or white skin as a psychological wage. He conducted research that sort of looked at the attitudes of white working class people and their racial attitudes in particular, and many would tell you that they would rather be a poor white person than to be a wealthy black person, because they understand inherently the value of white skin in a white supremacist racist society. So that is what in my view Cheryl Harris is talking about, is the assigned value to whiteness as a form of real property that if you compare the wealth of black people to white people, for example, you see significant difference. Melvin Oliver and [Thomas] Shapiro talked about that, and they've documented historically the wealth gaps between even black wealthy people and white wealthy people, for example. And so that's what she's talking about. It's not about trying to undermine capitalism per se, although yes, they use an inherit critique of the way in which capitalism has unfortunately further marginalized folks of color in this country through the assignment of property. Adrienne: Yeah. I would encourage people to read it because it's a really dope article, because one of the things that she talks about is that in the US property ownership was the way in which people were conferred the franchise. And your wealth was determined by how much property you owned, and that property were people literally and land, and that whiteness functions in that same way, that one can acquire wealth based on the value of their whiteness. And that there are rules with ownership of property. So you can trade it, I mean, you can give it to someone, you can withhold it. And so it was just really beautiful how she used the metaphor property ownership and the laws related to property ownership to talk about how whiteness functions as property in the US. So that was– Mike: Okay. Last one I want to talk about is counter storytelling. Adrienne: Yeah. So counter storytelling is speaking back to what we would say are kind of stock narratives or master narratives about a range of things. So just if we left it in education, kind of the stock narrative about– Mike: The achievement gap? Adrienne: –achievement, yes, is meritocracy. Or why education is so important in the US. Education is the great equalizer. And it's the great equalizer because everyone has the same opportunities. And if you work hard, you too will achieve academically, and then your life will change miraculously. You'll be wealthy, you'll be able to do blah, blah, blah, blah, blah. That's the stock narrative about education, public education. And what we endeavor to do as critical race theorists is to kind of turn that stock narrative on its head and to show, because with that stock narrative the reason why then we have fewer students of color graduating from high school, or we have disparities in high school graduation rates, we have disparities in discipline rates, we have disparities in college acceptance, is because there's a problem with students of color, as opposed to questioning that stock narrative and speaking back to it with the experiences of students of color, where we know that there are problems with testing, with students being disciplined more harshly, with schools not offering certain courses, or with restrictions to access for certain courses. So those are examples of possible counter stories, that it's countering the master narrative about the status quo. Marvin: And you know, Michael, one of the things about racism and white supremacy is that it intentionally frames or I'd say misframes folks of color. Intentionally, it puts us in what Adrienne talked about, Ronald Takaki calls an iron cage. And so the view of us and our experience is limited. And you see that on television. Look at the very limited number of depictions of black people and how we're generally depicted. I don't think I've ever seen a black education dean depicted on TV, something I've done for the last 10 years. Because in most people's eyes, they don't exist. And it's because the frame is narrow and limited, and it's from someone else's perspective. And so what Adrienne was talking about is that counter story gives us the chance to tell our own story from our own perspective, using our own voice. And it opens up all kinds of possibilities for us to explore that are heretofore unseen, unheard, invisible. And so the counter story is very important. I do want to say that, I think about Richard Delgado's work as well as Derrick Bell's work. If you read Derrick Bell's early work, Faces At The Bottom Of The Well, for example, is all a counter story. It's a counter narrative, a conversation between two fictionalized characters about race in America. Now the characters are fictionalized, but the issues that they talk about, the laws that they put out, everything is factual that they're discussing. And they're citing chapter and verse from certain legal cases and debating back and forth about them. It gives the writer an opportunity to use maybe a fictionalized character or composite characters, that are a combination of different real characters, to tell stories that are actually based in fact and based in reality. A lot of scholars of color you see in the handbook and in other publications are using the counter story as a way to tell stories about their experiences of trying to get tenure and promotion in higher education and what happens in those meeting rooms when white tenured faculty are considering our cases and how they talk about our work and how they frame it. And so it gives the author the freedom to be able to tell what sometimes are very personal stories in a way that creates, I guess, a little bit of distance because the characters are fictionalized, and it appears like it's a made up story, but in fact, it's very real. It's just that as a way to protect the identity of the actual individuals, there's a fictionalized element to at least who the characters are. Mike: So in the book, critical race theory is described not only as a theory to be taught but also a praxis to be applied in education. Marvin, I believe you take credit for coining the phrase "critical race pedagogy". What does that mean and what does it look like? Marvin: For me at the time, this was 1999, and I was finishing my doctorate program at UCLA. I had done some research with teachers of color in New York City where I did my masters. And what I realized is that their understandings about teaching as a profession, what it meant to teach black and brown kids, what it meant to teach in an urban school, and how one goes about teaching those kids in a way that values who they are, values their living histories and so on, that that story was beginning to be told in brilliant ways by people like Gloria Ladson-Billings and Jackie Irvine and many, many others. They were focused mainly on issues of culture. And I found teachers who were very, very interested in talking in very explicit ways about race and race in the classroom and trying to draw on some principles of critical race theory as a way to help kids understand who they are as racialized individuals, but how racism is functioning in every aspect of their lives. I didn't find the literature to really support that kind of pedagogical work in the classroom and so I found a nice connection between what these teachers were trying to articulate and critical race theory, which is really about giving voice to folks of color, but also centralizing race and racism and how it operates in our very lives, but also taking a global perspective on that too and thinking about how it functions and how it situates us more broadly. That was really my effort, to try to think about and be explicit about how teachers talk about and deal with issues of race and racism that really move beyond but also incorporate issues of culture and language and so on. Mike: Adrienne, do you have anything to add on critical race pedagogy, critical race theory as praxis. Adrienne: Yeah. I would say critical race theory as praxis is I think what I endeavor to do as a scholar in my work is to move beyond an article, move beyond a conference paper, move beyond just sitting at my desk to operationalize it. That means connecting on the ground with folks who are organizing against educational racism through school closings or the proliferation of charter schools. That's the kind of critical race praxis pieces that kind of make the work live beyond the page and to be a part of the organizing and the movement-making that folks are engaged in. Mike: Okay. Well, Dr. Lynn, Dr. Dixson, thank you so much for coming on The Nazi Lies Podcast and giving the people an education in education. Again, the book is the Handbook of Critical Race Theory in Education out from Routledge, a very good book. I strongly recommend it. And thanks again for coming on the pod. Marvin: Thank you for having me. Adrienne: Thank you so much. Yeah, this was great. Thank you. [Theme song]
Come and take a walk with me. A closer walk would be, to see what I see. Jump in and get a perspective on Juneteenth, the Caste System, and the controversial Critical Race Theory. Amy Hunter, VP of Diversity, Equity, and Inclusions has a crucial conversation on the business of cattle slavery, second class citizenship, and encouraging new narratives around racism and oppression in America. WhatchaTribe this one will do more than make you shift in your seat. The Call to Action is to become a straight soulja if ain't body told ya'…..liberty for all… How can we be free, it takes you and me…working together in harmony, and peace, and love, and all of the above… Resources: Social Justice Organizations: http://www.startguide.org/orgs/orgs06.html Caste : The Origins of Our Discontents by Isabel Wilkerson The Warmth of Other Suns: The Epic Story of America's Great Migration by Isabel Wilkerson Critical Race Theory in Education: All God's Children Got a Song by Adrienne D. Dixson On Juneteenth by Annette Gordon-Reed Envisioning Emancipation: Black Americans and the End of Slavery Paperback by Deborah Willis & Barbara Krauthamer Envisioning Emancipation: Black Americans and the End of Slaveryby Deborah Willis & Barbara Krauthamer Reflections on Whiteness as Property by Cheryl I. Harris https://harvardlawreview.org/wp-content/uploads/2020/08/134-Harv.-L.-Rev.-F.-1-2.pdf Critical Race Theory—What It Is Not! by Gloria Ladson-Billings Handbook of Critical Race Theory in Education Race Still Matters by Gloria Ladson Billings https://books.google.com/books?hl=en&lr=&id=hD3qp2tvrLcC&oi=fnd&pg=PA110&dq=gloria+ladson+billings+critical+race+theory&ots=aLDljx0oBZ&sig=gQMuVm9x9Pamsdj7R2DlPGITTBU#v=onepage&q=gloria%20ladson%20billings%20critical%20race%20theory&f=false The Color of Law: A Forgotten History of How Our Government Segregated America by Richard Rothstein The New Jim Crow (Mass Incarceration in the Age of Colorblindness - 10th Anniversary Edition) by Michelle Alexander
In today's episode, we welcome our first guest - Dana Cager! We will talk with Dana about the importance of Culturally Relevant Pedagogy and dispel some myths surrounding the framework. Resources Mentioned Louisiana school board seeks to double aid requested by governor; includes $400 teacher pay raises LDOE Grant to Improve Career & College Readiness LDOE Supports in Developing Future School Leaders Justice for Learning Suggested Reading Teaching to Transgress by bell hooks Other People's Children by Dr. Lisa Delpit CRP and the Brain by Zaretta Hammond Why Are All the Black Kids Sitting Together in the Cafeteria by Dr. Beverly Daniel Tatum But That's Just Good Teaching... by Dr. Gloria Ladson-Billings
Gloria Ladson-Billings (2014) describes culturally responsive teaching as consisting of three interacting and interconnected elements (a) learning that focuses on students' intellectual growth, (b) cultural competence and inclusion, and (c) critical or sociopolitical consciousness. Neither of these by themselves can be said to be culturally response teaching. It is the interaction of these three that that creates culturally responsive teaching. This provides a framework for moving us forward in our understanding of CRT. Each of these elements is described in this podcast.
Dr. Gloria Ladson-Billings is an incredible educator, researcher, and professor Emeritus. Her work in researching racial disparities in the educational world is phenomenal. During the pandemic she has stayed optimistic about the educational world. Listen to hear how she has built a name for herself in the tightly packed education world. Our Website: themadisonianpodcast.com Merchandise: teespring.com/stores/themadisonianpodcast Patreon: patreon.com/themadisonianpodcast Music Credits: Voices by ASHUTOSH | https://soundcloud.com/grandakt Music promoted by https://www.free-stock-music.com Creative Commons Attribution 3.0 Unported License https://creativecommons.org/licenses/by/3.0/deed.en_US
Critical Race Theory (CRT) postulates that racism is part of our everyday life, and that it is endemic in our society not an aberrant feature, or just individual acts of race hate (Delgado and Stefancic, 2017). This theory is a scholarly tradition which argues against the slow pace of racial reform and it begins with the notion that racism is normal in society. It departs from mainstream scholarship by sometimes employing storytelling. It also critiques liberalism and argues that Whites have been the primary beneficiaries of civil rights legislation (Gloria Ladson-Billings, 2010). Indeed the use of storytelling is a key feature of the theoretical framework of this tradition. Racism thrives on a learnt and often repeated dominant story of silent privileges, and Critical Race Theory attempts to counter this particular narrative with counter storytelling based on actual experiences rather than fiction. (Lander, 2020) I am currently researching Critical Race Theory for my masters degree at University of Portsmouth, England. To contribute to my research or for any general comments, please contact me at: stephen.rimmer@myport.ac.uk
DuEwa discusses the end of Betsy Devos' tenure as U.S. Education Secretary. She references recent articles from Inside Higher Education, NEA, and the Washington Post to give details on the speculation of the prospective candidates and what the agenda for the successor should be. DuEwa shares her "fantasy" list of who could be the next Education Secretary including Dr. Gloria Ladson-Billings and Dr. Lisa D. Delpit. Who do you think should be the next Education Secretary? What do you think of DuEwa's picks? #Nerdacitypodcast #DuEwa #education #edchat #politics #commentary #schools #news Leave a comment at DuEwa's blog at Medium titled "Who Should Be Devos' Successor as Education Secretary?" Tweet me @nerdacitypod1. Visit anchor.fm/duewafrazier/support and www.duewaworld.com. DISCLAIMER: This podcast features the opinions of DuEwa , opinions of her guests, and also other cited news bites. This podcast does not promote or represent any political party or school of thought other than to comment on news and events from the hosts' point of view. This podcast also does not represent the views or opinions of any employers or organizers DuEwa may work for or with. --- Support this podcast: https://anchor.fm/duewafrazier/support
Eavesdrop on a conversation between Dr. View, a new generation scholar activist with an artful understanding of how to use hip hop to educate, and Gloria Ladson-Billings, the highly exalted, highly experienced educator who has been the torchbearer for culturally competent pedagogy. Guests: Dr. Gloria Ladson-Billings Dr. Stevie Johnson AKA Dr. View
We're working on bringing you more amazing episodes. And that takes a little bit of time. Look out for a full episode next Thursday featuring hip hop scholar heavyweights Gloria Ladson-Billings aka The Notorious GLB alongside Stevie Johnson aka Dr. View. And while I have your attention, here's a short peak at what's coming up the rest of this season. Find us: Online www.Dream-Collective.org IG @dreamcollective20
Parents and educators play an integral role in serving us narratives through our formative years; narratives that will shape the way we value others and look at life throughout our lives. This month we submersed ourselves in diverse narratives. We watched Beyoncé's Black is King; Parasite, The Host, both directed by Bong Joon-ho; and the Lovecraft Country series developed by Misha Green. We've spent our time reading the wise and creative words of Chimamanda Adichie, James Baldwin, Nawal El Saadawi, Angie Thomas, Sobonfu Somé, Booker T. Washington, W.E.B. Dubois, James Weldon Johnson.In this episode, we discuss how our adopted narratives shape the way we view life and the need for expanding our narratives to create more inclusive experiences. We mentioned the work of two very important thinkers. Please learn more about Gloria Ladson-Billings and Kimberlé Crenshaw below… Gloria Ladson-Billings Culturally Responsive Teaching: https://www.the74million.org/article/74-interview-researcher-gloria-ladson-billings-on-culturally-relevant-teaching-the-role-of-teachers-in-trumps-america-lessons-from-her-two-decades-in-education-research/. Kimberlé Crenshaw's Ted Talk on Intersectionality: https://www.ted.com/talks/kimberle_crenshaw_the_urgency_of_intersectionality. Subscribe to our monthly newsletter: https://bit.ly/LetsK12BetterNewsletter! *Love our podcast? Rate. Review. Share!
After taking us through some of the key tenets of Critical Race Theory, interest convergence and counter-narratives, Professor Gloria Ladson-Billings shares her expertise in Culturally Relevant Pedagogy. There are 3 key ideas in Culturally Relevant Pedagogy, all outlined in her research (see The Dream Keepers: Successful Teachers of African-American Children): - student learning (this does not always translate to what can be traditionally/academically assessed. So much learning happens at home during a pandemic.) - cultural competence (how competent are teachers in valuing young people's culture in the classroom?) - sociopolitical/critical consciousness (often forgotten, but crucial: how critical is the teacher of issues of power in the knowledge that is presented in the classroom? Remember that the curriculum is never neutral.) As we see more pressure being put on schools to decolonise the curriculum in the midst of a pandemic, often with limited resources, Culturally Relevant Pedagogy can make education more inclusive and equitable. Thanks to critical consciousness, you can save a bad curriculum with good pedagogy. Gloria uses the example of race being fully-funded in society and how critical consciousness requires educators to question this and themselves in unlearning racism. As we approach the end of the episode, Gloria shares her analysis of these uncertain times by drawing on Arundhati Roy's claim that the pandemic is a portal. According to Gloria, we are experiencing a quadruple pandemic: - Covid-19 (a literal pandemic) - a white supremacist pandemic (that has been going on for a while, but it has resurfaced for us all to see) - an economic pandemic (financial crisis along with high levels of unemployment) - a climate pandemic (similar to white supremacy, it's been going on for a while, but it's reaching its peak). At the end of the episode, we finish our discussion with some helpful advice for people of colour feeling overwhelmed by the permanence of racism, and some useful reminders for white people aspiring to race equality. --- Send in a voice message: https://anchor.fm/the-anti-racist-educator/message
Renowned educator Gloria Ladson Billings who mainstreamed the idea of culturally responsive pedagogy doesn't talk about the so-called achievement gap. She talks about the education debt, and she's right to do so. What is owed to the schools and the communities that have been historically and deliberately divested and marginalized? I don't have an answer to that question, but I believe that's the conversation we need to be having and the work we need to be doing. Almost all future episodes of this podcast are going to focus on individual schools and communities, and the unique aspects of their history, place, and context. But before we get there, it's important we spend some time unpacking the historical foundations of our public schools in North Carolina.Having a fuller understanding of the foundations of our schools in the past changes how we approach solutions today. It changes the conversations we have, the questions we ask, and the actions we take as a result. This week, we're going to take a look at the intentional inequities baked into the foundations of North Carolina Public Schools. Where did they come from? How did they start? And most importantly, how do we use our unique identities right now in order to build coalitions that seek to see, understand, and interrupt business as usual.This episode features guests David Zucchino, the Pulitzer Prize-winning author of the book Wilmington's Lie, Ann McColl President and co-founder of the Innovation Project of North Carolina, and Courtney Parker West, a leadership development coach, racial equity trainer, and community organizer. She's also my wife and partner. I hope you'll join me as we continue this journey of learning and unlearning.
This episode was inspired by the incredible presentation "Building Culturally Relevant Schools Post Pandemic" by an anti-racist educator, researcher, and equity in education pioneer Dr. Gloria Ladson-Billings. Fantastic episode for all educators.
Building a culturally responsive classroom is hard. To help you along your journey, here is your guide to exploring and respecting the cultural backgrounds of your students while also using diversity as an asset. If you you listen to this episode of the podcast, and take my advice, you will have a culturally responsive classroom in no time. References Culturally responsive teaching is a theory of instruction that was developed by Dr. Gloria Ladson-Billings and has been written about by many other scholars since then. To read more of her work on culturally responsive teaching and other topics, click here to visit her Amazon.com page.
On this episode, our guest is Dr. Tonya Leslie, an educational consultant who has worked for over 20 years in educational publishing. Dr. Leslie talks about creating educational content that engages students and youth in developing a cultural consciousness as a force for understanding ourselves and our society. She has also worked with school districts nationally providing workshops and seminars to help educators integrate this belief into their practice. We speak with Dr. Leslie about her work on around literacy, academic resilience and culturally responsive content and pedagogy, and how literacy might facilitate resilience in vulnerable school groups and, in particular, in children of color. In our conversation, Dr. Leslie and I spoke about the following: The Little House on the Prairie books and TV series The concept of books as "mirrors" and "windows" as coined by Dr. Rudine Sims Bishop Dr. Tann, in the Little House Series and the controversy about how race is represented in the series A description of Dr. Alfred Tatum's concept of the "textual lineage" of a teacher to teach tolerance The Woman Warrior by Maxine Hong Kingston W.E.B DuBois' The Brownies' Books Diversity gap in children's books as measured by the CCBC Multicultural Statistics in 2017 We Need Diverse Books Website The work of Geneva Gay and Dr. Gloria Ladson-Billings in influencing Dr. Leslie work in culturally responsible pedagogy The children's book George and Becoming Nicole, two texts, Dr. Leslie has used in her trainings The Doll Test (original) and the CNN retest Jessica Love's children book, Julian is a Mermaid Abby Wambach's commencement speech at Barnard College this May 2018 (transcript available here) The College Board's proposed changes to the AP World History course and its subsequent reversal adding 250 more years --- Thanks for tuning in to the en(gender)ed podcast! Be sure to check out our en(gender)ed site and follow our blog on Medium. Consider donating because your support is what makes this work sustainable. Please also connect with us on Twitter, Instagram and Facebook. Don't forget to subscribe to the show!
On Education Today, Kitty Kelly Epstein is in conversation with Dr. Gloria Ladson-Billings. She is an educational hero. She worked as a classroom teacher in Philadelphia; earned a doctorate at Stanford; and was elected to the Presidency of the American Educational Research Association, the largest research organization in the world. Education Today is a radio show hosted by Kitty Kelly Epstein, and airs on the 2nd and 4th Fridays of the Month. The post Education Today – March 23, 2018 appeared first on KPFA.
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