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Shifting Structural Power and Advancing Transformational Changes Among Black, Indigenous,...
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Shifting Structural Power and Advancing Transformational Changes Among Black, Indigenous, and People of Color (BIPOC): Elevating the Voices of the Community

A special issue of Genealogy (ISSN 2313-5778).

Deadline for manuscript submissions: closed (30 June 2024) | Viewed by 10921

Special Issue Editors

Prof. Dr. Alma M. Trinidad

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Guest Editor
School of Social Work, Portland State University, Portland, OR 97201, USA
Interests: critical Indigenous pedagogy of place; social determinants of health and education; community based youth organizing; decolonizing and Indigenizing approaches in social work; social justice practice; youth and family participatory action research; social movements; leadership and mentorship for change
Dr. Ethel G. Nicdao

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Guest Editor
College of Letters, Arts, and Social Sciences, California State University-East Bay, Hayward, CA 94542, USA
Interests: community-based participatory research (CBPR); intersectionality lens to address mental health disparities and the social determinants of health
Dr. Aileen Alfonso Duldulao

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Guest Editor
Equity & Inclusion Division, Oregon Health Authority, Portland, OR 97204, USA
Interests: public health; decolonizing data; epidemiology; immigrants; refugees; health equity

Special Issue Information

Dear Colleagues,

The multiple global pandemics (e.g., COVID-19, racial profiling and violence, and climate change) in the last couple years highlighted major structural disparities among Black, Indigenous, People of Color (BIPOC), immigrant and refugee communities in the U.S., its territories, and relationships with other nation states or countries. Such disparities are deeply rooted in structural oppression, including colonization and other dehumanizing practices, which dismiss a community’s way of life, epistemic stances, and wisdom. Nevertheless, communities continue to resist and weather these human conditions and trauma, shifting the power dynamics.

For this Special Issue, we invite contributors from interdisciplinary and transdisciplinary backgrounds (e.g., social work, public health, sociology, psychology, Indigenous studies, critical Ethnic Studies, social sciences, language and history, education, humanities, etc.), including practitioners, artists, community members, and scholars, to share approaches, strategies and ways in which community has responded to the needs of the people. We wish to explore how communities have created transformative, empowering, and healing practices and how scholars and practitioners have facilitated elevation of community knowledge(s), voices, and wisdom in spaces/places that historically excluded such communities.  This Special Issue also aims to solicit approaches and strategies that may be relevant and useful on multiple ecological levels (e.g., micro/individual, messo/group/family, macro/policies/programs/organizations) that serve and facilitate change. 

We welcome creative contributions such as poetry, letters, visual arts, essays, stories, and interviews that showcase and elevate community strengths, assets and voices. Most importantly, we seek contributions that highlight intergenerational healing, and processes of reclaiming, decolonizing, Indigenizing and generally shifting the balance of power.

Topics of interest include:

  • Community-based initiatives and efforts in immigrant and refugee communities.
  • Lessons learned from community-based grassroots work among children, youth, and/or families.
  • Mutual aid efforts.
  • Community–university partnerships that provide fresh strategies for resolving community issues.
  • Cultural work that fosters healing, transformative, liberatory change across generations.
  • Anti-oppressive clinical and healing approaches that disrupt the mainstream medical model.
  • Strategies that harness human (indigenous, immigrant, migrant, and/or refugee) rights.
  • Approaches or strategies that include processes of reclaiming, decolonizing, and/or Indigenizing for community change.

We request that, prior to submitting a manuscript, interested authors submit a proposed title and an abstract of 400–600 words summarizing their intended contribution. Please send it to the lead Guest Editor (email [email protected]) or to the Genealogy editorial office ([email protected]). Abstracts will be reviewed by the Guest Editors to ensure proper fit within the scope of the Special Issue. Full manuscripts will undergo double-blind peer-review.

Prof. Dr. Alma M. Ouanesisouk Trinidad
Dr. Ethel G. Nicdao
Dr. Aileen Alfonso Duldulao
Guest Editors

Manuscript Submission Information

Manuscripts should be submitted online at www.mdpi.com by registering and logging in to this website. Once you are registered, click here to go to the submission form. Manuscripts can be submitted until the deadline. All submissions that pass pre-check are peer-reviewed. Accepted papers will be published continuously in the journal (as soon as accepted) and will be listed together on the special issue website. Research articles, review articles as well as short communications are invited. For planned papers, a title and short abstract (about 100 words) can be sent to the Editorial Office for announcement on this website.

Submitted manuscripts should not have been published previously, nor be under consideration for publication elsewhere (except conference proceedings papers). All manuscripts are thoroughly refereed through a double-blind peer-review process. A guide for authors and other relevant information for submission of manuscripts is available on the Instructions for Authors page. Genealogy is an international peer-reviewed open access quarterly journal published by MDPI.

Please visit the Instructions for Authors page before submitting a manuscript. The Article Processing Charge (APC) for publication in this open access journal is 1400 CHF (Swiss Francs). Submitted papers should be well formatted and use good English. Authors may use MDPI's English editing service prior to publication or during author revisions.

Keywords

  • community
  • power
  • transformation
  • structural change
  • BIPOC
  • immigrants
  • refugees

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Published Papers (8 papers)

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Research

12 pages, 2049 KiB  
Article
“I Have One More Hour of Power and Many Miles of Communication to Go”: Lessons Learned from Community Research Interrupted by Climate Crises
by Antonia R. G. Alvarez, Sherry Manning and Teresa Dosdos Ruelas
Genealogy 2024, 8(4), 138; https://doi.org/10.3390/genealogy8040138 - 5 Nov 2024
Viewed by 781
Abstract
The Ang Pagtanom og Binhi Project is a University–Community partnership and community-based participatory research project exploring the health benefits of food sovereignty practices in the Philippines. In late 2021, in the midst of data collection, Super Typhoon Odette made landfall in the Philippines [...] Read more.
The Ang Pagtanom og Binhi Project is a University–Community partnership and community-based participatory research project exploring the health benefits of food sovereignty practices in the Philippines. In late 2021, in the midst of data collection, Super Typhoon Odette made landfall in the Philippines causing massive environmental and structural devastation. In the aftermath of the storm, community partners in the Philippines and members of the research team in the United States shared photos, texts, and updates. These messages included descriptions of structural and environmental damage caused by the storm and stories of mutual aid efforts and actions taken by individuals and small organizations, each highlighting connections between food sovereignty efforts in the Philippines and the impacts of climate change. Due to the richness of the stories, the interconnectedness between these conversations and the research topic, and the alignment within the theoretical foundations of the project, the researchers understood that these communications should be included as data. With feedback from the Community Advisory Board, the Research and Design Team amended project protocols, research questions, and consent forms to incorporate this emergent data. This manuscript describes the process that the team undertook and some of the lessons learned by taking this approach. Full article
(This article belongs to the Special Issue Shifting Structural Power and Advancing Transformational Changes Among Black, Indigenous, and People of Color (BIPOC): Elevating the Voices of the Community)
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18 pages, 277 KiB  
Article
Weaving Our Kuwentos (Stories) toward Ginhawa (Aliveness): Pilipinx American Social Work MotherScholars Enacting Praxes of Survival and Thrivance in the Academy
by Joanna C. La Torre, Lalaine Sevillano, Lisa Reyes Mason, Alma M. Ouanesisouk Trinidad and Cora de Leon
Genealogy 2024, 8(4), 127; https://doi.org/10.3390/genealogy8040127 - 1 Oct 2024
Viewed by 1569
Abstract
Five Pilipina American (PA) social work MotherScholars, from a doctoral student to an interim dean, used kuwentuhan (Pilipinx methodology) to amplify their survivance and thrivance despite attempted exclusion, reduction, and distortion as Pilipinos by coloniality/modernity. Grounded in decolonial feminism (the view that oppressions [...] Read more.
Five Pilipina American (PA) social work MotherScholars, from a doctoral student to an interim dean, used kuwentuhan (Pilipinx methodology) to amplify their survivance and thrivance despite attempted exclusion, reduction, and distortion as Pilipinos by coloniality/modernity. Grounded in decolonial feminism (the view that oppressions such as sexism and racism co-constitute coloniality and that unsettling oppressions disrupts hegemony) and Pinayism (an integrated framework revaluing the labor, intellect, and nurturance of mothering through a cultural lens), the authors work coalitionally across their PA diversity to re-center ginhawa (aliveness or sense of ease and wellness). Together, they embarked on an iterative self-study process of data generation and analysis that included presenting, recording, and transcribing two panel presentations at a premier social work conference, writing reflections and hay(na)ku poems about their experiences and processes, reading and rereading the data, and meeting and discussing the data, their process, and past and current events pertinent to the content. The stories highlight how the authors are living and enlivening decoloniality, and that, in so doing, they continue a lineage of those who have resisted coloniality/modernity and promoted thrivance. Collectively, these kuwentos (stories), reflections, hay(na)ku, and their weaving together, are memory, resistance, counter-storytelling, and healing. Full article
(This article belongs to the Special Issue Shifting Structural Power and Advancing Transformational Changes Among Black, Indigenous, and People of Color (BIPOC): Elevating the Voices of the Community)
13 pages, 268 KiB  
Communication
Mai kāpae i ke a‘o a ka makua, aia he ola ma laila: Shifting Power through Hawaiian Language Reclamation
by Justin Kepo‘o Keli‘ipa‘akaua, Shelley Muneoka and Kathryn L. Braun
Genealogy 2024, 8(3), 118; https://doi.org/10.3390/genealogy8030118 - 13 Sep 2024
Viewed by 742
Abstract
Language loss hinders the expression of Indigenous Peoples and their unique worldviews, impairing the intergenerational transfer of knowledge. In Hawai‘i, where a vast majority of the population was fluent and “universally literate” in ‘Ōlelo Hawai‘i from the mid to late 1800s, colonial impositions [...] Read more.
Language loss hinders the expression of Indigenous Peoples and their unique worldviews, impairing the intergenerational transfer of knowledge. In Hawai‘i, where a vast majority of the population was fluent and “universally literate” in ‘Ōlelo Hawai‘i from the mid to late 1800s, colonial impositions drastically reduced the number of fluent speakers to roughly 2000 by the 1970s. Efforts to revitalize the language since then have greatly increased the number of current ‘Ōlelo Hawai‘i speakers and resources. Building upon this great work, the Hā Kūpuna National Resource Center for Native Hawaiian Elders at the University of Hawai‘i has initiated projects to contribute to the reclamation of ‘Ōlelo Hawai‘i by increasing our contemporary understanding of ancestral Hawaiian perspectives on elders. To support these projects, significant changes in power structures within our organization were necessary. Insights gained from these projects include gaining clarity on the evolution of the usage of the word “kupuna”, identifying more nuanced perspectives on elders, understanding the importance of family relationships on caregiving outcomes, and understanding the importance of carefully translating English words into ‘Ōlelo Hawai‘i. Full article
(This article belongs to the Special Issue Shifting Structural Power and Advancing Transformational Changes Among Black, Indigenous, and People of Color (BIPOC): Elevating the Voices of the Community)
11 pages, 486 KiB  
Article
MALAMA: Cultivating Food Sovereignty through Backyard Aquaponics with Native Hawaiian Families
by Jane J. Chung-Do, Phoebe W. Hwang, Ilima Ho-Lastimosa, Ikaika Rogerson, Kenneth Ho, Jr., Kauʻi DeMello, Dwight Kauahikaua and Hyeong Jun Ahn
Genealogy 2024, 8(3), 101; https://doi.org/10.3390/genealogy8030101 - 7 Aug 2024
Viewed by 918
Abstract
Native Hawaiians were a healthy and robust population who developed a sophisticated food system that was dismantled by colonization. Currently, Native Hawaiians face pervasive health disparities due to the limited access to healthy foods and lifestyles. This study pilot tested a family-based community-driven [...] Read more.
Native Hawaiians were a healthy and robust population who developed a sophisticated food system that was dismantled by colonization. Currently, Native Hawaiians face pervasive health disparities due to the limited access to healthy foods and lifestyles. This study pilot tested a family-based community-driven intervention called MALAMA, which teaches families to build and use a backyard aquaponics system to grow their own food. A total of 21 participants from 10 families completed a three-month curriculum that included a series of hands-on workshops. Participant attendance was recorded and participants completed a behavioral health questionnaire as well as provided clinical indicators at three time points. They also attended a focus group at the end of the curriculum. There was a high level of engagement and no participant attrition. Fruit consumption among all participants significantly increased and there were favorable trends in blood pressure and fish and vegetable consumption. No significant differences were found in the other clinical indicators. Participants found MALAMA to be highly culturally acceptable and identified multiple benefits. Community-driven solutions, such as MALAMA, may be a promising approach to addressing pervasive health disparities and promoting health equity in minority and Indigenous communities. Full article
(This article belongs to the Special Issue Shifting Structural Power and Advancing Transformational Changes Among Black, Indigenous, and People of Color (BIPOC): Elevating the Voices of the Community)
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12 pages, 223 KiB  
Article
A Place to Rest My Soul: How a Doctoral Student of Color Group Utilized a Healing-Centered Space to Navigate Higher Education
by Jessica I. Ramirez
Genealogy 2024, 8(3), 97; https://doi.org/10.3390/genealogy8030097 - 25 Jul 2024
Viewed by 878
Abstract
Students of Color have historically faced explicit and implicit forms of discrimination and oppression in educational settings. Unfortunately, not much has changed over the decades as Students of Color continue to experience white supremacy and other systems of oppression. As Students of Color [...] Read more.
Students of Color have historically faced explicit and implicit forms of discrimination and oppression in educational settings. Unfortunately, not much has changed over the decades as Students of Color continue to experience white supremacy and other systems of oppression. As Students of Color enter graduate school, there are often fewer Students of Color, making these educational settings isolating and hostile. These experiences often encompass white supremacist policies, practices, and remarks that negatively impact Students of Color. With this in mind and as someone who identifies as a Chicana who was once in a doctoral program, I questioned how doctoral Students of Color navigate their programs at a predominantly white institution amidst racial trauma and stress occurring in and out of academia. This project is specifically guided by the following question: In what ways do doctoral Students of Color rely on each other to help navigate higher education? In order to address this, this project utilized participant observations, in-depth interviews, and pláticas. From the extensive community-based and collaborative work I conducted with a doctoral Student of Color group, two themes emerged from the data, which included (1) Community Space of Rest and (2) A Place to Heal. This project ultimately informs how various fields of study, especially social work, can better holistically support doctoral Students of Color in educational settings by centering healing frameworks that actively address and challenge white supremacy, along with other systems of oppression. Full article
(This article belongs to the Special Issue Shifting Structural Power and Advancing Transformational Changes Among Black, Indigenous, and People of Color (BIPOC): Elevating the Voices of the Community)
12 pages, 7642 KiB  
Article
Conchas, Coloring Books, and Oxnard: Using Critical Race Counterstorytelling as a Framework to Create a Social Justice Coloring Book
by Martín Alberto Gonzalez
Genealogy 2024, 8(3), 95; https://doi.org/10.3390/genealogy8030095 - 24 Jul 2024
Viewed by 1108
Abstract
I am from Oxnard, California, a predominantly Latinx city that is stereotyped as “too hood”, “too ghetto”, or “crime-infested” because of its low-income Brown people. Such negative narratives are so commonplace that they become believable, but we can challenge these oppressive narratives using [...] Read more.
I am from Oxnard, California, a predominantly Latinx city that is stereotyped as “too hood”, “too ghetto”, or “crime-infested” because of its low-income Brown people. Such negative narratives are so commonplace that they become believable, but we can challenge these oppressive narratives using critical race counterstorytelling. There are multiple ways to tell a story, and I pride myself in producing counterstories that are accessible and enjoyable to mi gente. So, to encourage stay-at-home practices and empower my own community during the COVID-19 pandemic, I created a social justice coloring book with the help of artistic friends and local Oxnard Latinx artists. In collaboration with Chingon Bakery, a local panaderia in Oxnard, we delivered over 500 FREE conchas and coloring books to the Oxnard community during the height of the COVID-19 pandemic. In this creative piece, I explain why counterstorytelling, as a framework, served as the foundation for this coloring book and I include several examples of the coloring pages. Additionally, I discuss how and why this coloring book has proven to be a tool for cultural empowerment in my community. Ultimately, I argue that artistic representations of counterstories are necessary in the struggle to challenge and dismantle systems of oppression. Full article
(This article belongs to the Special Issue Shifting Structural Power and Advancing Transformational Changes Among Black, Indigenous, and People of Color (BIPOC): Elevating the Voices of the Community)
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23 pages, 9712 KiB  
Article
The Student Empowerment through Narrative, Storytelling, Engagement, and Identity Framework for Student and Community Empowerment: A Culturally Affirming Pedagogy
by Kirin Macapugay and Benjamin Nakamura
Genealogy 2024, 8(3), 94; https://doi.org/10.3390/genealogy8030094 - 23 Jul 2024
Viewed by 1978
Abstract
For people from communities experiencing poverty and oppression, education, particularly higher education, is a means to ensure upward socioeconomic mobility. The access to and attainment of education are issues of social and economic justice, built upon foundational experiences in primary and secondary settings, [...] Read more.
For people from communities experiencing poverty and oppression, education, particularly higher education, is a means to ensure upward socioeconomic mobility. The access to and attainment of education are issues of social and economic justice, built upon foundational experiences in primary and secondary settings, and impacted by students’ cultural and socio-political environments. 6. The 2020 murder of George Floyd, the Black Lives Matter movement, ongoing discourse around immigration, and COVID-19-related hate targeting people of Asian American descent prompted national calls to dismantle social and systemic racism, spurring diversity, equity, inclusion, and accessibility (DEIA) initiatives, particularly in education. However, these efforts have faced opposition from teachers who have told students that all lives matter, and racism does not exist in many American classrooms Loza. These comments negate students’ experiences, suppress cultural and identity affirmation, and negatively impact student wellness and academic performance. Forged in this polarized environment, two longtime community organizers and educators, an indigenous person living away from her ancestral lands and a multiracial descendant of Japanese Americans interned during WWII, whose identities, experiences, and personal narratives shape the course of their work in and outside of the physical classroom, call on fellow educators to exercise y (2018) component of the archeology of self, a “profound love, a deep, ethical commitment to caring for the communities where one works”, by adopting a framework to encourage this profound love in students, acting not just as a teacher, but as a sensei. The word sensei is commonly understood in reference to a teacher of Japanese martial arts. The honorific sensei, however, in kanji means one who comes before, implying intergenerational connection. Sensei is an umbrella expression used for elders who have attained a level of mastery within their respective crafts—doctors, teachers, politicians, and spiritual leaders may all earn the title of sensei. The sensei preserves funds of knowledge across generations, passing down and building upon knowledge from those who came before. The Student Empowerment through Narrative, Storytelling, Engagement, and Identity (SENSEI) framework provides an asset-based, culturally affirming approach to working with students in and beyond the classroom. The framework builds on tools and perspectives, including Asset-based Community Development (ABCD), the Narrative Theory, Yosso’s cultural community wealth, cultural continuity, thrivance, community organizing tenets, and storytelling SENSEI provides a pedagogy that encourages students to explore, define, and own their identities and experiences and grow funds of knowledge, empowering them to transform their own communities from within. The SENSEI framework begins by redefining a teacher as not simply one who teaches in a classroom but rather one who teaches valuable life lessons that transcend colonial conceptualizations of the teacher. In colonized contexts, teachers function to maintain hegemony and assert dominance over marginalized populations. In the SENSEI framework, teachers are those who disrupt colonial patterns and function to reclaim the strengths and voices of the communities they serve. In the SENSEI framework, students are not relegated to those enrolled in classrooms. As with a sensei, a student exists to counter hegemony by embracing and enacting their cultural wealth Educators must help counter harmful narratives and encourage students to identify the strengths that lie within themselves and their communities. Collective forms of narrative that value identity can ensure the continuity of a community or a people. The stories of students’ histories, traditional practices, and resilience can help disrupt harms, many that have lasted for generations, so they may not just survive, but thrive. Full article
(This article belongs to the Special Issue Shifting Structural Power and Advancing Transformational Changes Among Black, Indigenous, and People of Color (BIPOC): Elevating the Voices of the Community)
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17 pages, 309 KiB  
Article
“What Keeps Me in School”: Oregon BIPOC Learners Voice Support That Makes Higher Education Possible
by Roberta Suzette Hunte, Miranda Mosier-Puentes, Gita Mehrotra and Eva Skuratowicz
Genealogy 2024, 8(3), 84; https://doi.org/10.3390/genealogy8030084 - 1 Jul 2024
Viewed by 1503
Abstract
A growing number of college students are nontraditional learners (age 21–65) who are people of color. These students face unique challenges in a higher education system increasingly shaped by neoliberalism and the ongoing context of institutionalized racism. In Oregon, policymakers have established ambitious [...] Read more.
A growing number of college students are nontraditional learners (age 21–65) who are people of color. These students face unique challenges in a higher education system increasingly shaped by neoliberalism and the ongoing context of institutionalized racism. In Oregon, policymakers have established ambitious goals to address racial disparities in educational attainment. In this study, focus groups and interviews were conducted with 111 Black, Indigenous, and People of Color (BIPOC) adult learners in Oregon to better understand their perspectives and experiences in regard to educational and career pathways. Participants included currently enrolled students, adults who had enrolled and left, and adults who had never enrolled in post-secondary education. Thematic analysis focused on support that facilitates educational access and persistence for these learners. Consistent with the existing literature, our findings revealed that support fell into three broad categories: economic, social/cultural, and institutional support. Recommendations focus on utilizing targeted universalism as a strategy for supporting non-traditional students of color to access and complete college through the expansion of economic support for students, shoring up relevant academic and career resources, and building more meaningful partnerships between higher education and communities of color. Limitations and directions for future research are also discussed. Full article
(This article belongs to the Special Issue Shifting Structural Power and Advancing Transformational Changes Among Black, Indigenous, and People of Color (BIPOC): Elevating the Voices of the Community)
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