Search Results (7)

This phenomenological study explores the experiences of Black males in U.S. public schools and draws parallels between Black millennials and the “indignant generation,” a term Lawrence Jackson uses to describe African American life between 1934–1960. While the purview of school discipline discourse is saturated with conversations on racial disparities, the exigent problem still remains. As such, this research provides a nuanced probe into concepts of discontent and indignation within Black students. In doing so, this study recasts Black male students as experts, not observers, within educational research. Using counter-storytelling as the theoretical and analytical framework, this study examines both student engagement and school disaffection through the lens of “Black male positionality.” Participants (Black males, ages 25–35, n = 9) provide individual reflections of their past schooling experiences and also detail critical needs in educational reform. Using semi-structured interviews, participants provide in-depth, retrospective perspectives of schooling and reconceptualize renewed possibilities of educational reform for Black students today. The study’s major findings demonstrate school carcerality was evident via counterproductive discipline policies and semblances of “untapped potential” among students. The study’s findings surface important topics in Black education and help to broaden the scope of research to explore concepts of Blackness, being, and belonging within phenomenological studies. Full article

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

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

The institution of slavery engineered racialized gendered capitalism that locks Black women in multiple social identity-labeled boxes on the sociocultural and economic hierarchy. Acts of cultural invasion have produced controlling images and oppressive narratives to maintain the status quo of white male wealth and power. Critical race theory scholars have offered counter-storytelling as a theorizing method to study the impact of intersectional oppression on Black women and to develop strategies for resistance and healing for those who are at the margins of society. This manuscript weaves the voices of Black feminists with a creative arts methodology to explore resistance and healing practice rooted in lived experience and provides a case example of counter-storytelling in a predominantly white academic space. For future directions, there is a need for guidelines on how to navigate the use of counter-storytelling to safely engage and protect the Black woman’s humanity and not be a tool for public displays of Black pain or for trauma voyeurism. Full article

An orange shirt is synonymous with truth and reconciliation in Canada. How did this symbol spread from a personal story about surviving a residential school, to a children’s book by author Phyllis J. Webstad, to a national symbol of Indigenous solidarity and allyship? This paper examines the work of Webstad as a Canadian story luminary, using historical and textual analysis to explore the power of “The Orange Shirt Story” to decolonize, resist, refuse, and transform. The orange shirt reveals the deep connectedness between storytelling, social justice, resilience, and activism. Full article

Ethical considerations in social research tend to focus on data collection rather than data interpretation and representation. The tendency of qualitative research to limit ethical concern to confidentiality and anonymity in the representation of data, combined with the academic convention of maintaining an objective distance from the object of study, creates tensions for the reflexive researcher. On the one hand, they must meet academic expectations to communicate findings with demonstrable reliability and validity. At the same time, there are deontological obligations—to protect study participants (and groups they represent) from harm, to honour their contributions accurately and to report with integrity. This article argues for the use of poetic ‘re-presentation’, both as a form of inquiry and unique mode of data representation and as a means of obtaining a deeper understanding of the experience of migration and homelessness. By integrating insights from Critical Race Methodology, the article deploys the concept of ‘counter-storytelling’ through poetic inquiry. The article concludes that this approach enables a nuanced, insightful approach, allowing the authentic voice of migrant groups negotiating the complexities of homelessness to be clearly articulated and heard. Full article

This article seeks to amplify our scholarly view of immigrant identity by centering the first-person narratives of immigrant-origin children and youth. Our theoretical and methodological framework centers on testimonio—a narrative practice popularized in Latin American social movements in which an individual recounts a lived experience that is intended to be representative of a collective struggle. Our goal is to foreground first-person narratives of childhood as told by immigrant-origin children and youth in order to gain insight into what they believe we should know about them. We argue for the power of testimonio to communicate both extraordinary hardship and everyday experiences and that—through this storytelling—immigrant-origin children and youth also express imagined futures for themselves and their loved ones. Through our analysis of ethnographic recordings of testimonio shared by Latin American immigrant children and multimedia testimonios created by immigrant-origin adolescents with roots in the Caribbean and West Africa, we gain a fuller understanding of immigrant subjectivities and push the boundaries of “the immigrant experience” still prevalent in mainstream discussions today. Full article