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Background Systemic racism in Canadian healthcare may be observed through racially inequitable outcomes, particularly for Indigenous people. Nursing approaches intending to respond to racism often focus on culture without critically addressing the roots of racist inequity directly. In contrast, the critical race theory approach used in this study identifies whiteness as the underlying problem; a system of racial hierarchy that accords value to white people while it devalues everyone else. Methods This qualitative study seeks to add depth to the understanding of how whiteness gets performed by nursing faculty and poses antiracism education as a necessary tool in addressing the systemic racism within Canadian healthcare. The methodology of poststructural discourse analysis is used to explore the research question: how do white nursing faculty draw on common discourses to produce themselves following introductory antiracism education? Results Analysis of data reveals common patterns of innocent and superior white identity constructions including benevolence, neutrality, Knowing, and exceptionalism. While these patterns are established in other academic fields, the approaches and results of this study are not yet common in nursing literature. Conclusions The findings highlight the need for antiracism education at personal and policy levels beginning in nursing programs.

The narrative of the Canadian prairie context is invested in intercultural relations that privilege whiteness and marginalize Aboriginal people and other social minorities. We maintain that anti-oppressive curriculum on the Canadian prairies must examine how racial identifications are constructed through commonplace national discourses. A curriculum that is anti-oppressive needs to examine the production of racial identifications, including the construction of whiteness in a Canadian context, where racism often exists in denial. Without a critical race analysis, the \"celebration of diversity\" and other popular narratives have every possibility of reinforcing relations of domination. (DIPF/Orig.).

This article arises from the teaching observations and struggles of two anti-racist educators who co-developed and taught a required cross-cultural education course for predominantly white-identified preservice teachers in a Canadian prairie context. The article identifies three common ideological assumptions about the production of inequality frequently held by these students: race does not matter; everyone has equal opportunity; and through individual acts and good intentions one can secure innocence as well as superiority. These preservice teachers are required to examine the dominant identifications and power relations through which they are produced and unwittingly implicated in reproducing the status quo.

A critical race analysis could provide both Aboriginal students and their university student advisors with knowledge to understand and potentially challenge the effects and processes of racialization that have historically, legally, and politically divided Aboriginal communities and families. Coalition and alliances can be made within and across the diversity within Aboriginal and non-Aboriginal peoples' lives through a common understanding and commitment to anti-racist education. A critical anti-racist education could provide a foundation to forge alliances between diverse Aboriginal and non-Aboriginal communities in a common search for social justice in education. /// Une analyse critique de la race pourrait fournir aux étudiants autochtones et à leurs conseillers universitaires des connaissances qui leur permettraient de comprendre et peut-être de remettre en question les effets et les processus de racialisation qui, à travers l'histoire et sur les plans juridique et politique, ont divisé les communautés et les familles autochtones. Des coalitions et des alliances peuvent être formées au sein des peuples autochtones et non autochtones grâce à une compréhension et à une promotion communes de l'éducation antiraciste. Une éducation antiraciste faisant place à l'analyse critique pourrait fournir une base pour la formation d'alliances entre les communautés autochtones et non autochtones dans un souci commun de justice sociale dans le domaine de l'éducation.

Globalization pushes aside social, cultural, and ethical goals of education in favor of marketplace goals. Two stories of the indigenous Ju/'hoansi tribe in Botswana illustrate how even well-intentioned multicultural education programs can marginalize indigenous people, and how \"globalization from below,\" fueled by communities of sentiment, can redirect globalization toward advancing social justice in a sustainable future. (Contains 24 references.) (TD)

A critical race analysis could provide both Aboriginal students and their university student advisors with knowledge to understand and potentially challenge the effects and processes of racialization that have historically, legally, and politically divided Aboriginal communities and families. Coalition and alliances can be made within and across the diversity within Aboriginal and non-Aboriginal peoples' lives through a common understanding and commitment to anti-racist education. A critical anti-racist education could provide a foundation to forge alliances between diverse Aboriginal and non-Aboriginal communities in a common search for social justice in education. (Contains 2 notes.)

In Chapter 7, Dawn Martin-Hill is concerned with \"how 'tradition' is used to subordinate women and silence women\" (p. 107). She questions the emergence of the concept of a traditional Indigenous woman whom she identifies as \"She No Speaks,\" \"a construction born from the tapestry of our colonial landscape,\" a woman who is encouraged to remain \"silent and obedient to male authority\" (p. 108). In Chapter 3, Carole Leclair and Lynn Nicholson collaborate with Métis elder Elize Hartley to tell a story of a Métis women's circle. When invoking \"tradition,\" Hartley cautions that it \"does not help to 'romanticize community'\" (p. 67). She recognizes the prevalence of Aboriginal women who remain quiet and unassertive, and wonders if \"these quiet women [are] reproducing old colonial patterns\" (p. 63). In Chapter 11, Fay Blaney describes the work of the Aboriginal Women's Action Network, which seeks to increase Aboriginal women's understanding of Aboriginal feminism. Blaney explains that there is a lot of work to do in educating Aboriginal women about the impact of patriarchy and misogyny in Aboriginal families. She states that the Native Women's Association of Canada acknowledges that, \"patriarchy is so ingrained in our communities that it is now seen as a 'traditional trait'\" (p. 158). She poses a difficult and important question that we all need to address, \"What are we to do when reinstated tradition is steeped in misogyny\" (p. 167)? The book concludes with a chapter written by Carl Fernandez, a young man who claims that we must re-establish \"gender equity through the promotion of more balanced relations between men and women in our communities\" (p. 243). In researching his chapter, Fernandez found that \"most Aboriginal men, particularly the older generation, do not really recognize the ways in which gender inequality affects their community\" (p. 253). He reports that one woman observed that, \"the teachings about womanhood too often focus on what women can't do\" (p. 251) and clearly this must change.

This study draws on poststructural theories of difference and inequality to challenge the preponderance of cultural explanations for the educational failure of Aboriginal students in Canadian public schools. Since the 1960's and early 1970's, the educational goals of “assimilating and integrating” Aboriginal students were increasingly replaced with the goals of “decolonizing” Aboriginal education through strategies that emphasized and promoted “cultural revitalization”. Aboriginal teacher education programs were developed and rationalized on the assumption that Aboriginal teachers are best positioned to provide culturally relevant education and therefore to promote and enable educational success among Aboriginal students. Drawing on poststructural theories of discourse analysis this study places in dialogue various significant research reports, conference proceedings, education policy, research literature and interviews with Aboriginal teachers. These “texts of identity” are examined to critically explore how a discourse of cultural difference constitutes, shapes and limits the problematizing of Aboriginal education in Canada. This study challenges the following beliefs; (1) that culture and cultural difference provide sufficient explanation for the educational failure of Aboriginal students; (2) that educational strategies that emphasize a positive cultural identity and engage in cultural revitalization will be sufficient to counter educational inequality; (3) and that Aboriginal teachers will, by their mere presence in schools, help to eradicate educational failure. This study concludes that a cultural difference discourse encourages the minimizing of the problem of racial discrimination, and the need for anti-racist education to compliment culturally relevant education. Aboriginal teachers are positioned to minimize the effects of racism and colonialism in exchange for valourizing Aboriginal cultures as the solution to low academic achievement. Aboriginal teachers charged with the responsibility of supporting the development of a positive and strong cultural identity in their Aboriginal students must struggle with their own challenges of achieving cultural revitalization. This study concludes that a poststructural theory of difference, identity and inequality has much to offer Aboriginal education.

The study examines the Ju/'hoan trance dance from the conventional synchronic and diachronic perspectives of \"tradition\" and \"change\" (as well as \"continuity,\" as a strong component of \"renewed tradition\" attaches to the contemporary trance dance). The first treats the healing dance as a condensed version of Ju/'hoan foraging band society, while the second presents the dance, in both its traditional and \"renewed\" form, as a vehicle for social change and political action on the part of post-foraging Ju/'hoansi. As an \"ancient heritage,\" which in its modus operandi and its values recapitulates Ju/'hoan society; the trance dance's \"structure is the same as society itself.\" In its intense, prolonged, widely attended performance social and gender equality, intra- and intergroup sharing, exchange and kin networking, levelling and co-operation are played out and mediated. Like story-telling -- a theme explored in like analytical fashion by one of the coauthors, Megan Biesele, in her recent book on Ju/'hoan folklore -- the trance dance becomes an arena for the moral, emotional and creative interplay between the individual and the community. Being so grounded in experience, and rendered real and meaningful, the trance healing dance is seen by contemporary n Ju/'hoansi as \"our thing\"; it is \"quintessentially Ju/'hoan.\" The reason the dance has assumed this ethnic stamp among the Ju/'hoansi is the ever-expanding presence of the Black pastoralists on their lands, and along with it the oppressive practices and attitudes the Black power holders of the country extend toward this ethnic minority.