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Early Childhood Education and Care (ECEC) has gained increasing relevance in advancing social justice. Since 2006, Chile has implemented a policy-expansion to broaden access to baby rooms, prioritising disadvantaged families as a means of contributing to this goal. Drawing on international reviews of access to ECEC and baby rooms, key factors have been identified that inform policy development and deepen the understanding of the complex entanglements surrounding access. This study adopts an intercultural, decolonial, radical anti-racist, and critical feminist approach to explore how cultural and neurodivergent diversities access baby rooms, and how forms of structural racism persist within Chile’s public provision system. In-depth interviews were conducted with directors and educators, along with group interviews with mothers or caregivers, across eight extreme cases of baby rooms inaugurated after 2006, reflecting different types of provision and geographical areas. The findings reveal decolonial and radical anti-racist practices that resist structural racism and highlight forms of pedagogical commitment and democratic transformation aimed at fostering an inclusive “we”, exemplified by food practices that resist monocultural norms.

Advances in social cognitive neuroscience research have contributed deeper understanding of neural processes relevant to art therapy, and of social, interrelational phenomena including racism and implicit bias. Confoundingly, emerging critical discourse about neuroscience research design highlighted systemic racism, implicit bias, and inequality perpetuated by imaging technologies, lack of diversity, and funding disparities. Emphasis toward antiracist practices within cognitive neuroscience research and various other fields has grown; however, literature on antiracist research practices within art therapy research is scant. The purpose of this qualitative pilot research study was to elicit conceptualizations about antiracist research practices from art therapy researchers in response to relevant literature. Purposive sampling was used to recruit four female art therapy researchers from the United States (U.S.) and Europe. Semi-structured interviews were analyzed using grounded theory coding resulting in three main categories, seven themes, and subthemes. Member-checking and reflexive journaling were employed to enhance credibility. Core categories revealed points of convergence across participants, areas of concern, and requirements outlining antiracist research practices in art therapy. The first core category, , had three themes: ; and . The second core category, , had two themes: and . The third core category, , had two themes: ; and , and subthemes. Preliminary outcomes revealed ideas aligning current antiracist neuroscience research discourse with art therapy experimental research practices. The small group of neuroscience-focused art therapist researchers provided realistic considerations about amplifying discourse within the art therapy profession and infusing antiracist research into neuro-informed art therapy curriculum, and prioritizing diversity throughout experimental research design. An antiracist art therapy research framework with principles including education, intentionality, and diversity was proposed, along with recommendations for further research using the framework and to implement the framework into graduate art therapy education.

Culturally responsive school leadership (CRSL) has become important to research on culturally responsive education, reform, and social justice education. This comprehensive review provides a framework for the expanding body of literature that seeks to make not only teaching, but rather the entire school environment, responsive to the schooling needs of minoritized students. Based on the literature, we frame the discussion around clarifying strands—critical self-awareness, CRSL and teacher preparation, CRSL and school environments, and CRSL and community advocacy. We then outline specific CRSL behaviors that center inclusion, equity, advocacy, and social justice in school. Pulling from literature on leadership, social justice, culturally relevant schooling, and students/communities of color, we describe five specific expressions of CRSL found in unique communities. Finally, we reflect on the continued promise and implications of CRSL.

This forum builds on the discussion stimulated during an online salon in which the authors participated on June 25, 2020, entitled “Archaeology in the Time of Black Lives Matter,” and which was cosponsored by the Society of Black Archaeologists (SBA), the North American Theoretical Archaeology Group (TAG), and the Columbia Center for Archaeology. The online salon reflected on the social unrest that gripped the United States in the spring of 2020, gauged the history and conditions leading up to it, and considered its rippling throughout the disciplines of archaeology and heritage preservation. Within the forum, the authors go beyond reporting the generative conversation that took place in June by presenting a road map for an antiracist archaeology in which antiblackness is dismantled.

The racial mismatch between the overwhelmingly white teaching force and an increasingly heterogeneous student population continues to widen (Boucher, M. (2016). Urban Education, 51(1), 82–107.) with pernicious implications for BIPOC students “who are systematically marginalized by the institution of schooling” (Kinloch, V., & Dixon, K. (2017). English Teaching: Practice & Critique, 16(3), p. 332). This article employs critical whiteness studies to examine one white teacher’s progress toward antiracist praxis. By “problematizing the normality of hegemonic whiteness” (Matias et al.. (2014). Equity & Excellence in Education, 47(3), p.291), critical whiteness studies expose the ways that whiteness and white people’s resistance to acknowledging their whiteness upholds racism and systems of racial injustice. Analysis uncovered two shifts: 1) from a deficit perspective to an asset-based stance, and 2) from a dominant culture curriculum to a culturally relevant and sustaining curriculum that centered family and community. The conclusion offers recommendations for integrating antiracist praxis into pedagogy and ways of being.

In 2013, 36 Ancestors of African descent were identified in an unmarked eighteenth-century burial ground during construction in Charleston, South Carolina. The site, later referred to as the Anson Street African Burial Ground, was buried beneath the growing city and forgotten in the centuries that followed. The ethical treatment of these ancestral remains was of paramount importance to our community. Historically, narratives relating to the lives of African descendant people in Charleston have been inadequately documented and shared. For these reasons, we engaged the local African American community in a multifaceted memorialization process. Together, we sought to sensitively ensure that the Ancestors’ identities and lives were fully explored according to the collective descendant community's wishes. To this end, we involved the community in researching and celebrating the Ancestors’ lives through arts and education programs and analyzed their and community members’ DNA to elucidate their ancestry. Our engagement initiatives increased access for all ages to archaeological, historical, and genetic research and encouraged active participation in the design of a permanent memorial. The Anson Street African Burial Ground Project provides a successful example of community-engaged activist archaeology focused on honoring the Ancestors and their descendants.

This article builds on findings that racism significantly affects the well-being of minoritised students in early childhood education in Sweden and Norway. We understand the lack of a specific antiracist early childhood education in a colourblind society as impacting the development of young children and the future of the Earth when racial disparity amplifies the instabilities caused by predatory capitalism and the climate crisis. We challenge the assumption that education in the arts is inherently beneficial and speculate on a future where critical awareness of differences and colonial understanding are integral in early childhood education. Our aim with this article is to enhance the abilities of early childhood education students and teachers, as well as early childhood teachers, to develop visual racial literacy. We unpack the Solmaz collective's emerging concept of pluralist proximity: a state of collective professional development that can scaffold a practice of emancipatory antiracism needed in early childhood education contexts. It is a speculative, emerging pathway for students and teachers to develop antiracist pedagogy for early childhood education in Sweden and Norway. The notion of pluralist proximity investigates how zones of racial discomfort can be acknowledged and harnessed to develop antiracist teaching practices. The authors of the article use performative research, which is entangled with postcolonial thought. By identifying how stereotypes are subtly perpetuated through colonised lenses, the image thus becomes a theoretical and methodological tool for critically thinking about our entanglements in racialisation processes. It aligns with the concept of visual racial literacy.

In this article, we argue that a careful examination of human microbiome science’s relationship with race and racism is necessary to foster equitable social and ecological relations in the field. We point to the origins and evolution of the problematic use of race in microbiome literature by demonstrating the increased usage of race both explicitly and implicitly in and beyond the human microbiome sciences. In this article, we argue that a careful examination of human microbiome science’s relationship with race and racism is necessary to foster equitable social and ecological relations in the field. We point to the origins and evolution of the problematic use of race in microbiome literature by demonstrating the increased usage of race both explicitly and implicitly in and beyond the human microbiome sciences. We demonstrate how these uses limit the future of rigorous and just microbiome research. We conclude with an outline of alternative actionable ways to build a more effective, antiracist microbiome science.

Because of the changing nature of race the role of antiracist teaching is a forever-evolving process. Acknowledging that the majority of the U.S. teaching force, from K-12 to teacher education in institutions of higher education, are white middle-class females, it becomes imperative to unveil pedagogical applications of critical whiteness studies. Unwillingness to do so maintains the recycled nature of the hegemonic whiteness that dominates the field of education. This reflective paper examines the implemented pedagogies of a teacher education diversity course which begin to break down the whiteness ideology embedded in teacher candidates (i.e., pre-service teachers). Although the course’s application of critical whiteness studies was in no way complete, it framed a pedagogical strategy for self-interrogation of whiteness, one that can be implemented in other teacher education courses across the nation. Adding to the existing field of research, this paper provides concrete teaching strategies about how to employ critical whiteness studies in teacher education, and examines the implications of such pedagogies in relation to the roles of racial justice and antiracist teaching. By including feedback from teacher candidates themselves, this paper demonstrates how effective the pedagogies were in preparing a majority of white female teacher candidates for urban teaching.

Despite recent advancements in integrating racial issues into clinical mental health practices, racial disparities persist in mental health care for racialized communities in Western countries. Mental health professionals often lack adequate training to address the impact of racial discrimination, and racialized clients frequently receive racially unadapted services. This study critiques the traditional focus on cultural competence and advocates for cultural humility, a continuous, self-reflective practice that challenges power imbalances and fosters mutual respect. It evaluates the “Providing Antiracist Mental Health Care” training, which includes five modules (racial awareness, racially adapted assessments, humanistic approach to medication, antiracist therapeutic treatments, and tailored care for youth and families). Implemented among mental health care providers ( N = 25) in schools in Ontario (Canada), the training demonstrated improvements in cultural humility scores from pretest to posttest and follow-up. Post hoc analyses confirmed increases from pretest to posttest and from posttest to follow-up. Results in subscales for openness, self-awareness, and ego-lessness showed improvements, while supportive interaction and self-reflection did not. Sociodemographic factors revealed interaction effects for age, gender, race, language spoken at home, and place of birth. Older, women, White, Canadian-born, and unilingual mental health providers showed the most improvements, while racialized, bilingual, and foreign-born participants showed marginal differences over time. These findings underscore the importance of ongoing supervision and tailored interventions in training programs to enhance cultural humility and improve therapeutic outcomes for racialized individuals. (PsycInfo Database Record (c) 2025 APA, all rights reserved) (Source: journal abstract)