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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.

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.

There is a dearth of social justice or critical mixed methods research approaches, particularly in higher education. Critical Race Mixed Methodology (CRMM) is a type of critical mixed methods research that combines Critical Race Theory (CRT) and mixed methods research (DeCuir-Gunby in Educational Psychologist 55, 244-255, 2020). However, there are limited examples of CRMM within higher education research (Johnson & Strayhorn in Journal of Diversity in Higher Education 16, 539-553, 2023). Our study further operationalizes CRMM through the explication of an explanatory sequential mixed methods exploration of African American college students’ experiences with racial microaggressions, where the qualitative findings are used to expand upon the quantitative findings (Creswell & Plano Clark, 2017). The study uses Critical Race Theory (Bell, 1992; Ladson-Billings & Tate in Teachers College Record 97, 47-68, 1995; Solórzano & Huber, 2020) to focus on how African American college students’ experiencing of racial microaggressions influences their racial identity and feelings of belonging in historically white institutions (HWIs). The quantitative findings (n = 97) indicated that private regard (racial identity) protected students’ sense of belonging when experiencing racial microaggressions. The qualitative findings (n = 15) explored students’ stories regarding their experiences with racial microaggressions, focusing on their feelings of belonging. Through our discussion, we advance the use of mixed methods in higher education research to better understand the racialized experiences of African American college students and demonstrate how CRMM can be used to integrate quantitative and qualitative findings.

By using the narrative approach and linking it to feminist research ethics and critical race methodology, this article seeks to understand how non-literacy and poverty hinder low-income women's access to justice and how these women experience the Moroccan state. The state here acts as an oppressive and marginalizing entity in women's lives, but also offers the potential forempowerment. This ethnographic study tells the stories of three victims of gender-based violence to demonstrate that the state needs to (1) set up an efficient and responsive infrastructure for those lacking know-howand money; (2) institute proper training of state agents for implementation of laws and to prevent them from acting on personal opinions and attitudes with regard towomen's rights; and (3) strengthen procedures so that state agents can respond expeditiously to the needs and grievances of citizens.

Purpose: The purposes of this study were to: (a) analyze the insights and experiences of the 1st African American student-athlete (in basketball) at a prominent predominantly White institution in the Deep South as well as the later insights and experiences of his sons at the same university; and (b) to present a counterstory to the dominant historical rendering of the Civil Rights Movement, the integration of athletics, and the experiences and outcomes of contemporary African American athletes. Method: Using qualitative critical race methodology, investigators conducted and analyzed interviews with the 1st African American to play basketball at a prominent university located in the Deep South and his 2 sons who attended the same university a generation later. Results: Using the lens of critical race theory, the themes conceived from the analysis were the counterstory of agency, counterstorytelling stereotypes, and the salience of everyday racism. Conclusion: Racism is still existent within society, even within college athletics. The holistic success of African American athletes in college is dependent upon their ability to navigate overt and covert racial climates.

A young Prince scoffed at a single story of identity, i.e., dominant social constructions of race, class, gender, and youth associated with inadequacy and confinement. Inspired by Prince, this autoethnography introduces a conceptual falsetto framework (CFF). Like Prince's falsetto which resists the constraints of his tenor voice, CFF resists the tenor of a single story of Black childhood—it goes higher. CFF calls Black scholars to (re)imagine Black childhood into ideologies of love (Delgado 1995 in The Rodrigo Chronicles; Dumas and Nelson, 86(1), 27-47, 2016; Duncan, 8(1), 85-104,2002), by using reflexive practices to write about one's own childhood on multiple tracks. Identifying and examining the social/cultural and political material of their childhoods, Black scholars can produce new ideas and approaches to research on Black childhood more generally—swelling a new discourse on Black childhood from the margins of society into the public discourse. \"Many feminist writers advocate starting research from one's own experience... using personal knowledge to help them in the research process\" (Ellis 2004:48). I illustrate CFF by analyzing my childhood journal (1986-1988) which examines and emulates Prince's artistry. Findings reveal Black childhoods are spent resisting, creating symbolic universes, being in relationship, bonding around intellectuality and abstract ideas—choosing to love something and being in pursuit of it.

This article centers around my work as a critical race feminista; an academic experiencing consistent attacks on the scholarship I produce while also being a tía (aunt), an active griever, and a godmother to my eldest nephew, Solano Garcia. This is the first time that my nephew and I will have shared our most private papelitos guardados (intimate guarded papers). In this article, we respond to the paucity of Black, Indigenous, and People of Color-centered death, grief, and well-being in academia. Using a critical race feminist epistolary methodology, we document our epistolary exchanges that contain dehumanizing attempts on our bodymindspirit matrices as active grievers of color confronting the premature death of my brother, who died at the age of 37 in the summer of 2021. Unlike the ‘western’ psychotherapeutic tradition of overcoming death and grief, we stake a claim, sit with it, and affirm it as an ongoing process. We argue that recognizing and affirming death and grief is a life-making process that creates spaces for healing through our epistolary offerings. This article aims to offer BIPOC faculty, staff, students, and their families life-affirming strategies towards radical self-care, love, and intergenerational collective healing within a sociopolitical context that operates as a surveillance mechanism.

Working with Indigenous peoples has stretched geographers’ presumptions about appropriate modes of engagement and representation. Early feminist geography prompted methodological experimentation that exercised significant and lasting influence on the discipline. The politics of working with Indigenous peoples yields similarly significant insights about research leadership and methodological choices that are now recognized more widely. We juxtapose the prevailing ethnographic and collaborative approaches to researching Indigenous peoples against Indigenes’ preference for leading research into their lives. Ethical concerns about recent geographical research suggest a need to reconceptualize participation, action and representation.

Counter-narrative has recently emerged in education research as a promising tool to stimulate educational equity in our increasingly diverse schools and communities. Grounded in critical race theory and approaches to discourse study including narrative inquiry, life history, and autoethnography, counter-narratives have found a home in multicultural education, culturally sensitive pedagogy, and other approaches to teaching for diversity. This chapter provides a systematic literature review that explores the place of counter-narratives in educational pedagogy and research. Based on our thematic analysis, we argue that the potential of counter-narratives in both pedagogy and research has been limited due to the lack of a unified methodology that can result in transformative action for educational equity. The chapter concludes by proposing critical counter-narrative as a transformative methodology that includes three key components: (1) critical race theory as a model of inquiry, (2) critical reflection and generativity as a model of praxis that unifies the use of counter-narratives for both research and pedagogy, and (3) transformative action for the fundamental goal of educational equity for people of color.

Racial scholars argue that racism produces rates of morbidity, mortality, and overall well-being that vary depending on socially assigned race. Eliminating racism is therefore central to achieving health equity, but this requires new paradigms that are responsive to structural racism's contemporary influence on health, health inequities, and research. Critical Race Theory is an emerging transdisciplinary, race-equity methodology that originated in legal studies and is grounded in social justice. Critical Race Theory's tools for conducting research and practice are intended to elucidate contemporary racial phenomena, expand the vocabulary with which to discuss complex racial concepts, and challenge racial hierarchies. We introduce Critical Race Theory to the public health community, highlight key Critical Race Theory characteristics (race consciousness, emphases on contemporary societal dynamics and socially marginalized groups, and praxis between research and practice) and describe Critical Race Theory's contribution to a study on racism and HIV testing among African Americans.