I am an antiracist activist and believe that the public school system needs to decolonize the curricula. Decolonizing the curricula allows for the voices of the traditionally marginalized and minoritized communities to be heard, learned from, and punctuate how a white centered lens has been used in education as the norm of instruction. Based upon my limited knowledge, critical race theory (CRT) seems to consider not only the white-centric lens, but the lenses of African Americans, LatinX, Natives, Asian, and other minoritized and marginalized communities. Recent protestors outside city hall in the City of Virginia Beach, where I live, argued that CRT is a ploy to give preferential treatment to students of color in the school system at the expense of white students.
I seriously question this assumption and believe it is a lack of understanding and misinterpretation of CRT. Because of this, and because I plan on running for the Virginia Beach City School Board as an at-large representative, I need to better understand CRT. The challenge will be reading and writing from an objective point-of-view because I am actively engaged in breaking down the barriers of systemic racism. However, I am an academic scholar, credentialed in education and education research, so I will do my best to apply my academic lens and included the data along with the discussions.
I will be looking at the overarching question of what is critical race theory (CRT) and is it an appropriate lens to be used in public school education? Along with that, I will investigate why are people protesting or supporting CRT, and what political efforts are being done to oppose or support CRT?
I’m Christian. I go to Church. But I do not trust the Christian Church. I’ve got over 40 years of reasons why. The psychological condemnation by the Christian Church I received as a gay man has caused a deep-seated distrust of the institution. But I go to church to worship, not to worry. How does my distrust of an institution relate to the topic of antiracist activism?
It is similar to the reason Black, Brown, Indigenous, and Immigrant persons do not trust the institution of law enforcement. Law enforcement is an institution has publicly and sometimes egregiously harmed, wounded, and killed, persons of color. I have students of color who write about their internal conflict they have experienced when even driving or walking by a police officer. We have seen the brutal killing of black men and women through unreasonable acts of restraint. The institution is rooted in selectively reacting based upon race, we have seen the tepid action of law enforcement in applying disproportionate restraint tactics of the white mob of protestors at our nation’s Capitol. Had the crowd been black, I can almost guarantee the reaction of law enforcement would have been swift, aggressive, and forceful.
This prejudicial and preferential treatment of white community over Black, Brown, and Indigenous community is not new to our nation’s history. It is in our history we find the very reason of this institutional bias that treats light skin better than dark skin. The modern-day police departments, at least the Southern departments, have their beginnings in the slave patrols of the Civil War and during reconstruction (Potter, 2013). It would be easy to dismiss with an “in the past” argument and “not relevant to today”, but the field of epigenetics would suggest otherwise.
The field of epigenetics suggests that generational trauma is passed down up to 14 generations (Singh, 2020).
If we consider a generation to be 35-40 years based on a Google search, then that means that generational, racialized trauma that we are experiencing today may be a result of acts committed against the body Black from 1461. How ironically close that is to the “discovery” of America made permissible by the Church’s Doctrine of Discovery. The doctrine which ultimately led to the institutions of white supremacy through our euro-descended ancestors first, then the enslavement of our African brothers and sisters second, and ultimately to the law enforcement institutions today. Not to say racism is encoded in our DNA, but to say that systemic racism has affected our bodies’ chemistry in a way that is passed down from generation to generation. Black and white trauma at both ends of the racist/antiracist spectrum is the result. The past is not in the past, but is in the present.
Before trust can be placed into the hands of law enforcement, law enforcement must address the truth of their past, admit its failings, and become an institution of change. Police lives do matter, but police are not blue, the institution is blue.Blue lives matter places the institution above the person, an institution founded in racism and that continues to support racial profiling and the arrest and murder non-white persons.
The power of protest and the power of words help in making white people aware of our role in keeping the status quo of systemic racism firmly in place. But you and I know that nothing will change until we back our voices beyond advocacy and into action. Action may be in the form of petitioning school boards to include accurate histories of the experiences of enslaved African Americans, it may be in the form of removing the boundaries of redlining that keep BIPOC individuals entrapped due to systemic racism in politics, and it may be in making educational access more available to persons impacted due to a history that they did not make but have suffered because of white privilege..
This is not my normal post. This is to announce the official formation of The Brett H. Cook Endowed Scholarship Fund as a recognized IRS Tax Exempt 501(c)(3) Public Charity 509(a)(2), and acceptance of the above service mark approved by the U.S Trademark and Patent Office for purposes of fundraising through sale of T-Shirts and Dress-Shirts to fund the scholarship.
Until the endowed scholarship is fully funded and can provide scholarships through accrued interest off the principal, I am making a personal commitment to award a $500.00 Fall Semester Scholarship and a $500.00 Spring Semester Scholarship for applicants who meet the requirements you may read about on the scholarship pages on this site.
I ask you to share this post as widely as possible in order that you may help in funding the education of black, brown, indigenous, and minoritized men and women, and reaching those donors who are able to make this vision happen. It’s time for reparations. Be part of the change. Thank you.
(asked by a Black seminary professor during a white fragility discussion group that I co-facilitate)
We were talking about DiAngelo’s (2018) analysis of the movie, The Blind Side (Hancock, 2009), in response to a question on white people’s motives when helping Black people. Often, even though white people think our motives are noble and pure, we may actually be operating from a posture of systemic racism. There was much discussion on how can we help Black people and not be seen as racists? It was an honest question from a church group who wanted to act in the way of Christ, and didn’t want that action to be viewed from a position of white beneficence. They did not want to be perceived as trying to “save” a Black or Brown person from racism.
That question rattled around in my brain. “Saving” Black people from themselves is a white supremacist, colonialist and imperialistic concept (García, 2017), directly rooted in chattel slavery. While García (2017) does not support the black/white paradigm of racism because he argues it excludes Mexican American’s [(García’s self-labeling)] and brown skinned persons, the question of the seminary professor hit home, as did García’s comment with regards to “saving”. It struck a chord of truth within my psyche.
Had I been doing antiracist work to save Black people from the effects of racism, or had I been doing this work to expose white people to their systemic racists biases?
I realized I had been doing this from the position of the former, and not the latter. While consciously trying not to be a white messiah of Black deliverance from white racism, I was subconsciously acting as one. This experience continues to remind me how deeply racism is embedded within white culture. It reminds me that even as an antiracist educator, I need to be called out when my racism rears its ugly head.
Since then, I have been grappling with the question of what it means to be an antiracist white person and an antiracist educator. While my answer is not quite congealed into a philosophy of antiracist education, it’s a start.
My antiracist educator role is to expose white minds to the truth of the systemic racism embedded deep within white culture. It is to challenge the status quo of white conservative and liberal minds and transform them into a mindset of active liberation.It is to advocate for change in the policies and practices white culture continues to use to keep Black and BIPOC bodies and minds oppressed. And it is to stand up, stand out, and stand with, all persons fighting for equality.
DiAngelo, R. (2018) White fragility: Why it’s so hard for white people to talk about racism. Beacon Press.
García, R. (2017). Unmaking gringo-centers. The Writing Center Journal 36(1), 29-60.
Hancock, J. L. (Director). (2009). The blind side [Film]. Warner Bros. Pictures.