The Reflexivity of Pain and Privilege offers a fresh and critical perspective to people of indigenous and/or marginalized identifications. It highlights the research, shared experiences and personal stories, and the artistic collections of those who are of mixed heritage and/or identity, as well as the perspectives of young adolescents who identify as being of mixed racial, socio-economic, linguistic, and ethno-cultural backgrounds and experiences. These auto-ethnographic collections serve as an impetus for the untold stories of millions of marginalized people who may find solace here and in the stories of others who are of mixed identity.
This edited volume highlights the rich and complex educational debates around Critical Disability Studies in Education (DSE), critical mental health, and crip theories. Chapter authors use the term Dis/ability to criticize aspects of education research and international development that do not center the experiences of dis/abled students and people with dis/abilities. Through case studies from around the Americas, chapters highlight how top-down approaches to disabilities further oppress rather than emancipate. The volume prioritizes the spaces of resistance where local initiatives speak back to the demands imposed by an ever-globalizing world shaped by colonialism and imperialism, undergird by intersectional ableism. Voices of disabled students and people with dis/abilities counter-narrate the personal, interpersonal, structural, and political ways in which biomedical and psychological models of disability have impacted their well-being throughout education and society in the Americas. Through a critical sentipensante approach that centers the “epistemologies of the south,” this volume challenges global mental health and dis/ability hegemony in the Americas.
Mentoring demonstrably increases the retention of undergraduate and graduate students and is moreover invaluable in shaping and nurturing academic careers. With the increasing diversification of the student body and of faculty ranks, there’s a clear need for culturally responsive mentoring across these dimensions.Recognizing the low priority that academia has generally given to extending the practice of mentoring – let alone providing mentoring for Black, indigenous, and people of color (BIPOC) and first generation students – this book offers a proven and holistic model of mentoring practice, developed in the field of psychology, that not only helps mentees navigate their studies and the academy but provides them with an understanding of the systemic and racist barriers they will encounter, validates their cultural roots and contributions, and attends to their personal development.Further recognizing the demands that mentoring places on already busy faculty, the model addresses ways of distributing the work, inviting White and BIPOC faculty to participate, developing mentees’ capacities to mentor those that follow them, building a network of mentoring across generations, and adopting group mentoring. Intentionally planned and implemented, the model becomes self-perpetuating, building an intergenerational cadre of mentors who can meet the growing and continuing needs of the BIPOC community.Opening with a review of the salient research on effective mentoring, and chapters that offer minority students’ views on what has worked for them, as well as reflections by faculty mentors, the core of the book describes the Freedom Train model developed by the godfather of Black psychology, Dr. Joseph White, setting out the principles and processes that inform the Multiracial / Multiethnic / Multicultural (M3) Mentoring Model that evolved from it, and offers an example of group mentoring.While addressed principally to faculty interested in undertaking mentoring, and supporting minoritized students and faculty, the book also addresses Deans and Chairs and how they can create Freedom Train communities and networks by changing the cultural climate of their institutions, providing support, and modifying faculty evaluations and rewards that will in turn contribute to student retention as well as creative and productive scholarship and research.This is a timely and inspiring book for anyone in the academy concerned with the success of BIPOC students and invigorating their department’s or school’s scholarship.
The Reflexivity of Pain and Privilege offers a fresh and critical perspective to people of indigenous and/or marginalized identifications. It highlights the research, shared experiences and personal stories, and the artistic collections of those who are of mixed heritage and/or identity, as well as the perspectives of young adolescents who identify as being of mixed racial, socio-economic, linguistic, and ethno-cultural backgrounds and experiences. These auto-ethnographic collections serve as an impetus for the untold stories of millions of marginalized people who may find solace here and in the stories of others who are of mixed identity.
The first volume of its kind, this provocative book evaluates the construct of cultural competence from multiple perspectives. At the intersection of diverse disciplines and domains, contributors argue for greater clarity in understanding the cultural competence construct, a deeper level of analysis as to its multifaceted components, and call for concrete practical objectives and science-based means of measurement. Serious, nuanced discussion addresses challenges, strengths, and limitations of current cultural competence practice in terms of sociocultural concepts (e.g., race, ethnicity) and practical concepts (e.g., sensitivity in the therapeutic relationship, treatment efficacy). In addition, contributors identify future directions for research, training, and practice with the potential to spur the further evolution of this clinically important construct. This timely book: Critiques the cultural competence construct and its evaluation as it is currently disseminated within applied psychology. Compares and contrasts how cultural competence is defined within clinical, school, and counseling psychology. Analyzes difficulties and challenges in understanding the cultural competence construct as evaluated through the lens of closely related fields outside of applied psychology. Spotlights complexities in cultural competence issues pertaining to specific populations. Sets out implications for education and training, offering a detailed outline for an ideal college course in cultural competence With this level of reasoning and rigor, Cultural Competence in Applied Psychology is sure to stimulate long-overdue dialogue and debate among professionals across a wide variety of fields, such as clinical psychology, social work, child and social psychology, psychotherapy, school psychology, and counseling.
For every group that is oppressed, another group is privileged. In Undoing Privilege, Bob Pease argues that privilege, as the other side of oppression, has received insufficient attention in both critical theories and in the practices of social change. As a result, dominant groups have been allowed to reinforce their dominance. Undoing Privilege explores the main sites of privilege, from Western dominance, class elitism, and white and patriarchal privilege to the less-examined sites of heterosexual and able-bodied privilege. Pease points out that while the vast majority of people may be oppressed on one level, many are also privileged on another. He also demonstrates how members of privileged groups can engage critically with their own dominant position, and explores the potential and limitations of them becoming allies against oppression and their own unearned privilege. This is an essential book for all who are concerned about developing theories and practices for a socially just world.
De-Whitening Intersectionality: Race, Intercultural Communication, and Politics re-evaluates how the logic of color-blindness as whiteness is at play in the current scope of intersectional research on race, intercultural communication, and politics. Calling for a re-centering of difference by exploring the emergence and inception of intersectionality concepts, the coeditors and contributors distinguish between the uses of intersectionality that seem inclusive versus those that actually enact inclusion by demonstrating how to re-conceptualize intersectionality in ways that explicate, elucidate, and elaborate culture-specific and text-specific nuances of knowledge for women of color, queer/trans-people of color, and non-western people of color who have been marked as the Others. As a feminist of color tradition, intersectionality has been appropriated through increasing popularity in the discipline of communication, undermining efforts to critique power when researchers reduce the concept to a checklist of identity markers. This book underscores that in order to play well with and illustrate a nuanced understanding of intersectionality; scholars must be attentive to its origins and implications.
The book covers the trajectories and trends in social change communication, engaging the key theoretical debates on communication and social change. Attending to the concepts of communication and social change that emerge from and across the global margins, the book works toward offering theoretical and methodological lessons that de-center the dominant constructions of communication and social change. The chapters in the book delve into the interplays of academic-activist-community negotiations in communication for social change, and the ways in which these negotiations offer entry points into transformative communication processes of social change. Moreover, a number of chapters in the book attend to the ways in which Asian articulations of social change are situated at the intersections of culture, structure, and agency. Chapters in the book are extended versions of research presented at the conference on Communicating Social Change: Intersections of Theory and Praxis held at the National University of Singapore in 2016, organized under the umbrella of the Center for Culture-Centered Approach to Research and Evaluation (CARE).
Tami Spry provides a methodological introduction to the budding field of performative autoethnography. She intertwines three necessary elements comprising the process. First one must understand the body – navigating concepts of self, culture, language, class, race, gender, and physicality. The second task is to put that body on the page, assigning words for that body’s sociocultural experiences. Finally, this merger of body and paper is lifted up to the stage, crafting a persona as a method of personal inquiry. These three stages are simultaneous and interdependent, and only in cultivating all three does performance autoethnography begin to take shape. Replete with examples and exercises, this is an important introductory work for autoethnographers and performance artists alike.
