Social, Behavioral Scientists Eligible to Apply for NSF S-STEM Grants
Solicitations are now being sought for the National Science Foundation’s Scholarships in Science, Technology, Engineering, and Mathematics program, and in an unheralded […]
The American Sociological Association recently released a statement “urg[ing] public officials, educators, and lawmakers to avoid suppressing knowledge, violating academic and free speech, and prohibiting scholars and teachers from discussing and teaching about the roles of race and racism in society.
While book bans themselves remain sadly frequent across the United States, increasingly those efforts have zeroed in on campuses.
As a scholar of religious studies, I frequently use critical race theory as a tool to better understand how religion operates in American society. While critical race theorists initially focused on how race has been embedded in our legal system, the theory can also help us think about how race is entrenched in religious institutions.
Lecturer Lori Patton Davis of The Ohio State University asks: Why are we still climbing the hill of educational equity 67 years after the U.S. Supreme Court’s landmark decision in Brown v. Board of Education?
The development of critical race theory by legal scholars such as Derrick Bell and Kimberle Crenshaw was largely a response to the slow legal progress and setbacks faced by African Americans from the end of the Civil War, in 1865, through the end of the civil rights era, in 1968.
“The argument of this book,” writes Richard Alba, “is not that whites will retain a numerical majority status, although I do not rule out such a possibility, but rather that mainstream expansion, which brings about a melding involving many whites, non-whites, and Hispanics, holds out the prospect of a new kind of societal majority.”
Intersectional problems require interdisciplinary thinking. So when we think about race and racism, it might be worth asking – what are we not seeing by limiting ourselves to a single discipline?