The manuscript critically evaluates the life experiences and politicization of Filipino American activist and torture survivor, Melissa Roxas. The article explores how her politicization offers perspective to a contemporary Filipino American activist formation that views the eradication of neocolonial conditions in the Philippines as an intertwined political project in confronting unjust social relations constraining their collective human potential within the United States. Utilizing the interdisciplinary fields of Asian American studies and critical pedagogy, the article demonstrates how Roxas’s educational experiences through her exposure programs to the Philippines animate what the author terms a Filipino Critical (FilCrit) pedagogy. The manuscript outlines the qualities of such an emancipatory pedagogy and underscores the neocolonial global relations under which it is fashioned.
This article details our pathway in forming an activist caregiver collective at our institution in response to the unsustainable conditions of concurrently working, parenting, and caregiving during a pandemic. Through a parentscholar collaborative autoethnography, we interrogate structures deeply embedded in higher education that perpetuate existing inequities and invisibilize the labor of caregiving faculty--structures which have been made more visible with the coronavirus pandemic. The narratives documented here were all written in the midst of a global health crisis and a global reckoning for a more just world, and have enabled us to process our personal relationships to the dominant business model of higher education, also referred to as the “neoliberal university.” As caregiving academics, educators, and activists, we believe it crucial to enunciate our stories of struggle and joy in dialogue with the important interventions and conceptual maneuvers of the “Decolonial Turn.” We write with the following intentions: (1) To center caregivers as agents of change in the interrelated projects to decolonize both schools and society; (2) To document our voices and experiences as living curriculums that others may draw upon, extend, or even recreate for their specific contexts; and (3) To identify how our lived experiences, shaped by larger social forces, have enabled us a particular way of seeing/being that recognizes the critical relationship between decolonizing and caregiving.
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