Ameritocracy and infra‐racial racism: racializing social and cultural reproduction theory in the twenty‐first century

Akom, Antwi

doi:10.1080/13613320802291116

Cited by 27 publications

(16 citation statements)

References 46 publications

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“…Schools use "hidden" and "official" curricula that promote the hegemony of the dominant class (Apple, 1990), and embrace pedagogies that devalue the voices and backgrounds of urban and suburban students of color (Freire, 1970;McLaren, 2002). School cultures and practices encourage students to believe that a meritocratic educational system exists, that students are responsible for their own failure (Akom, 2008a;MacLeod, 1987), and that issues of racial inequality, hip hop, and social justice are not worthy of study inside or outside of schools.…”

Section: Resultsmentioning

confidence: 98%

Critical Hip Hop Pedagogy as a Form of Liberatory Praxis

Akom

2009

Equity & Excellence in Education

159

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Section: Resultsmentioning

confidence: 98%

Critical Hip Hop Pedagogy as a Form of Liberatory Praxis

Akom

2009

Equity & Excellence in Education

159

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“…‘They are given an appropriate amount of responsibility and control … are supported through a trained and trusted facilitator … and an agreed upon governance structure’ (Flicker et al, 2008, p. 289). As such the Model is about introducing a more expansive notion of youth cultural production, one that posits young people, and the technology that they use, as central subjects to knowledge production and underscores their ability to actualize their agency for personal, social, and community transformation and the building of formal and informal forms of social capital and community cultural wealth (Akom, 2008; Yosso, 2005). …”

Section: Ypar 20 Model In Practicementioning

confidence: 99%

Youth Participatory Action Research (YPAR) 2.0: how technological innovation and digital organizing sparked a food revolution in East Oakland

Akom

Shah²,

Nakai³

et al. 2016

International Journal of Qualitative Studies in Education

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This article argues that technological innovation is transforming the flow of information, the fluidity of social action, and is giving birth to new forms of bottom up innovation that are capable of expanding and exploding old theories of reproduction and resistance because ‘smart mobs’, ‘street knowledge’, and ‘social movements’ cannot be neutralized by powerful structural forces in the same old ways. The purpose of this article is to develop the concept of YPAR 2.0 in which new technologies enable young people to visualize, validate, and transform social inequalities by using local knowledge in innovative ways that deepen civic engagement, democratize data, expand educational opportunity, inform policy, and mobilize community assets. Specifically this article documents how digital technology (including a mobile, mapping and SMS platform called Streetwyze and paper-mapping tool Local Ground) – coupled with ‘ground-truthing’ – an approach in which community members work with researchers to collect and verify ‘public’ data – sparked a food revolution in East Oakland that led to an increase in young people’s self-esteem, environmental stewardship, academic engagement, and positioned urban youth to become community leaders and community builders who are connected and committed to health and well-being of their neighborhoods. This article provides an overview of how the YPAR 2.0 Model was developed along with recommendations and implications for future research and collaborations between youth, teachers, neighborhood leaders, and youth serving organizations.

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“…Not surprisingly, the persistence of racial discrimination has been a source of tension in interracial relations, getting in the way of national cohesion (Akom, 2008;Kuznicki, 2009;USHistory.org, 2010). Against the backdrop of this history and present day race relations, the assumption of colorblindness is that ignoring race altogether will eliminate interracial conflict and create national cohesion.…”

Section: Multiculturalismmentioning

confidence: 99%

Differential effects of colorblindness and multiculturalism on racial categorization and stereotyping

McManus¹

2011

PsycEXTRA Dataset

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Two studies were conducted to explore the effects of the sociopolitical ideologies colorblindness and multiculturalism on perceivers' (1) automatic awareness of race and (2) automatic racial stereotyping. Study 1 showed that a colorblind prime caused White perceivers to notice White targets' race more compared to a no prime condition, although non-White perceivers were able to ignore race when primed with colorblindness. Multiculturalism, on the other hand, caused individuals to notice race no differently than the control. In terms of stereotyping, Study 2 showed that a colorblind prime did not change automatic stereotyping of Black or White targets. In contrast, multiculturalism increased automatic positive stereotyping of Black targets compared to the control condition, but did not affect stereotyping of White targets. Implications discussed include why colorblindness might affect White and non-White perceivers differently as well as whether or not decreased positive stereotyping of Whites (in the case of colorblindness) and increased positive stereotyping of both Blacks (in the case of multiculturalism) are beneficial ways to attain national unity.

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Ameritocracy and infra‐racial racism: racializing social and cultural reproduction theory in the twenty‐first century

Cited by 27 publications

References 46 publications

Critical Hip Hop Pedagogy as a Form of Liberatory Praxis

Critical Hip Hop Pedagogy as a Form of Liberatory Praxis

Youth Participatory Action Research (YPAR) 2.0: how technological innovation and digital organizing sparked a food revolution in East Oakland

Differential effects of colorblindness and multiculturalism on racial categorization and stereotyping

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