“Taking intellectual property, traditional knowledge, cultural expressions, or artifacts from someone else’s culture without permission. This can include unauthorized use of another culture’s dance, dress, music, language, folklore, cuisine, traditional medicine, religious symbols, etc. It’s most likely to be harmful when the source community is a minority group that has been oppressed or exploited in other ways or when the object of appropriation is particularly sensitive, e.g. sacred objects.”
Through its Cultural Studies, International Education, and Multicultural Education (CSIEME) program, the Department of Teaching and Learning, College of Education (COE) at the University of Nevada, Las Vegas (UNLV) is please to offer the following “diversity-related” graduate education programs—please share this information widely!
An M.Ed. (non-thesis) and an M.S. (thesis) in Multicultural Education.
An Ed.D. and a Ph.D. in Cultural Studies, International Education, and Multicultural Education.
A Chief Diversity Officers in Higher Education (CDOHE) graduate certificate [housed in the Department of Educational Psychology & Higher Education, collaboratively coordinated with the Department of Teaching and Learning through the CSIEME program.]
A Social Justice Studies (SJS) graduate certificate [housed in the Department of Teaching and Learning through the CSIEME program, collaboratively coordinated with the Interdisciplinary Degree Programs and the Department of Sociology (in the College of Liberal Arts (CLA)), with additional partners in the Department of Educational Psychology & Higher Education (COE) and the Department of History (CLA)].
Coming soon! A post-master’s graduate certificate in Multicultural Education [housed in the Department of Teaching and Learning through the CSIEME program.]
Coming soon! A post-bachelor’s graduate certificate in Multicultural Education [h oused in the Department of Teaching and Learning through the CSIEME program.]
Graduate assistantships may be available at both academic levels based on funding allocations, departmental teaching needs, and the number of students interested.
Again, please share this information widely with interested students and colleagues!
Christine Clark, Ed.D.
Professor & Senior Scholar in Multicultural Education
Founding Vice President for Diversity and Inclusion
346A Carlson Education Building (CEB)
Department of Teaching and Learning
College of Education
University of Nevada, Las Vegas
4505 S. Maryland Parkway, Box #453005
Las Vegas, NV 89154.3005 702.895.3888 Office Telephone 702.895.2944 Office Facsimile
The vast majority of philosophy departments in the United States offer courses only on philosophy derived from Europe and the English-speaking world. For example, of the 118 doctoral programs in philosophy in the United States and Canada, only 10 percent have a specialist in Chinese philosophy as part of their regular faculty. Most philosophy departments also offer no courses on Africana, Indian, Islamic, Jewish, Latin American,Native American or other non-European traditions. Indeed, of the top 50 philosophy doctoral programs in the English-speaking world, only 15 percent have any regular faculty members who teach any non-Western philosophy.
Given the importance of non-European traditions in both the history of world philosophy and in the contemporary world, and given the increasing numbers of students in our colleges and universities from non-European backgrounds, this is astonishing. No other humanities discipline demonstrates this systematic neglect of most of the civilizations in its domain. The present situation is hard to justify morally, politically, epistemically or as good educational and research training practice.
We each — alongside many colleagues and students — have worked for decades to persuade American philosophy departments to broaden the canon of works they teach; we have urged our colleagues to look beyond the European canon in their own research and teaching. While a few philosophy departments have made their curriculums more diverse, and while the American Philosophical Association has slowly broadened the representation of the world’s philosophical traditions on its programs, progress has been minimal.
I can only remember having two non-white teachers during my time in school. From my early years at underfunded public schools comprised mostly of Black and Latino students to my later years at private schools with largely white student populations, my experience as a Black student learning from white teachers has ranged from incredibly inspiring to incredibly damaging.
As a Black student in public schools, I had a white art teacher give me a failing grade on an essay project as he explained to me that graffiti isn’t art. I was kicked out of classrooms for “having an attitude,” rolling my eyes, playing with my braids, or wearing a gang-related shirt (it was FUBU). Once, I was kicked out of class for telling (and attempting to show) an incredulous math teacher that I already knew how to do the work he was condescendingly explaining… again. I had white principal who refused to sign the recommendation letter I needed to complete my application for a private high school. Let’s not forget the metal detectors, police officers, and zero-tolerance treatment that make many of these public schools feel more like prisons than learning centers.
But fancy private schools aren’t off the hook, either. As one of few Black students at the private schools I attended, I had white teachers show photos of apes and compare them to African women. I had a history teacher touch my braids and ask, in front of the entire class, “Is this horse hair? I hear that’s how they do that.”
But I was lucky. The experiences of many other students of color in schools often includes dropouts, pushouts, arrests, even violence at the hands of their educators.
Being a teacher is tough. Being a white teacher of students whose experience is foreign to you is probably even harder. But I’ve had amazing white teachers, too. I’ve had white teachers who came to my birthday parties even though it was the in “the hood,” white teachers who encouraged me to explore topics about my culture within the curriculum, and white teachers who didn’t treat me like a unicorn for solving a math problem. In fact, my favorite teacher was one who (after my principal essentially sabotaged my application to private school) explained the situation to the school and managed to get them to let me test in despite the incomplete application. She was white, too.
Unfortunately, it’s true that the whole U.S. education system is broken, especially for students of color, but what one teacher does in her own classroom can make a world of difference. Teachers have a responsibility to examine their own prejudices and learn about the experiences of and oppressive forces working against the students they are teaching. Because when we walk into a classroom, both as teachers and as students, we don’t magically leave our struggles and life experiences at the door.
Maybe you can’t change the whole system, maybe rigid curricula and standardized tests have your hands tied, but, as some of my teachers showed me, reading a book can go a long way. These are some of the books that I wishmy white teachers had read.
Why oh why couldn’t this book have been published ages ago? The strategies put forth in Emdin’s book are brilliant for any teacher, but its call for white teachers “in the hood” to reassess the ways that they see students versus how students see themselves is especially crucial for white teachers of students of color. An educator himself, Emdin offers real solutions to help white teachers check their privilege and connect with their students.
This book! So many of the things in this book resonated deeply with my own experience. Morris shines the light on a group that is often neglected in discussions of education issues. She highlights the many ways that Black girls are misunderstood, neglected, and criminalized not just by the system as a whole, but also by teachers who fail to see past stereotypes of Black women as “sassy” or “loud.” She also touches on the experiences of Black women outside of the classroom and how they play out in the classroom.
Yes, it is crucial to look at Black students as actual humans rather than just data points or statistics, but that doesn’t mean you shouldn’t know your stats, too. Morris’ heavily researched book looks at Black life by the numbers, busting up stereotypes and biases with numbers that prove certain commonly held beliefs are flat out wrong.The New Press actually followed this book with a Latino Stats book by Idelisse Malavé and Esti Giordani, as well.
There’s a reason this book is a bestseller. It’s one of the most poignant works on Black life today. Coates’ writing about the experience of growing up and raising a young Black son in today’s climate articulates the feelings of a whole generation.
There’s a reason protesters at Black Lives Matter events are holding up copies of this book. The New Jim Crow reveals how mass incarceration has systematically disenfranchised, segregated, and stolen the lives of massive percentages of the Black population. With the school-to-prison pipelineputting more and more Black youth behind bars, it’s a crucial read for any educator.
The Mis-education of the Negro was published in 1933. Sadly, much of what Woodson describes is still relevant today. Woodson points to the harmful effects of a Eurocentric education system that teaches Black students to think of themselves as inferior, invisible, and detestable — an education that hinders them throughout their future lives. You don’t even have to buy the book; you can read it online over at History is a Weapon.
The eight stories in Drinking Coffee Elsewhere tell of people looking for truth, people trying to fit in, people with big dreams, people just trying to make it. Yes, most of these characters are Black. Yet, despite the absurd notion that Black characters are unrelatable, these stories are profoundly human. Is it sad that we need reminders that Black people are people? Yep. Do we still need it? Yep. It’s also just a beautiful collection.
While the story Alexander tells here is one of loss, it is also one of love and joy and family. Black people don’t see enough of stories and images of Black love, joy, and family, so I know white people aren’t seeing enough of these stories either.
All too often, the gaze with which white people look upon Black lives is one of pity. With all the negative portrayals, hard realities, and racism, it’s no wonder. But Black people are not community service projects, and pathologizing Black students or looking at them like wounded animals is be damaging, too. The Sisters Are Alright counters the stereotyped narratives of Black women, celebrating them instead of disparaging, pitying, or insulting them.