This article describes the racial integration of Emory University and the subsequent creation of Pre-Start, an affirmative action program at Emory Law School from 1966 to 1972. It focuses on the initiative of the Dean of Emory Law School at the time, Ben F. Johnson, Jr.. Johnson played a number of leadership roles throughout his life, including successfully arguing a case before the United States Supreme Court while he was an Assistant Attorney General of Georgia, promoting legislation to (...) create Atlanta 's subway system as a state senator, and representing Emory in its lawsuit to strike down the state statute that would have rescinded its tax exemption if it admitted African American students ). This account supplements my related article on Pre-Start, "'A Bulwark against Anarchy': Affirmative Action, Emory Law School, and Southern Self-Help", providing more information about historical context generally, and particularly about Emory v. Nash. Johnson was ambitious for Emory as a whole, and particularly for the Law School, and he saw in segregation the single largest impediment to making Emory a nationally prominent research university. The story of Emory's integration, and Johnson's leadership, requires revision of the prevailing story of integration generally, and especially of universities. Integration at Emory came about because of the pressure that African Americans and their supporters created through the civil rights movement, but Emory administrators responded to such pressure more constructively than most. Their actions provide an interesting case study in effective leadership during a period of significant moral and political conflict. (shrink)

The premise of this symposium is that the principle and ideal developed in Brown v. Board of Education2 and its successor cases lie at the heart of the rationale for affirmative action in higher education. The principle of the school desegregation cases is that racial segregation is an injustice that demands remediation. The ideal of the school desegregation cases is that racial integration is a positive good, without which “the dream of one Nation, indivisible”3 cannot be realized. (...) Both the principle and the ideal make racial integration a compelling interest. The Supreme Court recognized these claims in Grutter v. Bollinger. However, it failed to take full advantage of them. It thereby failed to answer crucial questions that must be answered by policies subject to strict scrutiny. In this essay, I shall display the links tying Grutter to Brown, discuss the vulnerabilities of Grut- ter in the absence of an explicit grounding in Brown, and demonstrate how the affirmative action policy upheld in Grutter, when explicitly grounded in Brown, survives strict scrutiny. To understand this argument, it is helpful first to explain the integrationist perspective that underlies it. (shrink)

The promise of a free, high-quality public education is supposed to guarantee every child a shot at the American dream. But our widely segregated schools mean that many children of color do not have access to educational opportunities equal to those of their white peers. In Integrations, historian Zoë Burkholder and philosopher Lawrence Blum investigate what this country’s long history of school segregation means for achieving just and equitable educational opportunities in the United States. Integrations focuses on multiple marginalized (...) groups in American schooling: African Americans, Native Americans, Latinxs, and Asian Americans. The authors show that in order to grapple with integration in a meaningful way, we must think of integration in the plural, both in its multiple histories and in the many possible definitions of and courses of action for integration. Ultimately, the authors show, integration cannot guarantee educational equality and justice, but it is an essential component of civic education that prepares students for life in our multiracial democracy. (shrink)

The Brown vs. Board of Education decision of 1954 mandated school integration. The decision also to recognize that inequalities outside the schools, of both a class- and race-based nature, prevent equality in education. Today, the most prominent argument for integration is that disadvantaged students benefit from the financial, social, and cultural “capital” of middle class families when the children attend the same schools. This argument fails to recognize that disadvantaged students contribute to advantaged students’ educational growth, (...) and sends demeaning messages to the disadvantaged students and messages of unwarranted superiority to the advantaged. Parents, teachers, and schools can adopt a justice perspective that avoids these deleterious aspects of the capital argument, and helps create a community of equals inside the integrated school. Struggles for educational justice must remain closely linked with struggles of both a class- and race-based nature for other forms of justice in the wider society. (shrink)

Strategies for tackling educational inequality take many forms, though perhaps the argument most often invoked is school integration. Yet whatever the promise of integration may be, its realization continues to be hobbled by numerous difficulties. In this paper we examine what many of these difficulties are. Yet in contrast to how many empirical researchers frame these issues, we argue that while educational success in majority-minority schools will depend on a variety of material and non-material resources, the presence (...) of these resources does not require school integration; indeed sometimes the most crucial resources are easier to foster in its absence. To that end, we briefly canvass the evidence from the United States on high performing majority-minority schools serving poor and minority students. Yet because these debates are so contentious in the American context, we pivot away from the U.S. to consider a different country, the Netherlands. We invite the reader to consider an analogous case where racial injustice and educational inequality are just as serious, yet where differences in the state school system might prove instructive concerning how some majority-minority schools choose to respond to existing segregation, but more importantly how educational success can occur in the absence of integration. (shrink)

_Higher Education and the Color Line_ examines the role of higher education in opening up equal opportunity for mobility in American society--or in reinforcing the segregation between white and nonwhite America. In the wake of the U.S. Supreme Court's landmark decision upholding affirmative action, this comprehensive and timely book outlines the agenda for achieving racial justice in higher education in the next generation. Weaving together current research and a discussion of overarching demographic, legal, and political issues, the book focuses (...) on the racial transformation of higher education and the structural barriers that perpetuate racial stratification at the postsecondary level. _Higher Education and the Color Line_ includes chapters that outline the demographic changes in elementary, secondary, and postsecondary school enrollment; the evolving role of law and policy; the barriers faced by minority college students; and the kinds of programs that best serve them. Topics addressed include financial aid; the role of community colleges; nontraditional paths to postsecondary education; and the role of higher education in social and economic mobility. In addition to providing a thorough and up-to-date assessment of the state of racial integration in higher education, the book goes beyond the usual black-and-white analysis to provide a multiethnic perspective supported by extensive new data. Taken together, these discussions examine the role of higher education in opening up equal opportunity for mobility in American society--or in reinforcing the segregation between white and nonwhite America. It provides insight for how institutions, states, and the country should be thinking about U.S. Supreme Court Justice Sandra Day O’Connor’s hope that affirmative action will no longer be needed in 25 years. (shrink)

Rosa Parks was arrested in 1955 for refusing to submit to Alabama law requiring racially segregated transport. Her arrest triggered the Montgomery bus boycott. Fred Gray, barely a year out of law school, represented her – and for nearly half a century thereafter played a prominent role in almost every major civil rights case in the state. Gray’s key moral and legal commitment was grounded in opposition to segregation of every kind, based on the law in principle and the US (...) Constitution in particular. The early Gray was an idealist who advocated integration as the best means to break down segregation. The elder Gray, by contrast – even while rejecting black‐nationalist calls for separatism – reflects an ideological shift away from untrammelled support for integration as such, to a more explicit focus on protecting the interests of the black community through the preservation of its institutions. (shrink)

Notwithstanding some merits of Anderson's celebrated book, in this review essay I challenge her belief in school integration as a proxy for justice. I offer a number of criticisms, not least of which Anderson's habit of cherry picking the empirical evidence to make her argument; the absence of social class in her analysis of racial inequality, and thus her unhelpful homogenizing of 'black America'; and finally her perhaps unintentional, yet nevertheless very real and problematic, denigration of black space.

As the era or racial and ethnic separateness (apartheid) in South Africa moves further into the annals of history, the new era of integration is being steadily entrenched. While apartheid was internationally condemned and popularly opposed inside the country, a laissez faire type of integration is gradually replacing this system of social rigidity. Apartheid was an exaggerated form of political, economic and social insulation that forbade racial intermingling and sanctioned the existence of separate amenities and living (...) spaces through legislation (Group Areas Act of 1950). However abhorrent apartheid was, it should not be construed that the majority of people had a natural aversion for maintaining social boundaries and a natural inclination to intermingle. In reality, people in all kinds of heterogeneous situations have a proclivity towards demonstrating bonds that emerge out of a sense of “sameness”, as demonstrated in a wide range of literature. (shrink)

Different socioeconomic backgrounds and barriers to education have contributed to low­er educational achievement among blacks, Latinos, and Native Americans, compared to American whites and Asians. The failure of legal integration to close the racial achieve­ment gap is the result of prejudice on the part of teachers, as well as a scarcity of cultur­ally relevant curricula materials for nonwhite children. As a plausible solution to these problems, recent studies show that poor children do better in classes where middle-class children (...) are also present. Middle-class children already have habits and values that sup­port success in the educational system. Integrated schools are not sufficient, because they are often divided in “tracks” that reproduce racial segregation. Racial diversity in the K-12 classroom is fruitful preparation for civic engagement in a pluralistic society made up of citizens from diverse backgrounds. (shrink)

This chapter contains sections titled: Narrowing the Scope Culture Learning Styles Confronting Racism Philosophical and Conceptual Issues.

Australian Aborigine Oodgeroo Noonuccal/Kath Walker (1920–1993), having had only a primary school education, came to be awarded four honorary doctorates. An acknowledged poet, she was the first Australian Aborigine woman to have become a published author. Aiming to improve the status of the Aborigine, she became a political leader, and in her writings, made important distinctions between racial integration and assimilation and between just laws and equal rights. She retells Aborigine legends for the purpose of bringing understanding to (...) Aborigine metaphysics, ethics, aesthetics, religion, and socio-politics. Aboriginal philosophy rests on the principle that humanity is one with the universe. Humanity’s task is to preserve the earth, a task which, in view of current climate change, is in need of attention. Aborigine philosophy for her also meant developing habits of sharing, of tolerance, and of acquiring the skill of “deep listening and quiet still awareness.” Among many honors, the United States awarded her a Fulbright Scholarship and the United Kingdom awarded her Member of the Order of the British Empire. Her poetry has been acclaimed and set to music; she herself has been the subject of dramatic performances, but only here is she being acknowledged as philosopher. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Images >> Good HopeCarla Liesching Click for larger view View full resolution[End Page 111]Carla Liesching is an interdisciplinary artist working across photography, writing, collage, sculpture, bookmaking, and design. Grounded in experiences growing up in apartheid South Africa, she considers the intersections of representation, knowledge, and power, with a focus on colonial histories and enduring constructions of race and geography. Carla's ongoing project, Good Hope, was published by MACK in (...) 2021, and was shortlisted for the 2022 Aperture Paris Photo First Book Award, and the Arles 2022 Prix du Livre in the Photo-Text Category. An excerpt from Good Hope is also featured in On Whiteness, by SPBH Editions. Carla was a 2021 winner of the Open Walls Arles competition presented by The British Journal of Photography and exhibited work during Rencontres d'Arles Festival in 2021 and 2022. She is a 2021 Light Work Grant recipient and the 2022 recipient of the Silver Eye Fellowship, culminating in a photo-sculptural installation at Silver Eye Center for Photography in Pittsburgh. Carla was recently named a Foam Talent, with exhibitions at Foam Museum in Amsterdam, the Deutsche Börse Foundation in Frankfurt, along with a solo exhibition of Good Hope through PhMuseum in Bologna. Carla lives between South Africa and Ithaca. In Ithaca, she works as Visiting Critic in Cornell University's Art Architecture and Planning Department; as Lecturer in the Art, Art History and Architecture Department at Ithaca College; as faculty at the International Center of Photography; and as coordinator of the School of Criticism and Theory at Cornell. As part of her socially engaged practice, Carla is also a youth educator focused on image-making, visual literacy, and self-publishing as vehicles for expression and empowerment. [End Page 112] Click for larger view View full resolution'As soon as you are in a proper stage of defence you shall search for the best place for gardens, the best and fattest ground in which everything planted or sown will thrive.' Click for larger view View full resolution—Instructions from the Dutch East India Company inscribed on a yellowing sheet of parchment, 1651.1[End Page 113] Click for larger view View full resolution Click for larger view View full resolution[End Page 114]iYes, there are facts and figures to account for, timelines to trace, but have I told you of today's newspapers? Headlines like: 'Land Justice', 'Expropriation without Compensation', 'Revolution or Reform?' Have I told you of the monuments removed in the 'riots'? Or the groundsmen in green overalls scrubbing graffiti, repairing broken fountains, collecting debris? Black men White bosses still call 'boys'? Have I told you of the doves cooing gently, perched atop the sleeping bodies of migrant families on the lawns? Have I told you of the White children from the Cape of Good Hope Seminary dressed in their afternoon 'civilian clothes'? Or of the more racially integrated group from Mseki High in their grey-and-turquoise uniforms surrounding me on the main steps leading to the garden? The cacophony of lunch-time chatter, chip packets crinkling, the flap-flap of wings as seagulls scavenge for tasty morsels? Have I told you of the signs pointing to the Scientific Pleasure Garden? Or of the gift store filled with locally sourced flower oils, handmade candles, Delft-blue china tea-sets and postcards depicting the early colony? And what of Cecil John Rhodes cast in greening bronze, flanked by a Madagascar Cycad and a Queen Palm, announcing: Your Hinterland is There? Have I told you of the small rock in the corner of the vegetable garden with a label hidden beneath weeds? The arrival of the Dutch to establish a refreshment station, providing fresh produce for the ships plying the spice route, marked the end of a free and independent existence for the native Gorinhaiqua Khoikhoi. And what of the large label at the stone-walled entrance? A story of how a garden in 1654 brought together continents and affected the course of history. A story of how plants in the form of pepper, nutmeg, cloves and cinnamon changed the world economy. Have I told you the garden is the cause of it all? [End... (shrink)

METCO, America’s longest-running voluntary school desegregation program, has for 34 years bused black children from Boston’s city neighborhoods to predominantly white suburban schools. In contrast to the infamous violence and rage of forced school busing within the city in the 1970s, METCO has quietly and calmly promoted school integration. How has this program affected the lives of its graduates? Would they choose to participate if they had it to do over again? Would they place their own children on (...) the bus to suburbia? Sixty-five METCO graduates vividly recall their own stories in this revealing book. Susan E. Eaton interviewed program participants who are now adults, asking them to assess the benefits and hardships of crossing racial and class lines on their way to school. Their answers poignantly show that this type of racial integration is not easy—they struggled to negotiate both black and white worlds, often feeling fully accepted in neither. Even so, nearly all the participants believe the long-term gains outweighed the costs and would choose a similar program for their own children—though not without conditions and apprehensions. Even as courts and policymakers today are forcing the abandonment of desegregation, educators warn that students are better prepared in schools that reflect our national diversity. This book offers an accessible and moving account of a rare program that, despite serious challenges, provides a practical remedy for the persistent inequalities in American education. (shrink)

There is a moment when every child leaves color-blindness behind & enters the world of race consciousness. At that moment, there are two roads parents, educators, & therapists can take: they can follow the status quo, internalizing racial expectations, & become-consciously or unconciously-part of the problem. Or, they can question stereotypes, &, actively work against racism to become part of the solution. This book provides the tools we all need to become part of the solution. Beginning with racial (...) segregation in an integrated school situation, this book explores race relations & the development of racial identity from many different viewpoints. (shrink)

In this book I argue that school integration is not a proxy for educational justice. I demonstrate that the evidence consistently shows the opposite is more typically the case. I then articulate and defend the idea of voluntary separation, which describes the effort to redefine, reclaim and redirect what it means to educate under preexisting conditions of segregation. In doing so, I further demonstrate how voluntary separation is consistent with the liberal democratic requirements of equality and citizenship. The position (...) I defend is not opposed to integration but rather is a justified response to the daily experience of frustration and disappointment with a system that has failed members of marginalized groups for too long. I argue that most voluntary separation experiments in education, far from being motivated by a sense of racial, cultural or religious exclusion, are in fact driven among other things by a desire for a quality education, not to mention community membership and self respect. As such, voluntary separation represents a morally robust pragmatic strategy that is able to answer liberal challenges concerning involuntary stratification, ethnocentrism and democratic deliberation. (shrink)

This article argues that blacks should reject integration on self-protective and solidarity grounds. It distinguishes two aspects of black devaluation: a ‘stigmatization’ aspect that has to do with the fact that blacks are subject to various forms of discrimination, and an aesthetic aspect (‘phenotypic devaluation’) that concerns the aesthetic devaluation of characteristically black phenotypic traits. It identifies four self-worth harms that integration may inflict, and suggests that these may outweigh the benefits of integration. Further, it argues that, (...) while the integrating process may reduce stigmatization, there is less reason to think that it can do the same for phenotypic devaluation. (shrink)

The Brown vs. Board of Education decision’s central affirmation, “separate is inherently unequal,”(the “inherency statement”) is literally false—separate facilities, for different racial groups, can be equal, even if they are often not. The inherency statement has contributed to confusion about integration, (educational) equality, and the relation between them. (1) Schools with one-race-dominant demographics(“separated”) are not necessarily “Segregated” (in the Jim Crow Segregation sense). The forms of racial injustice and subordination involved in separated schools are not (...) necessarily of the same moral character and severity as those of Segregated schools. (2) The Brown decision did not make clear that what was being declared unconstitutional and in violation of the “equal protection of the laws” was precisely the white supremacist system of Segregation itself, in its educational manifestation. (The 1967 Loving v. Virginia decision did so). Separation is “inherently” unequal only within a Segregation system, where the separation reflects a socially recognized stigmatization and assault on the dignity of one group (3) The inherency statement falsely implies that all-Black or all-Indigenous (and thus “separate”) educational institutions cannot be excellent. (4) The existence of an “egalitarian pluralist” tradition, especially in African-American educational thought(but present in different forms within Indigenous, Latine, and Asian American educational traditions), which promotes both equality and separation, is unrecognized as a normative framework in Brown and in subsequent school separation/integration cases. (5) By its misleading touting of integration as the linchpin of equality, the inherency statement masks the vital role of outside-of-school factors, especially concerning students’ socio-economic background, that hinder the achievement of such equality, and closes out an inquiry into what would be required to bring about equality in light of those conditions. The inherency statement implies this because it says we already know that separation is the cause of inequality and integration its remedy. (6) The inherency statement expresses a failure to recognize that integration can be educationally valuable for reasons other than its (alleged or actual) links to equality, in particular as a distinctly favorable setting for civic education that prepares students for life and participation in a multiracial democracy. (The Court recognized the civic importance of education itself, but not specifically of the integrated form of education they mandated.). (shrink)

RésuméD. C. Matthew propose une critique originale et importante de l'intégration raciale. Son affirmation selon laquelle l'intégration aggravera la dévaluation phénotypique des traits typiquement noirs, menaçant l'estime de soi noire, est persuasive. Pourtant, son argument normatif le plus solide, selon lequel les Noirs devraient rejeter l'intégration puisque les dommages potentiels à leur estime de soi l'emportent sur ses prétendus avantages, est moins convaincant, car il s'appuie sur une analyse coût-bénéfice douteuse. En définitive, étant donné l'incertitude d'un processus aussi complexe qui (...) se déroule dans un avenir spéculatif, je soutiens que nous devrions, dans tous les cas, résister à la tentation d'offrir une analyse coût-bénéfice définitive de l'intégration raciale. (shrink)

The development of a set of religiously integrated schools in Northern Ireland since 1981 is often portrayed in wholly positive terms. However, the continued growth of the movement has generated serious tensions at a number of levels which have wider implications for any analysis of the implications of parental choice.

The historical formation of Brazil is distinguished from the majority of ex-colonial nations by one factor that is especially characteristic: an intense process of ethnic and cultural mixing. The Portuguese colonisers, who, unlike the English Puritans in North America, left their families and arrived in Brazil in small groups mainly composed of men, naturally tended to pair off with the women they found available - first of all indigenous women and later African women. There was nothing in Brazil to prevent (...) this spontaneous behaviour similar to the role played in the English colonies of North America by the strength of the family group or the strict religious observance of the community. Thus from the outset Brazil tended to accept racial mixing as a de facto reality. As Gilberto Freyre correctly noted in his book Casa Grande e Senzala:They mixed happily with women of colour from the very first contacts and many mixed-race children resulted, so much so that only a few thousand men were enough to colonize vast areas and compete with the greatest and most numerous peoples as regards the extent of the colonial territory and the effectiveness of colonizing activity. (shrink)

While research has focused on the role of racism in (re)producing ethnic/racial inequalities in education, there is very little research that investigates how variability in minority students’ responses to racism can be explained. By using an ecological approach to integrate existing research on actors’ responses to racism, this study finds that researchers have generally neglected factors and processes situated at the micro- and meso-levels of analysis. Qualitative interview data with Turkish–Cypriot children enrolled in schools in the predominantly Greek-speaking (...) part of the Republic of Cyprus are used to investigate their strategies in response to racism and the factors that explain the observed variability in their responses. The findings suggest the importance of and interactions between factors situated at different levels of analysis, including the level of organizations and social groups and face-to-face interactions in explaining variability in young people’s responses to racism. (shrink)

The U.S. military is developing augmented reality (AR) capabilities for use on the battlefield as a means of achieving greater situational awareness. The superimposition of digital data—designed to expand surveillance, enhance geospatial understanding, and facilitate target identification—onto a live view of the battlefield has important implications for virtuous conduct in war: Can the soldier exercise practical wisdom while integrated into a system of militarized legibility? Adopting a virtue ethics perspective, I argue that AR disrupts the soldier’s immersion in the scene (...) such that he is blinded to features beyond those identified in advance by the military’s system of cybernetic judgment. I turn to Michael Walzer’s classic account of the “naked soldier” dilemma to illustrate how AR capabilities radically shrink the bounds within which the soldier can cultivate the capacity for right conduct. By transforming the ambiguous ethical matter of killing an enemy combatant into the straightforward application of a rule, AR hollows out the soldier’s potential for virtuous action. The “smart battlefield” leaves no space for deliberative judgments that transcend the technical and legal determinations already written into the soldier’s view of the scene. (shrink)

RésuméEn réponse à l'article de D. C. Matthew, « Racial Integration and the Problem of Relational Devaluation », j'examine la politique de la beauté physique à l'intersection entre les catégories de race et de genre. J’évalue et je rejette l'affirmation de Matthew selon laquelle être perçu comme physiquement attrayant se traduit à coup sûr soit par un bon traitement, soit par une haute estime de soi. Je soutiens que, au contraire, le genre peut fonctionner comme un moyen de (...) contrôle social, dans lequel le désir du corps des femmes n'apporte aucun bon traitement ni n'améliore leur estime de soi. Ce problème peut persister au sein des communautés raciales intragroupes autoségréguées. (shrink)

In this article, I examine the inversion of essential cultural values, such as physical perfection and the sports spirit, in 20th-century Europe. Periods emerged when physical perfection, once celebrated, morphed into tools for eugenics, racial theories, and ideological segregation. Similarly, the sports spirit became entangled in political and ideological conflicts. I approach this through the Marxist lens of ‘base—superstructure’ relations, focusing on the biological ‘base’, often misinterpreted through social Darwinism. This base is not subject to dialectical changes, does not (...) develop spirally but remains a constant fundament of human existence. It anchors pre-human and human interactions centered on physical fitness and interpersonal competition rooted in sexual selection. From this premise, I propose a philosophical model progressing from the general to the specific, built on four levels. At its foundation lies the unchanging physicality-agonistic ‘base’. From this base emerge three enduring cultural ‘structures’: physical culture, agonistic culture, and the uniting of these two sports cultures. These structures produce two cardinal values—physical perfection and sports spirit—while also giving rise to inversive superstructures that veer toward cultural distortions. I connect these inversions to the influence of elite groups shaping public opinion, aligning this analysis with Antonio Gramsci’s theory of hegemony. In this last stage, this perspective finds synergy with traditional Marxism, highlighting the role of elites in steering societal values and cultural frameworks. (shrink)

On June 11, 1963, in a dramatic gesture that caught the nation's attention, Governor George Wallace physically blocked the entrance to Foster Auditorium on the University of Alabama's campus. His intent was to defy Attorney General Nicholas Katzenbach, sent on behalf of the Kennedy administration to force Alabama to accept court-ordered desegregation. After a tense confrontation, President Kennedy federalized the Alabama National Guard and Wallace backed down, allowing Vivian Malone and James Hood to become the first African Americans to enroll (...) successfully at their state's flagship university. That night, John F. Kennedy went on television to declare civil rights a "moral issue" and to commit his administration to this cause. That same night, Medgar Evers was shot dead. In The Schoolhouse Door, E. Culpepper Clark provides a riveting account of the events that led to Wallace's historic stand, tracing a tangle of intrigue and resistance that stretched from the 1940s, when the university rejected black applicants outright, to the post-Brown v. Board of Education era. We are there in July 1955 when Thurgood Marshall and lawyers at the NAACP Legal Defense Fund win for Autherine Lucy and "all similarly situated" the right to enroll at the university. We are in the car with Lucy in February 1956 as university officials escort her to class, shielding her from a mob jeering "Lynch the nigger," "Keep 'Bama white," and "hit the nigger whore." Clark exposes the many means, including threats and intimidation, used by university and state officials to discourage black applicants following the Lucy episode. And he explains how University of Alabama president Frank Anthony Rose eventually cooperated with the Kennedy administration to ensure a smooth transition toward desegregation. We also witness Robert Kennedy's remarkable face-to-face plea for Wallace's cooperation and the governor's adamant refusal: "I will never submit voluntarily to any integration in a school system in Alabama." As Clark writes, Wallace's carefully orchestrated surrender would leave the forces of white supremacy free to fight another day. And the Kennedys' public embrace of the civil rights movement would set in motion a political transformation that changed the presidential base of the Democratic party for the next thirty years. In these pages, full of courageous black applicants, fist-shaking demonstrators, and powerful politicians, Clark captures the dramatic confrontations that transformed the University of Alabama into a proving ground for the civil rights movement and gave the nation unforgettable symbols for its struggle to achieve racial justice. (shrink)

A project on teaching business ethics at The Wharton School concluded that ethics should be directly incorporated into key MBA courses and taught by the core business faculty. The project team, comprised of students, ethics faculty and functional business faculty, designed a model program for integrating ethics. The project was funded by the Exxon Education Foundation.The program originates with a general introduction designed to familiarize students with literature and concepts pertaining to professional and business ethics and corporate social responsibility. This (...) may be accomplished through orientation sessions, readings, packages, short classes and lectures. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 31.2 (2001) 9-34 [Access article in PDF] Of Blackface and Paranoid KnowledgeRichard Wright, Jacques Lacan, and the Ambivalence of Black Minstrelsy Mikko Tuhkanen Only the subject—the human subject, the subject of the desire that is the essence of man—is not, unlike the animal, entirely caught up in this imaginary capture. He maps himself in it. How? In so far as he isolates the function of the mask and (...) plays with it. Man, in effect, knows how to play with the mask as that beyond which there is the gaze. —Jacques Lacan, The Four Fundamental Concepts of Psycho-AnalysisThere is a danger of corrosion of the self in this pretense, and surely a rending of integrity. How, and when does one call upon the real self to dispel the make-believe and claim humanity and dignity?... It was just possible that the trick had been too perfect; legerdemain had undone itself in a disappearance act where the self had vanished, but also the incantation to call it back again. —Nathan Irvin Huggins, Harlem RenaissanceIn late November 1998, a teacher in New York City's Public School 75 introduced an acclaimed children's book called Nappy Hair to her third-grade students as extracurricular reading material. The book, written by Carolivia Herron, is a transcript of a piece of oral history passed on in the author's family. It tells the story of a black girl with "the kinkiest, the nappiest, the fuzziest, the most screwed up, squeezed up, knotted up, tangled up, twisted up [...] hair you've ever seen in your life" [Herron, unnumbered pages]. According to the author, the book aims to celebrate racial diversity and encourage pride in black children. Some parents of the (mostly black) pupils saw it differently, however. In the days following the introduction of the book, photocopies of parts of the book were circulated among the parents, some of whom were enraged when they saw what they considered demeaning, stereotypical, and "racially insensitive" depictions of black people. A meeting was called with parents and school officials. Threats were made by the parents, and the 27-year-old teacher, a white woman, was put on desk duty while an investigation was launched. Even though the school ended up backing the teacher, she refused to return to the classroom, citing fears for her own safety [see Holloway, "School"; "Teacher"; "Threatened"; "Unswayed"].The incident received a fair amount of commentary, including a New York Times op-ed article by Jill Nelson. In the article, Nelson argues that what the Nappy Hair controversy illustrates is not the racial insensitivity of the white teacher or the school [End Page 9] system—as the black parents argued—but that the "barriers to [...] self-esteem are perpetuated not by the white community but by the black one." For Nelson, the black community remains overly sensitive about certain representations of blackness. She suggests that such attitudes may have their origin in slavery and in the adoption of the valorization of white physical features by African descendants from their masters. In this, she follows critics such as Kobena Mercer, who writes in "Black Hair/Style Politics" that "black people's hair has been historically devalued as the most visible stigmata of blackness, second only to skin" [101]. Inevitably, representations such as those at stake in the classroom controversy find their historical background in minstrelsy: "In the minstrel stereotype of Sambo [...] the 'frizzy' hair of the character is an essential part of the iconography of inferiority. In children's books and vaudeville minstrelsy, the 'woolly' hair is ridiculed, just as aspects of black people's speech were lampooned in both popular music hall and the nineteenth-century novel as evidence of the 'quaint folkways' and 'cultural backwardness of the slaves'" [102]. Nelson concludes: "Too many African-Americans," she writes, "have internalized and passed down these beliefs, as if proximity to whiteness inherently enhances our worth."Nelson's reading of the controversy is neither incorrect nor adequate. Certainly, the parents' outrage with the book—more precisely, with the... (shrink)

Integral Education - Beyond Schooling explores a new paradigm of education, taking learning and teaching beyond conventional schooling, towards what may be called evolutionary education and the growth of consciousness. The book is premised on the idea that we humans are still evolving in consciousness and have reached an evolutionary tipping point where we need a radically new way of learning and growing, a radically new way of perceiving, understanding and organizing our world and living our day to day lives (...) in it, more in harmony, oneness and peace. This is a book that must be read by all who are interested and involved in the human future, immediate and long term. (shrink)

School reforms in the late 19th century, mirroring larger social, economic, and political changes in American society, account für the permanent lodging of science into the high school curriculum. Major changes in science courses, texts, and instruction occurred in these years. These changes then and since, however, were marked by ideological struggles among groups of reformers representing university academics, policy makers, and educators over why science knowledge and pedagogy reflected deeply embedded value conflicts in American democracy and over the purposes (...) of the high school in such a society. (shrink)

This study investigates the integration of the interactive whiteboard into Science teaching during the primary educational cycle and teachers’ perceptions about the use of the information and communication technology in the school subject Science. An online questionnaire was distributed to Croatian schools in 2015/2016. A total of 104 teachers expressed their perceptions, 65 of them were from schools without an IWB, while the remaining 39 responded to our online questionnaire from schools with an implemented IWB. The (...) results indicate the higher usage of ICT in schools with an IWB compared to schools without an IWB. Teachers use IWBs and computers mostly once or twice per week and DVDs once per week. Additional results pointed to the positive teachers’ perceptions on technology in linking student motivation to outcome levels in science. The findings reveal the constant education focused on IWB integration, and internet and technical support as a starting point for an innovative practice in science. Future studies are directed to the investigation of the use of technology in all schools in the Republic of Croatia. U radu se prikazuju rezultati istraživanja o korištenju pametne ploče u nastavi Prirode i društva te stavova učitelja o uporabi informacijske i komunikacijske tehnologije u podučavanju tih nastavnih sadržaja. Istraživanje je provedeno putem online upitnika koji je bio poslan u škole u Hrvatskoj tijekom školske godine 2015/2016. Ukupno 104 učitelja iskazalo je svoje stavove: 65 učitelja iz škola bez pametne ploče, a 39 iz škola u kojima koriste pametnu ploču. Rezultati ukazuju na češću uporabu IKT u školama s pametnom pločom u usporedbi sa školama bez nje. Učitelji pametnu ploču i računala najčešće koriste jednom do dva puta tjedno, a DVD jednom tjedno. Rezultati također pokazuju pozitivne stavove učitelja o uporabi tehnologije za povećanje motivacije učenika i njihovih postignuća. Nalazi istraživanja ukazuju na kontinuiranu edukaciju usmjerenu na rad s pametnom pločom te tehničku podršku kao ključne za inovativnu nastavu. Buduća istraživanja trebala bi analizirati korištenje tehnologije u svim školama u Republici Hrvatskoj. (shrink)

Drawing on respective ideas from within both liberal political philosophy and Frankfurt School critical theory, this paper seeks to examine claims about autonomy and empowerment made on behalf of educational policies such as teacher-led codeswitching; a policy that seeks to empower students from racially marginalised groups by facilitating their proficiency in the language and cultural expressions of societally dominant groups. I set out to evaluate such claims by first sketching two competing formulations of autonomy; namely, liberal autonomy concomitant to political (...) power, and autonomy that arises out of the practice of critical self-reflection. I proceed by testing codeswitching within each formulation to reveal how – in this case – these two conceptualisations of autonomy are educationally incompatible with each other. I conclude by suggesting that educational interventions such as codeswitching may ultimately be complicit in the longer term processes of racialisation and marginalisation that they seek to diminish, not only because they carry the potential to damage minority students’ self-integrity, but also because they limit possibilities for both majority and minority students to engage in dialectical encounters that may open avenues to new principles of social and political organisation. (shrink)

Monograph describing the theoretical basis and curriculum development of the hibernia experimental school, combining vocational education with general education and located in the ruhr region of Germany, Federal Republic - in light of rudolf steiner's integrated approach to education, traces its evolution from factory training unit to an integrated comprehensive school, reviews the structure of practical education, and applies pedagogics of steiner's "study of man" to the process of learning. Bibliography pp. 191 to 196 and diagrams.

Many profess a belief in the importance of school integration. In this essay I argue that the evidence tells against the sincerity of this belief.

In lieu of an abstract, here is a brief excerpt of the content:Race, Buddhism, and the Formation of Oriental (Tōyō) Philosophy in Meiji JapanYijiang ZhongIntroduction: Why Race for Philosophy?This paper examines the discursive efforts by Inoue Tetsujirō井上哲次郎, the foremost figure in the establishment of philosophical study in Meiji Japan, to de-Westernize Buddhism for the purpose of redefining the Orient (Tōyō 東洋) and constructing Oriental philosophy in contribution to nation-state building in Japan1. Born in 1855 to a doctor’s family in Kyushu, (...) Inoue studied Confucian classics as well as English and Western thought at a young age before being selected to study at the newly established Tokyo University (Tokyo daigaku 東京大学), which was renamed Imperial University (Teikoku daigaku 帝国大学) in 1886 and then Tokyo Imperial University (Tokyo teikoku daigaku 東京帝国大学) in 1897. Upon graduation, Inoue taught philosophy at the university and co-published the first dictionary of philosophy, Tetsugaku jii (字彙) in 1881. In 1884, Inoue was sent to study philosophy in Europe, and upon returning to Japan in 1890, he became a professor of philosophy at (Tokyo) Imperial University, a position he held until retirement in 1923. Regarded as “the representative philosopher of the Meiji period,”2 Inoue played a major role in adopting and reconfiguring both Western and indigenous discourses and categories in the formulation of Oriental philosophy (Tōyō tetsugaku 東洋哲学), and shaped this new form of philosophical knowledge in the service of a “national morality” (kokumin dōtoku 国民道徳), i.e., the ideological foundation of modern Japanese nation-state building. Key to Inoue’s philosophical thought was the eclectic idea of “phenomenon as essence” (genshō soku jitsuzai ron), or the unity of appearance and substance, which Inoue developed by integrating the Kantian distinction of noumena (thing-in-itself) [End Page 53] and phenomenon, and the Buddhist distinction of discrimination (sabetsu) and equality (byōdō).3In October 1890, Inoue Tetsujirō returned to Japan after six years of study in Germany and took up a professorship of philosophy in the Department of Literature of Tokyo Imperial University, where he lectured from 1891 to 1898 on Indian philosophy and history of Buddhism under the title of “Comparative Religion and Oriental Philosophy.”4 On June 30, 1897, he published a small (123-page) book entitled On the Race of Shakyamuni (Shaka shuzoku ron 釋迦種族論), which included a lecture “What Race was Buddha Shakyamuni?” (Shaka ha ikanaru shuzoku nanoka 釋迦は如何なる種族なのか) given at the Tokyo Academy (Gakushi kaiin 学士会院) on July 7, 1895, and a much longer essay defending his theory of the Buddha’s race developed from the lecture as an attack on Naka Michiyo 那珂通世, who was a professor at Tokyo Higher Normal School engaged in a public debate with Inoue on the issue. In 1902, Inoue went on to publish a biography of the Buddha, Shakyamuni-den 釈迦牟尼伝, demonstrating his persistent interest in the life and identity of the founder of Buddhism. Curiously, while the title “What Race Was the Buddha” appeared in the table of contents of the biography, the essay itself was not included in the book. Then in April 1911, a new version of the biography was published after Inoue and his student Hori Kentoku 堀謙徳 expanded the content and appended seven annotations and bibliographical essays, including one on the racial identity of the Buddha. The revised biography has 465 pages, greatly expanding the 1902 version of 286 pages. This time, not only was the essay “What Race Was the Buddha” not included, but its title did not appear in the table of contents either.Why did Inoue need to talk about race and determine the racial identity of the Buddha when he was lecturing on Oriental philosophy, religion, and national morality? What do the emergence and disappearance of the issue of the Buddha’s racial origin in Inoue’s lectures and publications mean? How did these changes speak of Buddhism, Oriental philosophy, and Japanese philosophy Inoue was constructing? So far, scholars have not raised the question of race, although a growing amount of literature on Inoue from the perspectives of philosophy, intellectual history, and political ideology is surfacing.5 The only study that touched upon Inoue’s essay on the racial identity of the Buddha is Isomae Junichi 磯前順一’s Kindai Nihon no shūkyō gensetsu to sono keifu 近代日本の宗教言説とその系譜 [End Page 54... (shrink)

Integrating local wisdom into the English learning process is essential to preserve cultural identity and promote a more meaningful and relevant learning experience for students. This study aimed to explore students' perceptions on the importance of integrating local wisdom of the Malay community in English language learning. A qualitative approach was applied, which involved a survey of 27. The results showed that most students believe that the integration of local wisdom of the Malay community in English language learning is (...) important. They recognized the potential benefits, including increased cultural understanding, better language learning motivation, and development of 21st century skills. However, the students also identified some challenges, such as the limited availability of learning resources that integrate the local wisdom of the Malay community and the need for better teacher training in this area. The findings of this study indicated that students were generally open to the integration of Malay local wisdom in English language learning, but there needs to be a more systematic and comprehensive effort to address the identified challenges. Implications for curriculum development, teacher professional development, and learning resource design to integrate local wisdom of the Malay community in English textbooks. (shrink)

The present study focuses on the association between peer integration and the development of depressive symptoms in secondary school students. A sample of 393 7th grade students (194 boys, 199 girl...

In lieu of an abstract, here is a brief excerpt of the content:More Is Required of Us: Complicating an Ontology of Experience at the Heart of Community-Based ResearchJerry Rosiekit is both unsurprising and reassuring that the Society for the Advancement of American Philosophy would host an invited lecture on community-university research collaborations. One of the most distinctive features of the tradition of philosophy on this continent has been the insistence that lived experience is the ultimate source of knowledge, and, more (...) importantly, amelioration of individual and collective community experience is the ultimate criterion for validation of knowledge relations. Dr. Ira Harkavy and the Netter Center at which he works represent a version of that ideal made institutionally manifest.In his 2022 Coss Lecture, Harkavy offers a vision for how the ideal of knowledge generation grounded in community experience and serving community priorities could be institutionalized in major US research universities. Furthermore, he makes the case that this transformation of research universities would revitalize our collective commitment to democratic citizenship and governance. It is an appealing vision, earnestly offered. In what follows, I celebrate the merits of this vision but raise concerns that it does not adequately consider questions about the ontology of experience. I review some of those questions and offer suggestions about what an updated ontology of experience, one that could revitalize democracy in the manner Harkavy says is needed, would look like.Experiential Basis for My ResponseA short personal introduction will provide context for (and perhaps lend credibility to) my response comments. I am a Professor of Education at the University of Oregon with affiliate appointments in the Department of Philosophy and in the Department of Ethnic Studies. My empirical research [End Page 81] focuses on how we prepare anti-racist educators to work in public schools (Pratt and Rosiek; Rosiek, “School Segregation”; Mitchell and Rosiek; Sconiers and Rosiek). My area of theoretical specialization is the development of new qualitative methodologies for research on educational equity. The latter involves working out the implications of different epistemologies and ontologies for educational inquiry and practice. Specifically, I have spent most of my career looking at the way teachers’ classroom experiences can be a valid source of general knowledge about educational practice and policy (Rosiek and Atkinson; Rosiek and Gleason).Both branches of my scholarship exist in a dialectic with my community activism around educational equity issues. My largest project to date was a ten-year study of the racial resegregation of a public school district, looking at how students and teachers navigated its aftermath (Rosiek and Kinslow). My most recent project involved two years of working with teachers all over the world to identify the ways they addressed equity challenges during the pandemic and to identify the institutional conditions that helped or hindered such work (DeRosia et al.). In a less academic context, I have worked with local educational activist organizations in my home community to support the needs of immigrant families and students, to create safer spaces for LGBTQIA students, and to get more equity-minded school board members elected.I share all of this just to clarify that I am familiar with the challenge of putting university expertise in the service of community improvement and, more specifically, promoting equity in educational institutions. I am familiar with approaching research in a manner that respects practitioners and non-academic community members as sources of knowledge, not just objects of knowledge.Praise for the Work at the Netter CenterFrom the vantage point that experience provides me, I want to offer energetic praise for the work that Harkavy and the Netter Center have been doing these last three decades. We should all recognize the difficulty of integrating the university’s knowledge-producing role with local education and service work (Brewer; Harkavy et al.). It is even more difficult to do so when aspiring to the ideal of collaborative knowledge production with the community in a manner that genuinely commits to epistemic egalitarianism. Service learning can be trivialized and can become the exploitative enlistment of unpaid labor in the service of an agenda exogenous to both the participants and the community (Santiago-Ortiz; Stoecker). [End Page 82]Sharing the power of designing the focus and means of service projects... (shrink)

In Brazil, the country with the largest population of African descent in the Americas, the idea of race underwent a dramatic shift in the first half of the twentieth century. Brazilian authorities, who had considered race a biological fact, began to view it as a cultural and environmental condition. Jerry Dávila explores the significance of this transition by looking at the history of the Rio de Janeiro school system between 1917 and 1945. He demonstrates how, in the period between the (...) world wars, the dramatic proliferation of social policy initiatives in Brazil was subtly but powerfully shaped by beliefs that racially mixed and nonwhite Brazilians could be symbolically, if not physically, whitened through changes in culture, habits, and health. Providing a unique historical perspective on how racial attitudes move from elite discourse into people’s lives, _Diploma of Whiteness_ shows how public schools promoted the idea that whites were inherently fit and those of African or mixed ancestry were necessarily in need of remedial attention. Analyzing primary material—including school system records, teacher journals, photographs, private letters, and unpublished documents—Dávila traces the emergence of racially coded hiring practices and student-tracking policies as well as the development of a social and scientific philosophy of eugenics. He contends that the implementation of the various policies intended to “improve” nonwhites institutionalized subtle barriers to their equitable integration into Brazilian society. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Nature and Nurture in French Ethnography and Anthropology, 1859-1914Martin StaumThe adaptability of non-European peoples to "civilization" was a critical issue deriving from the perennial nature-nurture question that haunted debates in the human sciences in late nineteenth-century France.1 The emerging scholarly disciplines of anthropology and ethnography helped provide a scientific veneer that bolstered existing cultural prejudices concerning the innate limitations or retarded development of non-Europeans. Certainly there were many other (...) pragmatic reasons for imperial expansion, and racists did not automatically become imperialists. But if, as Edward Said contended, imperialism "depends upon the idea of having an empire," there is no doubt that many ethnographers and anthropologists helped legitimate the idea.2 Their debates retain a resonance in our twenty-first century postcolonial world struggling with questions of identity, integration, and cultural diversity.Relying on reports from travelers, missionaries, or colonial officials, human scientists from across the political and religious spectrum justified European superiority. Although a few journalists and philosophers outside the scholarly societies represented a minority anti-imperialist counter-current, the remarkable pervasiveness of hierarchical thinking affected both socially radical anthropologists and more conservative ethnographers.3 While ethnographers proclaimed universal fraternity, they conceded that physical differences affected [End Page 475] intellect and character. The later attack on hereditarianism by Durkheimian sociologists and isolated anthropologists with the catalyst of the Dreyfus Affair is all the more striking.4 As George Stocking has argued concerning a British Victorian thinker, the cultural differences between Europeans and non-Europeans became so entangled with biological issues that there was "difficulty conceptualizing them except in terms of 'race.' "5The two most notable anthropological scholarly societies of the late nineteenth century, both founded in 1859, were the Société d'ethnographie orientale et américaine and the Société d'anthropologie de Paris. Historians have justifiably noted their mutual aversion and have contrasted their differences over scientific method, politics, and religion.6 The ethnographers, inspired by a student of Japanese language and Asian religion, Léon de Rosny (1837-1914), were largely linguists and specialists in Asian texts and pre-Columbian codices that represented partly civilized peoples. Rosny invented the term "ambiantisme" for a philosophy that ostensibly privileged the cultural milieu rather than inborn human nature.7 The society membership varied between 115 in 1864 and 470 in 1878, though it declined to 165 by 1903.8 As a group, compared to the anthropologists, they were more politically conservative, more socially elite, and more inclined toward conventional religion, with its belief in the unity of the species. Their "science of destiny" stressed human freedom and unalterably opposed philosophical materialism.9 [End Page 476]The anthropologists, headed by physician and anatomist Paul Broca (1824-80) consisted of a hard core of like-minded medically trained colleagues. The anthropologists' membership peaked around 500 both in 1885 and 1905, though, they, too declined to 165 by 1914.10 Historians have analyzed the nature-nurture issue more subtly for the anthropologists.11 While the Society almost always expressed interest in both physical and cultural spheres, they privileged the study of crania as an index to the intellectual and moral characteristics of "races." The more extreme hereditarians thought that the nature of allegedly inferior "races" precluded perfectibility. Armand de Quatrefages (1810-92), professor of anthropology at the Muséum national d'histoire naturelle and pioneer of the so-called Muséum school, in his later years cast doubt on whether physical indicators actually demonstrated human superiority. However, the Muséum school did not generally renounce racial hierarchy, though they believed that environmental influences formed and continued to shape human varieties.12 In addition, philosophical materialists, militant atheists, and politically radical thinkers dominated the society in the generation after Broca's death. Almost all were neo-Lamarckians who leavened the idea of a fixed human nature with the possibility of adaptation to a milieu and transmissible acquired characteristics.13 The medical physiologist Charles Richet reported that "heredity and milieu are not antagonistic, but synergistic."14 However, many accounts underplay the differential application of neo-Lamarckianism. In this "racial evolutionist paradigm" already noticed by Laurent Mucchielli, even the Muséum school found only civilized people adaptable... (shrink)

How do students learn about racism in the absence of ‘race’ as an explanatory concept for current social divisions? This article traces conceptual and affective negotiations of ‘race’ and racism in a Norwegian middle school classroom. Conceptual confusion about ‘race’, racism and lines of inclusion and exclusion in the nation is rife in this educational setting, where the curricular focus is on questions of immigration and integration. Treating ‘race’ as a ‘chameleon-like’ concept that adapts to the cultural context and (...) political situation, the analysis highlights the emotional investments and injuries that discussing race brings forward in the situation through a Kleinian psychoanalytic lens. Working through the affective as well as the conceptual aspects of the classroom’s struggles with ‘race’ and racism, the article argues that racism is enacted in the classroom partly as an effect of the denial of ‘race’ as a current effect of racism. Furthermore, it suggests that the denial of ‘race’ as an explanatory concept veils racial binaries that are enacted through Norwegian ethnonationalism, and facilitates enactment of racist dynamics in education that is intended to prevent racism. (shrink)

Experiences of discrimination such as everyday racism can negatively affect the mental and physical health of children and adolescents with an immigrant background and impair their integration process in the host societies. Although experiences of racism are part of the everyday life of many minors affected by the process of “Othering” (e.g., those with an immigrant background), an overview of empirical findings is missing for this age group worldwide. A systematic review was conducted to identify and analyze international research (...) on the impact of discrimination on the developmental outcomes and integration of immigrant children and adolescents. Three scientific databases were systematically searched up to June 11, 2021. A total ofk= 4,769 identified publications were reviewed based on inclusion and exclusion criteria in terms of the PICOS format by independent reviewers. Thirty-four primary studies published between 1998 and 2021 met all inclusion criteria. The samples examined were mainly migrant youth (k= 30), with onlyk= 2 studies assessing refugee youth andk= 1 study assessing both migrant and refugee youth. The majority of included studies assessed perceived discrimination, with onlyk= 1 study directly assessing experiences of racism. The association between discrimination or racism and developmental outcomes was assessed by the included studies within the three main topics of (a) mental and physical health-related outcomes (k= 30, e.g., self-esteem, depressive symptoms), (b) school-related outcomes (k= 6, e.g., academic achievement), and (c) other developmental outcomes (k= 13, e.g., misconduct or delinquency). Data collection procedures were implemented, and findings on minors’ developmental outcomes and integration process who experience discrimination and racism were summarized and discussed. The current review suggests experienced (racial) discrimination as a negative predictor of children and adolescents’ (mental) health-related outcomes, while no clear results could be found for the association between discrimination and school-related outcomes. A need for more empirical research focusing on the path and (possibly) indirect link between discrimination and children and adolescents’ school-related outcomes as well as resulting school recommendations and the chosen career path was derived.Systematic Review Registration[https://www.crd.york.ac.uk/prospero/display_record.php?RecordID=260291], identifier [CRD42021260291]. (shrink)

With the Supreme Court’s landmark _Brown_ decisions of 1954 and 1955, American education changed forever. But _Brown_ was just the beginning, and Raymond Wolters contends that its best intentions have been taken to unnecessary extremes. In this compelling study, a scholar who has long observed the traumas of school desegregation uncovers the changes and difficulties with which public education has dealt over the last fifty years—and argues that some judicial decisions were ill-advised. Dealing candidly with matters usually considered taboo in (...) academic discourse, Wolters argues that the Supreme Court acted correctly and in accordance with public sentiment in _Brown_ but that it later took a wrong turn by equating desegregation with integration. Retracing the history of desegregation and integration in America’s schools, Wolters distinguishes between several Court decisions, explaining that while _Brown_ called for desegregation by requiring that schools deal with students on a racially nondiscriminatory basis, subsequent decisions—_Green, Swann, Keyes_—required actual integration through racial balancing. He places these decisions in the context of educational reform in the 1950s that sought to encourage bright students through advanced placement and honors courses—courses in which African American and Hispanic students were less likely to be enrolled. Then with the racial unrest of the 1960s, the pursuit of academic excellence yielded to concerns for uplifting disadvantaged youths and ensuring the predominance of middle-class peer groups in schools. Wolters draws on rich historical records to document the devastating consequences of requiring racial balance and sheds new light on America’s legal, social, and cultural landscapes. He reexamines the educational theories of Kenneth Clark and James Coleman, and he challenges statistics that support the results of racial balancing by describing how school desegregation and integration actually proceeded in several towns, cities, and counties. _Race and Education_ is a bold challenge to political correctness in education and a corrective to the now widely accepted notion that desegregation and racially balanced integration are one and the same. It is essential reading for scholars of law and education and a wake-up call for citizens concerned about the future of America’s schools. (shrink)

This paper evaluates the ways in which European business schools are implementing sustainability and ethics into their curricula. Drawing on data gathered by a recent large study that the Academy of Business in Society conducted in cooperation with EFMD, we map the approaches that schools are currently employing by drawing on and expanding Rusinko’s :507–519 2010) and Godemann et al.’s matrice of integrating sustainability in business and management schools. We show that most schools adopt one or (...) more of the four approaches outlined by Godemann et al.. However, we also argue that a fifth dimension needs to be added as the existing matrices do not capture the systemic nature of such curricular initiatives and how these are influenced by internal factors within the business school and external factors beyond. We suggest calling this fifth dimension ‘Systemic Institutional Integration’ and demonstrate that any business school which aims to integrate sustainability further into the curricula cannot succeed without the following: Systemic thinking and systemic leadership, Connectedness to business, the natural environment and society and Institutional capacity building. Utilising further literature and the answers provided by the deans and faculty, we discuss each factor in turn and suggest paths towards the successful systemic institutional integration of sustainability and ethics into management education. (shrink)

This paper evaluates the ways in which European business schools are implementing sustainability and ethics into their curricula. Drawing on data gathered by a recent large study that the Academy of Business in Society conducted in cooperation with EFMD, we map the approaches that schools are currently employing by drawing on and expanding Rusinko’s :507–519 2010) and Godemann et al.’s matrice of integrating sustainability in business and management schools. We show that most schools adopt one or (...) more of the four approaches outlined by Godemann et al.. However, we also argue that a fifth dimension needs to be added as the existing matrices do not capture the systemic nature of such curricular initiatives and how these are influenced by internal factors within the business school and external factors beyond. We suggest calling this fifth dimension ‘Systemic Institutional Integration’ and demonstrate that any business school which aims to integrate sustainability further into the curricula cannot succeed without the following: Systemic thinking and systemic leadership, Connectedness to business, the natural environment and society and Institutional capacity building. Utilising further literature and the answers provided by the deans and faculty, we discuss each factor in turn and suggest paths towards the successful systemic institutional integration of sustainability and ethics into management education. (shrink)