Conference Theme

 

Claiming CRiT Walking without Intersectionality is White Supremacy

Our conference theme, Claiming CRiT Walking without Intersectionality is White Supremacy, seeks to invite researchers, activists, educators, practitioners, community members, and youth to situate and push their own work within the epistemological concept of CRiT walking grounded in intersectionality. As Hughes and Giles (2010) argue in their seminal work, “CRiT walking is an effort to connect CRT as a theoretical construct to a livable, observable, teachable process of critical consciousness, knowing and doing. (p. 42).”

Despite the fact that CRiT walking by its nature is intersectional, there are still those that claim use of the concept without engaging intersectionality. Women of Color, through Critical Race Theory and Critical Race Feminism highlight examples of those that claim to engage critical race critical feminism without actually addressing racism and White supremacy. As Crenshaw (1991) made clear in her groundbreaking work on intersectionality, “Although racism and sexism readily intersect in the lives of real people; they seldom do in feminist and antiracist practices” (p. 1242). While Crenshaw’s work has been guiding the intersectional framing of Critical Race studies for decades, we still have much to do in creating meaningful intersectional inquiries that embody what Anzaldúa (2012) called the plural personality where “…nothing is thrust out, the good, the bad, and the ugly, nothing rejected, nothing abandoned. Not only does she sustain contradictions, she returns the ambivalence into something else” (p. 101). If we heed Anzaldúa’s charge as Critical Race scholars, we must grapple with the uncomfortable, the dissonance and recognizing the fallacy of choosing only portions of our identities and live in recognition of our intertwined humanity.

We encourage papers and creative works that provide analyses anchored in an intersectional critical examination applying CRiT walking as an epistemological concept explicitly through the lens of intersectionality. We invite qualitative and quantitative empirical research presentations, performances, and conceptual papers that aim to help explain how education works to disrupt and/or maintain various types of oppression including, but not limited to, racialization, patriarchy, heteronormativity, ableism, islamophobia, linguicism, capitalism, nationalism, and other forms of systematic oppression rampant in society; and most importantly the intersections of these lenses of oppression. As Daniels in Ajluni, T. and Kim, A. (2017) reminds us,“[i]f our feminism doesn’t begin with a critical race analysis, then it fits easily with white supremacy.”  Furthermore, Duong (2012) “argue[s] that intersectional research should adopt a queerworld-making approach that examines how complex and intersecting social categories provide the positive condition for activists and theorists to articulate emergent normative visions of justice, visions that are not captured by treating social science categories as matters of description and representation, but that are nevertheless constitutive of the meaning of the categories themselves” (p. 372). Critical to this call for proposals is the consideration that any attempt to address oppression without a critical race analysis will only serve to embolden the narrative of white supremacy.

Guiding Questions include (but are not limited to):

1.  What ways does/has the claim of CRiT walking without intersectionality impact(ed) students in K -12 spaces? With this question, the committee is excited about a critical race analysis of the K – 12 curricula, and connections to hooks’ (1999) phrase “white supremacist capitalist patriarchy” and the neoliberal K – 12 agenda and who benefits and/or does not benefit from this agenda.


2. In what ways can claiming intersectional CRiT walking enlighten the policies and practices informing the lived experiences of students and persons with diverse abilities?

3. What ways are researchers, community activists and practitioners engaging in pedagogies that employ a critical intersectional approach to teaching, learning, research and organizing? 


4. In connection to the theme, what does claiming intersectional CRiT walking look, sound, feel and smell like in multiple spaces: K-12, higher education and the community, as a few examples of space and place?

5. What philosophies, beliefs, customs, traditions, and visions for the future are central to the criticality of an intersectional analysis of the lived realities of marginalized peoples?

To see proposal guidelines and to submit a proposal, please visit our Call for Proposals  page.