Teaching Palestine, the New Front for Ethnic Studies

The effect of Ethnic Studies courses have shown to impact People of Color in a positive way academically, socially, and emotionally (Cabrera et al., 2014; Cammarota & Romero, 2009; Dee & Penner, 2017), however, for White students the effect is less clear. Often there are feelings of guilt, shame, and embarrassment for White students when confronted with the exposure to the individual and systemic oppression of People of Color by White colonialism and much of this oppression still resonates today (Sleeter & Zavala, 2020). Research also shows that there could be a link between Ethnic Studies coursework and anti-racist behavior (Brock-Petroshius, 2022). The purpose of the study was to determine the impact of Ethnic Studies on White students. The researcher used a qualitative research design using the analysis and interpretation of White student participant interviews. The questions for the interviews were formed based on the following central questions: (1) How will Ethnic Studies coursework affect White students' views on race, various forms of racism, implicit bias, and White privilege? (2) What are the psychological and emotional effects of Ethnic Studies on these students’ White identity? (3) What are the lasting effects of this coursework on White students for their future as potential social justice advocates and for the future of Ethnic Studies at the high school level? The findings show that Ethnic Studies coursework had an overall positive educational impact on student participant views on race and various forms of racism. Findings also showed that Ethnic Studies elicited feelings of guilt, embarrassment, and sadness in White students. However, the study also found that these strong, negative feelings led to an increase in White student antiracist behavior in the form of social justice action and the desire for further Ethnic iv Studies education. The significance of the findings indicates that Ethnic Studies can lead to anti-racist behavior in White students, even when generating negative feelings of guilt, embarrassment, and sadness.

Acknowledgments Introduction | Color-Line to Borderlands Part One | Ethnic Studies as a Matrix: Moving from Color-Line to Borderlands Multiculturalism: Battleground or Meeting Ground? Ethnic Studies as a Matrix for the Humanities, the Social Sciences, and the Common Good The Problematics of Ethnic Studies The Influence of African American history on U.S. History Survey Textbooks since the 1970s Part Two | Institutional Structure and Knowledge Production Ethnic Studies in U.S. Higher Education: The State of the Discipline From Ideology to institution: the Evolution of Africana Studies The Dialetics of Ethnicity in America: A View from American Indian Studies Whither the Asian American Subject? Thirty Years of Chicono and Chicana Studies Part Three | Changing and Emerging Paradigms Asian American Studies and Asian studies: Boundars and Borderlands of Ethnic Studies and Area Studies Reimaginging Borders A Hemispheric Approach to Latin American and U.S. Latino and Latina Studies Bridges to the twenty-first century: Making Cultural Studies-- and making it work Heavy Traffic at the Intersections: Ethnic, American, Women's, Queer, and Cultural Studies Contributors Index

What's After Queer Theory? Queer Ethnic and IndigenousStudies Michael Hames-Garcia The decision to exercise intellectual sovereignty provides a crucial moment in the process from which resistance, hope, and most of all, imagination issue. —Robert Warrior, Tribal Secrets: Recovering American Indian Intellectual Traditions1 To what historical trajectory would queerness attach itself, so that it could be legible to itself and to others? Which geographic locations would be meaningful for queer theory's central inquiries? —Sharon Patricia Holland, The Erotic Life of Racism2 The Emergence of a Field Reading contemporary work in the field of what, for the pur poses of this essay, I will call queer ethnic and indigenous studies generally gives me a feeling of great satisfaction.3 In the works that comprise this still-emerging field, I see the fruition of conversations I remember taking place among queer graduate students of color in the 1990s. To be more precise, many of the conversations that I and many other graduate students (queer, of color, and queer of color) had during the 1990s—whether in the hallways of our graduate pro grams, or over drinks after watching the latest Spike Lee film, or FeministStudies39, no. 2. © 2013 by Michael Hames-Garcia 384 Michael Hames-Garcia 385 Books Discussed in This Essay Queer Indigenous Studies: Critical Interventions in Theory, Politics, and Literature. Edited by Qwo-Li Driskill, Chris Finley, Brian Joseph Gilley, and Scott Lauria Morgensen. Tucson: University of Arizona Press, 2011. The Erotic Life of Racism. By Sharon Patricia Holland. Durham, NC: Duke University Press, 2012. Strange Affinities: The Gender and Sexual Politics of Comparative Racialization. Edited by Grace Kyungwon Hong and Roderick A. Ferguson. Durham, NC: Duke University Press, 2011. Queer (Injustice: The Criminalization of LGBT People in the United States. By Joey L. Mogul, Andrea J. Ritchie, and Kay Whitlock. Boston: Beacon Press, 2012. sitting around someone's apartment living room on floor cushions discussing Kobena Mercer or Coco Fusco in a queer theory reading group, or while puzzling through a challenging passage by Jacques Lacan or Frantz Fanon in bed on a Sunday morning — have turned out to be the seeds from which the orchard of queer ethnic and indig enous studies has grown. In addition to the women of color and les bian of color feminisms that were already available to us in the 1980s and 1990s, the early sentinel trees in this forest appeared during the last decade of the millenium: including Kobena Mercer's 1994 Welcome to the Jungle: New Positions in Black Cultural Studies; Evelynn Hammonds's 1994 article "Black (W)holes and the Geometry of Black Female Sex uality" in differences; Kevin Mumford's 1997 Interzones: BlackjWhiteSex Dis tricts inChicagoandNew York intheEarlyTwentieth Century; Cathy Cohen's 1997 article "Punks, Bulldaggers, and Welfare Queens: The Radical Potential of Queer Politics?" in GLQ; David Eng and Alice Horn's 1998 collec tion Q & A: Queer inAsian America;José Esteban Muñoz's 1999 Disidenti fications:QueersofColorand thePerformance ofPolitics;and Emma Pérez's 1999 The Decolomal Imaginary: Writing Chicanas intoHistory}This trickle of books and articles transformed into a torrent in the following decade as the 386 Michael Hames-Garcia floodgates opened for scholars informed by the critical scholarship from ethnic studies, critical race theory, indigenous studies, queer theory, and feminism. Without wanting to suggest any absolute sepa ration among these fields, I would like to briefly tease out a few of the things that distinguish this emerging body of work from (1) women of color feminism and (2) queer theory, before going on to consider how the four texts under review here contribute to the field. It may be that the work of tracing continuities—particularly between this field and women of color feminism, as suggested by Grace Kyungwon Hong and Roderick A. Ferguson in their introduction to StrangeAffinities—is a generally more important project, but for the moment I am going to take the continuities for granted and see what can be learned from the discontinuities. In thinking about what distinguishes queer ethnic and indige nous studies from women of color and indigenous feminisms, the first,most obvious, answer lies in their relationship to queer theory. In other words, if women of...

Mapping Jewish American Literary Studies in the New Century

Historic Background of Ethnic Studies The emergence of ethnic studies in the U.S. academy occurred in the context of the Civil Rights and anti-war movements in the 1960s and 1970s. In Hawai`i, local struggles of farmers and workers, including retired plantation workers, against land and housing evictions, had been the defining element in the establishment of Ethnic Studies as a field of inquiry at the University of Hawai`i. The fight for Ethnic Studies in Hawai`i has occurred in the context of the Civil Rights Movement (CRM) and the struggle against the war in Southeast Asia. Students and local community activists, supported by a few professors, led the fight under the slogan, "Our History, Our Way." By 1970, this local grassroots movement comprising mainly of indigenous Hawaiians, Japanese, Chinese, Filipinos, Koreans and haoles (whites) succeeded in creating an Ethnic Studies Program. The years 1970–1977 had been tumultuous. Against great odds, Ethnic Studies in Hawai`i fought for its existence. Considerable support from the community finally guaranteed permanence for the program. The successful fight paved the way for the future creation of Hawaiian Studies as a separate program at the University of Hawai`i.1 Yet, despite successes such as those in Hawai`i, Ethnic Studies occupied a marginal space in the academy nationally even though there was a proliferation of Black Studies, Native American Studies, Chicano/Latino Studies, and Asian American Studies within that space. Contestation of [End Page 141] the legitimacy of the new field was almost immediate. Unable to go to the status quo ante, university administrations resorted to cooptation strategies that, for the most part, have been effective. The CRM completed the circle of the anti-imperialist struggles that were then occurring on a world scale. Martin Luther King's anti-war stance was a consequence of the realization of the common interests of the oppressed around the world. King even began supporting working-class struggles before he was stopped dead in his tracks, literally. The intersections of race and class have been central to the paradigm of the CRM and in the case of Ethnic Studies, at least at the University of Hawai`i, the intersections among race, class, and ethnicity have been the main pillars of a theoretical framework rooted in Hawai`i's political economy.2 Ethnic Studies has approached inquiry about racial discrimination, stereotyping, and prejudice as problems historically afflicting U.S. society that have been used against minorities by a capitalist society dominated by whites. Hence, Ethnic Studies has looked at the commonalities in the experiences of racial and ethnic groups subjected to capitalist oppression and repression. Race, as an organizing principle, has been analyzed in the context of the capitalist economy. Linkages between international and local factors and their impact on the lives of ordinary people in a particular place, for example, Hawai`i, have been studied.3 It would have been utter folly to study the Chinese in Hawai'i, for instance, without studying plantation society and the relationship of the Chinese to the haole oligarchy that controlled the Islands, to the indigenous population, and to the other ethnic groups that comprised a multi-ethnic, multi-national society. Ethnic Studies' methodology and analyses had been drawn from U.S. (and Hawaiian) history. But, U.S. history is part of world history and both have influenced each other in major ways, an approach that the movement for Ethnic Studies in the Islands had recognized from the beginning.4 To be sure, the trajectory that Ethnic Studies has developed along nationally has had significant shortcomings. Despite the seemingly revolutionary character of its foundational "Third World" philosophy, it has privileged a nationalist, rather than a class-based, outlook. That nationalist outlook has been pivotal to the later development of Ethnic Studies.[End Page 142] Ethnic Studies has been co-opted along two tracks that have reinforced each other: (1) the institutionalization of the field; and (2) the prominence of identity politics within...

ETHNIC STUDIES: BENEFIT OR BOONDOGGLE? Leslie Field "Why Ethnic Studies?" Why indeed! I came away from last year's meeting with not a little unease and confusion, and many questions racing around in my mind. As you may recall, the focus of our previous Ethnic Studies section was on the problems of teaching. "What specific problems do we encounter?" we were asked—and four papers were delivered in which some valiant attempts were made to pinpoint the problems and come up with valid answers. We were dealing with Black-American hterature, American Indian or Native-American hterature, Jewish-American hterature, and Mexican-American literature (or, depending on one's predilections in the latter category, Chicano hterature). Some of the papers enumerated tangible problems in teaching: 1) What materials are available and where does one obtain them? 2) What kinds of students are being taught? 3) What kinds of staff and programs must we have to enable us to teach effectively? Along the way, however, a problem of definition emerged. From a historian's viewpoint, Professor Machado felt the need to define the ethnic groups. Are we talking of a recent phenomenon which has given us the term "Chicano" and its fashionable and ardent supporters, or are we talking of an ethnic group in America that has a long and involved historical/social history and that goes by the name of "Mexican-American?" Or are we talking of still another group that is related to Americans of Spanish-Indian ancestry in yet a different way? Obviously, the term or label used involves the problem of student attitudes and general definitions. Student attitudes also figured prominently in Professor Schafts' essay, "The Torah and the Time Bomb." Schatts proposed to explore the "historical, sociological and political forces . . . shaping Jewish-American hterature," and the problems facing teachers addressing themselves to a new generation of activist Jewish youth alienated from a tradition and an Old World Jewish milieu. The papers on Black and Indian hterature revealed still other thorny issues. However, one common denominator of all the papers presented last year involved problems of defining subject and audience, and I began to feel that the "Why?" of Ethnic Studies was not the basic question. Why, I believe, cannot be answered before What. So, I would now preface "Why 148 Ethnic Studies: Beneftt or Boondoggle?149 Ethnic Studies?" by first asking "What Ethnic Studies?" or "What Is Ethnic Studies?" The What before the Why. As I pursue one of my own special interests—Jewish-American Studies— I could say a good deal about the justification for offering writers like Bellow , Malamud, Roth, etc., as part of special programs in colleges and universities . But I'm convinced that at this time one's defense of particular programs in Jewish-American Studies is just not too pressing a pursuit The What of Ethnic Studies in general increasingly haunts me and I fed tiiat I must resolve it before I can legitimately pursue anything else in this area. Once again let me go back to the papers delivered last year—which in many ways reflected Ethnic Studies activities in many colleges and universities around the country. I have the disconcerting feeling that that which should be a system in fine equihbrium is constantly being jarred. I have the uneasy sense that "Ethnic Studies" have been pulled together like an unplanned zoo, where cages and ponds and green areas are not yet even on the architectural drawing boards, where amateur zookeepers and caretakers and concessionaires and a few overworked zoologists are all bedded down together in one homogenized zoo-domiitory; where astronomical sums seem to be required to manage the zoo, but only a few paltry dollars have actually been allotted; where those few dollars have been used quixotically to purchase 7,642 African lions and 389 kangaroos from "Down Under," but where no thought has yet been given to the purchase of a boa constrictor or a polar bear. Moreover, in this unplanned zoo I see that the thousands of lions and hundreds of kangaroos and two lonely, colorless anteaters have all been put into one ghastly, diminutive enclosure to mill and hop about and snarl and tangle. Soon...

Background/Context: Ethnic Studies is an umbrella term for a group of academic disciplines attentive to identifying oppression, restorying history, and creating liberatory futures. These disciplines were born from social movements, with students, educators, and community members demanding educational spaces guided by people who looked like them, curriculum that told their stories, and pedagogies that could transform their communities. Around the country, elementary and secondary schools are expanding Ethnic Studies offerings at the school, district, and state levels. Ethnic Studies work is deeply local, and, as such, different approaches to expanding access to Ethnic Studies have been taken across localities and states. The power and potential of Ethnic Studies to shift social reality beyond the classroom is both a strength in the struggle for just, liberatory futures and a factor that draws the disciplining eyes of the state. Purpose/Objective/Research Question/Focus of Study: Like the discipline of Ethnic Studies, Ethnic Studies research is activist, transformative, and community embedded. In this article, we illustrate the ways that our research about the movement for Ethnic Studies in Texas is inextricable from our community-based work to expand access to Ethnic Studies, which is itself woven in and guided by the theories that ground the disciplines of Ethnic Studies. We write with the theories, thinkings, and actions of feminists of color, sharing vignettes that braid together our research and advocacy, highlighting community fostered organic third spaces, in what we call decolonial policy praxis. Research Design: We use digital and auto-ethnography methods to build our vignettes. Conclusions/Recommendations: We note the critical importance of building coalitions and of remaining committed/connected to the liberatory theories of Ethnic Studies in our research and in the collaborative development of culturally sustaining policy. This means building with community, in community, and for community in pursuit of liberatory, Ethnic Studies futures.

Ethnic differences in adipose tissue dysfunction and insulin resistance: a scoping review.

The Life after Texts, the Life within Them

African American Studies, Ethnic Studies, and Women's Studies programs in higher education have received wide support from faculty members and students, yet few programs offer a major or have tenure-line faculty positions. Our analysis used sociological theories to generate testable implications about the chances that an institution will offer these majors. We found that the relevant size of students' and faculty's demographic profiles reflect the chances that these majors will be offered. Moreover, institutions that offer Women's Studies programs are significantly more likely also to offer majors in Ethnic Studies and African American Studies, but this effect is asymmetric.

There is debate around offering ethnic studies to high school students. Ethnic studies connects learning to students' lives and analyzes the workings of racism to construct avenues toward equity. As the debate unfolds, it is critical to examine ethnic studies' implications for youth development and the mechanisms that link it to student outcomes. One of ethnic studies' long-stated goals is fostering students' critical consciousness. Critical consciousness refers to critical reasoning around inequality (critical reflection), motivation to challenge inequality (critical motivation), and action taken to disrupt inequality (critical action). Little research has examined youth critical consciousness development within ethnic studies-a consciousness-raising system. Consequently, this longitudinal mixed-methods study examines students' critical consciousness development in ethnic studies and sheds light on the contextual characteristics (i.e., critical school socialization) that foster critical consciousness. Analyses of 459 ninth-grade students' (52% girls, 4% nonbinary; 1% Asian, 1% Black, 4% multiracial, 64% Latinx, 7% Native American, 15% described their own race, 7% skipped the question; Mage = 13.92) survey data, and focus group data with 19 students, revealed that ethnic studies-enrolled students grew more in their critical reflection than nonenrolled students. However, the quantitative data demonstrated decreasing critical motivation among all students, whereas the qualitative data suggested emergent critical motivation among ethnic studies-enrolled students. Furthermore, critical school socialization and teacher pedagogy were key to ethnic studies consciousness-raising. Altogether, this study highlights that ethnic studies fosters youth critical consciousness-a worthwhile outcome that should be considered in policy debates about ethnic studies. (PsycInfo Database Record (c) 2025 APA, all rights reserved).

Background/Context As the debate on what content should be included in Ethnic Studies continues, there has also been an exploration of what effective pedagogy in Ethnic Studies looks like. Community responsive pedagogy advances the work of critical pedagogy and culturally responsive pedagogy by centralizing a community's context in the education of children and youth. We use community to refer to the cultural, political, social, and economic spaces and places that shape student and family realities. Purpose/Objective/Research Question/Focus of Study This chapter begins by drawing from the scholarship written about Ethnic Studies and the development of a pedagogy that is both responsive to students and centers their wellness. Building off the research on Ethnic Studies pedagogies, we offer a conceptualization of community responsive pedagogy (CRP). Community responsive leaders and educators transform climates, cultures, and curriculum to prioritize youth wellness (innerself, interpersonal, interconnectedness) through a focus on three domains of pedagogical practice: relationships, relevance, and responsibility. Research Design We begin with historicizing the origins of CRP in Ethnic Studies and then provide examples of how CRP can be applied. The chapter explores the three domains of CRP and provides examples from our previous studies to show how educators practice those domains to reveal the potential benefits for all students. Conclusions/Recommendations Ethnic Studies as a movement is community responsive. CRP has the potential to go beyond the Ethnic Studies classroom and reshape the way we understand education and its purpose. Ethnic Studies, and the community responsive teaching that sits at its pedagogical core, centers youth wellness. In this chapter, we reveal that (1) the protective nature of caring adult relationships acts as armor against future threats to a child's wellness, which is particularly important for youth living in the chronically stressful environments created by structural inequalities; (2) centering students, their families, their communities, and their ancestors, a relevant pedagogy acknowledges their stories as assets that provide cultural wisdom and medicine, along with pathways to freedom and justice—advancing Maslow's individualistic frame toward one that allows children to use their learning to develop a sense of concentric circles of interconnectedness (peers, school community, local community, larger society, and the world); and (3) schools and educators also have the responsibility to acknowledge and leverage student strengths to develop and maintain their well-being and overall achievement.

for Forbes.com, journalist Melik Kaylan defends Arizona's anti-Ethnic Studies act (introduced as House Bill 2281) by asserting that Ethnic Studies underestimates students of color. He writes, It is insulting to assume that minorities must be coddled with ethnic cheerleading as a substitute for knowledge.1 Contrasting the supposedly separatist agenda of Ethnic Studies with a more acceptable non-partisan multiculturalism, he characterizes the bill's author, the former Arizona Superintendent of Education Tom Home (recently elected as the state's Attorney General) as pains to point out that he is all for a variety of cultures being taught, but just not in a spirit of resentment or grievance.2 Kaylan's concerns echo familiar complaints of the privileged mainstream over recalcitrant people of color, who seem to be only united, if at all, in the endless struggle to empower their own kind.3 Whereas Kaylan belittles Ethnic Studies for providing feel good classes to people of color, Home describes those same classes as part of a curriculum that teaches resentment, grievance, and hatred in other words, he sees Ethnic Studies as courses that make people feel bad. Ethnic Studies is often delegitimized as a discipline that to some seems more concerned with evoking than explaining the facts especially when non-white empowerment is the feeling thought to displace and replace historical and contemporary facts. Underlying Arizona's anti-Ethnic Studies act and the multicultural philosophy of its staunch supporters is the problematic premise that knowledge is incompatible with emotions; as if feelings discredit the act of learning, undermine analysis, and cloud critical thinking. Although Ethnic Studies is also (but not only) logical, factual, empirical, and scientific, I am suspicious of politicians, journalists, and legislation that dare Ethnic Studies supporters to demonstrate the discipline's legitimacy as real knowledge not just worth learning but also worthy of taxpayers' money. I fear this enlists each of us to become the institutional gatekeepers to unconventional evidence, interdisciplinary methodologies, and alternative epistemologies. When HB 2281 proponents try to delegitimize Ethnic Studies scholarship and pedagogy, they simultaneously determine and normalize the requirements we would have to meet in order to re-establish our legitimacy. Inevitably, this means that the legitimacy of Ethnic Studies as an academic discipline is contingent upon how well it conforms to mainstream notions of objectivity, neutrality, and credibility. Striving for academic legitimacy, rather than critique, redirects the focus of our political projects from changing institutions to accommodating them, so that we are conforming to, rather than challenging dominant ways of knowing and hierarchies of value. My focus in this essay maps the centrality of to Ethnic Studies debates and policies that similarly exhibit what I will refer to as neoliberal antiracism

Recent attacks on Ethnic Studies, revisionist actions in curriculum content, and anti-immigrant policies are creating a new culture war in America. This important work lays out the current debates—both in K–12 and higher education—to uncover the dangers and to offer solutions. In 2010, HB 2281—a law that bans ethnic studies in Arizona—was passed; in the same year, Texas whitewashed curriculum and textbook changes at the K–12 level. Since then, the nation has seen a rise in the legal and political war on Ethnic Studies, revisionist actions in curriculum content, and anti-immigrant policies, creating a new culture war in America."White" Washing American Educationdemonstrates the value and necessity of Ethnic Studies in the 21st century by sharing the voices of those in the trenches—educators, students, community activists, and cultural workers—who are effectively using multidisciplinary approaches to education. This two-volume set of contributed essays provides readers with a historical context to the current struggles and attacks on Ethnic Studies by examining the various cultural and political "wars" that are making an impact on American educational systems, and how students, faculty, and communities are impacted as a result. It investigates specific cases of educational whitewashing and challenges to that whitewashing, such as Tom Horne's attack along with the State Board of Education against the Mexican American studies in the Tucson School District, the experiences of professors of color teaching Ethnic Studies in primarily white universities across the United States, and the role that student activists play in the movements for Ethnic Studies in their high schools, universities, and communities. Readers will come away with an understanding of the history of Ethnic Studies in the United States, the challenges and barriers that Ethnic Studies scholars and practitioners currently face, and the ways to advocate for the development of Ethnic Studies within formal and community-based spaces.

Recent attacks on Ethnic Studies, revisionist actions in curriculum content, and anti-immigrant policies are creating a new culture war in America. This important work lays out the current debates—both in K–12 and higher education—to uncover the dangers and to offer solutions. In 2010, HB 2281—a law that bans ethnic studies in Arizona—was passed; in the same year, Texas whitewashed curriculum and textbook changes at the K–12 level. Since then, the nation has seen a rise in the legal and political war on Ethnic Studies, revisionist actions in curriculum content, and anti-immigrant policies, creating a new culture war in America."White" Washing American Educationdemonstrates the value and necessity of Ethnic Studies in the 21st century by sharing the voices of those in the trenches—educators, students, community activists, and cultural workers—who are effectively using multidisciplinary approaches to education. This two-volume set of contributed essays provides readers with a historical context to the current struggles and attacks on Ethnic Studies by examining the various cultural and political "wars" that are making an impact on American educational systems, and how students, faculty, and communities are impacted as a result. It investigates specific cases of educational whitewashing and challenges to that whitewashing, such as Tom Horne's attack along with the State Board of Education against the Mexican American studies in the Tucson School District, the experiences of professors of color teaching Ethnic Studies in primarily white universities across the United States, and the role that student activists play in the movements for Ethnic Studies in their high schools, universities, and communities. Readers will come away with an understanding of the history of Ethnic Studies in the United States, the challenges and barriers that Ethnic Studies scholars and practitioners currently face, and the ways to advocate for the development of Ethnic Studies within formal and community-based spaces.