El artículo estudia la dialéctica como camino de indagación de la plurinacionalidad y su contraparte el vetusto Estado-nación monoétnico ecuatoriano. Indaga: 1) ¿cuál es el fundamento ontológico de la plurinacionalidad? y 2) ¿por qué la plurinacionalidad como planteamiento socio-político niega la homogeneidad del Estadonación liberal y su correlato el colonialismo externo-interno? Se plantea que el fundamento ontológico de la plurinacionalidad se halla en la sociedad comunitaria (o ser social) y que en su praxis socio-política niega la fetichización del Estado-nación liberal, determinado como instrumento del colonialismo externo-interno de la sociedad. La investigación concibe y aplica el análisis dialéctico de la realidad concreta y la ley de contradicción universal, como inherentes del ser social y del pensamiento que refleja dicha realidad. El estudio concluye que: 1) la dialéctica comprende la categoría de totalidad y es útil para el análisis y explicación de la sociedad en su conjunto, de las partes al todo y del todo a las partes, en mutua interrelación universal; 2) la sociedad comunitaria es una objetivación ontológica de la plurinacionalidad y se manifiesta en la diversidad étnicacultural del Ecuador, con temporalidades históricas distintas, y en contraposición a la formación económicosocial colonial y republicana; y 3) la fetichización del Estado-nación liberal como instrumento del colonialismo externo e interno de la sociedad ecuatoriana aún está vigente y continua cumpliendo esa misma función a través del procesamiento de la colonialidad del poder, la invisibilización ontológica del otro (alter) y la diferenciación colonial racista.

Abstract This paper explores two central poles of Rudolf Steiner’s thought: racial/ethnic hierarchy (primitive/degenerate/earthly vs. advanced/sophisticated/spiritual) and universalism (of the “I” and the eventual disappearance of racial and ethnic differentiations in the future). The relationship between these two poles has been fiercely debated by scholars, anthroposophists, and lay people over the past twenty years. In contrast to previous studies on Steiner’s rac(ial)ism that have focused on how it can be contextualized within the philosophy, sciences, and Theosophy of his day and followed its manifestations in different stages of his life, this article takes an internalist approach, examining how Steiner’s racial doctrine is integral to his teachings as a whole. Demonstrating that the ostensible dichotomy between the two poles on the conceptual plane is false, the article also points to the two incongruous and irreconcilable aspects of Steiner’s personality: while taking a strong stand against racism he also disseminated extremist racial views.

Book Review: Ross E. Halbach, <i>Bonhoeffer and the Racialized Church</i>

Nonviolence Has Potential to Dismantle Racism

In June of 2020, several faculty and staff members in the School of Education and Human Services at Oakland University in Rochester, Michigan began developing plans to launch a new project entitled The Initiative for Eradicating Racism. This article begins by defining key terms used throughout the article, followed by underscoring the purpose and need for this type of academic initiative. Next, the frameworks used to guide the development of this initiative are highlighted, along with a brief introduction of the current diversity, inclusion, and social justice efforts in progress in the School of Education and Human Services. Lastly, we share our plans to move from our current initiative status to a self-sustaining center in the near future.

Eyes on the Prize: Communism and the Fight against Racism

White Jesus: The Architexture of Racism in Religion and Education

A specialist in diversity and inclusion lays out the foundation’s plan for promoting equity. A specialist in diversity and inclusion lays out the foundation’s plan for promoting equity.

Comcast NBCUniversal commits $10 million to combat anti‐Asian racism

Do we dare ask if this is racism?

This article analyses the underrepresentation of racialised minorities across the three stages of the dental workforce pipeline through the critical lens of power. The reformist view of power was used, which focuses on concealment caused by systemic biases. We observed adequate representation of racialised minorities in the first two stages of the pipeline; entry to dental schools and completion of dental education. However, the categorisation of diverse groups into a single 'BAME' category conceals the underrepresentation of Black people and those who experience intersectional forms of discrimination rooted in race, gender and class. We observed all racialised minorities to be underrepresented in the third stage of the pipeline; career development and progression. The data suggest that institutional processes are more likely to recruit and promote White1 people, and racialised minorities are more likely to be exposed to bullying and inequitable disciplinary processes. Consistently across dental institutions, as the level of seniority increases, the representation of racialised minorities decreases. Thus, senior decision-making and agenda-setting spaces in UK dentistry are overwhelmingly White. Multiple actions are suggested; including collation of comprehensive, inclusive data, widening participation and representation initiatives to help re-distribute the power dynamics towards racialised minorities and ensure equality of representation across the dental pipeline, including in senior spaces. We hope this will work towards putting some of the systemic problems that we see in dentistry; such as differential staff and student experiences, inequitable recruitment, promotions and disciplinary proceedings, and colonial dental curricula and research on the institutional agenda.

Anti-racism and inclusive racism

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Resmaa Menakem, My Grandmother’s Hands: Racialized Trauma and the Pathway to Mending Our Hearts and Bodies

As the centre for African Studies and Research in the UK, SOAS University of London has positioned itself as a beacon attracting black staff and students from around the UK and the world. In an attempt to address the evident institutional racism and limitations on access, retention and success of black students, the institution launched 'Breaking Barriers': a black staff and student mentoring scheme with the key aim of significantly improving black students' assimilation into, and consequently confidence in, the university environment, while simultaneously addressing systemic racism and the challenges it presents to black students. The scheme is currently in its fourth year and has mentored fifty black students. Outcomes of the scheme have shown measureable improvement in student learning, retention and general assimilation into and sense of belonging to the university.

Asian Americans are commonly defined by two seemingly opposite racial stereotypes. On the one hand, they are cast as perpetual foreigners, and so not fully accepted as Americans, regardless of their nativity or years of living in the United States (Devos &amp; Banaji, 2005; Lee, Lee, &amp; Tran, 2016; Wu, 2002). On the other hand, they are typically seen as model minority figures—hard-working and problem-free (Wu, 2002; Yoo, Burrola, &amp; Steger, 2010). Racial triangulation theory (Kim, 1999) posits that these two stereotypes together have created a unique racial position for Asian Americans and that this position both impedes social and economic opportunities and is an obstacle to their general well-being. However, we know little about how Asian Americans make sense of this unique racial positionality and how it, in turn, influences the development of Asian American young people. Using the data from the Midwest Longitudinal Study of Asian American Families (MLSAAF), a longitudinal survey study of Filipino American and Korean American children and their families in the Chicago metropolitan area, this study first examines whether there are any identifiable patterns of racial stereotype profiles [based on the perpetual foreigner stereotype (PFS) and the model minority stereotype (MMS), including the model minority stereotype-achievement orientation (MMS-Achievement), and the model minority stereotype-unrestricted mobility (MMS-Mobility)] among sample groups of Filipino American and Korean American adolescents and emerging adults. In addition, the direct effects of racial stereotypes and their interaction effects on internalizing and externalizing behavioral outcomes are examined. Finally, this study explores whether and how these moderating relations further vary by developmental stage (adolescence vs. emerging adulthood), nativity (U.S.-born vs. foreign-born), and gender (female vs. male) within each ethnic group. The findings highlight the importance of investigating the concurrent effects of racial stereotypes in better understanding the racialized experiences of Asian Americans and their implications on the development of young Asian Americans. The study further suggests that these relations may vary by important social positions such as developmental stage, nativity, gender, and ethnicity. Practical implications are discussed in terms of how the results of this study can inform the development of programmatic interventions that would aim to protect Asian American young people from the harmful effects of being stereotyped by front-line clinicians and school staff.

This roundtable session held at the 2019 meeting of the American Association of Religious Studies explores how decolonial analytics and praxis can be applied productively in Tibetan/Buddhist Studies. As scholars, it is critical for us to consider how the racialized perceptions of non-Western religious traditions and peoples are tethered to their continued structural dispossession. A decolonizing intervention here means making the material hierarchies among peoples and their knowledge systems legible but also interrogating the politics of knowledge production in light of these overlapping colonial histories. Our discussion explicitly explores how our choices as scholars have effects in the real world, including how we represent Tibet and the Himalayas/Buddhism in our publications and teaching, the current inequalities of access to academic capital for Tibetan and nonwhite students/scholars, etc. We draw from Indigenous Studies approaches that center Indigenous knowledges and voices, given the history of their marginalization and ask how can we better center Tibetan/Himalayan voices/epistemologies in the study of Tibetan Buddhism.

NewsCAP: Nurse organizations form commission to address racism in nursing.

College of Nursing and Health Professions, Drexel University, Philadelphia, Pennsylvania. Correspondence: Rita K. Adeniran, DrNP, RN, NEA-BC, FNAP, FAAN, College of Nursing and Health Professions, Drexel University, 1601 Cherry St, MS 91046, 9th Floor, Ste 965, Philadelphia, PA 19104 ([email protected]). The author has disclosed that she has no significant relationships with, or financial interest in, any commercial companies pertaining to this article.