We Want to Do More Than Survive: Abolitionist Teaching and the Pursuit of Educational Freedom

by Bettina L. Love

Critical race theory, often referred to by its acronym, CRT, critiques how power is maintained century after century through capitalism and racism, while laws are passed that promise equality.

racial remedies for equality can happen only if these remedies benefit White people and their interests. Derrick Bell called this proposition “interest convergence.”

“community cultural wealth.”20 Yosso stresses that there are six types of cultural capital that educators should understand and use to empower students beyond White narratives of what cultural capital is and is not. 1. Aspirational—that dark folx continue to have “hopes and dreams” despite persistent, structural barriers in education, employment, housing, and healthcare 2. Linguistic—the beautiful and rich storytelling and communication skills of linguistically diverse students 3. Familial—how family members’ wisdom, stories, and traditions can be a positive resource 4. Social capital—using your network for accessing college and other social institutions 5. Navigational—how dark people have to maneuver hostile spaces to be successful despite being unsupported 6. Resistance—recognizes that dark folx are committed in the fight for justice and abolitionist work21

Quare studies is interested in the ways dark people subvert spaces, identities, and resources to ensure our survival. We all need quare studies as a lens for liberation, freedom, and abolitionism.

“dysconscious racism,” a term coined by education researcher Joyce King, describes the habits, perceptions, attitudes, and beliefs that justify racial inequality, the social and economic advantages of being White, and White privilege that does not allow alternative visions of society.

Dysconscious racists are the folx who say “I do not see color,” denying their students’ racial experiences, cultural heritage, and ways of resistance. Color-blindness is racist.

Theories are more than just academic words that folx with degrees throw around at coffee shops and poetry slams; they work to explain to us how the world works, who the world denies, and how structures uphold oppression.

Wellness is a part of social justice work. There must be an inner life that refuses to be treated less than human. I had to choose to be well; I had to choose to have an inner life; I had to choose to be vulnerable, to find my own sovereignty rooted in Black joy, Black love, and humanity regardless of America’s hate for me and mine.

Being an abolitionist means you are ready to lose something, you are ready to let go of your privilege, you are ready to be in solidarity with dark people by recognizing your Whiteness in dark spaces, recognizing how it can take up space if unchecked, using your Whiteness in White spaces to advocate for and with dark people.

Being well and White is rejecting Whiteness for the good of humanity.