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Although child policy advocates support and protect children's rights, research evidence does not indicate that these professionals and organizations have addressed embedded racial disparity and disproportionality in the child welfare system that renders children vulnerable in the first place. This article argues that adopting anti-racism is essential to child advocates committed to dismantling racist structures at the core of child welfare. Anti-racism enables child policy advocates to scrutinize and dismember the Eurocentric structures, biases, and practices that keep Black and Brown children and families entangled in the child welfare system. We provide background on child welfare and child policy advocacy. Next, we offer intentional anti-racist strategies for child policy advocates to disrupt the child welfare system. We conclude with recommendations for anti-racist practices to eliminate racial disparity and disproportionality in the child welfare system.

AbstractThe article considers three interlocking ways in which we can understand the concurrence of anti‐racism and anti‐casteism in the Indian diaspora. First, at the level of experience—of UK activists and campaigners—it has been found that the concurrence of anti‐racism and anti‐casteism is not conclusively determined at this level. Second, by a juxtaposition of the conceptual apparatus of 'caste' and 'race' the article considers the fault lines—illuminating or obfuscating—that appear in conceptualising anti‐casteism as a form of anti‐racism. Here, the sociality of caste is found to be important, the operation of racialisation underpinning anti‐racist practice. Finally, by considering the legal apparatus available in a given jurisdiction (UK), the article evaluates the feasibility of measures that might facilitate the actualising of anti‐casteism as a form of anti‐racism through the practice of litigation to allow a pragmatic capturing of the experience of casteism as a form of racism.

Argues that antiracism movements in the African-Brazilian population must first acknowledge race as a factor in Brazilian culture. The notion that Brazil is an antiracist nation is contradicted by the racial usage of color & class. Although it is posited by some scholars that there is no clear classification of race in Brazil, it is argued that physical appearance -- ie, color -- serves as a surrogate for race. It is advocated that the antiracist movement illustrate the institutionalism of racism in the public, private, & educational sectors. 37 References. M. Greenberg

AbstractPossibilities for anti‐racism within the spaces of family life have not yet been contemplated in any depth in the extant anti‐racism literature. To address this, the first section of this paper demonstrates that families are a potentially critical site for anti‐racism, reviewing a large body of evidence demonstrating the key role families play in socialisation processes and in the development of racial attitudes. I also look at what can be gleaned from the literature on interethnic intimacy. The second section turns to the possibilities for anti‐racism within families, suggesting that too little is known about how members of families negotiate instances of racism, or the strategies used to restage or subvert racist discourses and practices within the family. The potential for anti‐racist performances to challenge expressions of racism in families has largely been overlooked in the international literature. I argue that the framework of performativity has utility for analysing responses to racism in families. Performativity theories conceptualise individual acts/utterances of racism and anti‐racism as enacting broader cultural values and structures. Viewing racism in families through theories of performativity directs us to consider how racist speech can be disrupted or strategically rejected and, hence, identify possibilities for anti‐racism.