Christopher S. Collins – författare

This volume seeks to identify and explore the forces affecting higher education in the Asia Pacific region today. In this way, the chapters touch on the complex demographics of the region, how continued and continuous economic development impinges on higher education, and how neoliberalism has affected higher education across many dimensions.

Colleges across the country, and the nation as a whole continue to be divided along racial lines. White Out: Understanding White Privilege and Dominance in the Modern Age is about the role of Whiteness and a defense of White dominance in an increasingly diverse society. Whiteness is socially constructed, just as race is undoubtedly a social construct, documented through various periods in history. This book proposes that White Out is a learned habit that serves to defend White dominance in a multicultural age. White Out is a strategy that covers systems, dispositions, and actions that cannot cover the full indentation or impact. However, the action of blotting, either intentional or unintentional, serves to obscure experiences of people of color in lieu of a competing definition of reality. The authors introduce the White Architecture of the Mind as a metaphor highlighting the mind as a collection of walls, doors, windows, and pathways that influence individuals to react based on a systemic logic that was socially constructed reason. White Out, a byproduct of a White architecture of the mind, is a set of individual actions, choices, behaviors, and attitudes that are guided by a system that predisposes these attitudes and perpetuates privilege for core members of a dominant majority. The often-unconscious purpose in denying privilege and articulating colorblind ideology is to support a larger system and view of reality. The concepts covered in this volume include: White Pain, Whitefluenza (privilege as a virus), White 22 (White if you do, White if you don’t), Whitrogressions, Angry White Men, White Pilgrims, and Good White Friends.

In White Jesus: The Architecture of Racism in Religion and Education, White Jesus is conceived as a socially constructed apparatus—a mythology that animates the architecture of salvation—that operates stealthily as a veneer for patriarchal White supremacist, capitalist, and imperialist sociopolitical, cultural, and economic agendas. White Jesus was constructed by combining empire, colorism, racism, education, and religion; the by-product is a distortion that reproduces violence in epistemic and physical ways. The authors distinguish White Jesus from Jesus of the Gospels, the one whose life, death, and resurrection demands sacrificial love as a response—a love ethic. White Jesus is a fraudulent scheme that many devotees of Jesus of Bethlehem naively fell for. This book is about naming the lies, reclaiming the person of Jesus, and reasserting a vision of power that locates Jesus of the Gospels in solidarity with the easily disposed. The catalytic, animating, and life-altering power of the cross of Jesus is enough to subdue White Jesus and his patronage.White Jesus can be used in a variety of academic disciplines, including education, religion, sociology, and cultural studies. Furthermore, the book will be useful for Christian institutions working to evaluate the images and ideologies of Jesus that shape their biblical ethics, as well as churches in the U.S. that are invested in breaking the mold of homogeneity, civil religion, and uncoupling commitments to patriotism from loyalty to one Kingdom. Educational institutions and religious organizations that are committed to combining justice and diversity efforts with a Jesus ethic will find White Jesus to be a compelling primer.

In White Jesus: The Architecture of Racism in Religion and Education, White Jesus is conceived as a socially constructed apparatus—a mythology that animates the architecture of salvation—that operates stealthily as a veneer for patriarchal White supremacist, capitalist, and imperialist sociopolitical, cultural, and economic agendas. White Jesus was constructed by combining empire, colorism, racism, education, and religion; the by-product is a distortion that reproduces violence in epistemic and physical ways. The authors distinguish White Jesus from Jesus of the Gospels, the one whose life, death, and resurrection demands sacrificial love as a response—a love ethic. White Jesus is a fraudulent scheme that many devotees of Jesus of Bethlehem naively fell for. This book is about naming the lies, reclaiming the person of Jesus, and reasserting a vision of power that locates Jesus of the Gospels in solidarity with the easily disposed. The catalytic, animating, and life-altering power of the cross of Jesus is enough to subdue White Jesus and his patronage.White Jesus can be used in a variety of academic disciplines, including education, religion, sociology, and cultural studies. Furthermore, the book will be useful for Christian institutions working to evaluate the images and ideologies of Jesus that shape their biblical ethics, as well as churches in the U.S. that are invested in breaking the mold of homogeneity, civil religion, and uncoupling commitments to patriotism from loyalty to one Kingdom. Educational institutions and religious organizations that are committed to combining justice and diversity efforts with a Jesus ethic will find White Jesus to be a compelling primer.

Following the development of a "Concept Note" for the World Bank Education Strategy 2020, the World Bank engaged in a series of activities to garner feedback about the new strategy. In early 2011, a revised strategy was published entitled, "Learning for All: Investing in People's Knowledge and Skills to Promote Development." The document ranges from explaining the role of education in development to the philosophy behind a new strategy and concludes with details about performance and impact indicators. To bring together the scholarly work and both evidence and expert opinion about the development practices of the Bank, this volume includes chapters/authors with a range of research interests, practical experience, and ideological backgrounds.

Knowledge is more expansive than the boundaries of the Western university model and its claim to be the dominant-or only-rigorous house of knowledge. In the former colonies of Europe (e.g., South Africa, Brazil, and Oceania), the curriculum, statues, architectures, and other aspects of the university demonstrate the way in which it is a fixture in empire maintenance. The trajectory of global White supremacy is deeply historical and contemporary-it is a global, transnational, and imperial phenomenon. White supremacy is sustained through the construction of inferiority and anti-Blackness. The context, history, and perspective offered by Collins, Newman, and Jun should serve as an introduction to the disruption of the ways in which university and academic dispositions have and continue to serve as sites of colonial and White supremacist preservation-as well as sites of resistance.

Knowledge is more expansive than the boundaries of the Western university model and its claim to be the dominant-or only-rigorous house of knowledge. In the former colonies of Europe (e.g., South Africa, Brazil, and Oceania), the curriculum, statues, architectures, and other aspects of the university demonstrate the way in which it is a fixture in empire maintenance. The trajectory of global White supremacy is deeply historical and contemporary-it is a global, transnational, and imperial phenomenon. White supremacy is sustained through the construction of inferiority and anti-Blackness. The context, history, and perspective offered by Collins, Newman, and Jun should serve as an introduction to the disruption of the ways in which university and academic dispositions have and continue to serve as sites of colonial and White supremacist preservation-as well as sites of resistance.

This edited volume provides a framework for understanding academic public good and offers case studies and perspectives as in depth examples of the ways in which colleges and universities engage with the community to produce social benefits.

This edited volume offers empirical, evaluative, and philosophical perspectives on the question of higher education as a human right in the Asia Pacific. Although enrollments continue to grow in many higher education systems, protests related to fees and other equity issues continue to grow.

It explores various ways in which belief systems are part of the fabric of higher education – either implicitly or explicitly – and pursues a deeper understanding of the role of belief practices as it plays out in both private and public higher education.

It explores various ways in which belief systems are part of the fabric of higher education – either implicitly or explicitly – and pursues a deeper understanding of the role of belief practices as it plays out in both private and public higher education.

Two fundamental and underlying principles drive White Evolution. The first is that evolution means constant movement in the fight against the virus of White supremacy. If the virus is evolving rapidly, then our critical consciousness needs to evolve faster in order to outpace the supremacy. The second is that this evolution is not an individual act—it must be done in community. The genetic makeup of human beings points to the necessity of interdependence. Growth and development do not lead to a solitary life so much as to being a dependable person rooted in community. The origin of White supremacy, on the other hand, is in reproducing uniformity and eradicating diversity. In an ecological framework, uniformity and monoculture is harmful to an ecosystem that needs diversity of thought, creativity, culture, perspective, history, and economy to survive. The White supremacy intended to "preserve the race" has created an enduring system of violence against people of color and is simultaneously hurting the endurability of humanity in exchange for the immediate gains of supremacy. The book, White Evolution, recounts the historical movement toward supremacy and casts the possibility of a White evolution toward racial justice through collective critical consciousness. The constant struggle for racial consciousness has no arrival point. White consciousness will never be woke because there is no past tense and no plateau. When privilege and supremacy are akin to a constantly evolving and insidious virus (Whitefluenza), and the antidote is to outpace White evolution for supremacy with a White evolution for racial justice. This is not an individual task, but rather a systemic redesign and reconstruction of social systems and requiring the cultivation of a collective critical consciousness. White Evolution covers a great deal of historical detail and contemporary examples to explain and explore new possibilities for recognizing the importance of interdependence of humanity.