Donna Y. Ford - Böcker

A scholar's dream come true, 40 years of The Ohio State University's educational journal, Theory Into Practice. Every theme issue, thousands of articles, on a broad range of education-related topics, can be easily accessed. Edited and written by leading thinkers and practitioners in their fields, many of these theme issues are used in classes year after year as their message remains relevant indefinitely. Whether you are a teacher, student, professor, administrator, or librarian, Volume 44, Number 2, 2005 This Issue: Gifted Education, Applying Gifted Education Pedagogy to Total Talent Development for All Students, Gifted Programs and Services, will be of benefit to you.

Each year, the United States witnesses significant changes in the demographics of its citizens. Accordingly, schools—and the students we teach—are also changing. With such changes come the need, responsibility, and obligation for educators to provide students with an education that is both rigorous and culturally responsive. This book bridges the gap that exists between educating advanced learners and educating culturally different learners. Multicultural Gifted Education, 2nd ed. addresses various topics, including racially and culturally diverse students and families, historical and legal perspectives on educating gifted and minority students, culturally responsive curriculum and assessment, and counseling students from a multicultural perspective.

One pervasive educational issue is the national underrepresentation of Black and Hispanic students in gifted education. Virtually every school district is grappling with having too few students from these groups identified as gifted and served in gifted classes and programs. Recruiting and Retaining Culturally Different Students in Gifted Education addresses this long-standing national problem through the dual lens of recruitment and retention. The focus is on how to equitably recruit (screen, refer, and/or assess) culturally different students and, just as importantly, to retain them. Recruitment and retention require providing academic, cultural, and social supports to culturally different students and ensuring that educators are willing and able to address issues and barriers. No time is better than now to address and correct the underachievement albatross, and the focus on recruitment and retention holds the greatest promise.Nominated for a 2014 NAACP Image Award in the Outstanding Literary Work-Instructional Category

A Second Helping of Gumbo for the Soul is a collection of essays, stories, and narratives designed to inspire and empower women of color through the use of storytelling and narratives. This second edition is a sequel to the first Gumbo for the Soul.

A Second Helping of Gumbo for the Soul is a collection of essays, stories, and narratives designed to inspire and empower women of color through the use of storytelling and narratives. This second edition is a sequel to the first Gumbo for the Soul.

This book of matrices with Black boys as the main character is designed to help gifted and talented education teachers leverage Black boys’ identities to inform and shape how they plan and deliver curriculum and instruction and manage the multicultural, democratic, and culturally responsive classroom. Ford and colleagues (2005) spoke to the notion of and need for ‘self-reflective instruction.’ We argue that all teachers must want to and learn how to legitimize the “everyday” experiences that are learned and cultivated in the homes and communities of Black boys, and how these experiences shape their self-identities and contribute to agency (Wright, Counsell, & Tate 2015). We, therefore, advocate for the rethinking of literacies by repositioning White-centered texts that often reflect and represent power and privilege toward centering the brilliance of Black identities of Black children in general, Black boys in particular.Black boys (of all ages) want to and need to physically see positive images of themselves in books reflected at them. This representation, we argue, has the potential to become an example of a compelling counter-narrative to the history of the “all-White world” (Larrick, 1965) of children’s books that only presented Black characters as “objects of ridicule and generally inferior beings” (Sims Bishop 2012, p. 6). When Black boys see themselves portrayed visually, textually, and realistically in children’s books, vital messages of recognition, value, affirmation, and validation are conveyed. Recognition of the sociocultural contexts in which they live is celebrated.Books for and about Black boys must be rigorous, authentic, multicultural, and developmentally appropriate to allow them to synthesize what they have read, heard, and seen during literacy instruction in authentic and meaningful ways. Multicultural books must introduce children to information about the values of justice, fairness, and equity. Developmentally appropriate books should vary with and adapt to the age, experience, and interests of gifted and talented Black boys to allow them the opportunity to demonstrate critical thinking, textual analysis skills and convey conceptual knowledge. These stories must expose Black boys to culturally relevant counter stories -- stories that counteract the dominant discourse that has primarily depicted Black boys as “at risk” versus placed at risk; “without hope” versus hopeful; or “out of control and dangerous” (Tatum, 2005, p. 28) versus developing self-control like all other children (Wright et al., 2018).

This book of matrices with Black boys as the main character is designed to help gifted and talented education teachers leverage Black boys’ identities to inform and shape how they plan and deliver curriculum and instruction and manage the multicultural, democratic, and culturally responsive classroom. Ford and colleagues (2005) spoke to the notion of and need for ‘self-reflective instruction.’ We argue that all teachers must want to and learn how to legitimize the “everyday” experiences that are learned and cultivated in the homes and communities of Black boys, and how these experiences shape their self-identities and contribute to agency (Wright, Counsell, & Tate 2015). We, therefore, advocate for the rethinking of literacies by repositioning White-centered texts that often reflect and represent power and privilege toward centering the brilliance of Black identities of Black children in general, Black boys in particular.Black boys (of all ages) want to and need to physically see positive images of themselves in books reflected at them. This representation, we argue, has the potential to become an example of a compelling counter-narrative to the history of the “all-White world” (Larrick, 1965) of children’s books that only presented Black characters as “objects of ridicule and generally inferior beings” (Sims Bishop 2012, p. 6). When Black boys see themselves portrayed visually, textually, and realistically in children’s books, vital messages of recognition, value, affirmation, and validation are conveyed. Recognition of the sociocultural contexts in which they live is celebrated.Books for and about Black boys must be rigorous, authentic, multicultural, and developmentally appropriate to allow them to synthesize what they have read, heard, and seen during literacy instruction in authentic and meaningful ways. Multicultural books must introduce children to information about the values of justice, fairness, and equity. Developmentally appropriate books should vary with and adapt to the age, experience, and interests of gifted and talented Black boys to allow them the opportunity to demonstrate critical thinking, textual analysis skills and convey conceptual knowledge. These stories must expose Black boys to culturally relevant counter stories -- stories that counteract the dominant discourse that has primarily depicted Black boys as “at risk” versus placed at risk; “without hope” versus hopeful; or “out of control and dangerous” (Tatum, 2005, p. 28) versus developing self-control like all other children (Wright et al., 2018).

Rejection. Loss. Confusion. Pain. Our past and our future are intertwined. Each distinct memory becomes one life. What once hurt, eventually heals, and the lesson (or lessons) to be learned becomes one with our soul and our spirit. Our experiences provide strength instead of destruction. Our great-grandmothers, grandmothers, mothers -- all women of power who came before us -- were great descendants of the coastal lands of West Africa. They arrived in strange lands with their Gumbo - -their memories, rhythms, ingenuity, creativity, strength, and compassion. Their lived stories and conversation were recipes mixed with unique combinations of ingredients, dropped into the cast iron pot -- stirred, dropped in, seasoned, dropped in, stirred again, and again, and again, until done. This Gumbo is savory like the soul, carefully prepared, recipes rich with what our foremothers brought with them from their homeland. They brought the best of what they had to offer.Gumbo or Gombo is a Bantu word meaning ‘okra’. Okra is a rich vegetable that serves as the base (or gravy) for a delicately prepared stew. (Today’s Gumbo cooks use a ‘roux’ as the base- see the recipe on page 3). Gumbo’s West African origins have been modified over the past two centuries by people of varied ancestry: Native American, German, Spanish, and French (Moss, 2014). It is essential to understand the manner in which Gumbo is prepared: each ingredient must be placed into the stew at its specified time so that it can cook in and savor its own flavor. When completed, Gumbo is usually served over grits or rice.Gumbo has become a cornerstone of life in African-descended communities across the south and southwest spanning from South Carolina to Louisiana and Texas. Gumbo is a treasure… a reminder of the greatness that lived in the village in a time of strength and abundance…a reminder of the resilience and richness of our people over generations.This book -- a collection of memoirs written by Women of Color is shared to inspire and motivate readers. The authors of these precious, soulful stories are from across the globe and represent various backgrounds and professions. What these women have in common, though, is their drive to tell their story. Stories of pain, discovery, strength, and stories of beginnings. Many of the experiences, as difficult as they may have been, made the women who they are today. Telling these stories to a new generation will empower and encourage them in their experiences no matter how troubling or challenging (Harris, 2015). These stories, like our foremothers offering their Gumbo, present the best these women have to offer. These authors want the world to know that deep inside of each of us is a rich, vibrant, purposeful beginning. As our lives develop and we are “stirred and stirred again”, like Gumbo, our experiences begin to shape who we are and who we become. When the stirring is complete, a comforting meal -- one that says no matter what has gone into the dish, it’s going to be amazingly magnificent!!The authors hope these stories will inspire and motivate girls and Women of Color to trust their experiences -- whether good or bad -- to help them become. Our becoming means that after all that life has thrown our way, we are strong, purposeful, and powerful people who are a great treasure to a world that sometimes rejects and ignores our existence. Embedded in this book are stories of abuse and triumph, sadness and victory, disappointment and resilience, discovery and victory.We are very proud to be the keepers of these rich recipes. They represent the first in what we hope will become a collection or series of inspirational memoirs that will be shared to help others live out their destiny and become the women they were born to be.

Rejection. Loss. Confusion. Pain. Our past and our future are intertwined. Each distinct memory becomes one life. What once hurt, eventually heals, and the lesson (or lessons) to be learned becomes one with our soul and our spirit. Our experiences provide strength instead of destruction. Our great-grandmothers, grandmothers, mothers -- all women of power who came before us -- were great descendants of the coastal lands of West Africa. They arrived in strange lands with their Gumbo - -their memories, rhythms, ingenuity, creativity, strength, and compassion. Their lived stories and conversation were recipes mixed with unique combinations of ingredients, dropped into the cast iron pot -- stirred, dropped in, seasoned, dropped in, stirred again, and again, and again, until done. This Gumbo is savory like the soul, carefully prepared, recipes rich with what our foremothers brought with them from their homeland. They brought the best of what they had to offer.Gumbo or Gombo is a Bantu word meaning ‘okra’. Okra is a rich vegetable that serves as the base (or gravy) for a delicately prepared stew. (Today’s Gumbo cooks use a ‘roux’ as the base- see the recipe on page 3). Gumbo’s West African origins have been modified over the past two centuries by people of varied ancestry: Native American, German, Spanish, and French (Moss, 2014). It is essential to understand the manner in which Gumbo is prepared: each ingredient must be placed into the stew at its specified time so that it can cook in and savor its own flavor. When completed, Gumbo is usually served over grits or rice.Gumbo has become a cornerstone of life in African-descended communities across the south and southwest spanning from South Carolina to Louisiana and Texas. Gumbo is a treasure… a reminder of the greatness that lived in the village in a time of strength and abundance…a reminder of the resilience and richness of our people over generations.This book -- a collection of memoirs written by Women of Color is shared to inspire and motivate readers. The authors of these precious, soulful stories are from across the globe and represent various backgrounds and professions. What these women have in common, though, is their drive to tell their story. Stories of pain, discovery, strength, and stories of beginnings. Many of the experiences, as difficult as they may have been, made the women who they are today. Telling these stories to a new generation will empower and encourage them in their experiences no matter how troubling or challenging (Harris, 2015). These stories, like our foremothers offering their Gumbo, present the best these women have to offer. These authors want the world to know that deep inside of each of us is a rich, vibrant, purposeful beginning. As our lives develop and we are “stirred and stirred again”, like Gumbo, our experiences begin to shape who we are and who we become. When the stirring is complete, a comforting meal -- one that says no matter what has gone into the dish, it’s going to be amazingly magnificent!!The authors hope these stories will inspire and motivate girls and Women of Color to trust their experiences -- whether good or bad -- to help them become. Our becoming means that after all that life has thrown our way, we are strong, purposeful, and powerful people who are a great treasure to a world that sometimes rejects and ignores our existence. Embedded in this book are stories of abuse and triumph, sadness and victory, disappointment and resilience, discovery and victory.We are very proud to be the keepers of these rich recipes. They represent the first in what we hope will become a collection or series of inspirational memoirs that will be shared to help others live out their destiny and become the women they were born to be.

The Ivory Tower is and can often be a lonely place for faculty of color. Social injustices run deep and are entrenched within academia. Faculty of color (FOC), more specifically Black and Hispanic, often lament about the ‘Black/Brown’ tax that frequently takes its toll both personally and professionally, and pushes them out of the academy. Similar to trends in P-12 settings, educators of color in postsecondary contexts represent less than 10% of the profession. In essence, we are an anomaly and the implications of this are clear and dire, as evidenced by persistent achievement, access, and expectation gaps within the academy.Scholars of color (SOC), at all stages, but particularly during doctoral training, frequently struggle to not just survive, but to thrive, in the academy. Too many fail to earn their doctoral degree, with many wearing the All But Dissertation (ABD) as a badge of honor. Although ABD is not a degree, many scholars of color receive inadequate mentoring, often substandard in comparison to the hand-holding White students receive, which leaves far too many doctoral students of color lost, bewildered, angry, indignant, and defeated. This righteous indignation is justified, but excused away using the myth of meritocracy and colorblind notions of success; followed by a myriad of problems steeped with victim blaming, as noted in the classic Presumed Incompetent: The Intersections of Race and Class for Women in Academia (Gutiérrez y Muhs, Niemann, González, & Harris, 2012). The aforementioned work was not the first treatise on higher education and how the non-status quo, along with those grappling with oppression and double standards, experience the profession called higher education. Moreover, The Chilly Climate (Sandler, Silverberg, & Hall, 1996) report, which focused on females, was also telling, but not enough was addressed and disclosed about females of color, until version two. But these issues do not stop with females of color, but instead, extend to all faculty of color.R.A.C.E. Mentoring, a social media Facebook group, with several subgroups (see Figures 1 and 2) was created by Donna Y. Ford, Michelle Trotman Scott, and Malik S. Henfield in 2013, to tackle the numerous thorny and contentious issues and challenges in higher education. We began by intentionally attending to the needs of students enrolled at mostly White universities, as well as those who attended historically Black colleges and universities, while keeping the unique nuances and challenges of each setting in mind. We wanted scholars of color to thrive in both. Fondly and affectionately called RM, our charge and challenge is to affirm the dignity and worth of scholars of color. Additionally, we recognize that there are scholars outside of academe, and their contributions as well to impact and affect change for Black and Brown people inside and outside of academe need to be acknowledged. These scholars are community organizers, activists, P-12 teachers, and families. It truly takes a village...

The Ivory Tower is and can often be a lonely place for faculty of color. Social injustices run deep and are entrenched within academia. Faculty of color (FOC), more specifically Black and Hispanic, often lament about the ‘Black/Brown’ tax that frequently takes its toll both personally and professionally, and pushes them out of the academy. Similar to trends in P-12 settings, educators of color in postsecondary contexts represent less than 10% of the profession. In essence, we are an anomaly and the implications of this are clear and dire, as evidenced by persistent achievement, access, and expectation gaps within the academy.Scholars of color (SOC), at all stages, but particularly during doctoral training, frequently struggle to not just survive, but to thrive, in the academy. Too many fail to earn their doctoral degree, with many wearing the All But Dissertation (ABD) as a badge of honor. Although ABD is not a degree, many scholars of color receive inadequate mentoring, often substandard in comparison to the hand-holding White students receive, which leaves far too many doctoral students of color lost, bewildered, angry, indignant, and defeated. This righteous indignation is justified, but excused away using the myth of meritocracy and colorblind notions of success; followed by a myriad of problems steeped with victim blaming, as noted in the classic Presumed Incompetent: The Intersections of Race and Class for Women in Academia (Gutiérrez y Muhs, Niemann, González, & Harris, 2012). The aforementioned work was not the first treatise on higher education and how the non-status quo, along with those grappling with oppression and double standards, experience the profession called higher education. Moreover, The Chilly Climate (Sandler, Silverberg, & Hall, 1996) report, which focused on females, was also telling, but not enough was addressed and disclosed about females of color, until version two. But these issues do not stop with females of color, but instead, extend to all faculty of color.R.A.C.E. Mentoring, a social media Facebook group, with several subgroups (see Figures 1 and 2) was created by Donna Y. Ford, Michelle Trotman Scott, and Malik S. Henfield in 2013, to tackle the numerous thorny and contentious issues and challenges in higher education. We began by intentionally attending to the needs of students enrolled at mostly White universities, as well as those who attended historically Black colleges and universities, while keeping the unique nuances and challenges of each setting in mind. We wanted scholars of color to thrive in both. Fondly and affectionately called RM, our charge and challenge is to affirm the dignity and worth of scholars of color. Additionally, we recognize that there are scholars outside of academe, and their contributions as well to impact and affect change for Black and Brown people inside and outside of academe need to be acknowledged. These scholars are community organizers, activists, P-12 teachers, and families. It truly takes a village...

Five decades ago, I was challenged to read the Moynihan Report (1965). Then and now, I take issue with much of the content, which smacks of deficit thinking, blaming the victim, and a blindness or almost total disregard for how systemic racism and social injustices contribute to family structures.I recall being professionally and personally offended by interpretations of single-parent families, which were often negative and hopeless. Moral development, criminal activity, poor educational outcomes, poverty, and apathy of many kinds were placed squarely on the shoulders of these families, especially if the families were/are headed by Black mothers. Eurocentric and middle class notions of ‘real’ families like those depicted on TV shows and movies dominate, then and now, what is deemed healthy in terms of family structures – with the polemic conclusion that nuclear families are the best and sometimes only structure in which children must be raised.These colorblind, economic blind, and racist blind studies, reports, theories, and folktales have failed to do justice to the families in which there is one caregiver. Their stories of woe and mayhem make the news and guide policies and procedures. The stories of children who have been resilient have been unheard and silenced, they have been under-reported and relegated to the status of ‘exception to the rule’. Perhaps they are exceptions, but there are more exceptions than we may know.This book is designed with those stories of resilience and success in mind. The book is not an attempt to glorify single-parent families, but such families are prevalent and increasing. High divorce rates are impactful. And some parents have chosen to not marry, which is their right. While not glorifying single-parent families, we are also not demonizing them or telling their stories void of context. Yes, income will often be low(er), time will be compromised when divided between offspring, work, and other obligations. Likewise, we are not glorifying two-parent families as being ideal; their context matters too. How healthy are married couples who don’t really love or even like each other? How healthy are those parents who have separate sleeping arrangements/bedrooms? How healthy are those families who have oppositional parenting styles and goals for their children?This is the 50th anniversary of the Moynihan Report, and I am concerned that another 50 years will pass that fails to balance out the stories of single-parent families, mainly those whose children succeed and defy the odds so often unexpected of them.