UK Higher Education is characterised by structural and institutional forms of whiteness. As scholars and activists are increasingly speaking out to testify, whiteness has wide-ranging implications that affect curricula, pedagogy, knowledge production, university policies, campus climate, and the experiences of students and faculty of colour. Unsurprisingly then, calls to decolonize the university abound. In this article, we draw upon the Critical Race Theory method of counter-storytelling. By introducing composite characters, we speak back to assumptions that universities are race-neutral, meritocratic institutions. We illustrate some of the key themes that shape the experiences of faculty of colour in UK Higher Education: institutional racism, racial microaggressions, racial battle fatigue, and steadfast fugitive resistance. We argue that, despite the paradox of working under (what purports to be) a ‘decolonial’ agenda, widespread calls to decolonize our universities have further embedded rather than dismantled whiteness, thus continuing to characterise the careers, wellbeing, and daily lives of faculty of colour.

On the morning of Friday 3 February 2017, Femi Nylander – a Black Oxford alumnus – walked through the grounds of Oxford University’s Harris Manchester College. Later that morning a CCTV image of Femi was circulated to staff and students who were urged to ‘maintain vigilance’. Whilst ‘post-racial’ ideology insists on framing such incidents as isolated aberrations bereft of wider structural and institutional context, in this article I draw upon the theoretical concepts of racial microaggressions and bodies out of place in order to disrupt this hegemonic interpretation. Adopting the Critical Race Theory (CRT) method of counter-narrative, I centralise the voices of student campaigns as sites of legitimate experiential knowledge. These campaigns reveal a web of whiteness that undergirds Higher Education. It is this web, I argue, that ensnares Femi on the day in question. Thus, Femi’s experience cannot be understood in abstraction from structural white supremacy and institutionalised whiteness.

A growing body of literature examines how social control is embedded within, and enacted through, key social institutions generally, and how it impacts disproportionately upon racially minoritised people specifically. Despite this, little attention has been given to the minutiae of these forms of social control. Centring Black hair as a site of social control, and using a contemporary case study to illustrate, this article argues that it is through such forms of routine discipline that conditions of white supremacy are maintained and perpetuated. Whilst our entry into a ‘post-racial’ epoch means school policies are generally thought of as race-neutral or ‘colorblind’, we draw attention to how they (re)produce and normalise surface-level manifestations of anti-Blackness. Situating Black hair as a form of ‘racial symbolism’ and showing Black hairstyles to be significant to Black youth, we show that the governance of hair is not neutral but instead, acts as a form of social control that valorises whiteness and pathologises Blackness.

2021 marks the 50th anniversary of Bernard Coard’s path-breaking book How the West Indian Child is Made Educationally Subnormal in the British School System (1971a), a piece celebrated in filmmaker Steve McQueen’s recent award-winning television series, Small Axe (2020). In considering the enduring relevance of How the West Indian Child is Made Educationally Subnormal, this paper offers a critical analysis of the contemporary educational experiences and outcomes of Black Caribbean young people in English schools. We examine the historical and contemporary institutional factors that shape the persistent educational disadvantage Black Caribbean young people experience in England, particularly in secondary schools. We focus specifically on academic tracking, teacher diversity and expectations, and school discipline in order to demonstrate how Coard’s findings remain prescient today and to highlight the urgent need to transform the structure and culture of English schools.

Whilst literature on race and ethnicity in Poland is growing, it has yet to fully grapple with the diverse range of racial identities in Poland. Simultaneously, despite calls for Critical Mixed Race Studies (CMRS) to develop into a more global field, there remains a paucity of literature focusing on racial mixedness in Central and Eastern Europe (CEE), and no substantive consideration of the lived experiences of mixed-race people in Poland. Taking these absences as our entry point, we bring Critical Mixed Race Studies into conversation with pieces of literature on race and ethnicity in Poland in order to extend the theoretical and empirical terrain of both fields. Drawing upon data from interviews conducted with black/white mixed-race people in Poland, this article casts light on the lives of this nascent group, and specifically on their experiences of racism and exclusion in a society imagined as homogenously white.

Historically and contemporarily, popular discourses have pathologised Black mixed-race men as the embodiment of a ‘clash of cultures’. In centring the voices of Black mixed-race men in the UK and the US, this article offers a refutation to these discourses. With a specific focus on secondary schooling, the article draws upon accounts from semi-structured interviews in order to demonstrate how Black mixed-race men perceive their families as offering a source of strength and support. In order to understand how the family supports Black mixed-race men in overcoming the challenges posed by a hostile, ‘post-racial’ white supremacist environment, I develop a conceptualisation of ‘post-racial’ resilience. Through this concept, I highlight the creative and innovative ways Black mixed-race men and their families respond to the lived realities of pervasive racial inequities that are occluded by ‘post-racialism’. The article considers the role that parents play in three, inextricably linked, aspects of Black mixed-race men’s lives: schooling, identity formation, and experiences of racism.