Towards an Anti-Racist Intercultural Education in Spain: Contributions from Afro-Liberation Pedagogy

DOI: 10.5281/zenodo.16793457 | PDF 

Educazione Aperta 18/2025

This article examines the need to rethink intercultural education in Spain through an anti-racist and liberatory approach centered on Afro epistemologies. It argues that dominant educational models perpetuate the marginalization of Afro-descendant communities and presents strategies to transform educational spaces into environments of recognition and social justice. By analyzing historically subalternized Black epistemologies, the article provides guidelines for building an education system that values and reivindicates Afro knowledge and experiences in the Spanish context.

Keywords: Intercultural education, Afro pedagogy, anti-racism, Black epistemologies

This article aims to explore the need for an anti-racist and intercultural education in Spain through the theoretical proposal of Afro-Liberation Pedagogy. Drawing on Black and decolonial thought, the article develops a critical review of the epistemic foundations of racism in education. The methodology consists of a theoretical-conceptual analysis based on interdisciplinary literature from Afro-diasporic, queer, and decolonial scholarship.

Why Do We Need Educational Materials That Center Afro Experiences?

Publications in the Spanish context on education, interculturality, and racism have grown considerably in recent years (INTER, 2007; Sos Racismo, 2022; Buraschi & Aguilar-Idáñez, 2022). Even if many of them are invaluable, they tend to treat interculturality or diversity as synonymous with anti-racism. However, the anti-racist movement, as well as all the authors who adhere to this perspective, critique educational logics that promote inclusion and merely focus on accepting differences without naming the systems of oppression that enable them in the first place.

Furthermore, it is rare to find documents that focus on the specific experience of Black people in Spain. Michael Dumas (2016) describes anti-Blackness as the social rejection of Black bodies, the constant denial of their existence and humanity. Its manifestations are specific and, therefore, must be addressed as such. Bettina Love (2019), in line with Black Lives Matter, explains that crafting a dignified education for Black people means understanding that at times we will demand the impossible by refusing to accept institutionalized injustice and rejection of Black bodies. Modern racial domination, an extension of a colonial and slaveholding past, continues to ensure that non-European and non-white populations in general are conceived as inferior beings (Mbembe, 2016). A nearly insurmountable historical distance is constructed between white and Black people, positioning some as subjects existing in the zone of being and others in the zone of non-being (Fanon, 1965).

Spain has undergone a process of de-Africanization of its territory, accompanied by an ultra-Europeanization that erased the numerically significant presence of Afro populations in the country’s past (Toasijé, 2020). In fact, today there are few academic publications on the role of the African population in Spain, and most of them focus on slavery or migration. Despite this, the legacy of Black people in Spain has been enriching and an essential part of the construction of cultural identity (Rocabruno Mederos, 2020).

Currently, we are witnessing the flourishing of the anti-racist movement, which is politically organizing to fight for dignity, the repeal of racist immigration policies, and a paradigm shift that guarantees the rights of migrants and racialized people (Sos Racismo, 2022).

Education, Afro-descendant Population in Spain, and Epistemic Racism

In the field of education, there is still a long way to go to achieve spaces that promote, as bell hooks (2009) put it, a committed pedagogy, or as we would say from our proposed perspective, an Afro-liberation pedagogy. Even though the report by the United Nations Working Group of Experts on People of African Descent (2018) estimates that the Afro-descendant population in Spain ranges between 1 and 2 million people, the discourses reproduced in educational spaces about this community remain highly stigmatizing. In fact, the study "Learning Racism: Structural Racism in Textbooks" conducted by SOS Racismo Madrid (2021, 2022) asserts that "formal education is one of the spaces where the representations and institutions that maintain and reinforce institutional racism are transmitted" (p. 8). It concludes that the textbooks analyzed reinforce white supremacy, present the African continent as a wild place, and make racialized children invisible, positioning them in subalternity (SOS Racismo Madrid, 2021, 2022). Moreover, the United Nations Working Group of Experts on People of African Descent (2018) found it concerning that teachers lacked the tools to effectively address racism and had insufficient knowledge about the history of the Afro-descendant population.

It is safe to say that the problems mentioned above are directly related to the logics imposed by epistemic racism. Epistemic racism negatively racializes certain communities and lands while universalizing the knowledge systems, institutions, and categories created by dominant Western hegemonic thought, which is assumed to be the ontological truth, natural, and the only valid rationality. From its standard, both other ways of producing and thinking about knowledge and the people who embody them are judged (Mignolo, 2018). Additionally, it compartmentalizes and orders the world and its people, using modern schooling as a vehicle for its crystallization (Fanon, 1965).

The critiques developed in this article are directed at dominant educational paradigms that often present themselves as inclusive, yet systematically fail to address the racial and colonial foundations of inequality or include voices of black authors. For instance, classic multicultural approaches such as those of James A. Banks (2004) promote recognition of diversity and inclusive teaching methods, but do not problematize systemic power structures. In the Spanish context, pedagogical models proposed by authors like César Coll (2007) and Antoni Zabala (1998) focus on curricular competencies and didactic strategies without even naming the role of racism. As SOS Racismo Madrid (2021–2022) demonstrates, the outcomes of these frameworks are visible in textbooks that reinforce colonial narratives.

Therefore, it is fair to say that intercultural education as it is often implemented in Spain — centered on tolerance and cultural coexistence — remains insufficient when it fails to name and challenge the structures of racism and anti-Blackness that shape educational spaces (Dumas, 2016; Mbembe, 2016). An intercultural approach that avoids addressing power, coloniality, and systemic exclusion risks leaving a lot of people voiceless again. Anti-racism must therefore be the foundation of any meaningful education that fosters liberation, as it explicitly targets the mechanisms of subordination and erasure that affect Black communities. As Love (2019) and hooks (2009) emphasize, the goal is not mere inclusion, but the radical transformation of educational institutions toward justice and liberation.

Epistemological and Methodological Foundations of Afro-Liberation Pedagogy

1. Key concepts

Afro-Liberation Pedagogy is a conceptual proposal developed in this article by drawing from multiple traditions of critical, decolonial, Afro-feminist, queer and Afro-diasporic thought. It combines insights from anti-racist and anti-colonial pedagogy (Dei, 2014), engaged and liberatory education (hooks, 1994, 2009), Black feminist epistemologies (Collins, 2022), Indigenous and spiritual research methodologies (Chilisa, 2012), and radical critiques of colonial gender and knowledge systems (Oyewumi, 1997; Fanon, 1965). It seeks to build a pedagogy rooted in the lived experiences and political struggles of Afro-descendant communities, committed to dismantling systems of domination while also nurturing spaces of dignity, self-recognition, and radical imagination. Rather than being a fixed model, Afro-Liberation Pedagogy is a call to reimagine education through the lens of justice.

Colorblindness refers to the tendency to ignore or minimize the significance of race in educational and social contexts, under the assumption that not “seeing” race leads to greater equality. However, this perspective perpetuates systemic racism by failing to recognize the structural conditions and historical roots of racial inequality (Dumas, 2016). In education, colorblindness often translates into pedagogical approaches that celebrate diversity superficially while avoiding any confrontation with anti-Blackness or white supremacy.

Epistemic racism is the privileging of Western knowledge systems as universal and superior, which leads to the exclusion and devaluation of other ways of knowing—particularly those rooted in Indigenous, African, or Afro-diasporic epistemologies (Mignolo, 2018; Chilisa, 2012).

2. Voices, Bodies, and Knowledges: Foundations of an Afro-Liberation Pedagogy

There is an urgent need to create new ways of conceiving knowledge—ways that demand epistemic justice (Amin, 2009) as well as alternative epistemologies that recognize lived experience and the impossibility of thinking about knowledge as purely objective (Collins, 2022). These ways must be liberatory and multidimensional in the broadest sense of the word. As multiple authors, such as Oyeronke Oyewumi, Sabrina String, Esther Mayoko Ortega, C. Riley Snorton, and Ifi Amadiume, demonstrate, the structural discriminations of modernity—such as fatphobia, transphobia, class oppression, or sexism—cannot be separated from the racial and colonial matrix. Therefore, we must weave educational networks that pave the way for the political and economic liberation of bodies and places that remain under the yoke of domination.

To achieve this, our thinking must turn to those who have lived and theorized about what it means to inhabit the margins. In the following paragraphs, we will briefly introduce some key figures who can help us rethink education in order to embrace an Afro-liberation pedagogy.

• George Sefa Dei. This author promotes an anti-racist and anti-colonial pedagogy. He argues that we do not live in a post-racial era and, therefore, education must serve as a tool to clarify the functions of power, as well as white privilege and the ways in which those who do not possess it are punished (Dei, 2014). Race continues to be a key axis shaping school environments. Consequently, the task of anti-racist and anti-colonial education should be to implement strategies that restore the basic humanity of the colonized through both global and local actions (Dei, 2014). He advocates for the inclusion of African Indigenous perspectives in academic spaces.
• Frantz Fanon. The "zone of non-being" we mentioned earlier was made possible, in terms of knowledge, by the adoption of an alien world and culture that left colonized peoples in a position of inferiority and dependence (Ramallo, 2018). Fanon reminds us of the importance of language:

In a Westernized and Eurocentric world, the axiom of colonial education is: the more educated one is, the greater the inferiority complex. The problem that Black people face in a racist colonial white world is that they will be proportionally whiter, meaning they will be closer to being a 'true human being' and escaping their 'animality' in direct proportion to their mastery of European languages.  [...] The colonized is elevated above the status of the jungle in direct proportion to their adoption of the cultural standards of the colonizing country (Fanon, 2009, p. 270).

Revolution occurs when one decides to become aware of the possibilities of existence outside the hegemonic paradigm. To develop the revolutionary act of reconnection, the focus must be placed on the body. There is a historical narrative that associates the Black body with danger and fear, linking it directly to savagery, backwardness, brutality, and illiteracy. Since its values are associated with irrationality, they are not considered in educational projects (Ramallo, 2018). Fanon proposes the need to reconnect with knowledge related to magic and spirituality in order to recover ancestral ways of living:"I am a magician, and I steal from the white man a certain world, lost to him and his kind." (Fanon, 1952, p. 87)

• Bagele Chilisa. Chilisa (2012) considers it essential to instill a spiritual vision as part of research, respecting community ways of life beyond the Western gaze and centering research on relational realities and knowledge forms that prevail among those who continue to be colonized. She adds:

Decolonization is, therefore, a process that involves conducting research in a way that gives space to the worldviews of those who have suffered a long history of oppression  [...]. It is a process that involves 'researching backward' to question how disciplines [...] through an ideology of the Other, have described and theorized about the colonized Other, while denying them the ability to name and know their own framework of reference (Chilisa, 2012, p. 14).

 This process requires deconstructing and reconstructing, recovering and rediscovering, dismantling what has been wrongly written through an oppressive and distorted lens, in order to envision a different future (Chilisa, 2012).

• Oyeronke Oyewumi. Oyewumi is one of the African authors, specifically from the territory now known as Nigeria, who has made significant contributions to identifying why biologism and gender binarism are colonial constructs. Her work focuses on the Yoruba people:

The category "woman" [...] simply did not exist in Yoruba lands before their continuous contact with the West.  [...] The cultural logic of Western social categories is based on an ideology of biological determinism: the belief that biology provides the rationale for organizing the social world. [...]Categories such as 'woman' are based on body type and are constructed in relation and opposition to another category: man; the presence or absence of certain organs determines social position (Oyewumi, 1997, pp. IX-X).

She challenges the idea that gender, as a category that structures society, has historically existed in all territories. In fact, she argues that the subordination of women in Yoruba society was a European import because "in pre-colonial Yoruba society, body type was not the basis of social hierarchy: men and women were not classified according to anatomical distinction" (Oyewumi, 1997, p. xii). She calls for the creation of analytical categories that do not originate in Europe or the United States to overcome the alienation produced by these constructs. She also demands the denaturalization of gender.

• Alanis Bello Ramírez. In line with Oyeronke Oyewumi’s arguments, Ramírez (2018) focuses on gender, working to create a transfeminist, popular, and transformative educational perspective. This is necessary because pedagogy as a discipline “is inextricably linked to the regulation of bodies, the control of desires, and the shaping of subjectivity” (Ramírez, 2018, p. 105). This regulation prevents trans bodies from being part of everyday life, as they do not fit within normative frameworks, and their lives are constantly at risk for having transgressed the sex-gender-desire coherence (Ramírez, 2018). Educational spaces must stop reinforcing latent marginalization. For this reason, the author calls for the recognition of trans people as knowledge subjects and valid pedagogical agents, without falling into neoliberal, assimilationist models of diversity:

Because our desire is not to attain respectability, but to dismantle the hierarchies that structure identities and subjects, recognizing ourselves as Black, sex workers, Palestinians, revolutionaries, Indigenous, fat, incarcerated, drug users, exhibitionists, protestors, slum dwellers, lesbians, women, and trans individuals who, even though we may not have the ability to give birth, do have the courage to conceive another history (Berkins, 2006, p. 227).

This perspective calls for an expansion of pedagogical practices to embrace other ways of life as legitimate and valuable, uprooting the notion of “natural” in defining bodies and instead speaking of power and contestation (Ramírez, 2018).

• Ngugi wa Thiong’o. The relevance of this author lies in his contributions regarding the need to decolonize the mind in order to achieve meaningful change. He analyzes the impact of the imposition of colonial languages in Africa, whereby territories came to be defined—something that continues today—based on the European language spoken: Anglophone, Francophone, Hispanophone, or Lusophone African countries (Thiong’o, 2015). Thiong’o (2018), together with Anyumba and Liyong, has openly expressed indignation over the use of the English language—and its highly irrelevant literature in the Kenyan context—as the central vehicle for learning. His proposal, both innovative and traditional, advocates placing oral tradition at the center of education as an essential expression of loyalty to Indigenous values of the region. His approach aims to shift the center both inside and outside national borders: from the Western-centric universe and from the internal social hierarchy within nations, where power is concentrated in a dominant, male bourgeois minority.
• bell hooks. She developed what is known as Engaged Pedagogy (2009), which focuses not only on the acquisition of knowledge but also on opposing the oppressive logics of racism, classism, and patriarchy, always keeping in mind spirituality, love as praxis, vulnerability, and the individual desires of students. She explores how children’s critical capacity is stifled by the educational system. In her numerous books—including Teaching to Transgress (1994) and Teaching Critical Thinking (2009)—she provides anecdotes, insights, and ideas to help educators create a more communal, meaningful, and above all, engaged teaching practice. If practices are implemented that allow for individualized understanding of students, as well as self-disclosure on the part of educators, the premise that everyone is valuable can be embodied—an inherently anti-ableist practice.

Afro-Liberation Pedagogy is envisioned as a flexible and transformative framework that can be applied in both formal educational spaces—such as schools and universities—and in non-formal and community-based contexts, where critical pedagogy and emancipatory learning often thrive. While it centers the experiences, histories, and knowledge of Afro-descendant communities, it is not limited to Black-only educational environments. On the contrary, it seeks to reorient education in diverse settings, fostering collective responsibility. Its core principle is that the centering of Black life and thought enriches and transforms the educational experience for all.

Rethinking Educational Environments from Afro-Liberation Pedagogy

Based on the information presented earlier, we can derive some key insights on how to construct educational spaces that dignify the experiences of the Afro-descendant population in Spain. These insights are briefly outlined in the following paragraphs.

• Questioning the way we share history and the perspectives on non-European cultures. Eurocentrism has created a historical narrative in which non-white communities are subordinated, devalued, and marginalized. From the so-called “conquest of America” to the erasure of the Amazigh contributions to Al-Andalus, or the silencing of the genocide carried out by the Spanish crown during the colonial era, we find educational discourses that continue to conceal oppression and inflict harm on racialized people. Therefore, we must focus on deconstructing these discriminatory perspectives by engaging with other forms of knowledge, fostering oral traditions, and ensuring that all individuals have meaningful access to learning about their own history, roots, and traditions.
• Breaking stereotypes related to Afro-descendancy and African identity. It is common in Spanish educational settings to refer to Africa as a monolithic entity, to value Afro-descendant communities only for their folklore, or to exclude Black role models entirely. It is urgent to rethink our educational practices while recognizing that the intellectual contributions of Black people—and their lives—are of immeasurable value.
• Dismantling binary thinking. Binarism is present in our daily lives. We have naturalized the idea that certain categories are oppositional and mutually exclusive: man/woman, cis/trans, heterosexual/homosexual, whiteness/Blackness. Many of these dichotomies stem from colonial origins. The Global North and those who inhabit whiteness are associated with knowledge, wealth, development, science, modernity, and progress. In contrast, Blackness is often linked to experience, poverty, underdevelopment, tradition, and savagery. We must not forget that all these are social constructions directly tied to power and marginalization. As Alanis Bellos Ramírez (2018) explains, these frameworks allow some things to be considered “normal” while others are marked as different.
• Deconstructing our own belief systems. bell hooks taught us that our critical capacity is significantly weakened after passing through the formal education system. It is completely natural that we have internalized problematic and discriminatory perspectives. Therefore, we must undergo a process of unlearning. The same author warns that this will be painful and uncomfortable, but it is worthwhile to "work to dismantle our own ways of thinking, acting, and feeling that reinforce domination" (Ramírez, 2022, p. 142). Critical Race Theory defines racism as an ingrained and normalized practice in capitalist liberal societies like ours. It is an everyday experience for most racialized people. One of the main strategies proposed by this movement is to use the lived experiences of those who suffer from racism as the central and validating source of knowledge, constructing situated knowledge (Ladson-Billings & Tate, 1995).
• Speaking openly about systems of oppression and taking action when witnessing discrimination. The historical events discussed in previous sections have real consequences on our contemporary experiences and societies. It is essential to talk about them in order to combat them. We have often heard that what is not spoken about does not exist. Therefore, we must be able to name systems of oppression and explain how they operate. Taking action against racial discrimination is a matter of social justice, recognition, and reparation for those who experience it.
• Incorporating the body as a central element in educational spaces and allowing ourselves to be vulnerable. A historical narrative has positioned the Black body as dangerous and fear-inducing, directly associating it with savagery, backwardness, brutality, and illiteracy. Additionally, the mind-body separation is undoubtedly another form of colonial binarism. As bell hooks (2009) explains, we must allow ourselves to be vulnerable with those we share educational spaces with and get to know one another beyond surface-level interactions. Doing so involves loss, visceral emotion, reconnection, hope, confusion, and healing. It requires creating communal spaces where we can share the wounds caused by not fitting the norm in its various manifestations. This means abandoning fixed identities and instead fostering pleasure and the practice of freedom.
• Involving the community and creating spaces to challenge ideas of neutrality and universality. Thiong’o (2015) speaks of Africa’s dismemberment as an essential step in establishing colonial and racist logics. In a literal sense, this involved the execution of those who articulated resistance. To reunite these parts and repair the historical harm caused by the dismemberment of Afro communities, we need structural changes. But we must also act collectively within the spaces we can influence. Through community organization, we can ensure that educational resources are used for the benefit of all, considering the multiple worldviews that exist. Only by valuing community wealth and historical forms of resistance can we create narratives and actions outside the dominant hegemony. We must remember that there is no single universal culture (Shockley & Frederick, 2010) that we can all adhere to—asserting otherwise would perpetuate homogenizing narratives that erase diversity. For this reason, educators must not only be sensitized but must also actively educate themselves about historically marginalized cultural expressions among their students (Tillman, 2006).
• Theory without action is useless. According to Wangari Maathai, “Action without the foundation of solid critical thinking is destined to be nothing more than an empty gesture,” but “critical thinking without action produces a world without change, paralyzed by critique” (Musila, 2020, p. 311). Once we understand the mistakes that have been made, as well as the systems of oppression that need to be dismantled, we must open pathways to new possibilities using radical imagination. As Thiong’o (2018) would say, we must move the center.

Conclusions

We can conclude that processes, spaces, and materials that dignify the education of the Afro-descendant population are urgently needed. This necessity arises from the systematic erasure of their contributions, as well as from current conditions that continue to promote segregation, racist practices, and barriers to accessing a dignified life.

Through the works of Afro scholars, we have been able to internalize perspectives that center the voices of those who have directly faced this history of discrimination, as well as knowledge frameworks that are not rooted in Eurocentrism. The educational sphere offers infinite possibilities for change, improvement, and the rehumanization of marginalized populations. However, to achieve this, we must move beyond paternalistic and colorblind approaches and instead shift toward responsibility and restorative justice.

Moreover, we must go beyond simply denouncing injustices; we need to engage in radical imagination to craft new futures and, collectively, cultivate more just presents.

References

Aguado Odina e Grupo Inter, Racismo: Qué es y cómo se afronta. Una guía para hablar sobre racismo, Pearson Educación, Madrid 2007.

Amin S., Eurocentrism: Modernity, religion, and democracy: A critique of Eurocentrism and culturalism, Monthly Review Press, New York 2009.

Banks J.A., Multicultural education: Historical development, dimensions, and practice, in J. A. Banks e C. A. McGee Banks (a cura di), Handbook of research on multicultural education, Jossey-Bass, San Francisco 2004, pp. 3-29.

Berkins L., Travestis: Una identidad política, in Pensando los feminismos en Bolivia, s.e., s.l. 2006, pp. 221-228.

Buraschi D. e Aguilar-Idáñez M.J., Apuntes críticos para una pedagogía social antirracista, in “Quaderns d’animació i educació social”, 36, 2022, pp. 1-10.

Chilisa B., Indigenous research methodologies, Sage, Los Angeles 2012.

Collins P.H., Black feminist thought: Knowledge, consciousness, and the politics of empowerment, Routledge, New York 2022.

Dei G.J.S., Personal reflections on anti-racism education for a global context, in “Encounters in Theory and History of Education”, 15, 2014, pp. 239-249.

Dumas M. J., Against the dark: Antiblackness in education policy and discourse, in “Theory Into Practice”, 55(1), 2016, pp. 11-19.

Fanon F., Peau noire, masques blancs, Éditions du Seuil, Paris 1952.

Fanon F., Piel negra, máscaras blancas, Akal, Madrid 2009.

Fanon F., The wretched of the Earth, Grove Press, New York 1965.

hooks b., Teaching critical thinking: Practical wisdom, Taylor and Francis, New York 2009.

hooks b., Teaching to transgress: Education as the practice of freedom, Routledge, New York 1994.

Ladson-Billings G. e Tate W.F., Toward a critical race theory of education, in “Teachers College Record”, 97(1), 1995, pp. 47-68.

Love B.L., We want to do more than survive: Abolitionist teaching and the pursuit of educational freedom, Beacon Press, Boston 2019.

Mbembe A., Crítica de la razón negra: Ensayo sobre el racismo contemporáneo, NED Ediciones, Barcelona 2016.

Mignolo W., Sí, podemos, in F. Giuliano (a cura di), ¿Podemos pensar los no-europeos? Ética decolonial y geopolíticas del conocer, Del Signo, Buenos Aires 2018, pp. 121-159.

Musila G.A. (a cura di), Wangari Maathai’s registers of freedom: Selected writings of Wangari Maathai, HSRC Press, Cape Town 2020.

Naciones Unidas, Informe del Grupo de Trabajo de Expertos sobre los Afrodescendientes acerca de su misión a España, 2018, url: https://documents-dds-ny.un.org/doc/UNDOC/GEN/G18/249/78/PDF/G1824978.pdf

Oyewumi O., The invention of women: Making an African sense of Western gender discourses, University of Minnesota Press, Minneapolis 1997.

Ramallo F., Frantz Fanon y las (re)escrituras en la historia de la educación: Aportes de la negritud para una pedagogía descolonial, in “Intersticios de la política y la cultura”, 13, 2018, pp. 95-112.

Ramírez A. B., Un legado transgresor. Paulo Freire, in “Revista de Pedagogía Crítica”, 27, 2022, pp. 131-158.

Rocabruno Medreros J.C., El legado de las personas africanas y afrodescendientes en España, in Seminario sobre el legado de las personas africanas y afrodescendientes en España, Ministerio de Inclusión, Seguridad Social y Migraciones, Madrid 2020, pp. 25-30.

Secretaría de Políticas Sociales FESP-UGT, Guía: Educar contra el racismo y la discriminación, Aula Intercultural, Madrid 2016.

Shockley K.G. e Frederick R.M., Constructs and dimensions of Afrocentric education, in “Journal of Black Studies”, 40(6), 2010, pp. 1212-1233.

SOS Racismo Madrid, Aprendiendo racismo: Racismo estructural en libros de texto, SOS Racismo, 2021-2022.

Thiong’o N. wa, Decolonising the mind: The politics of language in African literature, Debolsillo, Barcelona 2015.

Thiong’o N. wa, On the abolition of the English Department, in “Présence Africaine”, 1, 2018, pp. 103-109.

Tillman L., Researching and writing from an African American perspective: Reflective notes on three research studies, in “International Journal of Qualitative Studies in Education”, 19(3), 2006, pp. 265-287.

Toasijé A., Los desafíos de las comunidades africanas y africano-descendientes en España, in I. Domínguez de Olazábal e E. González (a cura di), Informe África 2020: Transformaciones, movilizaciones y continuidad, Fundación Alternativas, Madrid 2020.

Zabala A., La práctica educativa: Cómo enseñar, Graó, Barcelona 1998.

The author

Rioko Fotabon (they) is a teacher specialized in anti-racism and gender, a poet, and a researcher trained in the Euro-Latin American Master's in Intercultural Education at UNED. An African child of the diaspora, they believe in radical hope pedagogies and the power of collective action as ways to build more beautiful worlds in the present.