“Sir, why did you shoot me?” asked the unarmed Black Miami-based behavioral therapist to the white police officer (Rabin 2016). Prior to the officer firing his gun, the therapist, while lying in a supine position on the street with arms outstretched over his head, called out to the officer that he was on duty, attempting to deal with a problematic group home resident. After this urgent and ultimately fruitless effort to prevent what he – and any Black man in a tense encounter with law enforcement – would suspect was a probable outcome, the therapist reported that the officer gave a seemingly honest and deceptively profound answer: “I don’t know.” I considered this 2016 incident as I read Joyce E. King and Ellen E. Swartz’s Heritage Knowledge in the Curriculum: Retrieving an African Episteme, an edited volume of chapters written by King or Swartz, except for the co-authored introduction and a chapter by King and Hassimi O. Maïga. [Also included are the forward by Gloria Gladson-Billings and the “afterword” by Vera L. Nobles and Wade W. Nobles]. In the telling episode described above, the therapist consciously understood what the officer did not, which is that the United States’ racial epistemology instructs that an unarmed and indisputably innocent Black man is not protected from the threat or the reality of police violence. While there is no proof of any racist intent on the part of the officer, it is true that this country confers differential benefit and harm on a raced population. Racism orders and shapes institutions, assumptions, beliefs, biases and actions – even ones of which the subject(s) may have no knowledge, including the white police officer cited above. Suppose there existed another system of knowledge in which the therapist and the officer had a different understanding of what was happening on that Miami street? King et al., offer a skillful description and explication of the African heritage knowledge that the PK-12 curriculum distorted, buried or destroyed to devastating effect for all students, but particularly Black students. For the authors, restoring and “re-membering” African epistemology refers not only to their reclamation of African heritage knowledge but the offering up of historical and social counternarratives that provide educational liberation for children, even those who not Black. This volume reveals and elevates African heritage knowledge as a foundation for an imagining of a K-12 curriculum which is

中文翻译：

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课程中的遗产知识：检索非洲知识

“先生，你为什么要开枪？” 手无寸铁的黑人迈阿密行为治疗师向白人警察询问（Rabin 2016）。在警官开枪之前，治疗师仰卧在街上，双臂伸过头顶，向警官喊话，说他正在值班，试图与一个有问题的集体家庭居民打交道。在为防止他——以及任何与执法人员发生紧张冲突的黑人——怀疑可能出现的结果进行了紧急但最终徒劳无功的努力之后，治疗师报告说，这名警官给出了一个看似诚实且具有欺骗性的深刻回答：“我不”不知道。” 我在阅读 Joyce E. King 和 Ellen E. Swartz 的《课程中的遗产知识：检索非洲认识论》时考虑了 2016 年的事件，这是由 King 或 Swartz 撰写的经编辑的章节，除了共同撰写的介绍和 King 和 Hassimi O. Maïga 的一章。[还包括 Gloria Gladson-Billings 的前锋和 Vera L. Nobles 和 Wade W. Nobles 的“后记”]。在上述讲述的情节中，治疗师有意识地理解了警官没有做到的事情，即美国的种族认识论表明，手无寸铁且无可争议的无辜黑人不受警察暴力威胁或现实的保护。虽然没有证据表明该官员有任何种族主义意图，但这个国家确实赋予种族人口不同的利益和伤害。种族主义命令和塑造制度、假设、信仰、偏见和行动——甚至是主体可能不知道的那些，包括上面提到的白人警察。假设存在另一种知识系统，其中治疗师和警官对迈阿密街道上发生的事情有不同的理解？King 等人巧妙地描述和解​​释了 PK-12 课程扭曲、掩埋或破坏对所有学生，尤其是黑人学生造成毁灭性影响的非洲遗产知识。对作者而言，恢复和“重新成员化”非洲认识论不仅指他们对非洲遗产知识的回收，还指提供历史和社会反叙事，为儿童，甚至非黑人儿童提供教育解放。本卷揭示并提升了非洲遗产知识，作为构想 K-12 课程的基础，