The recent pop culture iconography of the Critical Race Theory (CRT) label has attracted more devoted (white) fans than a 90s boy band. In philosophy, this trend is evidenced by the growing number of white feminists extending their work in gender analogically to questions of race and identity, as well as the unchecked use of the CRT label to describe any work dealing with postcolonial authors like W.E.B. DuBois, and Frantz Fanon, or the role postcolonial themes like power, discourse, and the unconscious play in the social constructionist era. In the field of education, however, CRT has had quite a different impact. For over a decade, largely due to Gloria Ladson-Billings and William Tate's 1995 article, "Toward a Critical Race Theory of Education," education theorists have been dealing with the work of Derrick Bell, Richard Delgado and Cheryl Harris, and other Critical Race Theorists' arguments concerning the impact of white normativity on institutions of learning, the use of education as an instrument of white supremacy, and the role race plays in determining the very social and political structures of American life. After reviewing the historical issues, the author concludes that today's Black scholars, teachers, and philosophers confront a decision over whether or not to view racism for what it is, and how it actually exists in the world, or view racism through the lens of their hopes for a better tomorrow. Unlike most choices, this decision is not personal. At its root, it is political and revolves around the intimate role an educator has in the ways that Blacks will view and challenge the world now and in future generations.