Here Richard Delgado describes Critical Race Theory’s “colonization” of Education:
DELGADO: We didn’t set out to colonize, but found a natural affinity in education. In education, race neutrality and color-blindness are the reigning orthodoxy. Teachers believe that they treat their students equally. Of course, the outcome figures show that they do not. If you analyze the content, the ideology, the curriculum, the textbooks, the teaching methods, they are the same. But they operate against the radically different cultural backgrounds of young students. Seeing critical race theory take off in education has been a source of great satisfaction for the two of us. Critical race theory is in some ways livelier in education right now than it is in law, where it is a mature movement that has settled down by comparison.
Here is Gloria Ladson Billings citing Richard Delgado while describing her introduction of Critical Race Theory to the field of Education:
Almost five years ago a colleague and I began a collaboration in which we grappled with the legal scholarship known as “critical race theory” (Delgado, cited in Monaghan, 1993). So tentative were we about this line of inquiry that we proceeded with extreme caution. We were both untenured and relatively new to our institution. We were unsure of how this new line of inquiry would be received both within our university and throughout the educational research scholarly community. Our initial step was to hold a colloquium in our department. We were pleasantly surprised to meet with a room filled with colleagues and graduate students who seemed eager to hear our ideas and help us in these new theoretical and conceptual formulations.
Ladson-Billings 1998 page 7
Ladson-Billings, Gloria. “Just what is critical race theory and what’s it doing in a nice field like education?.” International journal of qualitative studies in education 11.1 (1998): 7-24.
Here a CUNY professor refers to her in defining their concept of “Culturally Responsive Teaching”:
In her recent book, Geneva Gay defines culturally responsive teaching as “using the cultural knowledge, prior experiences, frames of reference, and performance styles of ethnically diverse students to make learning encounters more relevant to and effective for [students]”  (p. 31). Gloria Ladson-Billings maintains that culturally responsive teaching is “a pedagogy that empowers students intellectually, socially, emotionally, and politically [because it uses] cultural referents to impart knowledge, skills, and attitudes”.
Bassey, Magnus O. “Culturally responsive teaching: Implications for educational justice.” Education Sciences 6.4 (2016): 35.
Here is another paper referring to Ladson-Billings role in development of “Culturally Responsive Teaching”:
The result is a modified system that has been referred to in the literature as culturally compatible (Jordan, 1985), culturally congruent (Au & Kawakami, 1994), culturally relevant (Ladson-Billings, 1990), and culturally responsive teaching (Erickson, 1987). The term culturally responsive teaching (CRT) will be used in this article.
Brown, Monica R. “Educating all students: Creating culturally responsive teachers, classrooms, and schools.” Intervention in school and clinic 43.1 (2007): 57-62.
Here is a Buffalo School District curriculum with “digital culturally responsive and sustaining easy reader books” that teach “all white people play a part in perpetuating systemic racism”:
A public school system in New York has introduced a new curriculum to teach that ‘all white people play a part in perpetuating systemic racism’, and show kindergarten classes videos of black children shot and killed by police, instructing them about the dangers of police brutality.
Buffalo’s schools are expected to follow lesson plans devised by Fatima Morrell, the associate superintendent for Culturally and Linguistically Responsive Initiatives.
Derrick Bell was the first CRT scholar and argues for racial separatism:
“From the standpoint of education, we would have been better served had the court in Brown rejected the petitioners’ arguments to overrule Plessy v. Ferguson,” Bell said, referring to the 1896 Supreme Court ruling that enforced a “separate but equal” standard for blacks and whites.
In case this isn’t clear:
Derrick Bell, for example, urges his fellow African Americans to foreswear the struggle for school integration and aim for building the best possible black schools.
Delgado and Stefancic 2001 pages 61-62
Delgado, Richard and Jean Stefancic Critical Race Theory: An Introduction. New York. New York University Press, 2001.
He was called the “intellectual godfather” of CRT by Delgado in the earlier referenced Delgado interview.
Here Ladson-Billings cites Bell in reiterating his anti-integrationist views:
CRT scholars argue that rather than serving as a solution to social inequity, school desegregation has been promoted only in ways that advantage Whites (Bell, 1990).
Ladson-Billings 1998 page 21
Here a scholar citing Ladson-Billings (1998) and in particular the most heinous rejections of school integration Ladson-Billings got directly from Derrick Bell, the founder of CRT and originator of CRT’s Nationalist separatism:
In so doing, she underscored the fact that, while many liberals viewed racial progress as painstakingly slow, yet achievable, CRT scholars argued that even “civil rights laws continue to serve the interest of Whites” (Ladson-Billings, 1998, p. 9).
Love, Bettina L. “What is hip-hop-based education doing in nice fields such as early childhood and elementary education?.” Urban Education 50.1 (2015): 106-131.
Note this title is nearly exactly the same as the Ladson-Billings (1998) paper she cites. While it is more difficult to label Bettina Love as a CRT scholar because she did not either invent the field nor was she the key individual to introduce it to Education, I think the influence is extremely clear.
This scholar was also involved in the development of a new curriculum in Seattle:
In the most disturbing portion of the session, the teachers discussed “spirit murder,” which, according to Bettina Love, is the concept that American schools “murder the souls of Black children every day through systemic, institutionalized, anti-Black, state-sanctioned violence.” Love, who originated the concept, declares that the education system is “invested in murdering the souls of Black children,” even in the most ostensibly progressive institutions.
Here is San Diego Unified School District hiring her to deliver a talk to their faculty:
President Joe Biden’s pick for deputy secretary of education helped organize a training for the faculty at her San Diego school district in which the school’s white teachers learned that they regularly “spirit murder” their black students.
In September, the San Diego Unified School District — led by superintendent Cindy Marten — hosted critical race theorist Bettina Love for a presentation on “Abolitionist Teaching.” The presentation centered around Love’s book, “We Want To Do More Than Survive,” and argued that staff must become “abolitionists” and “build conditions that create institutions that are just, loving, equitable, and center Black lives.”
Here she is again in a St. Louis suburb:
High school students from Rockwood and several other St. Louis-area school districts participated in an educational freedom seminar Jan. 29 at the Cortex Building in St. Louis. The event, featuring author and educator Dr. Bettina Love, was titled “We Want to do More Than Survive.”
Here she is talking to a conference of Madison Metropolitan School District employees:
Love, an esteemed writer and educational researcher, fully kicked a hornet’s nest on “Black Excellence” during a major rally of local educators at the Alliant Energy Center Monday morning.
With just one week left of summer, over 5,000 faculty, teachers, parents and students from across the Madison Metropolitan School District gathered for what has been an annual rally. But this year’s felt different almost from the get-go.