Equity & Excellence in Education最新文献

英文中文

Transborder DisCrit: Dreaming Across Disjunctures from Mexico 跨国界的混乱:从墨西哥穿越混乱的梦想

IF 2.6 Q1 EDUCATION & EDUCATIONAL RESEARCH

Equity & Excellence in Education

Pub Date : 2022-10-02 DOI: 10.1080/10665684.2022.2158399

Sarah Gallo, Anel V. Suriel

ABSTRACT Drawing from an ethnographic study with U.S.-born children who had relocated to their parents’ hometowns in Mexico, we engaged transborder and dis/ability critical race studies (DisCrit) frameworks to understand the compounding, deterritorialized ways undocumentedness and dis/ability shape educational experiences across borders. In this article, we focus on the experiences of two familias and argue that a transborder DisCrit framing is necessary to reveal how undocumented parents advocate and dream across disjunctures in search of access to educational supports and humanizing futures for their children with dis/abilities across the countries they call home. Findings reveal how intersecting forms of undocumentedness, or exclusion from papers for access and belonging, constrained families’ access to movement across geopolitical borders, schooling and health-care institutions, and documented diagnoses needed to access learning supports. In the implications, we explore what approaches to policy, education, and research might look like if they centered the experiences, subaltern knowledges, and humanizing dreams of transborder parents.

摘要根据一项针对迁移到墨西哥父母家乡的美国出生儿童的人种学研究，我们采用了跨国界和能力批判种族研究（DisCrit）框架，以了解非文档性和能力塑造跨国界教育体验的复合、非文档化方式。在这篇文章中，我们关注两个家庭的经历，并认为有必要建立一个跨国界的DisCrit框架，以揭示无证父母如何在他们称之为家的国家中，跨越隔阂，为他们有残疾的孩子寻求教育支持，并使他们的未来人性化。研究结果揭示了交叉形式的无文档性，或被排除在获取和归属的文件之外，如何限制家庭跨越地缘政治边界、学校教育和医疗机构的流动，以及获得学习支持所需的有文档的诊断。在其含义中，我们探讨了如果政策、教育和研究的方法以跨境父母的经历、次级知识和人性化梦想为中心，可能会是什么样子。

引用次数: 1

The Community Teacher: How Can We Radically Reimagine Power Relations in Teacher Development? 社区教师：如何从根本上重塑教师发展中的权力关系？

IF 2.6 Q1 EDUCATION & EDUCATIONAL RESEARCH

Equity & Excellence in Education

Pub Date : 2022-10-02 DOI: 10.1080/10665684.2022.2137611

Conra D. Gist

ABSTRACT There is a paucity of conceptual scholarship on community teacher development initiatives that prepare community members to become teachers and are designed to shift power relations in teacher development systems. Community teacher development initiatives designed as equity and justice programs committed to broadening community members’ access to the profession create space for radical reimagination in order to reorient our perception toward what may yet be possible. Thus, this article endeavors to consider how teacher development designs can take up space to begin this work by: (a) examining themes in community teacher development research; (b) exploring how facets of power can function as critical conceptual tools for radically reimagining teacher development for Black, Indigenous, and People of Color (BIPOC) community teachers; and (c) considering implications for teacher development designers and researchers committed to building community teacher development initiatives.

摘要：缺乏关于社区教师发展倡议的概念性研究，这些倡议旨在让社区成员成为教师，并旨在改变教师发展系统中的权力关系。社区教师发展倡议被设计为公平和正义计划，致力于扩大社区成员进入该行业的机会，为彻底重新构想创造了空间，以重新定位我们对可能发生的事情的看法。因此，本文试图通过以下方式来思考教师发展设计如何占据空间来开始这项工作：（a）审视社区教师发展研究中的主题；（b）探索权力的各个方面如何作为关键的概念工具，从根本上重新构想黑人、土著和有色人种（BIPOC）社区教师的教师发展；以及（c）考虑对致力于建立社区教师发展倡议的教师发展设计者和研究人员的影响。

引用次数: 0

The Value of M(other)work: Reframing Parent Involvement Through a Muxerista Framework M（其他）工作的价值：通过Muxerista框架重塑父母参与

IF 2.6 Q1 EDUCATION & EDUCATIONAL RESEARCH

Equity & Excellence in Education

Pub Date : 2022-10-02 DOI: 10.1080/10665684.2022.2158402

Alma Itzé Flores

ABSTRACT Schools traditionally measure parent involvement based on a set of scripted tasks and practices, which diminishes the unique forms of parent engagement that historically marginalized parents engage in. Based on the experiences of ten Mexican immigrant mothers and their daughters, in this article, I aim to reframe parent involvement through a muxerista framework. Using Chicana/Latina feminist theory, I examined the ways the mothers supported the educational attainment of their high-achieving daughters. Data comprised 30 pláticas: 10 from the mothers, 10 from the daughters, and 10 from each mother-daughter dyad. I discuss three distinct ways in which the mothers involved themselves in their high-achieving daughters’ education, including via work, spirituality, and storytelling. This muxerista form of parent involvement provided the daughters with the skills and knowledge to navigate oppression. I conclude with a call for educators to reimagine parent involvement through the epistemologies and lived experiences of Parents of Color.

摘要学校传统上基于一系列照本宣科的任务和实践来衡量父母的参与，这减少了历史上被边缘化的父母参与的独特形式。基于十位墨西哥移民母亲及其女儿的经历，在本文中，我旨在通过muxerista框架重新定义父母的参与。利用Chicana/Latina女权主义理论，我研究了母亲们支持她们成绩优异的女儿获得教育的方式。数据包括30个样本：10个来自母亲，10个来自女儿，每个母女二人组10个。我讨论了母亲们参与女儿教育的三种不同方式，包括通过工作、精神和讲故事。这种家长参与的muxerista形式为女儿们提供了驾驭压迫的技能和知识。最后，我呼吁教育工作者通过有色人种父母的认识论和生活经历来重新想象父母的参与。

引用次数: 0

Processing a White Supremacist Insurrection Through Hip-Hop Mixtape Making: A School Counseling Intervention 通过嘻哈混音带制作处理白人至上主义叛乱：学校咨询干预

IF 2.6 Q1 EDUCATION & EDUCATIONAL RESEARCH

Equity & Excellence in Education

Pub Date : 2022-10-02 DOI: 10.1080/10665684.2022.2158398

I. Levy, C. Wong

ABSTRACT In this New York City, New York-based study, we made use of a Critical Cycle of Mixtape Creation (CCMC) intervention to examine a Bangladeshi high school student’s understanding of justice, and the impact of injustice on his well-being, through his creation of and reflection on original hip-hop song lyrics. The student participated in the CCMC intervention amid the COVID-19 pandemic, the ongoing Black Lives Movement, and crucially the white supremacist insurrection on January 6, 2021. Findings indicate that the CCMC enabled the student to process systemic racism and injustices with peers on his own terms and to further develop a knowledge of self. This study offers practical insights for school counselors to use hip-hop interventions with youth to collectively process the world around them.

在这项基于纽约的研究中，我们利用Mixtape创作的关键周期(CCMC)干预来研究一名孟加拉国高中生对正义的理解，以及不公正对他的福祉的影响，通过他对原创嘻哈歌曲歌词的创作和反思。这名学生在2019冠状病毒病(COVID-19)大流行、正在进行的“黑人生命运动”(Black Lives Movement)以及2021年1月6日白人至上主义者起义期间，参与了CCMC的干预。研究结果表明，CCMC使学生能够以自己的方式处理与同龄人的系统性种族主义和不公正，并进一步发展自我知识。本研究为学校辅导员使用嘻哈干预青少年集体处理他们周围的世界提供了实用的见解。

引用次数: 1

Abolitionist Storywork: Making Stories an Instrument of Justice 废奴主义故事作品：让故事成为正义的工具

IF 2.6 Q1 EDUCATION & EDUCATIONAL RESEARCH

Equity & Excellence in Education

Pub Date : 2022-10-02 DOI: 10.1080/10665684.2022.2159916

P. Anderson

As I was escorted through the dark gray corridors of the Fulton County Jail in Atlanta, Georgia, the corrections officer went to work coloring our perceptions of the incarcerated men we were preparing to meet: “Don’t let them touch you or get too close.” Then, as we continued, he laughed and said, “I don’t know why they think these guys care about poetry.” He clearly did not believe they were capable of meaningful connection, creative expression, or free thought. This was not my first time entering a prison or jail and certainly not my first time hearing correctional staff demean and dehumanize the people in their custody. By the time I entered Fulton County Jail in the summer of 2002, I had been inside facilities in New York City, New York; Philadelphia, Pennsylvania; Washington, DC; Chicago, Illinois; Los Angeles, California; and New Orleans, Louisiana, but those were all youth facilities. This was my first time leading a workshop for incarcerated men. I was already nervous, and this talk was not helping. As we walked, I started to wonder if he was right. Would these guys really care about poetry? Maybe this was a mistake. By the time we entered the lunch area where the workshop was being held, I was all but holding my breath, preparing myself to see the monsters that the correctional staff had painted images of. The corrections officer unlocked the door, and we entered the cafeteria space designated for our workshop. Sitting quietly around long tables was a group of men who looked like my father, my uncles, my cousins—men in my life who had all spent time in jails and prisons just like this one. I took a deep breath and entered the room. We told them we were there to lead a poetry workshop, and their eyes lit up. Some produced notebooks with poems they had already prepared to share with us today. Through their writing, they expressed remorse, longing, love, and grief; so much grief was expressed in those poems that day. Since that poetry workshop nearly 20 years ago, I have entered countless other facilities to teach and witnessed similar acts to discredit the people in my workshops before I walked into the room. I realize now that those attempts were more about undermining my capacity to teach. If I did not see my students as fully capable of learning and creative thought and expression, if I only saw them the way the correctional staff needed to see them in order to play their role as captors, then the illusion of a right and just criminal justice system might be sustained. Years later, I was running a Saturday arts program for incarcerated girls at Rikers Island in New York. In the classroom, we played theater games that required cooperation, problem solving, and creativity. Two officers looked on from outside the classroom window. One of them was new to our program, and the other had been with us for months and often requested to supervise our program. Sometimes she even joined us in playing games and activities, throwing herself fully int

当我被护送穿过佐治亚州亚特兰大富尔顿县监狱的深灰色走廊时，狱警开始给我们对准备见面的被监禁男子的看法涂上颜色：“不要让他们碰你或靠得太近。”然后，当我们继续时，他笑着说：“我不知道他们为什么认为这些人关心诗歌。”。“他显然不相信他们能够进行有意义的联系、创造性的表达或自由思考。这不是我第一次进入监狱，当然也不是我第一次听管教人员贬低和非人化被拘留的人。2002年夏天，当我进入富尔顿县监狱时，我已经在纽约市的监狱里了；宾夕法尼亚州费城；华盛顿特区；伊利诺伊州芝加哥；加利福尼亚州洛杉矶；以及路易斯安那州的新奥尔良，但这些都是青少年设施。这是我第一次为被监禁的人主持研讨会。我已经很紧张了，这次谈话也于事无补。当我们走着的时候，我开始怀疑他是不是对的。这些家伙真的关心诗歌吗？也许这是个错误。当我们进入正在举办研讨会的午餐区时，我几乎屏住了呼吸，准备去看管教人员画的怪物。狱警打开了门，我们进入了为车间指定的自助餐厅。安静地坐在长桌旁的是一群男人，他们看起来像我的父亲、叔叔、堂兄弟姐妹——在我的生活中，他们都曾在监狱里度过，就像这所监狱一样。我深吸了一口气，走进了房间。我们告诉他们我们是来领导一个诗歌研讨会的，他们的眼睛亮了起来。一些人制作了他们已经准备好今天与我们分享的诗歌笔记本。通过他们的写作，他们表达了悔恨、渴望、爱和悲伤；那天那些诗表达了太多的悲痛。自从近20年前的那次诗歌研讨会以来，我进入了无数其他设施进行教学，并在走进房间之前目睹了类似的抹黑研讨会人员的行为。我现在意识到，这些尝试更多的是为了削弱我的教学能力。如果我不认为我的学生完全有能力学习、创造性思维和表达，如果我只是以惩教人员所需的方式看待他们，以发挥他们作为绑架者的作用，那么正确公正的刑事司法系统的幻想可能会持续下去。几年后，我在纽约里克斯岛为被监禁的女孩们举办了一个周六艺术项目。在课堂上，我们玩戏剧游戏，需要合作、解决问题和创造力。两名警官从教室窗外看着。其中一个是我们项目的新手，另一个已经和我们在一起几个月了，经常被要求监督我们的项目。有时，她甚至和我们一起玩游戏和活动，全身心地投入到即兴创作的场景中，在我们玩愚蠢的戏剧游戏时大声大笑和欢呼。今天，她和同事呆在外面，同事看到房间里充满了笑声和玩耍，吓得目瞪口呆。“他们看起来像孩子，”这位新人说。“他们是孩子，”女警官回答。

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引用次数: 0

A Kitchen-Table Talk About Community Cultural Wealth in the Time of COVID-19 厨房餐桌谈新冠肺炎时代的社区文化财富

IF 2.6 Q1 EDUCATION & EDUCATIONAL RESEARCH

Equity & Excellence in Education

Pub Date : 2022-10-02 DOI: 10.1080/10665684.2022.2158403

J. Bell, Awo Okaikor Melvinia Aryee-Price, B. J. Baldridge, G. Campano, Kia Darling-Hammond

ABSTRACT In recognition of the fact that the COVID-19 pandemic pronounced racialized and ethnicized inequities, five educators and community activists from across the United States gathered to reflect on the ways Black and Brown communities have developed community cultural wealth in the time of COVID-19. The authors gathered on Zoom to share their personal, familial, and communal experiences with COVID-19. Moreover, they shared narratives of familial and communal beauty, resistance, and complexity that highlighted how Black and Brown communities collaborate in the face of — and respond to — adversity. The authors’ collaboration unveils not only what communities have done to develop cultural wealth but also what individuals and communities have learned from the pandemic.

摘要认识到新冠肺炎大流行凸显了种族化和种族化的不平等，来自美国各地的五位教育工作者和社区活动家聚集在一起，反思黑人和棕色人种社区在新冠肺炎时期发展社区文化财富的方式。作者们聚集在Zoom上，分享他们与新冠肺炎的个人、家庭和社区经历。此外，他们分享了关于家庭和社区之美、抵抗和复杂性的故事，这些故事突出了黑人和棕色人种社区在面对逆境时如何合作，以及如何应对逆境。作者的合作不仅揭示了社区在发展文化财富方面做了什么，还揭示了个人和社区从疫情中学到了什么。

引用次数: 0

For Examining Power Through Community in the Era of Ongoing Pandemics 在疫情持续的时代通过社区审视权力

IF 2.6 Q1 EDUCATION & EDUCATIONAL RESEARCH

Equity & Excellence in Education

Pub Date : 2022-10-02 DOI: 10.1080/10665684.2022.2155336

Keisha L. Green, Justin A. Coles, Jamila Lyiscott, Esther O. Ohito

Any gains in social justice and racial equity have been and continue to be catalyzed by the collective power of oppressed communities. Among the most prolific models of power through community (education, struggle, love, and action) can be found in the historical accounts of the Civil Rights and Black Power Movements–particularly in the context of the United States, as well as, in the storying of Third World liberation movements all over the Global South. Consider, for example, the longstanding impact of the Highlander Research and Education Center, formerly Hi cihlander Folk School in Tennessee, USA standing as one of the clearest and most effective examples of community power using education as the practice of freedom and transformation (Adams & Horton, 1975; Glen, 1996; Preskill, 2021; Ruehl, 2021). Enacting an educational model that centers culture and local knowledge, as well as lived experiences to cultivate power through community, education leaders at the Highlander revisioned possibilities for teaching and learning (beyond the exclusionary limits of formal schooling) during what was then, at its founding, an era of ongoing inequitable social, economic, and racial pandemics in our country. Founded by Myles Horton, Don West, and Jim Dombrowski, among others, the Highlander was created as an integrated sanctuary for the working class filling a void during the Great Depression (Preskill, 2021). Initially designed to serve those living in the hills of Appalachia, sometimes referred to as “highlanders,” the school utilized, then and now, a culturally affirming pedagogical strategy. For example, the Highlander “offered classes that were social-educational activities. The folk culture of the county was expressed through the singing and fiddling of mountain songs, which—along with religious meetings—became part of the educational model, as did classes that were centered on residents’ problems” (Mosley, 2018). Eventually, these folk–and later gospel–songs would become the soundtrack to the labor and civil rights movements (Ruehl, 2021). Among education and community activists, the Highlander is perhaps more known for its shift during the 1950s and 1960s to focus on civil rights, particularly voting rights for Black people in the US. Recently during a talk at the University of Virginia’s School of Education, Keisha reminded teacher educators and future teachers about the legacies of such critical pedagogues as Septima Clark and her cousin Bernice Robinson, both teachers working at Highlander as part of the NAACP/SNCC voter-registration campaign in the South. Clark and Robinson played key roles in Highlander’s creation of citizenship schools, “designed to aid literacy and foster a sense of political empowerment within the black community” (Mosley, 2018). These workshops were early models of popular education (Freire, 2000) as well as community-based and participatory research strategies. In particular, the flattening of hierarchy, community particip

在社会正义和种族公平方面取得的任何进展一直并将继续受到受压迫社区集体力量的推动。通过社区（教育、斗争、爱和行动）获得权力的最丰富模式可以在民权和黑人权力运动的历史记录中找到——特别是在美国的背景下，以及在全球南方各地的第三世界解放运动的故事中。例如，考虑一下高地人研究与教育中心的长期影响，该中心前身为美国田纳西州的Hi cihlander Folk School，是社区权力利用教育作为自由和变革实践的最清晰、最有效的例子之一（Adams&Horton，1975；格伦，1996；普雷斯基尔，2021；鲁尔，2021）。Highlander的教育领导者制定了一种以文化和当地知识以及生活经验为中心的教育模式，通过社区培养权力，在其成立时，在一个社会、经济、，以及我国的种族流行病。高地人由Myles Horton、Don West和Jim Dombrowski等人创建，是工人阶级在大萧条期间填补空白的综合避难所（Preskill，2021）。这所学校最初是为那些生活在阿巴拉契亚山区的人（有时被称为“高地人”）服务的，当时和现在都采用了一种肯定文化的教学策略。例如，高地人“提供的课程是社会教育活动。该县的民间文化通过山歌的演唱和演奏来表达，山歌与宗教会议一起成为教育模式的一部分，以居民问题为中心的课程也是如此”（Mosley，2018）。最终，这些民歌——以及后来的福音歌曲——将成为劳工和民权运动的原声音乐（Ruehl，2021）。在教育和社区活动家中，高地人可能更为人所知的是，它在20世纪50年代和60年代转变为关注民权，特别是美国黑人的投票权。最近，在弗吉尼亚大学教育学院的一次演讲中，凯莎提醒教师教育工作者和未来的教师，像塞普蒂玛·克拉克和她的堂兄伯尼斯·罗宾逊这样的批判性教师的遗产，他们都是在高地人工作的教师，是全国有色人种协进会/全国有色人种协会在南部选民登记运动的一部分。克拉克和罗宾逊在Highlander创建公民学校的过程中发挥了关键作用，“旨在帮助黑人社区识字并培养政治赋权感”（Mosley，2018）。这些讲习班是普及教育的早期模式（Freire，2000年）以及基于社区和参与性的研究战略。特别是，等级制度、社区参与、知识、经验和文化的扁平化曾经并将继续以识字发展、关键生活技能的教学、社会运动建设和领导力培训为中心。这种通过社区审视和培养权力的模式是一个关键，以下描述证明了这一点：

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引用次数: 0

Black Fathers Rising: A QuantCrit Analysis of Black Fathers’ Paternal Influence on Sons’ Engagement and Sense of School Belonging in High School 黑人父亲的崛起:黑人父亲对儿子高中参与和学校归属感影响的量化分析

IF 2.6 Q1 EDUCATION & EDUCATIONAL RESEARCH

Equity & Excellence in Education

Pub Date : 2022-08-13 DOI: 10.1080/10665684.2022.2100011

Willie C. Harmon, Marlon C. James, J. Young, Lawrence Scott

ABSTRAC This QuantCrit analysis considers Black fathers’ influence on their sons’ engagement and sense of belonging in urban intensive and emergent high schools. Canonical correlations show a significant relationship between Black fathers’ paternal influence and their sons’ engagement and sense of belonging in school. We discuss two QuantCrit interpretation strategies to contextualize and recenter race via Black fathers’ experiential knowledge. Within the proper social-cultural context, these results illuminate a unique paternal educational habitus among Black fathers, which focuses on high levels of academic engagement with a family-centric locus of influence on their sons’ sense of belonging.

【摘要】本文的定量分析研究了黑人父亲对其儿子在城市密集和新兴高中的参与度和归属感的影响。典型相关表明，黑人父亲的父亲影响与儿子的学校参与度和归属感之间存在显著关系。我们讨论了两种QuantCrit解释策略，通过黑人父亲的经验知识将种族语境化和重新中心化。在适当的社会文化背景下，这些结果阐明了黑人父亲中独特的父亲教育习惯，这种习惯侧重于高水平的学术参与，并以家庭为中心影响儿子的归属感。

引用次数: 1

Feeling Black: Black Urban High School Youth and Visceral Geographies of Anti-Black Racism 感觉黑人:黑人城市高中青年和反黑人种族主义的内在地理

IF 2.6 Q1 EDUCATION & EDUCATIONAL RESEARCH

Equity & Excellence in Education

Pub Date : 2022-07-03 DOI: 10.1080/10665684.2022.2131196

DeMarcus A. Jenkins

ABSTRACT Prior research on anti-blackness in education demonstrates that Black bodies are marked as undesirable and therefore require exclusion, neglect, or mistreatment. Building on this research, I turn to geographical theories to understand the lived, everyday experiences of Black students who attended a predominately Latinx high school. Via visceral geographies, I focus on the body as a spatial landscape to explore how Black students experienced anti-black racism and how they embodied these racial moments. Here, I combine the theoretical resources of visceral geographies, BlackCrit, and anti-blackness, to interrogate the real and perceived violence that Black students endured during the school day. My analysis revealed two salient themes: (1) Black students felt a sense of unbelonging, and (2) they perceived their blackness as unimaginable to non-Black people. Finally, I argue that the (Black) body is a space where researchers can collect information about anti-blackness and work towards addressing racism in schools.

摘要先前关于教育中反黑人的研究表明，黑人的身体被标记为不受欢迎的，因此需要被排斥、忽视或虐待。在这项研究的基础上，我转向地理理论来了解就读于以拉丁裔为主的高中的黑人学生的日常生活经历。通过发自内心的地理，我将身体作为一种空间景观来探索黑人学生如何经历反黑人种族主义，以及他们如何体现这些种族时刻。在这里，我结合了内心地理、BlackCrit和反黑人的理论资源，来审问黑人学生在上学期间所遭受的真实和感知的暴力。我的分析揭示了两个突出的主题：（1）黑人学生感到不自在，（2）他们认为自己的黑人身份是非黑人无法想象的。最后，我认为（黑人）身体是一个研究人员可以收集反黑人信息并致力于解决学校种族主义问题的空间。

引用次数: 2

Wading through coloniality: critical processes for re/thinking body, place, space, speech, and tongue 在殖民地中跋涉：重新思考身体、地点、空间、言语和舌头的关键过程

IF 2.6 Q1 EDUCATION & EDUCATIONAL RESEARCH

Equity & Excellence in Education

Pub Date : 2022-07-03 DOI: 10.1080/10665684.2022.2133559

Justin A. Coles, Esther O. Ohito, Keisha L. Green, Jamila Lyiscott

引用次数: 0

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