Going Against the Grain in an Urban Arizona High School: Secondary Preservice Teachers Emerging as Culturally Responsive Educators

This one year study examines the journey of two preservice urban high-school teachers in Arizona as they enact Culturally Responsive Teaching in a year-long student teaching residency. Factors that influenced their Culturally Responsive Teaching practices are discussed along themes that emerged from interviews and classroom observations. Recommendations for ways of integrating Culturally Responsive Teaching in teacher education programs are provided.     

Teachers Initiating Conversations About Race and Racism in a High School Class

This qualitative study explores the techniques, materials and processes of a Black teacher and a White teacher who introduced issues of race and racism in their team-taught high school class. The teachers explicitly put the issues of race and racism on the table, asked questions that challenged students to think about the topics, and used race-related curricular materials and assignments. The teachers' initiative encouraged the students in the class to speak out about the language and meaning of race and racism.     

神秘的江相派

所谓江相派，江是江湖的意思，相是宰相的意思，因此这个派别是一群自命为江湖上的宰相或相士的人物。他们奉刘伯温为始祖师。江相派的首领称为大学士（即宰相），旧时大概每个大城市有两三个，由各房弟子公推。大学士在外面的称呼则是大师爸。大学士下面有状元、榜眼、探花、翰林、进士、举人等。我们知道，这些都是正统读书人取得科举功名后的称号，而这个派别的成员却是相命先生、神棍、庙祝、道士、尼姑、和尚以及斋婆、姑婆（斋堂的女主持）、江湖贩药者、老干（骗子）、流氓、喃呒、小偷等等。     

安顺学宫

一年寒假，我到贵州一座叫安顺的小城探亲。安顺据说是贵州最古老的城市，建在元末明初。亲戚家住在安顺的一所中学里，很是安静。     

Educating Late Arrival High School Immigrant Students: A Call for a More Democratic Curriculum

Examining the vital relation between immigrants' race or ethnicity, language, documented or undocumented legal status, and multicultural citizenship education is essential in the reconceptualization of current curricula and practice. The analysis provides relevant critiques of the traditional American History and citizenship curricula that are often enacted in increasingly ubiquitous late arrival high school immigrant centers. The tensions provide educators with an opportunity to define and redefine American citizenship as a unique cultural, historical, and transformative learning opportunity via the broader use of World Geography Studies.     

Vive la Resistance! (De)Constructing Classmates in a White Working Class High School

English Language Arts class in a predominantly white suburban high school may seem like an unlikely site for transformational pedagogy. Teachers and students speak the same national language and most of the teachers grew up and were educated in working class communities. Despite these roots, it is far too easy for teachers to forget that our “portfolios of experiences” have created access to middle class cultural values. If teachers unconsciously internalize middle class values, we might unwittingly judge working class students as academically deficient rather than engage in empowering, critical pedagogies. Teachers might reconsider student resistance as a force for co-creating curriculum to empower otherwise marginalized students.

This piece explores the nuances of social class, power, and language through the experiences of a teacher and her 11th grade students as they negotiate two units of study that are heavily laden with social class: poetry and college entrance. Analysis and reflection indicate that students in a white working class high school can benefit from pedagogies that embrace, rather than dismiss, student resistance.     

Revisiting the Kuen Cheng High School dispute: contestation between gender equality and ethnic nationalism discourses

Abstract

By contextualizing the birth of modern Chinese women’s education as well as Kuen Cheng Girls’ High School (KCGHS) in the ethno nationalistic movement in pre‐independence years, and revisiting the dispute over changing KCGHS into a co‐education establishment in the Chinese education movement background in the post‐independence era, this paper illustrates the paradox of Chinese ethno nationalism, that took expression in modernization since its inception. The dispute over converting Kuen Cheng also shows how women’s education, a product of Chinese ethno nationalism as expressed in modernization and an appeal for equal treatment, has unexpectedly become a drive for democratization, equal treatment and pluralization from within the Chinese education movement in the post‐independence era, and thus makes the idea of gender equality not incompatible with ethno nationalism and Chinese education.