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The purpose of this descriptive study was to discover the perceptions and barriers of four female agriculture educators across generations in a non-traditional field of agriculture. The United States Department of Labor (2006b) defined a non-traditional job as any occupation where one gender comprises 25% or less of the total employment. Four female agriculture teachers across three generations were interviewed with the open-ended question: "What have been your personal and professional experiences in teaching agricultural education?" The teachers selected were from three generations: early Baby Boomer (Vietnam Generation), late Baby Boomer (Me Generation), Generation Xer, and Millennial. The themes revealed in the study were: qualifications to teach agricultural education, challenges in teaching agricultural education, stress in teaching agricultural education, and stereotyping of agricultural education teachers. Females teaching high school agricultural education expressed they needed to prove they were qualified; prove women can perform agricultural education duties; overcome resentment from students; balance family and work; and break the stereotype of a high school agricultural education teacher.

Highlander Folk School is an adult education center located in eastern Tennessee that was formed in 1932 by Myles Horton and continues today. Myles Horton (1905-1990) hoped to create an independent adult learning center where people could come together and address their problems. He wanted to create a public space where people could learn from each other and use education as a means to challenge the unjust social systems affecting their lives. Highlander was built on principles of democracy; however, Horton resisted definitively defining democracy throughout his lifetime. In The Long Haul, he tells us people get angry with him for not carefully defining what he means by democracy, but he says, "I've never been able to define democracy. ... it's a growing idea." Horton began Highlander Folk School by relying on Dewey's concept of a democratic society as "a society which makes provisions or participation in its good of all its members on equal terms and which secures flexible readjustment of its institutions through interaction of the different forms of associated life." A democratic society is one with shared interests and fullness and freedom of interaction within the group as well as with other groups. In this article, the author revisits the legacy of Myles Horton in creating a school where "people could learn from each other and use education as a means to challenge the unjust social system affecting their lives." She interrogates both the practices undertaken at the Highlander Folk School and the "theoretical implications their practice has to teach one about a relational, pluralistic democratic theory." She ends with a number of recommendations for public schools that might make them more democratic social institutions. (Contains 25 notes.)

In "Democratic Foundations of Spiritually Responsive Pedagogy," Lingley worried that talk of spirituality is taboo in U.S. public school classrooms. Lingley pointed out that the dominant narrative demands silence on the topic. She wanted to make the case for spiritually responsive pedagogy as vital to an inclusive democracy. I begin this responsive essay by describing Lingley's argument, and then I strengthen her argument through my work on relational ontologies. When we equate spirituality with ontology, we realize it is impossible to avoid teaching spirituality in our schools, for we begin passing on to our children our fishing nets to help sustain them within our families and communities as soon as they are born (one could even argue prior to birth). That passing on of basic categories of Being, through our various ways of describing our/their world, begins in the home and continues in our schools. I am in agreement with Lingley's aim, and I find her work an exciting contribution to discussions on democracy and spirituality. [For "Democratic Foundations of Spiritually Responsive Pedagogy," see EJ1120095.]

In "Democratic Foundations of Spiritually Responsive Pedagogy," Lingley worried that talk of spirituality is taboo in U.S. public school classrooms. Lingley pointed out that the dominant narrative demands silence on the topic. She wanted to make the case for spiritually responsive pedagogy as vital to an inclusive democracy. I begin this responsive essay by describing Lingley's argument, and then I strengthen her argument through my work on relational ontologies. When we equate spirituality with ontology, we realize it is impossible to avoid teaching spirituality in our schools, for we begin passing on to our children our fishing nets to help sustain them within our families and communities as soon as they are born (one could even argue prior to birth). That passing on of basic categories of Being, through our various ways of describing our/their world, begins in the home and continues in our schools. I am in agreement with Lingley's aim, and I find her work an exciting contribution to discussions on democracy and spirituality. [ABSTRACT FROM AUTHOR]

In this article, the author ponders on the discourse on feminist epistemologies in relation to the article "The DDI, ESK, and ME: Troubling the Epistemology of the Dominant Discourse on Indoctrination Via Feminist Epistemologies of Situated Knowledges," by James C. Lang, which was published in the December 2009 issue of the journal "Philosophy of Education." The author intends to discuss epistemologies of situated knowledges based on the work of several feminist scholars. She also mentions that the work of Lang mainly focused on the works of philosophers Harvey Siegel and Lorraine Code.

The author comments on an article by Randall Curren which focuses on issues of fairness in student evaluation through the example of Outcomes Assessment (OA) in Equal Opportunity and Outcomes Assessment. She cites Curren's argument that fair equality of opportunity seems to preclude the use of grades as credentials in primary and secondary schools. The author worries about the lack of discussion of schools being allowed to remain neutral and other social institutions not being held accountable for their responsibilities for children's education.

An essay is presented on vagueness in education. In the essay, the author refers to another essay written by Nakia Pope, in which philosopher William Jones has been described as an excellent source of pedagogy of the vague. Talking about James' ontology about vagueness, the author says that some of the people's experience is retained, and the rest of the experience overflows in a similar way like fish caught in a fishing net.

Presents a conversation between the author and the three teachers namely, Ellen, John and Marianne on the topic real talk and answer the questions about applying it in the classroom. How teachers can help students develop critical thinking skills; Why most teachers need to use didactic talking in their classrooms; How basic curriculum is better understood.

An introduction is presented in which the editor discusses various reports within the issue on topics including quantitative studies on the role of emotional intelligence in academic success, assessment of the health status of foreign students and adjustment to academic interactions.

The author presents his commentary on the essay "Tending Neocolonial Gaps" by Frank Margonis. He agrees on the idea that teachers are expected to attend to the particularity of their students while recognizing the fact that their teaching is set in a social and historical context. According to him, everyone should accept the truth that no classroom is a safe place as there is always uncertainty and unpredictability that may arise. He also agrees with Margonis in his explanation about the structural and institutional influences that can affect the lives of the teachers and students.

An introduction to the journal is presented in which the editor discusses an article on the political and economic ideologies of Educacion con Participacion de Communidad (EDUCO) by Cheryl Desmond, the establishment and description of the educational tracks in Thailand by Kristan Morrison and the study on the non-native English speaking students' experiences on culture, identity and language by Olivia Halic, Katharine Greenberg and Trena Paulus.

An introduction is presented in which the editor discusses various reports within the issue on topics including the higher education reform in China, the education of Burundian refugee families in the U.S., and the indigenous pedagogies in British Columbia.

An introduction is presented in which the editor discusses various reports within the issue on topics including language instruction in Sub-Sahara Africa (SSA), English language learning in Swaziland country, and cross-cultural gerontology.

The article discusses various reports published within the issue, including one by A'ame Kone titled "Politics of Language: The Struggle for Power in Schools in Mali and Burkina Faso," one by Adnan Selimovic on a psychopolitical approach to growing up in war in the case of Bosnian Youth, and another by Ketty M. Sarouphin titled "Ethnic and Gender Differences in Identifying Gifted Students: A Multicultural Analysis".

The article discusses various reports published within the issue including one by Thomas Misco on the condition of Holocaust education in Romanian classrooms, one by Laura Stachowski on the Cultural Immersion Projects at Indian University and one by Jill Jurgens and Carrie Robbins-O'Connell on several variables in U.S. and Irish universities such as student diversity and study abroad programs.