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In the recent "National Youth White Paper on Global Citizenship" (2015), a selection of Canadian youth identified their vision for global citizenship education (GCE). The document articulates the Canadian youths' vision for global citizenship and outlines changes that need to be implemented in order for that vision to be achieved. Drawing on critiques of modernity and of liberal multiculturalism coming from postcolonial, decolonial, and feminist anti-racist scholarship, this article explores how young people imagine their positionalities as Canadian citizens and agents of change in the world. We aim to describe how the White Paper can be used both as a call for deepening critical engagements in education as well as a bridge for discussions of GCE in ways that move conversations into new realms. This paper is divided into four sections. In the first section, we analyse the 2015 White Paper, written collaboratively by Canadian students. It is the first document to focus exclusively on youth perceptions of what action is needed and what problems need to be addressed. We summarize the Canadian youths' articulation and understanding of GCE and identify the major themes addressed. The second section articulates the calls for action that the Canadian youth deem necessary for their vision of global citizenship. As they demand an emphasis on criticality in their formal education, we consider how we can listen to and respond to these calls. The third section presents a critical analysis of the document with a view to paving the way for collaborations to push discussions even further. The fourth section highlights how we can build on the White Paper to move discussions about GCE in new and different directions. We aim to address how the White Paper can be used to further the conversations in ways that explore how the youths' calls for actions can open up the possibilities for critical GCE.

Describes ongoing developments in the education of Inuit Native language teachers in Quebec and discusses the extremely broad range of cultural and linguistic contexts in both mainstream and non-assimilative Native education situations. (CB)

Self-regulated learning (SRL) and culturally responsive teaching (CRT) research, although from different viewpoints, both show instructional practices that enhance student engagement. This study examined the integration of self-regulated learning promoting practices (SRLPPs) and culturally responsive pedagogical practices (CRPPs) in the classroom context especially during a complex task. Using mixed-methods case study design, it explored how an elementary classroom teacher at a multicultural public school in the West Coast of Canada combined SRLPPs and CRPPs to support culturally diverse students' engagement. Data were collected through: (a) classroom observations, (b) practice records and documents, (c) students' work samples, (d) teacher interview, (e) student interviews, and (f) student surveys. Findings indicated that the teacher enacted integrated practices categorized as: (a) "classroom foundational practices"; (b) "designed instructional practices"; and (c) "dynamic support practices." Also, students' engagements related to their perceptions of teacher practices. Culturally diverse students were highly engaged in contexts with rich combinations of SRLPPs and CRPPs. Finally, this paper discussed the implications for theory (e.g., CRT, SRL), practice (e.g., an integrated pedagogy), and research (e.g., how to support culturally diverse learners' engagement in contexts).

Equity, diversity, and inclusion (EDI)--or sometimes styled EDID by including decolonization--is an institutionalized response to demands for access, inclusion, recognition, and redistribution by communities of people excluded from traditional centres of power. Under the banner of EDI(D), educational institutions have launched an extensive program of adult education, seeking to "train" institutional actors to adhere to policies and root out bias in practice. In this paper, Bannerji situates the relations of EDI work within the broader framing of multiculturalism, racism, and ideologies of education in Canada. Drawing from Dorothy Smith's unique articulations of ontology and ideology, Bannerji confronts the ideological praxis of EDI work and asks us to consider the politics of identity and pedagogy that constitute this particular conjuncture.

Illustrating contexts for and voices of the Indigenous humanities, this essay aims to clarify what the Indigenous humanities can mean for reclaiming education as Indigenous knowledges and pedagogies. After interrogating the visual representation of education and place in Saskatoon, Saskatchewan, Canada, the essay turns to media constructions of that same place as an exemplary site for understanding Aboriginal relations to the Canadian justice system, before sharing more general reflections on thinking place. The task of animating education is then resituated in the Indigenous humanities developed at the University of Saskatchewan, Canada, as a set of intercultural and interdisciplinary theoretical and practical interventions designed to counter prevailing notions of colonial place. The essay concludes by placing education as promise and practice within the non-coercive normative orders offered by the United Nations. In multiple framings and locations of the Indigenous humanities, the essay aims to help readers to meet the challenges they themselves face as educators, learners, scholars, activists. (Contains 2 figures.)

This article seeks to develop the argument that it is time for a national roundtable negotiation among Indigenous peoples, the two English and French settler nations, the BIPOC communities and the various immigrant groups to consider the merits of cosmopolitanism as a moral and cultural framework of our interrelated relationships and intercultural encounters in Canada. In an interdependent globalized world that is becoming "superdiverse," I argue that it is time to shift from the language of "tolerance" of the "Other" to the language of "engagement" with "fellow human beings" guided by the moral and cultural cosmopolitanism for social and global justice, equality and equity, and inclusion through the fulfillment of human rights. The purpose of this public discussion is to urge the Canadian Council of Ministers of Education as well as the federal government to put this question on their agenda for consideration as a new framework for Canada's educational, social, economic and political policies. This argumentative paper has the potential to benefit policymakers, curriculum designers, educators, and ministries of education across Canada and beyond to consolidate moral and cultural cosmopolitanism as a national and international approach to harmonious human coexistence.

Canadian school jurisdictions have taken steps to accommodate objectives to advance cosmopolitan education reflecting principles such as global citizenship, compassion, tolerance, responsibility, and respect within school curricula and educational practice. At the same time, a parallel set of reconciliation-related educational reforms, aligned with the Calls to Action that accompanied the 2015 Truth and Reconciliation Commission final report, have also gained urgency. Elements of reconciliation processes complement visions of cosmopolitanism, including objectives to foster dialogue and understanding between groups and advancements towards more holistic orientations to pedagogy and knowledge. However, conceptually and in practice, several tensions emerge, especially in a context in which educational priorities are contested. In this paper, we explore these connections and tensions with reference to findings from our research examining public perspectives on educational reforms to support reconciliation.

Using Multiculturalism as an entry point, the paper interrogates conventional ideas and themes of Cosmopolitanism from an anti-racist and anti-colonial read. The discussion is informed by how the anti-racist and anti-colonial lens has shaped an understanding of multiculturalism and its convergences and divergences with Cosmopolitanism. My goal is to advance a rethinking 'cosmopolitanism' from an Indigenist anti-colonial democratic lens highlighting a philosophy of educational practice geared towards new educational futurities for particularly [but not exclusively] Black, Indigenous and racialized bodies in the school system. It is argued that cosmopolitanism is about Land and relationships. This offers possibilities of learning from the 'geographies of schooling'. The pedagogies of the Land, for example, require examining the narratives and encounters taking place in these 'geographies of schooling' to unravel colonial structures of education and ways we validate contending or competing for multiple knowledges for decolonizing and anti-colonizing education. In the context of the cosmopolitan, institutions like schools, as carceral projects, must acknowledge that anti-Black racism is 'pervasive throughout the system' and not simply assert rhetorically that 'anti-Black racism has no place in our school'! Critical educators in their practice of teaching training and preparation, must be able to name institutional silences, erasures, negligence, and complicities around race, anti-Black racism, and Indigeneity in order to create inclusive learning communities and schools as 'working communities'.

This paper uses lived experiences to critically examine the orientation of international graduate students at research-intensive Canadian universities. We, five co-authors, embody diverse ethnic, racial, sexual, religious, national, and gender identities, yet are all (or have been) international graduate students in Canada. Through collaborative autoethnography, we destabilize the notion of "orientation." We argue that international student orientation should be understood as a fluid, ongoing process rather than one with rigid boundaries and timelines. Furthermore, orientation programming should more deeply consider the intersecting identities and positionalities of international students as multifaced individuals, as well as the implicit expectations of one-way "integration" into settler-colonial Canadian society. We suggest a different approach to orientation and offer a conceptual framework to guide future practice, highlighting the role universities play in not only supporting students academically but also in (im)migrant settlement.

The aim of this paper is to explore how the Alberta Social Studies 30-1 textbook, "Perspectives on Ideology" (Fielding et al., 2009) can contribute to orientalist discourse in its presentation of Islam, especially with respect to terrorism, extremism, and illiberalism--three concepts that appear in the Alberta Social Studies Program of Study. Using a content and discourse analysis, the study found three central findings that contributed to an orientalist framing of Islam: a lack of nuanced discussion of Islam; positioning Islam as a source of terrorism; and a lack of acknowledgement of wrongdoing following injustices perpetrated towards Muslims in Canada. This study concludes by offering ways in which social studies curricular support materials may interrogate to disrupt orientalist discourse, and challenges social studies educators to critically examine the limitations of some of the most common resource materials at their disposal.

Our paper examines the latest frontier of the "War on Terror," countering violent extremism (CVE), non-coercive approaches that aim to prevent "radicalization" that may lead to "violent extremism" or terrorism. We look at the recent implementation of CVE in Québec's education sector. Based on an analysis of key policy documents and interviews with CVE practitioners, we find that: (1) teachers are responsibilized to safeguard society from the risk of terrorism through being expected to "know the signs" of radicalization and to build "resilience," (2) students are responsibilized as agents who can influence their peers against violent extremist messaging and toward "prosocial" behaviour, and (3) elements of school curriculum are responsibilized, especially social studies education, to provide students with "critical thinking" skills thought to be lacking among those at risk of radicalization. We highlight the inherent contradictions in CVE, which, in Québec, claims to foster pluralism and inclusivity to combat Islamophobia, but as a modality of the "War on Terror" also targets and stigmatizes Muslim communities. Critical discussion of CVE's social implications are needed to initiate critical dialogue in Canada over the impact of CVE in social services provision and the risk of securitizing the education sector in Québec.

For many young Muslim learners in Western societies, informal sites of Islamic education are important sources of learning and development beyond public school hours. Yet little empirical research has explored processes of human development in such sites, and existing theories of human development have largely failed to encompass onto-epistemic diversity, thus rendering invisible developmental trajectories beyond secular ones. This paper employs sensitizing concepts from both sociocultural theory and Muslim traditions, drawing from data collected through active interviewing and participant observation in a seven-month long sociocultural study in a Canadian mosque school, to make visible Muslim educators' perspectives on human development. Subsequent narrative analysis conducted on the data highlight unique troubles, tools, timelines, and spiritual transferences in a divine "life methodology" of development, in contribution to the learning sciences and the ongoing, multicentric construction of Canadian culture.

This paper is a response to multiculturalism's reductionist and othering constructions of Black presence in Canadian early childhood research and practice. We engage in possibilities for creating movement away from multiculturalism as the primary way of responding to anti-Blackness in Canadian early childhood education. We put forward orientations that emerge when we imagine the abolition of Canadian early childhood education pedagogies and curriculum that are shaped by neoliberal multiculturalism. We organize our abolitionist praxis in relation to what kinds of stories and modes of storytelling of Black life might be needed in early childhood education in Canada. We focus our attention on three interconnected pedagogical orientations: storying abolition geographies, storying Black ecologies, and storying Black aliveness.

In 1967, The Tanglewood Symposium was convened in the United States to address the multifaceted issues in music education. The discussion in the Symposium led to the creation of the Tanglewood Declaration, which includes eight statements of implications and recommendations for the music curriculum and has been considered a critical part of the music education profession. Although it was produced 56 years ago, the insight into pedagogical and curricular adjustments is still deemed to be needed in music classrooms across both the United States and Canada today, as the issues in music education in these two nations were found to be similar. In Alberta, the most recent junior high music curriculum was designed in 1988, 21 years after the announcement of the Tanglewood Declaration. This study investigated whether the ideas in the Tanglewood Declaration have permeated the current junior high instrumental music curriculum in Alberta from three aspects: (a) musical multiculturalism, (b) individualization, and (c) technology. It is evident that parts of the ideas in the Declaration could be traced in the Alberta curriculum. This paper concludes with recommendations for future curriculum development made through the perspectives of the Tanglewood Declaration.

Building on the recent studies revealing that official bilingualism policies in Canada are often used to reinforce a specific racial and linguistic order, this paper addresses the impact of these federal-level policies on education policies at the provincial level. From the policy genealogy perspective, we examine Ontario's Heritage Languages Program (HLP), a highly contentious provincial policy that is still in place today. By analysing the discourses circulating in public and within the Ontario Ministry of Education around a proposed bill in the legislature to bolster heritage-language instruction and a subsequent Ministry initiative, we argue that official bilingualism and policies of multiculturalism functioned as discursive vehicles for resisting an enhanced HLP and to heritage-language education per se in politically more tolerable ways. The first part of the paper describes the research design, and introduces the historical context which produced the HLP and the early conflicts over it. The second part discusses three specific findings: (1) a discussion of the Proposal and its relationship to Bill 80; and (2) the discourses present in the general public; and (3) the discourses present in Ministry-internal deliberations of the HLP in Ontario.

This Paper presents and discusses the findings of an empirical qualitative study that was conducted in one school district in British Columbia, Canada. The paper explores the perspectives of the educational leaders and their understanding of multicultural education and how they implement it in the school district's teachers' professional development (ProD) and in-service education. It discusses the theoretical frameworks that shape the participants' choices and actions concerning how they educate and support teachers to handle the complexities of diversity and the changing demographics in the school district. The findings highlight the dominant liberal framework of multicultural education, the systemic barriers to move beyond the tokenistic approach of cultures and the organizational constraints to move towards transformative, critical multiculturalism and anti-racism education in teachers' training and professional development. The paper proposes critical transformative multiculturalism as an alternative to transform teacher education and engage with educational reform from a social justice framework.

Research on education in Canada, the United States, the Philippines, and Ireland suggests that bilingual education of a pluralist character neither depresses nor enhances performance in English or in non-language subjects. Decisions to promote bilingual education are often based on social demands. (f=fiche numbers). (CP)

This purpose of this paper is to provide a theoretical foundation for inclusion in Canadian schools for this Special Issue on Inclusive Education. In response to the need for an interdisciplinary framework, this paper uses an interpretive literature review methodology to construct a framework for educational inclusivity based on four disciplinary perspectives: (a) special education and disability studies, (b) multiculturalism and anti-racist education, (c) gender and women's education, and (d) queer studies. The constructed framework elucidates four conceptions of inclusivity--normative, integrative, dialogical, and transgressive--positioned on a continuum with each conception representing a different approach to inclusion. Unlike previous models, this framework is not anchored to any one marginalized group; rather, it is intended to represent multiple forms of inclusivity to edify historical, existing, and idealistic educational practices and structures for all forms of difference. (Contains 1 table and 2 figures.)

Utilizing the parameters of the dreaming phase in the decolonizing framework developed by Poka Laeuni (2009), this paper investigates how culturally inclusive education and anti-racist education philosophies have been posited as potential approaches to decolonizing Canadian K-12 schools. To examine how culturally inclusive education manifests in Ontario's K-12 system as a result of the "Ontario First Nation, Métis, and Inuit Educational Policy Framework," this paper explores three topic areas. First, I provide a literature review of culturally inclusive education; second, I offer a literature review of anti-racist education; and third, having assessed the shortcomings of the two pedagogies previously, I conclude that neither culturally inclusive education nor anti-racist education is sufficient alone as decolonizing strategies. From this analysis, I hypothesize that by weaving components of the two pedagogies together, a possible decolonizing framework may be created.

By considering the "Ontario First Nation, Métis, and Inuit Policy Framework" (2007) from a Foucauldian perspective, this paper presents a policy discourse of knowledge, power, and identity from a multicultural education framework. Through Foucauldian theoretical perspectives, the paper creates alternate possibilities in confronting the ways to understand public educational policy--considered the purpose of multicultural education. It invites teachers, administrators, district leaders, and policy makers to consider how educational policy in one Canadian province strategically situates Aboriginal peoples in a historical context, exercises Foucauldian notions of power and care, and potentially endorses the subjectification of Aboriginal peoples through recommendations of self-identification practices.

This paper presents a multi-voiced examination of educating for global citizenship from critical, interdisciplinary perspectives. The paper explores how insights from theoretical work on multiculturalism, race, religion, gender, language and literacy, and eco-justice can contribute to a critical global citizenship education practice. It reports the learning of a group of six Canadian PhD Candidates, who engaged in a year-long collaborative process to explore critical approaches to global citizenship education by focusing on key intersecting concerns, particularly critically understanding globalization. Drawing on theoretical considerations and discussions, the authors consider pedagogical implications for classroom teaching and learning. (Contains 1 figure.)

A key features of the globalised environment of the twenty-first century is that populations across a range of societies have become more diverse in culture, heritage and identity. In turn, this has led to further emphasis on the teaching of cultural understanding in schools, as exemplified by the Australian Curriculum and their equivalents in countries such as Singapore, India and New Zealand. However, educational research has tended to focus on cultural education for the students, with relatively little consideration given to the attributes required by both teachers and school leaders to frame and deliver cultural education that meets the multiple needs of twenty-first century cultural environments. This paper comprises an initial exploration of the connections between the educational concept of transcultural dispositions and culturally responsive leadership behaviours of school leaders as they work to deliver a form of cultural education that is relevant to the context of the twenty-first century.

The current paper describes a study that sought to determine the beliefs, practices, and needs of parents living in Montreal, Quebec, who were raising their children bi/multilingually. The parents (N = 27) participated in a total of nine focus group and individual interviews in which they discussed their family language policies (language ideologies, practices, and actions taken to maintain a language). Through rounds of deductive and inductive coding and analysis, family language policies regarding English and/or French were compared with policies regarding heritage languages. The participants' family language policies were further examined in light of Quebec's official language policy of interculturalism. Findings indicate a complex co-existence of family and official language policy in which parents both support Quebec's official language policy by converging towards French as a common public language and questioning the policy's stance on official institutional support for heritage languages.

This paper contrasts approaches to supporting ethno-cultural diversity in education in Canada, the USA and India through the lens of the experiences of the Tibetan diaspora. All three countries self-identify as linguistic and ethnically diverse states that value multiculturalism. These shared values make them insightful comparative cases to consider the role of public education "vis-a-vis" its impact on ethno-cultural diversity within pluralistic societies. The case used to conduct the comparison is that of the Tibetan diaspora, an ethno-cultural migrant minority found in each country. Three prevailing ethno-cultural diversity orientations are identified -- "integration", "achievement" and "sustainability" -- to describe prevalent approaches in Canada, the USA and India, respectively. The paper concludes with implications of the skewed orientations in each context, proposing a more balanced use of all three orientations for more robust and comprehensive supports for ethno-cultural diversity in education.