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Under UNESCOs global mission, fundamental education became an essential tool for development that was praised for promoting peace and improving the human condition. The Centro de Cooperación Regional para la Educación de Adultos en América Latina y el Caribe (CREFAL) hosted educators from throughout the Americas in Pátzcuaro, Michoacán, to study and intervene through fundamental education programs in local Indigenous communities to implement agricultural, hygienic, arts, civic, and adult literacy projects. In this article, we rethink how fundamental education projects in the 1960s often viewed Indigenous communities in deficit and were implemented as "experimental" interventions with mixed goals. We situate this work within a decolonizing healing framework (Smith 2001) to re-write and re-right the: (1) generalized success of the fundamental education project documented in the CREFAL archives about Nocutzepo and (2) highlight the voices and counter-stories of Indigenous women in Nocutzepo who were minimally present in the CREFAL archival data.

In an effort to explore how racial and class oppressions intersect, the authors use their autobiographical narratives to depict cultural and experiential continuity and discontinuity in growing up white working class versus Chicano working class. They specifically focus on "racializing class" due to the ways class is often used as a copout by working-class whites to deny the existence of white privilege (Rothenberg, 2002) and to address the ways scholars of color romanticize being working class (Brayboy, 2003). Academic discussions of oppression typically compartmentalize various "isms" into separate, static categories (i.e. racism, classism, sexism, and heterosexism). As an alternative, the authors offer a more dynamic, complicated picture of oppression in everyday life. They propose that the lived experience of oppression is fluid, dynamic, and constantly being re/created rather than being set structures or categories that define people and how they experience and interpret the world. In their analysis, the authors build upon Patricia Hill Collins's (2000) "matrix of domination" in two distinct ways. First, they emphasize the idea of privilege. Secondly, complimenting Hill-Collins's idea that intersecting oppressions shift and are, "organized through diverse local realities," they integrate Bourdieu's (1977) focus on human agency and habitus from his theory of practice. (Contains 12 notes.)

In this article, we trace Bell's influence in our lives from graduate students to teacher educators and engaged scholars, and note how we have always read Bell alongside and inseparable from Latino/a Studies and Latina/Chicana feminist thought. We highlight the powerful and fruitful tensions of these interconnections in addressing our curricular struggles and innovations, professional identities and scholarly trajectories. We address Bell's theory of interest convergence to discuss the tensions and possibilities of personal "success" in the academy by interweaving our "testimonios" with Critical Race and Latino Critical Race (LatCrit) scholarship in Latino/a education. Latina feminist scholars have re-worked the Latin American tradition of "testimonio" as a way to link individual stories to a collective story of Latina/o racialization in the US, and to epistemological racism in the academy. Our collective story centers the intersections of race with indigeneity, class, citizenship, language, gender and sexuality. We begin from the earliest influence of Bell's counterstorytelling method for examining Latino/a students' racializing experiences in higher education and move through other critical race work in Latino education that both directly and indirectly addresses Bell's scholarship as these intersect with our intellectual journeys. Finally, we offer a story of the complex legacy of Bell's anti-subordination and social justice scholarship for intellectual alliances, coalition building, and inter-, multi- and trans-disciplinary engaged scholarship.

In efforts to create "good" and "responsible" citizens, social educators have sought solutions (assimilation, acculturation, etc.) to the "problem" of racial, ethnic, and linguistic diversity in U.S. society (Houser & Kuzmic, 2001). The "greater good" of this neo-colonial endeavor often focuses on maintaining the privileges of the white, upper middle class, whose cultural capital is the model of its hegemonic social normality (Cary, 2001). This article uses a postcolonial and cultural studies lens to challenge this denial of connected citizenship to historically colonized, subaltern groups in U.S. society, since being "American" has historically implied and still implicitly implies being "white" (Ladson-Billings, 2004). The main focus of this article is on Chicana/o educators as they reflect on their K-12 social studies experiences and how these experiences shaped their notions of their citizenship status in U.S. society. The narratives reveal an unequal, denied, racialized, and disconnected membership in U.S. society. The article concludes by examining the implications of this study for current and future practices of social and citizenship education. (Contains 14 notes.)

Narratives by three undocumented immigrants relate the realities of surviving in hostile and often cruel school environments. These students have succeeded not because of the system, but despite the system. Such testimonials can be effective in teaching future teachers and raising the consciousness of people who do not have sympathy for immigrants, especially immigrant children. (TD)