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This paper describes an innovative approach to teaching about family development over the life course through an application project and assesses its effectiveness in student learning. The integration of genograms and expanded family development theory (FDT) into one project aims to provide an engaging and useful structure for the assignment and promote the inclusion of diverse families. In this assignment, students (1) create their family genogram and (2) write an accompanying paper to identify and apply the FDT stages and developmental tasks to each generation of their family. Assessment results demonstrate that this project provided students with a practical opportunity to apply theoretical course content to diverse, real-life families and helped to recognize family trends across generations. Students appreciated the hands-on learning experience and opportunity for self-reflection, which promoted engagement with course materials. Incorporating genograms and the expanding family life cycle helps to overcome the limitations of the original FDT by being inclusive of all families, thus contributing to more effective preparation of competent professionals.

First-generation students often feel alone on college campuses. These students can find themselves excluded from organizations, traditions, and spaces that require financial, social, and cultural capital they may not have. In my Sociology of Work course, I use a family work history project to center and validate their experiences. Using census records and other sources, students reconstruct their parents', grandparents', and great-grandparents' experience in the workplace. The histories of my first-generation students, in turn, provide the lens through which we collectively build a sociological analysis of the way that work shapes the trajectory of our lives. More specifically, these histories have taken us from farm and factory to the low-wage service sector, revealing both the troubles facing those without a college degree as well as their resilience. Overall, students describe this as a deeply meaningful project that confirms the pedagogical value of storytelling, particularly for first-generation students.

This study investigates how family lineage descent groups influence the intergenerational transmission of education for the cohorts of 1940-1989 in the Democratic Republic of Congo (DRC). The study applies both transition matrix and intergenerational persistence (IGP) methods, using the father's years of schooling as a proxy for parental education. The findings suggest a pronounced steady persistence in education for the estimated mean regression coefficient over a period of 49 years. Moreover, results by gender indicate that intergenerational persistence in education has significantly decreased for males in recent cohorts but slightly increased for females. Furthermore, findings suggest that intergenerational persistence has been decreasing in matrilineal descent groups in recent cohorts while increasing for the patrilineal descent groups. The study gives a good sense of the relationship between family lineage descent and intergenerational transmission of education in DRC. In addition, it indicates that there is both substantial upward and downward intergenerational education mobility in the country.

The relationship between technical development and education is a reciprocal one, where education always stands in relation to those skills, competencies, and techniques that are anticipated as necessary in a technological future. At the same time, skills and competencies are also necessary to drive innovation and technical development for the progressive creation of desirable futures. Jumping back to the 1950s, this article illustrates how automation and AI have been anticipated as both problems and solutions in society, and how education has been used to solve these problems or realize these solutions. That is, computerization debates have concentrated on both the growing opportunities and the increasing risks, but almost always also on the need for corresponding education. The article uses a genealogical approach to show how, from the 1950s and up until today, education has been mobilized as an important tool for governance in computer policies.

Prior to becoming a mathematics educator, I was a teacher in Prince George's County, Maryland. Because of the success I experienced with culturally relevant pedagogy (CRP), it became part of my research agenda along with teaching mathematics for social justice (TMfSJ). Databases like 23andme and Ancestry can be used as a context for CRP and TMfSJ. Data related to education, occupation, military service, and voting records can be accessed online. Our ancestors' experiences can shape our identity and serve as powerful tools for contextualizing mathematics.The stories and counter stories of African Americans can be problematized to show Black lives matter. [This article was first published in: S. Richardson, A. Davis, & C. W. Lewis (Eds.), "Proceedings of the Third International Conference on Urban Education" (pp. 129-137). Urban Education Collaborative, 2018. https://1e1dd9d7-3209-48d8-90a2-7a4cef33595c.filesusr.com/ugd/a4a250_e4a5a6994b914a68975203db95e688ae.pdf.]

Posthumanist and antiracist thinkers contend that justice, as articulated by Karen Barad, demands response-ability to ghosts of the past and those yet to come. Normative conceptions of the child do not account for these ghostly engagements. When such normative conceptions direct a teachers' gaze, the child speaking with ghosts may feel they too are not welcome. Without kinship and support grappling with the challenging, even painful, topics that the ghosts raise, they may become discouraged from the larger project of taking response-ability for ghosts in pursuit of justice. In response, the author first repositions the child as rich in potential and a knower who engages with ghosts. Using "travel-hopping" as a methodology, she re-turns to an experience as a teacher who pursued a Master's in Elementary Education as a conversation between her child self, ancestral ghosts, children she worked with, and ghosts those children spoke with. In sharing this experience, the author puts forth travel-hopping through experiences as a valuable method in teacher education. As teachers travel-hop, they can expand their sense of the "child" as capable and powerful in engagements with the more-than-human (broadly defined but focused on ancestral ghosts).

Professional identity formation has emerged as a key topic for medical education research, with contributions from perspectives of psychological development and socialization opening up needed conversations in the field. Yet mainstream training practices may have the unintended effects of educating for a physician typology that may be too narrow to account for the complexity of learners' personal identities. Alternative approaches, such as Foucauldian genealogy, offer ways to empirically investigate how the legitimate contours of being and becoming have come to be as they are, how they shape professional identities, and to which degree their borders may be made more inclusive. Drawing upon an example of the contemporary practice of competency-based medical education in the Canadian context, this paper considers how genealogy's methodological tools of critical distancing, the "dispositif," and problematization may help reveal how educational practices shape the identities of physicians-in-training in ways both intended and unintended. From this perspective it becomes apparent that any attempt to explore professional identity is incomplete without also considering that a trainee's evolving sense of self is inexorably bound up with forces of knowledge, power, and ethics that shape them into becoming certain kinds of physician subjects rather than others. In mapping this terrain, a genealogical approach determines how we reached the now in which we find ourselves and how we might transform it, such that we may shift the possibilities afforded to health professionals to establish professional identities aligned with their personal identities in ways that maximize inclusivity and minimize marginalization.

This study is a two-iteration design-based research project that investigated how youths' science learning and socio-emotional attitudes toward science were influenced by a summer camp with a personal genetics approach. A multidisciplinary team developed a 2-week camp curriculum that included personal DNA tests, family genealogy projects, and fitness tracker data. The learners included 120 youths, aged 10-14, in six camps held in three sites. Data collection included matched pre- and post-scores for genetic knowledge and self-reported affiliation with science, views of science supports, self-efficacy, and science curiosity scores, as well as youths' daily workbook entries. Our analysis included t-tests, Mann-Whitney tests, Pearson and Spearman correlations, and analysis of variance (ANOVA) with post hoc tests. The findings showed significant science learning gains (related to heredity, genotype, and phenotype) for five of six camp conditions. Also, the youths showed gains in socio-emotional attitudes for both iterations, emphasizing malleability of socio-emotional connections to science. Completing workbook pages was not associated with an increase in knowledge gains or socio-emotional attitudes. This study recommends the inclusion of personal DNA data in summer camp environments to support science learning and increase socio-emotional attitudes toward science. It also suggests structured workbook activities common in schools may not support youths' science learning or socio-emotional attitudes in out-of-school programs. Finally, the study's concluding design conjecture map connects the camps' activities to learners' behaviors to learning outcomes in a way that advances the informal science education field's use of personal data in out-of-school-time programs for adolescents.

Engagement with family stories, religious and community practices can change a teacher's conception of thought. We propose "teaching as thinking-with the world" and "teaching as thinking-with others." These terms draw on the philosophy of new materialist thinkers in expressing the ontological impacts of context and materiality. We explore the relationship between teaching and thinking as a distributed and engaged practice by investigating family stories as an avenue for teachers to pedagogically engage with student's lived experiences. We work with students as valued contributors to the learning environment, irrespective of academic achievements. We argue that engaging with family and faith stories as constitutional of thinking about, and doing, pedagogy can challenge the persistent racism. We are interested in experiential ways of knowing and modes of paying attention to the social and emotional learning that takes place as part of a pedagogic culture of care.

Traditionally, the genealogy of Edo Confucianism, that is, Confucianism reinterpreted and reconstructed in the Tokugawa period, has been classified into the Chu-Hsi, Wang Yang-ming, Ancient, and Eclectic schools. These classifications are based on the most representative Confucian theories in the Tokugawa period and are useful for understanding their genealogy. However, when we try to capture the substance of Confucian thought from the interest of "education," it is very difficult to understand the differences of each school's educational thought based on this classification. For example, according to the above classification of Confucian theories, the Jinsai and Sorai schools are also included in the Ancient school. However, it is no exaggeration to say that both educational ideas are completely different. In this study, although both Jinsai and Sorai are classified as Ancient schools, I will clarify how their educational theories are structured and how their contents are different. This study examines the content of Confucian thought from the perspective of "education." I hope that the discussion will open up the possibility of a more precise understanding of the "educational thought" of Edo Confucianism.

Can the ancestors speak? For the 2022 annual meeting of the Religious Education Association (REA), themed "Becoming Good Ancestors," an essential question is, "can the ancestors speak?" To answer this question, the presidential address seeks to uncover: who are the REA's ancestors? Where are they speaking? What is the guild's role in forming good ancestors? The address claims that not all ancestors can communicate their knowledge in the guild's current form, ways of gathering, or ways of forming scholars. Yet, there is potential in the REA's work to be more inclusive of our many ancestral lineages.

This paper presents an empirical study derived from the WomenWeLove Project (http://ofwomenwelove.org/) and inspired by the storyworlding methodology. Exploring the central questions of how we became feminists and what enabled us to encounter each other in the Feminist Research Collective, we, the two authors, shared our stories with the women we love and contextualized them within their respective socio-cultural histories of the time. The following reading of the ripple stories focuses on rethinking the canonical narrative of feminist movements as three or more distinctive different waves. It suggests that a re-worlding effort could work with the metaphor of ripples instead of waves, start with microscopic personal and intergenerational narratives, and attend to the macro, cultural, and sociopolitical ramifications of the stories. Putting the ripple stories and the following essay together, the article critically explored storyworlding, feminist agency, consciousness-raising, and inter/intra-generationality in critical feminist studies.

Colonialism and displacement have not only led to the migration of millions of Irish people and the endangerment of the Irish language, but also to a subjectivity in which it is possible to struggle against the risk of language loss. This paper explores the importance of sharing stories and information about family at second-language Irish immersion events in the diaspora as a cultural behaviour of prime importance that arises out of this subjectivity. These stories are important in the way that they recontextualize family experiences into a diasporic community of practice and because they occur independently of the institutional prerogative to speak Irish at immersion events. Paradoxically, this form of sharing is both foundational to the diasporic Irish-speaking community of practice and poses a challenge to the primacy of Irish as the preferred language of immersion events.

This case study explores how literature, in particular poetry, can be used as an educational platform within the secondary classroom to explore gender identity. A six-week unit of poetry was created as part of a broader project to enable pupils to reflect on their personal and familial experiences of gender, whilst also utilising creative writing and performance as a tool for self-expression. The all-female class were studied before, during and after the learning process to holistically evaluate their development of gender-consciousness. A key area of focus is the strengths and limitations of the use of performance poetry when developing awareness of gender identity within adolescents.

Science denial in the post-truth era is driven by both the rejection of empirical science and the fraudulent use of scientific language. Education policy based on junk science produced by philanthrocapitalists depoliticizes political questions by relocating complex legislative and policy issues from the realm of political and philosophical discourse to that of scientific rationality using metrics and methods that are themselves fatally flawed. Dominant configurations of institutional power also attack scholarship that both debunks spurious causal claims and establishes causal links to existential crises, which in both cases inconveniences the neoliberal capitalist project. We discuss the methodological implications of education research as the counter-conduct of policy advocacy against power claims based on both the rejection of empirical science and the production of junk science. We both discuss and model Foucault's tactic of genealogy and his analysis of "parrhesia", or truth telling, through creating an imperfect, preliminary genealogy of the "new" post-truth era, which contextualizes contemporary technologies of alternative facts in the history of public relations and propaganda that extend to the early 20th century. The methodological and political tactic of genealogy could be a move toward a new ethics of adversarial public scholarship that seeks to reconfigure what counts as scholarship in academia, itself a rationalizing disciplinary institution. Considering the moment, the study of power, the academy's roles both in subverting and perpetuating it, and the necessity of epistemological and methodological counter-conduct have perhaps never been more important.

Many have discussed the inherent problems in teaching race and ethnic relations courses. Students often come to class with preconceived ideas about their social world, and a range of feelings and experiences including confusion, biases, and misconceptions. Therefore, significant barriers to learning exist before the first day of class. To address these challenges, I developed a six-step teaching strategy where students could thoughtfully discuss and collaborate on group projects covering emotionally charged subjects in a non-threatening environment. In doing so, I organized my course, Race and Ethnic Relations, around the students' use of family histories. Students, working in small groups, placed seemingly personal family stories within the broader structures of American race and ethnic relations. Students explored the structural basis of race and ethnic relations through concept-driven assessments of their family histories. The use of personalized family data allowed students to feel at ease discussing difficult topics. This essay includes qualitative data from student projects and their reflections on the effectiveness of this assignment. Student reflections revealed their relative comfort in holding discussions and presenting information on sensitive and uncomfortable topics.

This paper explores the transformative power of digital humanities in teaching family history online to large cohorts of Australian domestic students. It takes as a case study a unit developed specifically for students to learn about how to research their convict ancestors' lives and how to situate their ancestors' lived experiences within relevant wider contexts. Its focus is twofold. The convergence of rapidly expanding digital repositories and databases of family history-related information and increasingly sophisticated online teaching platforms and how this has facilitated a shift from face-to-face to fully online learning and teaching is examined. The ways in which this transformative change was engineered through the unit design, delivery, and evaluative processes are then canvassed. The case study demonstrates how, with thoughtful, well-structured, and innovative approaches to design and by adopting a bespoke delivery model for online delivery, students can readily learn to access and engage critically with extensive online resources and can be equipped with the digital tools to use these optimally and to their satisfaction.

Radical empathetic access theory builds the framework to envision the archives as memory Radical empathetic access theory builds the framework to envision the archives as memory institutions and encourages archivists to redefine ourselves as stewards. When we as archivists practice empathy, we can learn and document all narratives. The root of archival sovereignty is to build an inclusive community that recognizes indigenous oral traditions as an archival practice. Moving beyond decolonization towards indigenization is to adapt a broader theory like radical empathetic access and apply it through a cultural practice. Aloha 'aina is comprised of three major tenets: to recite genealogies (mo'oku'auhau), to tell the stories (mo'olelo), and the responsibility (kuleana) to share the knowledge. This article will provide a case study on how this author moves through each affective responsibility of the radical empathetic access theory, while practicing aloha 'aina in helping to return the Queen's table to her home, Washington Place.

Much of the concern with young people's historical knowledge centres on factual attainment or disciplinary skills. However, relatively little attention is paid to the relevance that young people attribute to history and how they use the past, and various social representations of history, to relate to the present. Research in this realm tends to emphasize the impact of collective memory narratives on individuals, rather than individuals' agency in using them. In this article, I will examine the ways 155 Jewish and Arab Israeli adolescents related the past to the present as they discussed the Jewish-Arab conflict and its resolution. Discussants made diverse references to the past: from family history, via biblical allusions and collective memories, to formal, schooling-based historical documents. Individuals used these references to the past to negotiate the present and future of inter-group relations. Furthermore, they made strategic use of references to others' narratives. Thus historical knowledge and collective narratives, which are usually perceived as constraining and structuring learners' perceptions, can be seen as repositories of resources and affordances.

This article extends the discussion of critical methodologies in education, arguing that critical work must exhibit both an explicit orientation toward truth and social justice and an engagement with how theoretical considerations of the good connect to material practices. More specifically, we center Colin Koopman's notion of genealogical pragmatism to suggest that critical work must focus on both problematization and reconstruction of the often dire circumstances that characterize our contemporary moment in education. We use this philosophical discussion as an introduction to the articles comprising this special issue on critical inquiry.

Genealogy and family history projects can be an excellent way to foster students' sense of identity and connectedness to their heritage and relatives. Such activities can help students develop pride and knowledge in their identities and personal histories. Because knowledge of family histories is often valued within Indigenous communities, and central to many Indigenous social, cultural, and diplomatic traditions, such projects have the potential to be a meaningful form of culturally sustaining and revitalizing pedagogical practice. This article begins with a brief literature review on the value and practice of using family history projects in social studies/history classrooms. Following this review, the authors offer a more detailed discussion of Indigeneity and the ways in which Indigenous identities are entangled with family history projects. To demonstrate the importance of rethinking family history projects, they offer three vignettes that illustrate how normative discourses and practices can live in tension with students' lived experiences. This provides context for their subsequent outline of a variety of considerations for social studies educators that they assert can challenge and complement the approaches described. In so doing, the authors' hope is to foster spaces and practices that support Indigenous students, as well as challenge normative notions of family that constrict the diverse range of cultural and familial expressions that already exist--and should be supported--in classrooms.

This paper assumes that educators are now involved in a struggle for their souls and for the souls of their students. The idea of the soul in this case is not the religious one, but the soul invoked by Foucault (1977) to name that aspect of self, (subjectivity, psyche) that 'exists, or is produced … within the body … or born … out of methods of punishment, supervision and constraint' (p. 29). Neoliberalising social policy not only aims to transform structures and enact new technologies of control but also involves the transformation of values and cultures, and hence the formation of new subjectivities. With that in mind this paper argues for an education understood as experiments with alternative modalities of self-formation (spirituality) that are responsive to the key challenges of our times. The paper experiments with as aphoristic style and hence is structured through six fragments that provide various takes on this problematic, including: an autobiographical moment; a brief rendering of Foucault's genealogy of the relationship between truth and the subject; Hadot's genealogy of philosophy; various definitions of spirituality; and an account of Buddhist epistemology that distinguishes knowing and realization. The paper concludes by arguing for a Buddhist inspired pedagogy that is defined in terms of the relationships between teacher, student and realization. From such a perspective, it is not identity work that is the ethico-political project of our times, but of learning how to quite literally get free of our self (ego).

African Nova Scotians constitute the largest multigenerational Black Canadian community, with 400 years of presence in Atlantic Canada. Despite the end of "de jure" school segregation in 1954, African Nova Scotians' social and cultural capital were not incorporated in curricular and pedagogical practices. Using the theoretical framework of cultural trauma, this article draws from a qualitative study conducted using semi-structured interviews and focus groups with sixty participants. A cultural trauma process takes place after a traumatic event and involves a cycle of meaning-making and interpretation that can result in demands for reparation or civic repair. This study illustrates how through the cultural trauma process grounded in their collective memory, African Nova Scotians articulate an aspiration for culturally relevant and sustaining pedagogy as a form of civic repair. This transformative pedagogy would facilitate a reconnection with their heritage and a fulfilment of the democratic goals of public education.

Identification of language disorders in children younger than 3 years remains challenging despite agreement that early intervention improves outcomes. This study of twin language and gesture development substantiated the twinning effect, an unexplained lag in expressive and receptive language seen in twins, for a group of 88, 16- to 18-month-old twins who did not present with extreme perinatal risk. A valid, parent-report measure revealed word production of 10th percentile and less for 15 twins. Pregnancy complications, but not a positive family history of speech, language, or learning disorders or other case history factors, significantly increased the odds of this early expressive delay. The twinning effect was more pronounced for gesture than for spoken vocabulary: 29 twins fell below gesture norms. This was unexpected. Because gesture signals early communicative intentionality, twins with early expressive delay who present with limited gestures, with or without additional risk factors, warrant priority consideration for early intervention.

We present a micro-analysis of youth interactions with large complex, socioeconomic datasets and data visualization tools. Middle and high school youth used georeferenced data and data visualization tools to assemble models that present their family migration histories in relation to larger socioeconomic trends in a summer program. Using screen-capture and video recordings, field notes, and artifacts, we analyzed youth's step-by-step decision-making and interaction with data interfaces in "data wrangling," which we define as the practices for selecting, interpreting, and integrating datasets in order to build meaningful data displays and tell a story with the data. We identify patterns in youth's "data wrangling trajectories" and propose a conceptual model for describing the stages (Find, Relate, Challenge, Build) of youth learning to construct models and tell stories about family migration. In addition, we highlight student struggles and opportunities for learning to be explored in future learning environment designs with large, complex datasets and data interfaces.

As a hauntological artist, I deconstruct my silenced First Nation Wolastoqiyik (Maliseet) ancestry and look towards the intergenerational narratives of my grandmother, mother, and I. Employing the methodology of a/r/tography, the intersection of autobiography and art-making, I utilize diverse art forms to find that g(hosts) reside amongst spaces of liminality. Supported by the methodology of a/r/tography and drawing upon works, which blur the boundary between past and present, self and other, I deconstruct the silencing of my First Nation lineage by creating three art(works). These art(works) are placed within an exhibition catalogue and inquire into 1) the specters that loom between the evocative objects of our narratives, 2) how script-writing and the script's performance can reveal ghosts in spaces of liminality, and 3) how sculptures facilitate spectral movement. Each individual art(work) plays a role in breaking the silence. A(wake), specters arise.

Adult education programs are often grounded in problematic assumptions about learners' inadequacies. The purpose of this article is to critique such assumptions through presenting a history of the manner in which representatives of Canadian governments conceptualized the education of Inuit adults from the 1940s through the 1980s. Using genealogical methods and archival data, I find three stages in the evolution of official discourses about Inuit adult education: exclusion, cultural deprivation, and individualization. This article contributes to the history of Inuit education, and to the critique of deficiency discourses as more broadly deployed in the education of adults from marginalized backgrounds.

Self-rated health (SRH) and subjective life expectancy (SLE) are widely used for understanding health and predicting mortality. However, what these items measure remains unclear, due to the lack of conceptual frameworks. We administered a web survey across the United States, Great Britain, Germany, Spain, and Mexico. The questionnaire included SRH and SLE, each immediately followed by a question that probed respondents' thought processes. We examined the relationship between SRH and SLE, the response difficulty, and attributes that respondents considered for forming responses. Overall, SRH and SLE were moderately related, eliciting different information and varying in difficulty. Compared to SLE, SRH was perceived as easier but covered a narrower information spectrum. While illness and health behaviors were dominant attributes of SRH responses, family longevity history, life situations, and lack of control were additionally considered for SLE. When combined, SRH and SLE may capture a fuller range of attributes germane to health and mortality.

Pedagogies employing critical traditions have increasingly been used to ameliorate achievement disparities and centralize issues of power in the education of Students of Color. In this study, I trace a teacher's journey--new to critical pedagogies--as she learned about community cultural wealth and incorporated family histories as counterstorytelling curricula with her sixth-grade class of immigrant students in California's Central Valley. I examine the pedagogical implementation with examples of students' meaning making. The teacher and students demonstrated what I am advancing as migration capital--or knowledges, sensibilities, and skills cultivated through the array of migration/immigration experiences to the United States or its borderlands. This study highlights the potential of community cultural wealth pedagogies and as pedagogical tools to counter deficit narratives with Latina/o immigrant youth.

In many classroom conversations when exploring critical communication issues such as gender and race, students are often unable to identify the relevance of past events and uninterested in exploring the concepts. This activity was created as a way to help students uncover the significance of events and movements from which they feel disconnected. At its core, this activity provides students with a meaningful and personal way to explore historical events related to course concepts through a single in-class activity that utilizes the creation of overlapping public and personal timelines. By viewing this information through the lens of personal familial connections and by engaging the self-reference effect, students are provided a vehicle for making strong connections to numerous critical communication concepts. Courses: Organizational Communication, Critical Communication, Gender Communication, Introduction to Communication Theory and History, Communication and Careers, Rhetoric of Race, Rhetoric and Social Change, Research Methods, Family Communication. Objective: This activity aims to provide students with an active-learning process for making personal connections to foundational critical communication concepts and approaches.

Open large-scale datasets (LSDS) and data visualization technologies are new cultural tools that have potential to inform public dialogue and learning about important socioeconomic and scientific matters, particularly if the data is used to consider both personal and shared experiences. This paper reports on a design study in which diverse middle and high school youth in a free summer workshop at an urban public library were asked to model their family geobiographies, or their personal family migration stories, with socioeconomic LSDS. Youth represented family decision-making and social conditions that might have motivated family movements with online, dynamic data modeling and mapping tools (Gapminder.org; SocialExplorer.com). The qualitative video analysis examined participants' experiences and learning in storytelling and modeling the family geobiography, focusing on multimodal talk-in-interaction to understand how the study design engaged learners' capacities, histories, and imagined futures in relation to the LSDS and supported learning about oneself and society. Grounded examples from two family cases are used to illustrate how participants placed their families and selves into data ontologies and the role of family members in composing storylines.

Introduction: This paper reports on doctoral research which investigated the online research behaviour of family historians, from the overall perspective of local studies collections and developing online services for family historians. Method: A hybrid (primarily ethnographic) study was employed using qualitative diaries and shadowing, to examine research behaviour. Twenty-three family historians completed paper-based diaries over a six-month period, capturing their research behaviour. Eleven researchers were shadowed, allowing direct observation of undirected research behaviour and of directed queries. Analysis: A thematic inductive analysis was conducted; qualitative data from both sources were coded using NVivo to identify recurrent issues and key themes arising from the data. Results: Patterns in behaviour were categorised as actions, strategies and outcomes. Personal and social elements of research were very important, supporting the findings of Yakel and Fulton in this regard. Needs were both informational and affective, with a great deal of personal involvement and commitment. Participants displayed many traits of well-developed information literacy. Conclusions: A model of online research behaviour is proposed, which is circular yet continuous; this illustrates a search that repeats yet extends, and with every revolution a researcher's knowledge of background issues and context grows.

This article highlights the potential of taking a genealogical approach to researching social mobility based on empirical insights generated from a qualitative case study in a secondary school located in the South East of England. The study involved interviews with 42 students and the data lead to a deeper understanding of the role of families in inter- and intra-generational social movement. We begin by highlighting some limitations in existing research on social mobility. Next, the role of households and families in conditioning an individual's identity, dispositions, aspirations and choices is emphasised. We then present findings from the analysis of 42 genealogical work histories over three generations and explore the role of education and family background in shaping young people's employment aspirations. We argue that education has had little impact on overall mobility rates and suggest that whilst education has a significant role in mediating social mobility, the importance of family context should not be overlooked.

When planning a Key Stage 3 curriculum with his department, Will Bailey-Watson began to question some of the common sense orthodoxies regarding chronological sequencing and curriculum design. Drawing on pre-existing debates about curricular structuring in the history education community both in England and internationally, Bailey-Watson identified cognitive, motivational, and disciplinary justifications for placing a family history unit early in Year 7. In so doing, Bailey-Watson found that students' disciplinary thinking may have been enhanced in subsequent historical study while not forsaking chronological coherence.

Working at the commencement from Derrida's 'Archive Fever' (Mal d'archive -- une impression freudienne) this article explores Derrida's definition of the archive -- topographical, nomological, archontic -- and alongside this official archive counters with an alternative archive, non-topographical, non-nomological, non-archontic forms of archive. The story of the accusations launched at Gerry Adams introduces some questions regarding the authenticity and authorisations of archives. This story evokes the competing archives of childhood and the possibility of critique arising from recognition of the tensions between competing archives. The article addresses the complications of archives, counter-archives, archaeology and genealogy as records and research materials. The writer uses Cixous's notion of 'ecriture feminine' as a way of escaping the linearities of archivalism.

A risk to develop a learning disability has been shown to run in families. Having a positive family history of learning disability seems to account for mean differences in achievement outcomes (reading, math) in that children with a positive family history score significantly lower compared to their peers with no such family history. However, the role of family history status in explaining etiological (genetic and environmental) differences among these subgroups of children has yet to be established. The present study of 872 twins (M[subscript age] = 13.30, SD[subscript age] = 1.40) from the Florida Twin Project on Reading, Behavior, and Environment utilized a multigroup approach to examine etiological differences on reading, spelling, and math among two subgroups defined by family history status. Results showed significant mean differences on all achievement outcomes, aside from math; however, no significant etiological differences on any achievement outcome were found among the two subgroups. Results support previous literature that the risk for developing a learning disability is transmitted through a family, but this is seemingly not manifested by differential etiology.

In this article, I argue that the Black experience in the United States settler colony is one primarily based in a systematic erasure of indigeneity from the enslaved African. Understanding the Black condition as a manifestation of White America's historical response to indigeneity, I consider the marginalized perspectives of Black decolonization work that has pushed and continues to push back against the centuries-long history of settler colonialism in the region known as North America. Placing Black and Indigenous decolonizing histories and practices in conversation with each other is part of what I call Black-Indigenism and is inspired by the work of Sylvia Wynter. Wynter and others recognize Blackness as an integral factor in the argument for Indigenism that informs and furthers the aims of Indigenist and Indigenous decolonization educative work and movements.

Belonging and being are inextricably linked. From a Maori perspective, belonging and being can be viewed through a number of interconnected historical and contemporary frames. One frame is derived from Maori perceptions of the creation of the universe and genealogical relationships to the universe and everything in it. Another frame of belonging and being stresses increasingly diverse and complex positionings that require negotiation of radically different terrains of assumptions, behaviours, values and beliefs. This article explores two interrelated aspects of being and belonging from a Maori perspective: "whakapapa" ('genealogical connections') and "whanaungatanga" ('family relationships'). It discusses how each aspect has changed over time as a result of colonisation, urbanisation and western education, and identifies how the reflection of each has been transformed.

In 2003, the University of Hawai'i sponsored a symposium titled "Indigenizing the University." This symposium featured indigenous scholars such as Linda Tuhiwai Smith, Graham Smith, and Taiaiake Alfred, who addressed how indigenous political theory and methods of research were necessary to support indigenous research and how changes to the university personnel structure were needed to include indigenous people at every level of the university. One central question emerged from that symposium for the author of this article: "It it possible to indigenize research theories methods, and practices within the discipline?" This essay explores selected examples of the author's ongoing development of culturally informed theories that guide the interpretation of Hawaiian orature and literature in nineteenth century Hawai'i and beyond.

This paper outlines the theoretical reasoning and technical implementation of a particular approach to creating multi-layered chronological charts in qualitative biographical studies. The discussed method elucidates the interpretation of traditional life chronologies where the individual's "objective" life facts are reconstructed free from analysis. The novelty of multi-layered chronological charts lies in their ability to enrich the visualization of a temporal connection between personal and social contextual factors based on categories determined by the researcher. In doing so, such charts make existing interview data more accessible and processable. In-depth, thematic data analysis can be supported through the visualization of prominent life aspects or the presentation of integrative perspectives of individuals' lives. Case examples are presented to demonstrate how methodological and theoretical objectives are fulfilled through the customized use of genealogy software. Based on the underlying research problem, multi-layered biographical charts can be customized for different research purposes and connected to an array of complex linkage systems. (Contains 6 figures and 1 footnote.)

Cross-/inter-cultural development, language acquisition, employment potential, and the impact of homestays, program duration, direct enrollment, even grading policies have been analyzed in the pages of "Frontiers" and other journals. This analysis more often than not utilizes methodologies particular to social science research. What has been missing from the profession of education abroad is a parallel development of theory. A discussion of the city's relation to study abroad provides an opportunity to insert a theoretical element into the pedagogy of the profession. Specifically, the author proposes to introduce the Foucauldian concepts of "genealogy" and "heterotopia" to the idea of the "city," and in turn apply those same terms to the place of the city in the study abroad experience. Then, turning from Michel Foucault as "philosopher of space" to Paul Virilio, "philosopher of time," the author demonstrates the interplay between Foucault's heterotopia and Virilio's "anti-city," showing how study abroad in the contemporary, globalized city requires distinct programmatic changes to the (s)pace of education abroad.

Sometimes materials used in schools with good intentions can have effects opposite from those stated. Through the microscopic analysis of a parent-student immigration interview assignment on a social studies unit on immigration, this article aims to uncover the hidden story that underlies the questions asked. In so doing, it intends not only to problematize the promotion of a simplistic and outdated narrative but also to use this analysis as a foundation for the development of a counter-narrative of complex and up-to-date attention to immigration. The article concludes with a developing checklist for evaluating existing and new material related to immigration.

This paper was prompted by our interest in two issues associated with Australia's vocational education and training system: recurring declarations for universal access to vocational education and training (albeit in different forms across different epochs) as the right of all Australians and the continual processes of change associated with the sector over the last two decades. As we approach a time of yet more change in vocational education and training, we call for a rethinking of these two characteristics of a training system, as "problems of the present", situations which in their present form are "intolerable". Reflecting a notion of "thinking" work as personal, political, historical and practical, the paper offers a glimpse of Foucault (1926-1984) as a person. We explain his use of the term discourse as an overarching frame for understanding "problems of the present". We review two major aspects of his analytic toolkit: archaeology and genealogy. We close with refections on the usefulness of these analytic practices as tactics of engagement for researchers interested in historical approaches to vocational education. (Contains 4 footnotes.)