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This research aims to: 1) synthesize knowledge regarding environmental management through the cultural introduction to Tha Poetry by the indigenous Pga K'nyau people in Chiang Mai province; 2) develop a manual for the cultural restoration participatory learning process to promote environmental sustainability conservation of ethnic students in Chiang Mai province; and 3) study the satisfaction towards the manual for the cultural restoration participatory learning process to promote environmental sustainability conservation of ethnic students in Chiang Mai province. This research is a Participatory Action Research (PAR) study. The samples used in the research consist of 1) a knowledge-providing group on Tha poetry, comprising 5 local Pga K'nyau scholars; 2) a manual assessment group consisting of 5 Pga K'nyau environmental knowledge experts; and 3) a trial group for the learning process, comprising 30 Pga K'nyau ethnic student teachers. The tools used in the research include 1) unstructured interviews; 2) a manual quality assessment form for Tha poetry of Pga K'nyau to promote environmental conservation; and 3) a satisfaction questionnaire. The qualitative data were analyzed using content analysis, and the quantitative data were analyzed by finding the mean and standard deviation. The research found that: 1) The synthesis of knowledge concerning environmental management through the cultural introduction on Tha Poetry among the indigenous Pga K'nyau people in Chiang Mai province revealed that Tha serves as a poetic introduction reflecting the life and existence of the Pga K'nyau. "Tha" holds significance for everyone, acting as a medium for transmitting knowledge and wisdom. It is a poetic introduction that melds life, experiences, teachings, and memories from the older generation, being recited in every ceremony from weddings, pre-marital counseling, gender role socialization, New Year celebrations, guest receptions, blessings requests, illnesses, to funerals. The content of Tha thus encapsulates the relationships between individuals, between humans and nature, and between humans and supernatural forces. The Pga K'nyau people emphasize environmental conservation, believing that nature has local deities who protect and look after the area. Furthermore, there's a tradition of transmitting knowledge through Tha Poetry for environmental conservation to achieve sustainability. This document has been created to revive the knowledge embedded in the cultural introduction of Tha, a heritage of wisdom passed down through generations, for the training and education of descendants, delving deeply into the conservation of natural resources and the environment. This ensures that individuals studying this will gain understanding from the teachings of the Pga K'nyau community. Currently, the practice of reciting Tha Poetry has been diminished, necessitating adaptation and conservation to preserve Tha in the culture of the Pga K'nyau people. 2) The development of a manual for the cultural restoration participatory learning process on Tha Poetry to promote environmental sustainability conservation of ethnic students in Chiang Mai province revealed that the manual comprises the meaning of Tha, Tha poetry sections for promoting environmental conservation through synthesis, and activity sheets for learning Tha poetry to promote the environmental sustainability conservation. The manual has a highly appropriate learning standard level. 3) The study on satisfaction towards the manual for the cultural restoration participatory learning process on Tha Poetry to promote environmental sustainability conservation of ethnic students in Chiang Mai province found that the majority of the students expressed satisfaction towards the manual, indicating that it is clear and highly beneficial for learning, rating it from high to the highest level.

The debates that involve banning critical race theory and implementing ethnic studies programs have recently surged. But this is not the first time that controversy about ethnic studies programs and other efforts to promote equity has led to dissension. In the 1960s, similar discord led to violence. Today, right-wing activists are making efforts to prevent ethnic studies programs from being implemented. Many educators and historians, however, are expressing the need to teach the accurate histories of racial and ethnic minority groups at educational institutions. In this article, I argue that today's resistance to implementing ethnic studies programs is a continuation of the opposition that occurred in the 1960s against this trend and the other efforts that were designed to promote equity. In contrast to the idea that ethnic studies programs contribute to divisiveness, I argue that they offer a better way of teaching students in a country that has become more racially diverse. I retell what happened during the Freedom Summer of 1964 and the strikes at Columbia University and San Francisco State College to offer a perspective that is often neglected when authors describe the movement to ban critical race theory.

This article focuses on the ways the authors incorporate a transformational resistance framework in their ninth-grade ethnic studies curriculum. While literature on transformational resistance often highlights external forms of resistance, there is a need to examine the internal transformation youth experience when engaging in resistance. The authors utilize different theoretical tools that emerge from Latina/o Critical Theory (LatCrit) and Chicana feminist theories to analyze student responses. They also use testimonio and Youth Participatory Action Research (YPAR) pedagogy and methodology to measure the impact their curriculum has on students' internal resistance. As part of the authors' curriculum, the academic year culminates with a testimonio (narrative) published book and a YPAR project. By looking at students' engagement with these two projects, the authors capture the journey towards critical awareness internally by identifying aspects of conocimiento that lead their students to transformational resistance.

This project examined the experiences of six Ethnic Studies students who simultaneously engaged in two youth participatory action research (YPAR) projects, one in school and one out of school. The in-school project was situated within an urban high school that had a predominantly Latinx student population. The research explored the relationship between program context and student experiences of YPAR and was guided by the following question: How do students who are simultaneously involved in two YPAR projects experience an in-school YPAR endeavor along with an afterschool YPAR project, and what are the possibilities and limitations of such interventions? This qualitative case study utilized ethnographic methods, interviews, and a survey to better understand the youth experiences. Findings illustrated that students preferred YPAR to both an Ethnic Studies classroom and a traditional classroom. However, within YPAR, the students preferred the out of school endeavor as it offered more freedom to conduct their work. This research demonstrates the challenges of implementing YPAR within schools. Students noted how traditional classrooms reinforce hierarchical schooling, the in-school YPAR project operated as a form of bounded inquiry, while the out of school endeavor provided a space for open inquiry.

America is known as the Land of Opportunity, yet one may ask, "Opportunity for whom?" Black/African American, Hispanic/Chicano/a/x/ Latino/a/x, Native American/American Indian, Asian American, and Pacific Islander along with other traditionally and historically underrepresented groups have experienced being marginalized in the United States as well as the school systems within our society. Since the inception of the concept of schooling in the United States, public education has had a minimal acknowledgment of historically and traditionally marginalized groups as contributors to the cultivation and development of the United States. It's beyond time to redesign our educational system to reflect a system that will contribute to a "true" and sustainable democracy. This will require social justice educators with the capacity to teach our youth the complete truth of their cultural and ethnic imprint within the history and fabric of our country.

The purpose of this study is to highlight Mexican American Studies programs in community colleges, a sector where Ethnic Studies has largely gone unstudied. Drawing on interviews from 13 faculty members across Texas, this study describes these instructors' approach to teaching and the impact they feel this type of curriculum has on students' academic journeys. The findings suggest that MAS curriculum has a positive impact on Latina/o/x students' cultural pride and helps them connect their racial and cultural background to their education.

This study examines how Southeast Asian American students develop their ethnoracial identities at an Asian American and Native American Pacific Islander-Serving Institution (AANAPISI) and a non-AANAPISI, and if there are differences between the two institutions. Drawing on interviews with 26 Southeast Asian American undergraduate students, I find that students use three outlets at both institutions to further develop their ethnoracial identities: (1) Asian American Studies or related courses, (2) ethnoracial student organizations, and (3) ethnoracial events. However, these outlets provided students with a different type of ethnoracial identity development -- political ethnoracial identity or social ethnoracial identity. Those that did not participate in these outlets had a colorblind ethnoracial identity as they still acknowledged their ethnoracial identities but did not view race or racism as relevant. The AANAPISI designation did not matter in the parameters of this study, as there were no differences for students at both institutions.

This article argues for the need to center Latine students' experiences and language practices in Spanish programs at Hispanic Serving Institutions. We describe the work and possibilities of designing programs informed by Latine Studies perspectives as well by culturally and linguistically sustaining approaches to teaching Heritage Language Learners. Doing so, we contend, demands that we prioritize local knowledge and U.S. Spanishes and that we resist the whiteness and coloniality that predominates in many university language programs. We share our experiences designing such a program at an HSI with a student population that is 80% Latine, including our efforts to redesign curricula, placement, and programming. We hope that our work may serve as a model for others interested in centering the historical, linguistic, and cultural practices of Latine students and their communities.

Scholars such as Howard Zinn (1998) and James Loewen (2008) note that educators have too often failed to realize the potential power of history. They assert that US history classes often focus on the memorization of historical facts, figures, and events while creating few opportunities for students to learn how to leverage history to critically analyze the present. Zinn and Loewen also argue that marginalized communities are often rendered irrelevant to the dominant historical narrative. This invisibility of minoritized communities in US history has a wide range of negative consequences, such as leading students to question whether they belong in US society, devaluing their communities' contributions to it, and inhibiting their ability to understand their communities, families, and themselves. In this article, the authors argue that a critical analysis of history can lead to a greater understanding of the relevance of one's community and a wide range of developmental outcomes among students, including identity, civic, and leadership outcomes.

Recent surveys suggest that the anti-Asian attacks that began during the COVID-19 pandemic may continue to occur. One of the ways school leaders can respond to this problem is by implementing ethnic studies courses. Unfortunately, organizers of social movements sometimes thwart efforts to increase ethnic studies courses, claiming that this type of curriculum is anti-White. But since well-taught ethnic studies courses are designed to benefit all students, this claim is based on misconceptions. In this paper, I clarify how ethnic studies courses benefit students from all ethnic and racial groups and why more of these courses need to be implemented to fight the recent rise in anti-Asian attacks.

During the COVID-19 pandemic, anti-Asian violence in the United States has risen significantly. Many Asian American students have been disproportionately harassed in schools and fear resuming in-person learning. Thus, educators must resist returning to the old normal. Instead, they can reimagine the pandemic as a portal to justice for Asian American youth. The authors build on three hallmarks of ethnic studies "curriculum as counternarrative," "reclaiming cultural identities," and "community engagement" to suggest how ethnic studies commonalities can be mapped to social studies curricula to create a portal to affirm and empower Asian American students after the COVID-19 pandemic.

The Bay Area Third World Strikes, 1968-1969: Coalitional Activism and Chicanx Campus Politics. This essay looks at the 1968-1969 Third World Strikes at San Francisco State and UC Berkeley through the lens of coalitional politics and activism. While the paper looks closely at Chicanx campus politics, the goal is to move away from a nationalist or Maoist reading of the two strikes. During these two events, Chicanx activism has to be read in conjunction with African American, Asian American, Native American, and white campus politics. This coalitional politics represented a temporary rupture of U.S. political behavior and manifested a utopic moment when an alternative political possibility was glimpsed. The essay ends exploring the limits of coalitional politics and activism, especially as nationalism and identity politics came to the fore.

This study's objective is to present some reflections on Education for Ethnic-Racial Relations (ERER, acronym in Portuguese) and its link with Physical Education in Brazil, considering that Brazilian Physical Education has been greatly influenced by curriculum from both Europe and the United States during most of the twentieth century. To this end, we have used bibliographic research as a tool. Physical Education, as a curricular component of Brazilian basic education, was linked to the interests of medical and military institutions that defined its space and area of knowledge for a prolonged period. In this context, its actions envisioned forming and maintaining disciplined, strong and healthy bodies, created on precepts like, for example, eugenics. In this type of intervention, Afro-Brazilian and Indigenous manifestations became invisible and were marginalized and oppressed in favor of reproducing Eurocentric models of corporal expression. In light of this, we argue in support of a Physical Education curriculum based on knowledge originating in the different cultural matrixes of the peoples making up Brazil's populace, above all those who historically have been silenced and who have played a role in shaping our identity.

Situating NYC's Asian American and Pacific Islander (AAPI) history curriculum initiative as part of the nationwide movement for K-12 ethnic studies, this article aims to explore perspectives and experiences of six Asian American and migrant elementary teachers regarding the new AAPI history curriculum initiative in NYC. Teachers' stories, critiques, and proposals for change focused on (1) enhancing teacher education in ethnic studies pedagogy and curriculum; (2) inclusive and community-led process of ethnic studies curriculum development; (3) utilizing multimodal and local community-relevant resources; and (4) centering ethnic communities' resistance and agency as well as power and oppression in the curriculum. By delving into the teachers' experiences, hopes, and insights regarding the AAPI history curriculum implementation, this article adds to the literature on the current and future praxis of ethnic studies in K-12 education and teacher education.

Community cultural wealth (CCW) as an asset-based framework challenges the deficit notion that Communities of Color do not possess "cultural" capital. Here, we adapt CCW as a framework that can help Students of Color navigate PK-20 educational contexts, particularly when experiencing interpersonal and structured racism, such as racial microaggressions. We begin by discussing the conceptual origins and intent of CCW. Next, we provide an overview of research studies that exemplify Students and Faculty of Color accessing CCW. Finally, by framing racism as an everyday risk factor, we consider how CCW can be used as a protective factor when experiencing racism.

Over the last few years, Texas, Connecticut, and California have led the way in approving courses in ethnic studies to provide high school students with engaging, culturally relevant instruction. Texas blazed the trail in 2018 when its state board of education approved an elective course in Mexican American studies. Then in April 2020, the board unanimously approved an African American studies course. With legislation signed by Governor Ned Lamont in June 2019, Connecticut became the first state to require all public high schools to offer an elective course in African American, Black, Puerto Rican, and Latino studies. The state board unanimously accepted the curriculum in December 2020. In March, the California State Board of Education approved an ethnic studies model curriculum for school districts considering development of an ethnic studies elective. Intended as a resource, the model offers sample lessons and provides guidance on working within the community to ensure stakeholder input and guidance on teaching a sensitive subject. Certified teachers will teach the elective courses. All three states are providing professional development opportunities for those who will teach the courses. In a year marked by contentious conversations in many states about broadening standards for teaching American history to incorporate more Black and Latino history, the push by these three states to create ethnic studies courses stands out.

Ethnic studies is a growing movement for curricular and pedagogical practices that reclaim marginalized voices and histories and create spaces of healing for students of color; however, its application to mathematics education has been limited. In this essay, we provide a framework of five ethea of ethnic studies for mathematics education: identity, narratives, and agency; power and oppression; community and solidarity; resistance and liberation; and intersectionality and multiplicity. We describe key concepts and examples of the ethos of ethnic studies.

The authors enter this conversation on equity, inclusion, and belonging in early care and education with abolition and ethnic studies as necessary standpoints that must be embodied to build what the world can and should be for its youngest inhabitants. Early care and education systems have been marked by damaging practices, pathologizing portrayals, and carceral pedagogies, which demand radical reimagining. The authors offer this writing as a collective--of early childhood educators, motherscholars, and community workers--realizing that there is more expertise and possibilities for change from the collective than any one person alone. This article shares how ethnic studies and abolition gave the authors the language and concepts to put their dreams of humanizing learning experiences for young children into action. They describe key concepts and examples of how abolition and ethnic studies can serve as methodological frameworks to attend to the survivance of young children and communities of color.

Background/Context: Ethnic Studies is an umbrella term for a group of academic disciplines attentive to identifying oppression, restorying history, and creating liberatory futures. These disciplines were born from social movements, with students, educators, and community members demanding educational spaces guided by people who looked like them, curriculum that told their stories, and pedagogies that could transform their communities. Around the country, elementary and secondary schools are expanding Ethnic Studies offerings at the school, district, and state levels. Ethnic Studies work is deeply local, and, as such, different approaches to expanding access to Ethnic Studies have been taken across localities and states. The power and potential of Ethnic Studies to shift social reality beyond the classroom is both a strength in the struggle for just, liberatory futures and a factor that draws the disciplining eyes of the state. Purpose/Objective/Research Question/Focus of Study: Like the discipline of Ethnic Studies, Ethnic Studies research is activist, transformative, and community embedded. In this article, we illustrate the ways that our research about the movement for Ethnic Studies in Texas is inextricable from our community-based work to expand access to Ethnic Studies, which is itself woven in and guided by the theories that ground the disciplines of Ethnic Studies. We write with the theories, thinkings, and actions of feminists of color, sharing vignettes that braid together our research and advocacy, highlighting community fostered organic third spaces, in what we call "decolonial policy praxis." Research Design: We use digital and auto-ethnography methods to build our vignettes. Conclusions/Recommendations: We note the critical importance of building coalitions and of remaining committed/connected to the liberatory theories of Ethnic Studies in our research and in the collaborative development of culturally sustaining policy. This means building with community, in community, and for community in pursuit of liberatory, Ethnic Studies futures.

This article highlights the perceptions and expectations of knowledge that many people, including educators and policy makers, take for granted. Our focus of understanding is Indigenous studies and gender studies. Our aim is to show how modern education undermines these fields of studies. We use an autoethnographic method, reflecting more than 75 years as pupils/students and more than 90 years as educators. We have carefully chosen narratives of exposure to knowledge outside the educational system, as well as narratives of limitations posed upon us by the educational system. This narrative approach makes it possible for us to investigate and discuss our grief about areas of knowledge that society cries for, but the educational system continuously finds ways to resist. Our conclusion is that crucial knowledge is located outside the educational system, where individuals, groups, and communities cherish, protect, and guard knowledge that the educational system marginalises or excludes. As this knowledge is fundamental for life, our message is that the educational system needs to re-evaluate its strategies to stay relevant.

Ethnic Studies courses are expanding in U.S. schools. While research has demonstrated the benefits of Ethnic Studies for racially minoritized students, less research has interrogated the process of Ethnic Studies curriculum development. Counternarrative--a central component of Ethnic Studies curricula--may present tensions for teachers crafting Ethnic Studies curricula. Through a case study of Ethnic Studies curriculum development with experienced teachers in a large urban school district, this article illuminates three tensions in designing Ethnic Studies curriculum with counternarrative in mind. Tensions regard argumentation, choosing among counternarratives, and literacy development. Counternarrative is essential to Ethnic Studies instruction and a core component of education for racial justice. Exploring how teachers navigate the tensions in moving from counternarrative to curriculum represents an important inquiry into Ethnic Studies curriculum development.

Focusing on the potential of progressive movements at the local level to expand conceptions of justice, this article examines discourses within curriculum reform efforts by focusing on public testimonies in a successful campaign for the adoption of an Ethnic Studies resolution. Findings from observations and content analysis of public school board meetings illustrate how student testimonies (a) critically re-envision education and representation and (b) offer a discursive and pedagogical space to cultivate public learning as well as an aspirational vision for closing opportunity gaps.

In this article, Curammeng addresses how Ethnic Studies can inform portraiture and its capacity for qualitative research studies. Using Filipino American teachers' narratives, Curammeng describes portraiture as collages demonstrating how such an approach offers new modes of engagement for portraitists' collaborators and readers. The implications from this work illuminate how portraiture--through an Ethnic Studies perspective--draws attention to the multi-layered and nuanced experiences of teachers, how they make sense of their work as minoritized people, and how qualitative researchers can utilize Ethnic Studies with portraiture to capture these nuances. Finally, Curammeng argues for the consideration of 'decipherment' to piece together new methodological strengths for portraitists and educational research.

Due to the current COVID-19 reality and the protests supporting the #BlackLivesMatter Movement following the killings of Ahmaud Arbery, Breonna Taylor, and George Floyd, seeking diversified and innovative educational solutions like ethnic studies (ES) and adapting to the everchanging needs of students by creating supportive healing spaces of learning are more important than ever. These events have resulted in demands for educational systems that have the potential to address the wounds of racial violence that marginalized students have faced for centuries. More importantly, in light of the current environment, educational institutions must collaborate with their communities to provide teachers with culturally and community responsive strategies, trainings, and resources that promote healing and wellness. The purpose of this paper is to celebrate the classroom victories of these ES teachers and explore the ways that they connect their curriculum and learning experiences to their students' lived realities. These ES teachers utilize holistic pedagogies that help their students move toward social change while cultivating the spiritual well-being of their students. Using the framework "Body-Soul Rooted Pedagogy" (Desai et al., 2019), the authors' findings discuss the five major categories that emerged: (1) connecting the past to the present, (2) privileging identity, (3) addressing everyday struggles, (4) classroom rituals, and (5) social action. Amidst a global pandemic, social unrest, and the struggle to achieve social justice within broader society, the authors seek to highlight how these practices can be road maps for humanizing educational change.

Educational narratives written by several cohorts of Latina/o/x students in a college-level ethnic studies course, first-year retention program showed how the current hegemonic educational paradigm--with its attendant neo-liberal, colonial, white supremacist and Eurocentric logics-- abates the accumulation and employment of community cultural wealth. Specifically, these systemic obstacles impact linguistic, navigational, and resistant capital as Latina/o/x students recount how learning English, feeling othered by classmates and teachers, and internalizing assimilationist and deficit-based ideologies to avoid harassment or mistreatment factored into their educational experiences. Situating community cultural wealth amid the Americanization, deculturalization, or assimilationist projects that have shaped the schooling conditions for students of color better accounts how educational practices, curriculum and spaces can destabilize the range of community cultural wealth competences Yosso has classified. This project adds complexity and highlights the fluidity in the community cultural wealth model by recognizing competing forces at work: the cultivation of these assets via family/community home spaces, discourses and networks, as well as the attrition of these competencies in formal educational spaces. As such, this study contributes to the existing research about CCW by underscoring a dimensionality not yet fully addressed, and, by recognizing the epistemological significance of these skill sets.

This article explores the darker side of appeals to justice and social justice within liberal settings, particularly the US academy, where these terms are frequently mobilized to counter decolonial knowledge formations and aspirations. The authors draw from Frantz Fanon's critique of justice in colonial settings to demonstrate ways in which the coloniality of justice appears in the context of debates regarding the design and implementation of an Ethnic Studies requirement at the California State University and the California Community College Systems. They view the decolonial pedagogy and epistemology of Ethnic Studies as an important dimension of the search for decolonial justice.