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When we began to conceptualise the introduction to this themed symposium in Sex Education journal our initial instinct was fairly defensive. This came from, upon discussion and reflection, a bit of...

We not only live with those we never chose, and to whomwe may feel no social sense of belonging,but we are also obligated to preserve those livesand the plurality of which they form a part.Judith B...

This article is about evil and its function in educational discourse. The research posits, using work in postsecularism and particularly through an historical, legal, and theological read of prophe...

Purpose The purpose of this paper is to explore how critical literacy practices within a community youth program opened spaces for restoration for youth. In turn, youth created civic conversations about race, juvenile justice and school discipline inequities to enact change within their community. Design/methodology/approach This qualitative study used ethnographic methods such as interviews and observation to collect data from youth, community members and adults who run the youth center. Data were analyzed using constant comparative analysis. Findings Youth created spaces of restoration by reclaiming historicized narratives about themselves, their families and their community. Youth engaged critical literacy practices to explore their own identity, critique inequality in their community and work as community organizers to lead adults in conversations for change. Originality/value This paper explores how critical literacy practices have restorative value when youth use them in authentic ways to research community problems and work for change.

We seek, in this analytical essay, to complicate the conversation around knowledge production in the academy by proposing “intellectual humility” as a mode for moving toward new avenues of ...

This article explores a 9-month process of youth research capacity-building, beginning with the training of high school and college aged researchers in qualitative methodologies and concluding with both tentative and comprehensive policy recommendations, at the behest of the youth, for altering the landscape of a major Southeastern city to ensure greater equity of opportunity in particular for minoritized youth and their families. Our analysis led us to consider the ways in which community-engaged youth and their adult partners created a culture of reciprocity and respect as they worked together to train other youth to conduct their own justice-oriented inquiry projects.

The purpose of this review is to expand understanding of the ways culturally, ethnically, and racially diverse youth have begun to reimagine urban and rural spaces using digital storytelling and photovoice, two methods that often fall under the broad field of youth participatory action research. To explain the conditions under which these methods favor movement toward socially just ideas and actions, we also build on and extend research in critical youth empowerment to call attention to the relational nature of the kind of work that positions youth as coresearchers and democratically engaged citizens. Of importance are the availability of safe, nurturing spaces that foster youth engagement, the quality of relationships between youth and adults, and the extent to which decisions and actions remain in the hands of youth. Finally, this review considers the implications for further research and what it could mean to reimagine schools and communities as spaces where youth have a voice as civically engaged citizens.

According to the 2013 report by the National Council on Teacher Quality (NCTQ), most teacher education programs are failing in the United States. These programs, NCTQ insists, are not preparing new...

As part of a youth summer program—a partnership between a large Southeastern university and the local school district—middle-school-aged youth, preservice teachers, and doctoral candidates interest...

In this article, we tell the story of a changing urban landscape through the eyes of the youth we work with in an ongoing after-school program and community-based research project rooted in Photovoice methodology. In particular, we focus on the work that, over the 6 years of our time with youth, has “ended up on the cutting room floor” (Paris and Winn (eds) Humanizing research: decolonizing qualitative inquiry with youth and communities. SAGE Publications, Thousand Oaks, 2014, p. xix). This attention to the work that has fallen through the cracks is a move to engage the central tenets of Humanizing Research, but it’s also a call to think critically with and through the failures that emerge in work with youth. We attend specifically to an ongoing failure in our work as a way to think about the kinds of promises that are often made and broken in participatory action research. In doing so, we tease out the implications of our work with youth and the steps community-based researchers can take to navigate the challenges that can impede the goals of fostering meaningful change.

The frame is central to film. How a filmmaker frames a shot and edits those frames together influences what the audience sees, how what is seen comes to be known, and much more. The frame limns the visual field drawing the eye and the “I” into the film’s action, its story, and what it hopes the viewer will take from the film. Of course, as film theorists and critics have shown, there is never one thing a viewer takes from watching a movie.

This chapter utilizes Foucault’s interview, “Friendship as a Way of Life” to make an argument for the value of schooling as a site for building fleeting, visiting friendships. The idea is not to lionize friendship, as such, but to suggest that the malleability present in the learning-of-friendship that can happen in schooled spaces might be of value in a rethinking of relationality not only between students and teachers, but also how students access or are taught implicitly and explicitly about relationships. Can homosexuality as it tends toward friendship offer models of relationality that extend beyond the normalized models of relationality, notably marriage or celibacy, taught in schools? And if we can, what exactly might that mean for the educational project as it creates opportunities for becoming a subject? It is Foucault’s curious interest in friendship that helps us think through this changing twenty-first-century school landscape, a landscape and institutional space that still grapples with the problems experienced by LGBTQ youth and the problems LGBTQ youth raise for schools. If we’re to reconsider the ways in which schools might become sites of resistance, persistence, and reinvention in becoming a sexual subject, then we’d do well to reconsider the possibility of friendship as a concept open among students and teachers to malleably become a self amid others.

The article used curricular documents affiliated with 3 different subgenres of Catholic schooling. The author suggests a critical reading of these curricular materials for the purpose of better understanding the kinds of educational messages sent to students through a) the hagiography of saints affiliated with the schools as well as in the b) documents produced by religious orders for lay and avowed teachers meant to propagate a unique schooled experience. In the process, the author draws upon curriculum theory as a way to critique the largely unquestioned kinds of theology-as-pedagogy that become intrinsically influential for teachers and students.

Background/ContextThe ideas of teaching as salvation and teacher-as-martyr are not new concepts. Prior research, however, has largely failed to explore the historical and cultural religious roots that continue to inform the ways in which teachers are constructed. That is, though prior work has engaged with thinking about religion and thinking about teachers as saviors, little work has been done to uncover the hidden curriculum of teaching that positions teachers as versions of Christ in the public school classroom.Purpose/Objective/Research Question/Focus of StudyHere we highlight the fact that certain elements inherent in the act of public teaching have their roots in Christian, particularly Biblical, thinking. Such connections highlight the religiosity in teaching, regardless of whether a teacher is a Christian believer.Research DesignThe work is an analytic essay, drawing on critical traditions in cultural studies and curriculum theory.Findings/ResultsWe illustrate that although we think of teaching as a secular activity and assume that religion has been expunged from public, including teacher, education, the sediments of religion remain present in how the teacher learns to imagine, construct, and enact his or her work as teacher as savior and martyr.

This article seeks to add to the underdeveloped strain of inquiry on the raced social experience of students in private and parochial institutions. We examine the role Catholic schools in the city of Chicago play in the maintenance and creation of racially problematic policies, spaces, and rhetoric. The research uncovers a multitude of responses framing African American students as an exotic other in mission and action through the leveraging of liturgical, ideological, and political language and practice. Using Cultural Studies and Critical Race Theory the work seeks to create a discursive space for representation and resistance in the repositioning of dominant and sanguineous narratives about Catholic schooling both in the US and globally. We use moments when race became particularly and often painfully salient in our experiences of Catholic schooling to expose the structural and racial inequity perpetuated in establishing and enforcing racial barriers to success through religion-for-segregation educatio...

This article focuses on the possible ways in which the standards movement and the assessments and curricular interventions that come along with it, draw on inherently religious (Judeo–Christian) language and traditions. Contributing to a larger critical conversation about standards and impact on education, and building on an emerging scholarly engagement about the (both explicit and implicit) role of religion in public education, this article examines the language framing standards and its structures and makes the point that, while a given document need not reference religious texts explicitly, as in the case of standards, it may nevertheless be guided by undergirding theological histories and sensibilities as we explore the standards movement more broadly and the Common Core more specifically. We thus attend closely to the notion of Cardinal Principles and the concept of standards in American education, seeking to connect standardization as a program of learning, to long-standing notions about, for insta...

What we seek to engage here are the multiple spaces of schooling—as it shifts architecturally, geographically, and increasingly virtually—through a critical geographical lens as has been done elsew...

The article draws on work in Critical Geography Studies and Photovoice methodology, to illustrate the ways in which youth in an inner city conceptualize neighborhoods and public spaces. We utilize youth’s photographs, narratives, and maps to tell a story of youth’s lived experiences and argue that these experiences are vital sources of knowledge about how an unequal distribution of resources affects them. It is important, we argue, to not only hear student voices but also prepare them to become critical, independent thinkers, who can use multiple literacies as affordances for creating changes that help nourish them. This means fundamentally rethinking how as educators we listen to and walk with youth as they reframe the ways in which we might use public parks, neighborhood schools, community centers, and sidewalks as pedagogical and political spaces.

While it is true that following various Supreme Court decisions in the last century, religion is, in most cases, no longer explicitly taught in public school classrooms, we use this article to explore the ways in which implicit religious understandings regarding curriculum and pedagogy still remain prevalent in current public education. Building on previous work, we first aim to problematize the ways religion and particularly Judeo‐Christian assumptions remain at the core of secular public education in the United States. To do so, we work to engage the Bible as the foundational Western text and its understanding of testing and of teaching as testament to illustrate particular assumptions about assessment, questioning, and the possibility for interrogating authoritative text. In the process we outline a historical precedent that twins passive reading of the Bible as always‐already containing singular truths with a modern educational system underwritten by these same assumptions about knowledge and ...

In the current essay, Kevin Burke and Adam Greteman challenge this thing called love by looking at how we might instead “like” in education. Within education, multiculturalism can be viewed as a way of loving, or learning to love, diversity and, as such, learning to love the self; this tendency is notably apparent in the recent rise of concern expressed about student self-esteem. According to the authors, however, critical research on multiculturalism demonstrates how, in loving diversity, multicultural discourses limn the possibilities for subjects to come into being and be liked for their differences. Drawing on James Alison's On Being Liked, Burke and Greteman reframe the problem of relating in education instead through the language of liking. How does the shift from loving to liking — either our students, our teachers, or ourselves — create different social dynamics and ethical paradigms? In engaging this question, Burke and Greteman offer an alternative model of liking that is based on the practice of cruising.

SUMMARYA small-scale experimental setup for autonomous target tracking of a surface vessel in the presence of obstacles is presented. The experiments are performed in simulated rough seas through wave, current, and wind generation in a small indoor pool. Absolute position of the agent and the target as well as the obstacle size and position are provided through an overhead camera by detecting color light emitting diodes installed on all objects. Ordinary differential equations with stable limit-cycle solutions are used to define transitional trajectories around obstacles based on the camera data. A sliding mode control law is implemented for real-time tracking control which is capable of rejecting large disturbances from the generated waves and wind. The sliding mode control signals are sent to wireless receivers on the autonomous vessel where a proportional integral speed controller maintains the commanded speed. A special scaling method is presented to show that the environmental forces are similar to those of moderate through high sea states. Several experiments are presented where the autonomous vessel catches and follows a target boat moving in arbitrary trajectories in both the presence and absence of obstacles.

The authors utilize Photovoice methodology to engage in an examination of the possibilities of counternarrative through the photographs, oral accounts and drawings of three inner-city youths. In the process, this article seeks to expand upon and challenge prior uses of Photovoice methodologies and Critical Youth Engagement. The authors posit the existence of an Adult-Child Imaginary which speaks to the distinction between researchers’ aims for community engagement in a given project and children’s desires for relationality. In the process the article suggests ways of thinking about how research listens and responds to voices of youth in creating transformative community projects.

The article utilizes critical social theory and critical religious theory to examine the emergent and historically aberrant alignment between Catholic schools and neoliberal market-based reforms in the United States. The author traces the historical split between Catholic and public schooling, attending to the role of the litigious in shaping American parochial contexts. In the face of declining enrollments and vocations as well as skyrocketing tuition and a contracting share of the educational ‘market,’ Catholic leadership has sought public support through market instruments (tax credits and vouchers) in order to preserve dying religious schools. Lost in this paradigm shift is the irony of the move from proud separatism to a governmental reliance that would have seemed abhorrent thirty years ago. Missing, too, in the rhetoric of ‘saving Catholic schools’ is concern for the harm done to education on a whole when religious schools are presented as competitors with, rather than alternatives to, a free public education. Examined through the lens of the largest provider of Catholic schoolteachers in the United States, the article ultimately concludes that the public good is being sacrificed at the altar of religious pride.