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Chinese Dongbei Dagu vocal songs, a traditional genre hailing from Northeast China's Dongbei region, possess a rich history spanning over two centuries, distinguished by their unique combination of rhythmic speech-like delivery and melodic elements. The objective of this study is to investigate the fostering of literacy through the transmission of Chinese Dongbei Dagu vocal songs in Xiuyan County, Liaoning Province. The research utilized questionnaires and interviews with six key informants as research tools, including two academic experts, three singers of Dongbei Dagu, and one musical accompanist, who played a pivotal role in providing invaluable insights into various facets of Dongbei Dagu, ranging from its historical significance to the methods employed for its traditional and modern transmission. Qualitative data analysis revealed the existence of two primary modes of transmission: the time-honored apprentice style and the familial family-style methods within traditional settings. Moreover, it uncovered contemporary transmission modes that ingeniously adapt to folk activities, tea houses, theaters, and specialized training workshops. The research findings underscore the paramount importance of cultural databases, governmental support, educational initiatives, innovation, audience expansion, and early education in the continuous preservation and promotion of Dongbei Dagu. Ultimately, this study not only enhances our comprehension of intangible cultural heritage but also offers a pragmatic blueprint for sustaining traditional art forms within the context of contemporary society.

Nestled within the captivating landscapes of Guizhou Province, China, Shan'ge folk songs, a cherished tradition of the Yi ethnic group, embody a rich cultural heritage. This study aims to investigate the contemporary status of Shan'ge folk songs in Guizhou, with a focus on Panzhou County, Lupanshui City, and the Yi community, while proposing guidelines for their transmission through education and literacy initiatives. Nine key informants, including local musicians and community members, were interviewed, and field observations were conducted. Thematic coding and comparative analysis were employed to analyze the data. The result of this study shows that the enduring cultural significance of these songs, serving as cultural beacons, rituals, and oral history repositories, remains consistent, but challenges such as urbanization, changing lifestyles, and language shift threaten their transmission. We conclude by suggesting guidelines that encompass integrating Shan'ge folk songs into school curricula, fostering community-based learning, and leveraging digital tools to ensure their continuity. In embracing these strategies, Shan'ge folk songs can bridge the gap between tradition and modernity, honoring the past while safeguarding their future.

Folklife, a type of inquiry that focuses on "ways of life" as its central lens, is constantly changing. Rather than focus on cultural loss or salvaging, folklife inquiry is more powerful when it is positioned to offer insights about human experience through the sharing of personal lived histories in safe and supportive environments. At Vermont Folklife, much like museums, libraries, and historical societies, often serves as a bridge between schools and other learning spaces that want to bring community members and their life experiences into their classrooms. This article examines some of the learning activities featured in the "Teaching with Folk Sources Curriculum Guide."

In this story collected and shared as part of the OurStoryBridge online short-form oral history project from the Tremonton City Library in Tremonton, Utah, Parry recalls learning Shoshone history and culture from stories that his grandmother, Mae Timbimboo, told him. Parry recounts his excitement in elementary school when he heard that Shoshone history would be an upcoming topic. But Parry's delight turned to shock and concern when none of the stories his grandmother taught him, such as how the coyote stole fire or how the eagle became bald, were mentioned in his class. Instead, this rich heritage was narrowed down to the events of the Bear River Massacre, the largest mass murder of Native Americans by U.S. Army forces in the American West.

As Social Studies teachers with decades of combined experience and as teacher educators at a predominantly white midwestern university, the authors center their curriculum around teaching challenging and whole histories, analyzing primary sources, and creating classroom community spaces where difficult dialogues can safely happen. While the authors primarily work with preservice and early career teachers in their 16-week Social Studies in the Elementary Curriculum and Teaching and Learning Social Studies in the Secondary School Methods courses, the authors feel all Social Studies educators should use strategies that get students to think deeply about historical events and their effect on present-day social issues.

Research-creation practices have long consulted the public in the process of research, yet the act of making often rests in the hands of the individual researcher. This paper proposes a more integrated and collaborative framework for arts-based researchers and educators called Community-Based Research-Creation, which extends the collaborative logic of oral history into the realm of creation by encouraging art educators to develop focused and prolonged workshops and classes with community. I draw from my own practice as a community art teacher working primarily with adults and propose methods and frameworks for developing community-engaged studies using artworks.

A group of middle school students, working with educators in Washington Heights, NYC, designed a school-wide oral history project as a strategy to enrich the cultural and socio-emotional well-being of our school. As part of New York State's required SEL intervention, we developed a Longitudinal Oral History Project, led by middle school students at S2, where we gathered peer-to-peer narratives about socio-emotional dynamics from middle schoolers growing up in working-class and immigrant households in times of pandemic and racial uprisings. The oral history protocol, the implementation of the interviews, the analysis, and the presentation of our results were youth-led, and compelling. Narrating rich and complex stories of joy, fear, courage, and care, our project centers the expertise of immigrant students of color, coming out of COVID-19 in the throes of early adolescence. The youth found great relief in discovering that their fears and anxieties were widespread and experienced a sense of power by influencing school policy with the compelling results of their inquiry.

Oral historians have declared the methodology a social justice project. This essay advances that discussion, positing that oral history methodology may represent a more specific "racial" justice project when coupled with critical race theory. An examination of the history of African American education scholarship, we argue, supports this contention. Two central questions guide this essay: (1) What does scholarship on the history of African American education demonstrate about the compatibility between oral history methodology and critical race theory? and (2) How does this methodological-theoretical pairing advance a racial justice project? We aim to show how critical race theory and oral history methodology complement one another as research tools that can strengthen the history of education's capacity to inform current educational issues. Our essay draws on the work of historians of African American education to exemplify possibilities for any historian of education who examines systematically underserved communities of Colour. Ultimately, we argue that critical race theory and oral history methodology are compatible because they share several propositions apt for helping researchers subvert the silencing, marginalisation, and objectification of systemically underserved communities of Colour, thereby furthering a racial justice project. This essay, therefore, contributes primarily to interdisciplinary education and historical research methods literature.

This project aimed to share stories of six Indigenous mentees and their successes, struggles, and experiences in health science and in the Indigenous Mentorship Network Program. All participants were mentees within a mentorship network specific to their province. Mentees participated in semi-structured interviews about their experiences, which were transcribed and qualitatively coded using narrative analysis and Indigenous Storywork method. Stories were organized into motifs, or recurring narrative themes. Story vignettes based on each motif were created to express prominent experiences mentees faced. Our analysis derived motifs of struggle, overcoming, and traditional ways of learning. This project is intended to give Indigenous mentees a voice, expose areas where health education can support them, and share experiences of strength through adversity. Overall, this information can be used to educate, assist Indigenous mentorship programs, and support Indigenous mentees in health science.

This paper draws on an oral history project which focuses on former coalminers' experiences of education and training. It presents the stories of five participants, all of whom undertook significant programmes of post-compulsory education during or immediately after leaving the coal industry and achieved a degree of social mobility over the course of their working lives. The paper compares and contrasts their experiences with those which now exist in Britain's former coalmining communities which, it is argued, have been substantively attenuated over time, especially for young men. Whilst it is evident that individual choice and motivation can play an important role in helping (or hindering) young people's journeys through education and employment, the central argument of the paper is that individual labour market success lies at the intersection of structure and agency -- although the data presented also demonstrate the extent to which opportunities available to young men in the former coalfields have been diminished by de-industrialisation.

As part of a joint European-Israeli project for developing modernised curricula on migrants' lives (DEMO), academic courses were adapted to meet the needs of a population served by a Palestinian teacher-education college in Northern Israel. Arab minority students, in many cases descendants of displaced people, attended two courses within the English (39 students), Early Childhood (20 students), and Science (20 students) departments brought the voice of students and interviewees into the classroom. Inspired by culture-based pedagogy, the courses guaranteed safe spaces for students to share lived experiences of marginalisation and family displacement. The research question: "What happens when offering culturally-based learning spaces for student-teachers and inviting them to reflect on lived experiences?", and participatory methods allowed students to reflect on their daily lives. Data analysis highlighted cognitive, emotional and behavioural themes that illuminated experiences and feelings of marginalisation, silencing, female's suppression, religious extremism, privilege, memory, and dis-belonging bringing oral testimonies of students' displaced ancestors to the public sphere.

The study focuses on matura exams conducted at secondary technical schools in Czechoslovakia during the so-called normalisation period (1969-1989). It describes their form, organisation and course. At the same time, however, it also presents the practice (including the reasons for this practice) that the communist regime in Czechoslovakia used to influence the exams. The text is based on the recollections of eyewitnesses - secondary technical school teachers, obtained through the oral history method within the historiographical approach of the history of everyday life, as well as on the study of historical archival sources, period legislation and periodicals. In addition to the actual form, organisation and course of the matura exam at secondary technical schools, the study shows how teachers and students coped with the challenges posed by the communist regime in relation to the exams.

Narratives of international educational exchange programmes such as the US-sponsored Fulbright and the Commonwealth-centred Carnegie grants reveal the formative role these exchanges played in extending the geographical, scholarly, and professional boundaries of women's worlds. Notably, these award schemes influenced, shaped and expanded the career aspirations and professional experiences of a group of women from Australia and New Zealand. In this article, we take up the question of the distinctive opportunities each programme presented for women awardees and consider their differing experiences primarily due to the specific programme on which they embarked. We argue that the extent to which participation in an exchange programme might have provided benefits to individual Australian and New Zealand women could also become the spur for awardees to advocate for an expansion of opportunities for other women. Furthermore, we consider whether hidden obstacles existed that hindered women's career pathways and successes.

This article discusses oral history sources that give insight into how a specific group of teaching sisters (also known as nuns or women religious) reflect on their primary identity as vowed women, and their professional identity as teachers. Their identity was bound up with the fact that they had taken religious vows, and entered a congregation with a clear charism or identity of its own, and they each had their own understanding of vocation. The article also considers the different ways in which they became involved in education; some did not chose to become teachers, while others had a clear desire to teach. The article also discusses the impact of the changes that followed the Second Vatican Council, and notes how these changes impacted upon some of the women in this study.

This article focuses on the history of the Fort Wayne Folk School in Fort Wayne, Indiana and its founder Terry Doran. From its outset, the Fort Wayne Folk School incited both excitement and harsh criticism from local authorities and the public. Terry's process of remembering and reclaiming a new narrative for the Fort Wayne Folk School provided a revaluation of his life and work. In this endeavour, oral history is a means to document and engage in dialogical re-imaginings of past events. This reimagining is shaped by the narrator and the interviewer, resulting in a new engagement with the past and a realignment with the present sense of self.

This paper extends Critical Race Feminista Methodological (CRFM) approaches by contending that "convivencias" -- the coexistence necessary for creating relationships in the field -- are an integral part of engaging research collaborators within educational historical research. Drawing on oral histories with Chicana/o librarians, personal collections, and archival sources, I outline the "convivencias" I shared with librarians that span across spatial and temporal dimensions. These interactions were centered on recollecting, remembering, and learning about the activism within Latina/o/x children's literature and librarianship's history. "Convivencias" across space were possible through diverse interactions, such as in-person meetings, phone conversations, video conferences, and emails. "Convivencias" across time are represented by the continuity of sustained efforts to advance social justice in librarianship across multiple decades. The conceptualization of "convivencias" across space and time emerged as a CRFM tool that aims to center seldomly documented narratives of activism essential for fostering connections, cultivating community memories, and nuancing historical educational research.

In recent years, biographical interviews with former pupils have become important sources for boarding school history. This raises the question as to whether these retrospective sources can be combined with contemporary written material and how to go about that. This paper argues for a triangulation of written with oral sources and the related methods of historical biography research and reconstructive social research. The combination of data and methods turns boarding school history into an interdisciplinary project that poses new challenges for research. At the same time, it also offers a way to a deeper understanding of boarding school history and its long-term effects.

The purpose of this historical investigation was to contribute to the growing body of knowledge about women in music education by means of documenting the life and career of Genevieve F. Hargiss (1912-1995), a lesser known yet exemplary twentieth-century music educator. Through the investigation of primary source materials including Hargiss's personal scrapbooks, interviews, and her scholarly publications, as well as newspaper articles and oral histories, this paper explores Hargiss's contributions to the field of music education from 1929 to 1982. This study argues that Hargiss made a lasting impact in her field through her innovative, research-based improvements to professional teacher-training programs and elementary general music programs in Kansas, Arizona, and across the U.S. Hargiss blazed a trail for women in the field of music education through her excellence in performing, research, mentoring, and teaching; a brilliant educator and scholar -- "not just for her time, but for any time."

University libraries globally launch coronavirus memory archival projects inviting the documentation of personal experience. Elicitations such as journal entries and oral history interviews fall under the category of life-writing. This Narrative Inquiry focuses on creative nonfiction stories produced by an online high school community and edited by the EFL teacher during the first full lockdown in Greece. The shift to distance education caused students to use ELF as a means of contrasting their local archival endeavors with global ones. The EFL teacher as researcher used mentor texts, collected the coronavirus stories on e-me online platform, engaged the online members in a peer-reviewing process and reauthored a collective narrative. Narrative writing analysis was employed to reflect the teacher's initiative to commemorate a student community's physical disconnectedness from onsite learning. The use of e-me for this collaborative venture offers practical implications for EFL practitioners such as going beyond the bounds of the traditional curriculum whilst identifying self-regulation as indication of resilience among students experiencing unprecedented circumstances.

While oral history has been demonstrated to hold potential as a more engaging and rigorous alternative to textbook-centered instruction, it has also failed to replace textbooks as the mainstream methodology in high school classrooms. Here, the author presents oral history data from Jim Walch, a WWII, Korean War, and Vietnam War veteran who "retired" as a Red Cross emergency relief worker as well as sample classroom activities derived from that data. The objective is that these sample activities may be received as more approachable than traditional oral history methodology to secondary teachers who are accustomed to textbook-based instruction. It is hoped that these approachable alternatives will encourage secondary teachers to adopt more engaging and rigorous methodologies such as oral history into their curriculum.

Musical play is a vital aspect of children's musical cultures. As the social and cultural experiences of children change over time, their playful engagements with music may reflect these shifts. The purpose of this oral historical research was to explore girlhood musical play experiences over the course of a span of approximately 80 years (ca. 1920-2009), as well as the influences at work in the transmission, continuity, and content of these musical play behaviors. Semi-structured interviews were implemented to illuminate the musical play experience stories of 20 female individuals spanning four generations of birth as well as the factors impacting the transmission and continuity of musical play over time through family lines and across age cohorts. Findings suggest that influences of family, temporal context and peer groups, popular culture, cultural contexts, and issues of gender identity and gender roles were all present in the transmission of musical play repertoires over time. A lack of interest in musical play was also reported, which additionally impacted transmission.

This paper aims to present two potential instruments that will address the lack of knowledge in regard to the context of students' reality from teaching professionals in a specific school, these being: a local historiography (record of "yesterday"), based on oral history; and a reality inventory (record of "today"), elaborated from the assumptions of action research. Moreover, the objective is to argue the potential they have so as to avoid, on the part of school professionals, the mistake of not knowing the reality of the context of students. To achieve this, we present a brief description of the experiences we have had with these instruments in an area of ??agrarian reform with the Landless Workers Movement (MST), in southern Brazil. The study concludes with certain characteristics that are involved in the process of creating these instruments in order to achieve their potential, that is the support of local leaders, collaboration with the community, and the connection with the research.

Zadok Adolu-Otojoka (b. 1932) is one of the prominent music educators and professional performers in the recent history of arts education in East Africa. A Ugandan by nationality, Adolu-Otojoka has served in different professional capacities as music educator, opera singer, folk musician, dancer, composer, and education/culture administrator, at national and regional levels. Educated in Uganda and in the United States, Adolu-Otojoka excelled as a bass-baritone and featured in several professional opera performances alongside celebrated European and American actors and actresses such as Ray Charman, Lance Hardy, Jane Wise, Mike Laflin, and Henry Pearson in the 1970s and 1980s. His most memorable production was Jesus Christ Superstar in which he performed as Caiaphas, in Nairobi, Kenya. His long and distinguished music teaching career spans over half a century starting in the early 1950s through 2006, during which he taught vocal performance, instruments, music theory, and dance and drama courses in the East African region. Although his career is widely discussed, very little or no documentation of his celebrated life is available for reference. Therefore, this oral history was intended to chronicle historical patterns of music education in Uganda through his testimonies as one of the pioneers of music education in colonial and post-independence East Africa. Adolu-Otojoka's experiences will not only provide valuable inspiration for the young music education discipline in Uganda, but also insights regarding multicultural music education perspectives in general.

Thirty-one participants engaged in this oral history research study aimed at exploring the lived experience of intellectual disability nurses and healthcare assistants' knowledge of the trajectory of intellectual disability nursing over the last 30 years in the Republic of Ireland and England. This paper documents some of these experiences offering perspectives on intellectual disability nursing and what is important for the future. Findings from Ireland consider the nature of intellectual disability services and the registered nurse in intellectual disability. Findings from England focus on opportunities and restrictions in intellectual disability nursing, shared visions, the changing context within which work took place and also the internal and external supports that impacted their roles. It is evident that intellectual disability nurses must be responsive to the changing landscape of service provision and also the requirements for contemporary new roles to meet the changing needs of people with intellectual disabilities.

In this paper, we report on a participatory oral history study documenting the lives of late-diagnosed autistic adults in Australia. We interviewed 26 autistic adults about their life history and the impact of late diagnosis. All were diagnosed after the age of 35, growing up in an era when autism was not well known. Using reflexive thematic analysis, we uncovered a rich body of reflections on shared Autistic identity and identified three major themes within that data set: 'conceptualising the Autistic family', 'creating Autistic community', and 'contesting Autistic identity'. Overall, the study provides insights into the active creation of shared Autistic identity and the importance of Autistic community to these late-diagnosed autistic adults.

While the education of first-generation students (FGS) has garnered the attention of scholars, educators, and policy makers, there is limited dialogue on how first-generation faculty and administrators (FGF/A)--that is, first-generation students who went on to become faculty and/or administrators--experience higher education and are engaged in enhancing equity, inclusion, and justice. Intersectional approaches, which illuminate the nexus of race, gender, and class in education, are necessary for appreciating the complexity of FGF/A experiences and liberatory practices taking shape in higher education. Narrative analysis examining nine Black, Indigenous and People of Color (BIPOC) FGF/A oral histories reveal how stories of mattering and intersectional marginality are sites of communal praxis that aim to dislodge systems of power, including racism, classism, and patriarchy. This praxis involves validating the complexity of students' academic and social lives and engaging vulnerability. The discussion encourages reflection of how communal praxis can be cultivated toward transforming the linked conditions of faculty and students.

"Sounds of a City: Podcasts and Public Humanities in Baltimore" reflects on the Baltimore Traces: Communities in Transition project, a collaborative teaching endeavor that began in 2015 to document changing Baltimore neighborhoods through student-produced media. The essay provides a definition of public humanities and a discussion of organic methodological innovations that evolved through the process of creating a series of student-produced podcasts focused on listening to a city in a specific moment. Sharing authority and deeply listening to both students and the diverse voices of a city led to the "on the street" interview methodology. Organic methods blending journalism with scholarship, push engaged research into new transdisciplinary territory that centers voices from the street within the university classroom.

This paper provides an approach for social studies education that includes investigative research into an old school building that has traditionally served predominantly African American children, along with a narrative inquiry into the experiences of one of that school's former students. We offer a unique approach to experiential global citizenship education, in conjunction with an exemplar of this kind of social studies research. The first half of this paper is a "building biography" of N. W. Harllee School, followed by memories of Dr. Njoki McElroy, who attended Harllee as a young child. In the US, African American life is often misrepresented, devalued, or completely expunged from history books and historical documents. The implication of this novel approach to uncovering the truth about the education of African Americans in the 1930s is that educators around the world can use a similar approach to honor and highlight voices of marginalized people, creating rightful spaces for their stories in our collective history and memory.

This article presents a transdisciplinary, cross-campus collaboration among honors and non-honors students in the field of humanities. Trained in oral history methodologies and integrated as IRB-certified researchers into an ongoing (2018-present) project, a cohort of students (n = 34) participate in place-based, community-engaged learning and research involving Hispanic New Mexicans, known as "Nuevomexicanas/os." Drawing on the tenets of experiential learning as a mode of honors discourse, the authors describe how this challenging ethnographic project serves to bring a diverse group of learners together while deepening interpersonal, intercultural, and interdisciplinary connections. Results indicate that students benefit from working with more diverse populations and gain insights, expertise, and experiences they demonstrably use outside of class. Acknowledging that this project is not a panacea for ongoing issues in diversifying or innovating honors experience, the authors posit this innovative curriculum as a means for creating connections and fostering student appreciation for each other, the diverse communities in which they live, and the importance of giving back.

How do leaders make the impossible choice between harm enacted on racially oppressed students and families, and harm enacted on them as advocates for racial justice in systems steeped in whiteness? How do they negotiate multiple harms in Black and Brown bodies? Purpose: Situated in between the literature on tempered radicalism and Applied Critical Leadership (ACL), this study explores the experiences of six Black and Brown mid-level and senior-level district leaders in Greater Toronto Area, in Ontario, Canada. Research Methods/Approach: We draw on counter-narrative methodologies including in-depth oral history interviews and ongoing communication with participants to explore the impossibilities and possibilities of leading for racial justice. Findings: Impossibilities include "complicities and complexities," "accountabilities and alliances," and "different metrics, different expectations." Possibilities include "present and future hopes," "personal power and voice," and "joy and fulfillment." Implications for Research and Practice: This study adds to the literature on critical race-tempered radicalism by offering three important shifts in perspectives about leading for racial justice that blur revolutionary leadership and ACL. These include "challenging a politics of representation" and the necessary change in metrics, accountability measures, and systemic necessary to demonstrate the readiness for anti-racist leadership; "anti-racist leadership as messy, ambiguous, and contextual" that make space for complicities and complexities of this work; and "anti-racist leadership beyond anti-racist leaders," which recognizes leadership beyond any one person, role, location, or generation.

As a Social Studies teacher and LGBTQ+ educator, the author has explored and critiqued the shortcomings of inclusion in education, especially by exposing curricular patterns that neglect or oversimplify the identities of queer individuals, if not erase them altogether. Through leading workshops, the author has learned about the challenges faced by educators who want to promote LGBTQ+ inclusion, such as depending heavily on online resources for literature recommendations and lesson plans. This article emphasizes the importance of incorporating LGBTQ+ content into history and social studies curricula. It begins by discussing the significance of this integration considering recent data and backlash against LGBTQ+ curricula. The article then critiques traditional approaches to LGBTQ+ curricula--specifically, the "add-and-stir" model. Next, it presents seven promising practices for integrating LGBTQ+ histories into the classroom, including strategies for teaching LGBTQ+ history and creating inclusive environments. The article concludes by acknowledging the limitations of the author's personal experience and discussing practical implications.

Drawing on counter-storytelling and oral history methodology, we reflect on how the teaching and learning of the past, present, and future of Black education in the Spring of 2022 both renewed and inspired us as students and a professor. Using visuals to show how students made meaning of what they were learning, we explore the dynamics, content, and lasting meaning of this educational experience that followed a "winter" characterized by a global pandemic, continued killings of unarmed Black people and reckoning with systemic racism, and the insurrection at the nation's Capital. In total, we delineate what it means to create space for and be a part of legacies and lineages of liberatory Black education.

Latinx who do not feel confident speaking Spanish are usually questioned. To fight these ideologies, Pascual and Cabo and Prada (2018) suggest new pedagogical approaches to incorporate in the curriculum the experiences of the heritage language learner (HLL). Latinx in higher education expect a culturally relevant curriculum to critically listen and speak to challenge the hierarchies that marginalize them. Why is social justice education key? To meet the needs of our minority students and to fight social inequities that affect their lives (Freire, 2021). This article offers a proposal to teach social justice in the HLL classroom through classroom strategies such as digital stories, autoethnographies, creative writing, or oral history to provide these students with the tools they need to give voice to their communities and incorporate them in the curriculum of an inclusive Spanish classroom whose backbone is US Spanish to fight raciolinguistic ideologies that marginalize them.

This article focuses on "Atarraya," a participatory performance piece by Carolina Caycedo in collaboration with a group of social organisations affected by hydroelectric and mining megaprojects in Colombia. It argues that oral history-informed art practices offer an alternative space to communicate painful experiences and demand better futures, engaging broader and more diverse audiences. By analyzing the performative elements of "Atarraya," such as the inclusion of human and non-human voices, the article shows how in the face of the transitional justice system in Colombia, it is necessary to understand "listening" as a critical component of oral history-informed performance.

Central to restorative justice is a commitment to sharing and listening to first voice. This is required for the work of transitioning to just relations. The Restorative Inquiry for the Nova Scotia Home for Colored Children (The Home), and its Digital Oral Histories for Reconciliation (DOHR) project, offers a significant example of the power of restorative justice for transitional justice through the performance of oral histories. DOHR has created a curriculum centred on a virtual reality experience of former residents' oral histories. This paper examines how this curriculum supports restorative justice through a pedagogy of listening and relational scenography. [This report was written in collaboration with Gerry Morrison, Tony Smith, Tracy Dorrington-Skinner, and the DOHR team.]

Social studies in general, and Black history in particular, are marginalized at the elementary level. The ways Black history has been taught are problematic, focusing on either celebrating civil rights heroes or lamenting the oppressive treatment of Black people, thus flattening the rich and varied histories of Black people. An almost singular focus on the civil rights movement excludes other histories, including stories of everyday people--their lives, jobs, means of resistance, collaborations, and accomplishments. Moreover, there is an overwhelming emphasis on oppression and resistance, with less emphasis on culture, beauty, joy, and the full emotionalities of Black people. As a result, children are deprived of learning that captures the full range of humanity within Black histories. In this article, the authors present three alternatives to the traditional instructional approaches to Black history education at the elementary level: family stories/oral histories, counter-storytelling, and chronological overlaying. They provide a description of the Black Historical Consciousness framework, connect theories that fit within this framework to explain their pedagogical recommendations, and share instructional approaches.

Created during the height of the COVID-19 pandemic, the Shelter Project brought together a denominational seminary, a leading state research university, a community arts organization, and a housing non-profit serving unhoused and vulnerable neighbors. As the pandemic revealed and intensified the ongoing crisis of houselessness in central New Jersey and across the United States, this project, funded by the Henry Luce Foundation, provided direct housing services, preserved the stories of unhoused and vulnerable neighbors, and offered public arts interventions promoting engagement and advocacy. This article reflects on the Shelter Project's collaborative community engagement, demonstrates how oral histories and public arts developed a project-informed pedagogy, and argues for more projects that employ community-engaged scholarship in theological higher education.

This article reports on an oral history theatre project completed by a Hong Kong professional theatre company which involved more than 200 elders who participated as devising actors in two stage performances, with school students and the wider public as audiences. The study found that older participants in the project were much satisfied with their creative experience as a meaningful process to make sense of their past life -- an artistic integration of memories for achieving coherent internal life-history. Using both quantitative questionnaire and qualitative methods, the paper discusses how these elders were mentally, emotionally, socially, and physically transformed through the art form of oral history theatre.

Purpose: This article examines the educational decision-making of hearing parents for their deaf children born during a period (1970-1990s) before the introduction of new-born hearing screening in New South Wales, where the study was conducted, and prior to the now near-universal adoption of cochlear implants in Australia. Design/methodology/approach: We present findings from an oral history study in which parents were invited to recall how they planned for the education of their deaf children. Findings: We propose that these oral histories shed light on how the concept, early intervention--a child development principle that became axiomatic from about the 1960s--significantly shaped the conduct of parents of deaf children, constituting both hope and burden, and intensifying a focus on early decision-making. They also illustrate ways in which parenting was shaped by two key structural shifts, one, being the increasing enrolment of deaf children in mainstream rather than separate classrooms and the other being the transformation of deafness itself by developments in hearing assistance technology. Originality/value: The paper contributes to a sociological/historical literature of "parenting for education" that almost entirely lacks deaf perspectives and a specialist literature of parental decision-making for deaf children that is almost entirely focussed on the post cochlear implant generation. The paper is distinctive in its treatment of the concept of "early intervention" as a historical phenomenon rather than a "common sense" truth, and proposes that parents of deaf children were at the leading edge of late-20th and early-21st century parenting intensification.

In this article, the author braids storytelling with oral life history interviews, Chicana Feminisms, and portraiture. The piece centers the portrait of Ms. Sotomayor, a veteran elementary teacher, who through her stories shares with us pedagogies of pain, trust, autonomy, and empowerment. These glimpses of her life journey as a Nepantlera offer readers opportunities to see her stories as fuel for her spiritual activism, evident in her teaching. The portrait highlighted in this article comes from a larger study that centers the life stories of Chicana K-12 teachers from Southern California who view their teaching as a political, spiritual, and/or moral commitment. Using oral life history interviews and classroom observations to invite Chicana teachers to tell their stories, I document how this group of teachers explain connections between their lived experiences and their literacy pedagogies and practices in the classroom. Through Muxerista Portraiture and a borderlands analysis, I testify the power of stories from women who struggle for a better tomorrow. Implications include the possibilities of Nepantla as a pedagogical framework in teacher education praxis with homegrown, Teachers of Color.

Successful transition from education to the workplace is vital for young people, particularly Indigenous students from remote communities, to support their long-term economic and emotional well-being, social inclusion, physical and mental health. This paper reports findings from a three-year study undertaken collaboratively with young people at a remote Aboriginal boarding school. Motivated by the theoretical constructs of Indigenist theory and Funds of Knowledge, this research centres the voices of Aboriginal peoples. A team of Aboriginal and non-Aboriginal researchers worked "with" young Aboriginal people at the school to develop the method, to collect, and then analyse the data for this strengths-based qualitative study. Currently enrolled young people engaged in yarning with the participants, namely those who were past students from the school. This made it possible to gather stories to better understand the experiences, strengths, and motivations of Aboriginal young people from remote communities and the issues, constraints, and challenges faced when transitioning to life beyond the classroom. The findings highlight what can be improved to prepare Aboriginal people from remote communities for the workplace and for life beyond school--including their existing strengths and knowledge, aspects that occur within the parameters of the school, employer roles, skill development, and enablers of job and life success.

Based on oral history interviews with adults with a migration history who in their childhood entered into the Danish education system as "newcomers", the article points out that the practised identity politics of schooling in the 1970s in Denmark for migrant students was operated through affective practices of "feeling strange". The article explores how the fact that emotions of "feeling strange" have shaped newly arrived migrants' schooling experience in Denmark since the 1970s connects to processes of racialisation. Rather than being connected only to "feeling new" and "unexpected", the strangeness appears as connected to the broader affective hierarchies of racialisation in a way that makes it possible for new migrant students to feel strange in a "familiar institution" such as school. The study also displays that racialised emotions of feeling strange for migrants can easily re-emerge, influencing their educational and professional paths when remembered as adults. The effects of affective racialised practice learned in the school institution thus has severe consequences for the students because their access to school is shaped through minoritised positions, something that stays with them after leaving school.

This article discusses an example of public engagement involving university staff and students, a local charity and older residents in a community oral history project. It is based on participants' oral and written accounts of their involvement. It critically examines the meanings of public, engagement and public good created through the project in relation to neoliberalism. It discusses publics as 'emergent' and various public engagement activities as 'assemblages', formed in particular historical and ideological discursive contexts, and reflects critically on the usefulness of these conceptualisations. It also reviews the operation of a potential counterpublic and its implications.

Drawing on archival material and oral testimony of former students, this paper examines the lives and experiences of women in Catholic primary teacher training colleges in Ireland in the period 1922-1974. It commences with a brief overview of the historical context in which these colleges emerged, situating their development within the socio-political and cultural context of the emerging Free State and the changing primary school curriculum. Residential and single-sex, the paper argues that the colleges promoted a gendered ideology and culture of femininity which mirrored the conservative, nationalistic and ultramontane agenda of post-Independence Ireland. Paradoxically, while this often led to a limited, anti-intellectual experience and a hegemonic framing of women teachers' professionalism, many graduates used their new-found professional status as teachers to embrace high-profile leadership roles in twentieth-century Ireland, often in male-dominated fields.

It is known that oral history studies have a positive effect on students' learning, skills, attitudes, and motivations. In this direction, it has an important place in the context of student-centered constructivist practices in teaching different subjects in social studies courses. Social studies teachers should have sufficient knowledge and skills about oral history to carry out effective studies in their classes. Hence, the training of teachers in this context during their undergraduate period is of great importance. This study aims to share the experiences of oral history studies conducted by prospective teachers attending the department of social studies education at a state university in Türkiye. Within the scope, the prospective teachers' oral history studies under the lecturer's guidance were examined and evaluated by considering the determined criteria. By making inferences and sharing experiences about this process, it was thought that researchers, teacher educators, and teachers could be given an idea about the issues that should be considered in the oral history practices in teaching. The data collection methods of this research which was realized in the case study design, were observation, document examination, and interview. Content and descriptive analysis methods were used in the analysis of the data. As a result, it was determined that prospective teachers had difficulties in some stages of oral history research and at the same time, they achieved significant gains. Based on the experience gained from the research, some suggestions were made to improve similar studies and classroom practices.

The Congregation of Holy Cross has been working on evangelisation and education in Bangladesh for more than 170 years. This study examines the educational mission of the Congregation in Bangladesh. The study is conducted from a historical perspective. The paper is based primarily on the examination of written documents -- primary and secondary -- and field work involving oral history interviews. The study identifies four primary aims of Holy Cross education in Bangladesh. The paper argues that they have distinctive educational aims at the nation's elite education both through English and Bengali medium, and villages' primary and secondary level education. The study illustrates that there has been a shift of emphasis on the educational mission over the years. A significant contribution to the changing mission of Holy Cross education has been the independence of Bangladesh. Another factor that contributed significantly to changes in Holy Cross education has been the Catholic Church itself and the structure of Catholic life, as a result of Vatican II. Mission models that emerged after the Council emphasised social justice and religious pluralism. Those teachings of the Church brought changes to the educational missions of Holy Cross in Bangladesh.