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Background No studies have been conducted in Mexico to ascertain what ethical problems doctors working at hospitals deal with. This article aims to describe the ethical conflicts most commonly identified by Mexican internists and the importance they attribute to each of these conflicts. Methods Voluntary survey to the members of the Internal Medicine Association of Mexico. Results Responses were submitted by 347 internists. Half of those face ethical conflicts almost always or frequently. The most commonplace and relevant conflicts are those resulting from the clinical relationship (communication, confidentiality, informed consent, assessment of mental capacity, decisions involving incapacitated patients, and conflicts with family members), and secondly those problems related with the end of life (palliative care, withholding or withdrawing treatment, and “No CPR orders”). To resolve conflicts they seek support through protocols, Institutional Ethics Committees (IECs), and consultations with colleagues and, occasionally, with bioethics experts. Protocols and IECs are the tools most in demand among them. Conclusions 1) the most frequent and relevant conflicts are those caused by the clinical relationship, above all those due to doctor–patient communication, and secondly those due to problems which arise at the end of life; 2) though nearly all of them have doubts about how to resolve conflicts, the vast majority are satisfied with the way in which they do so; 3) to deal with conflicts, they seek support mainly in protocols, IECs, and consultation with colleagues; and 4) in order to resolve them better, what they most demand are protocols and IECs, but also bioethics consultants.

Italy experienced the transition from a country of emigration to a country of immigration only in the last decade of the 20th century. The extreme heterogeneity of the Italian scene – from the distribution and variety of productive sectors and local economic dimensions, to the geographical, cultural and linguistic varieties – results in an incredibly differentiated background on which the phenomenon of migrations fits as multiplier of diversity. But there are some particular fields in Italy where the challenges of superdiversity appear to be more prominent: the impact on the school system, in terms of linguistic-cultural pluralism; the change in religious belonging and identities; the dynamics of cohesion/marginality in everyday life; and the relationship between spaces and identities in a superdiverse context. L’Italie n’a connu la transition de pays d’émigration à pays d’immigration que dans la dernière décennie du XXe siècle. L’extrême hétérogénéité de la scène italienne -de la distribution et de la variété des secteurs productifs et des dimensions économiques locales aux variétés géographiques, culturelles et linguistiques- se traduit par un contexte incroyablement différencié sur lequel le phénomène des migrations s’inscrit comme multiplicateur de diversité. Mais il y a des domaines particuliers en Italie où les défis de la super diversité semblent être plus importants: l’impact sur le système scolaire, en termes de pluralisme linguistique-culturel; le changement de l’appartenance et des identités religieuses; la dynamique de la cohésion/marginalité dans la vie quotidienne; et la relation entre les espaces et les identités dans un contexte de super diversité. Italia experimentó la transición de país de emigración a país de inmigración sólo en la última década del siglo XX. La extrema heterogeneidad del panorama italiano -desde la distribución y variedad de sectores productivos y dimensiones económicas locales, hasta las variedades geográficas, culturales y lingüísticas- da lugar a un fondo increíblemente diferenciado en el que encaja el fenómeno de las migraciones como multiplicador de la diversidad. Pero hay algunos ámbitos particulares en Italia en los que los retos de la superdiversidad parecen ser más destacados: el impacto en el sistema escolar, en términos de pluralismo lingüístico-cultural; el cambio en la pertenencia e identidades religiosas; la dinámica de cohesión/marginalidad en la vida cotidiana; y la relación entre espacios e identidades en un contexto superdiverso.

The debate between Jürgen Habermas and John Rawls concerns the question of how to do political philosophy under conditions of cultural pluralism, if the aim of political philosophy is to uncover the normative foundation of a modern liberal democracy. Rawls’s political liberalism tries to bypass the problem of pluralism, using the intellectual device of the veil of ignorance, and yet paradoxically at the same time it treats it as something given and as an arbiter of justification within the political conception of justice. Habermas argues that Rawls not only incorrectly operationalizes the moral point of view from which we discern what is just but also fails to capture the specificity of democracy which is given by internal relations between politics and law. This deprives Rawls’s political philosophy of the conceptual tools needed to articulate the normative foundation of democracy.

Intercultural competence—the ability to successfully interact and communicate sensitively with members of other cultural groups—is an essential skill in multicultural societies and an increasingly globalized world. A quasi-experimental study revealed that completing a cross-cultural international psychology course increased college students’ perceived intercultural competence substantially, relative to students in a control (research methods) course. The curriculum included an extensive 10-week Cultural Immersion Project, conducted on campus and in the local community, and weekly experientially based group projects. The course may be especially effective for college students with less prior intercultural experience.

The inclusion of musics from varied cultural traditions in school music curricula has become increasingly important. Research findings indicate that providing students with opportunities to learn musics from diverse cultures can increase acceptance and appreciation of different cultures, enrich music and cultural experiences, and nurture intercultural competence. The following research-to-resource article provides eight instructional strategies for integrating culturally diverse musics into music classes more effectively. These eight strategies can help expose students to culturally diverse musics in more traditional ways and deepen their knowledge of music styles.

This article is grounded in the premises that racism is a significant predictor of mental health outcomes and that racialized international students experience a great deal of race-based discriminatory treatment. In highlighting how this takes shape in the context of business schools and describing some pedagogical interventions, our purpose is to invite management educators to reflect upon the ways in which they engage with racialized international students and to encourage educators to cultivate approaches that are relevant to their own specific positionalities and institutions. This is especially important as international students comprise a substantial percentage of total enrollment in many business schools and student health and well-being are intimately tied to academic and achievement outcomes. Pedagogical interventions require an understanding of the precarity and exclusion experienced by students while acknowledging the economic and political power structures that are at play as students move around the world to study in countries such as the United States, Canada, and Australia.

Introduction: Equity, diversity, and inclusion (EDI) are receiving considerable attention in higher education. Within psychology, the American Psychological Association has highlighted the importance of cultural diversity in both undergraduate and graduate curricula and charged educators with facilitating the development of cultural competence among learners. Statement of the Problem: Many resources have been developed to help promote EDI within higher education. The resources developed have mainly focused on the curricula and pedagogical approaches, yet the syllabus remains overlooked with few guidelines available to educators. Literature Review: We offer several considerations informed by theoretical frameworks and best practices in the discipline and suggestions for the successful implementation of EDI in the syllabus. Teaching Implications: This article provides a comprehensive and useful guide for developing a syllabus that assists with the integration of EDI, as the syllabus is the first opportunity for faculty to communicate their philosophy, expectations, requirements, and other course information. Conclusion: Infusing EDI in the syllabus is essential for promoting an inclusive learning environment and is conducive to establishing goals related to cultural competence.

In this personal reflection, Sonia Nieto recounts the lessons she learned about language and literacy from learning to speak Spanish and then English; to reading and writing; and the impact of these lessons on her identity, teaching, research, and life; and, more broadly, on the fields of education and literacy.

The 21st century has brought rapid global change to the cultural and linguistic landscape of many nations; this rapidly changing landscape has prompted educators to argue that the lived and evolving reality of contemporary classrooms demands a re-examination of current curriculum, pedagogies and assessment practices. Australian classrooms now include young people who speak many different languages and dialects of English; these young people draw on multiple ways of learning and understanding and are increasingly mobile and connected across time and space. Over the last two decades, rather than building on this linguistic diversity Australia’s national assessment program has relegated difference to a problem fixed by further commitment to standardized English curriculum and assessment practices. In this environment, attention is given to what is perceived as limited or lacking in young people’s knowledge of the English language and literacies practices most valued in school. This article presents research that aimed to acknowledge and build on the foundational linguistic resources of young people in super-diverse mainstream primary classrooms through the application of visual methodologies (language mapping) and corresponding pedagogical work. This research, undertaken in Western Sydney, one of the most diverse regions in Australia, offers possibilities for perpetuating and fostering a pluralist present and future in 21st century classrooms.

There has been a growing literature among philosophers of education on how to frame questions of moral controversy in the classroom. Through the application of hard moral cases that may be said to leave one ‘morally dumbfounded’, I take up Michael Hand’s influential epistemic criterion and attempt to show why its monistic approach is too limited in its ability to capture the complexity of such moral dilemmas. Rather, I argue that the classroom requires a pluralist moral framework, as exemplified by the Moral Foundations Theory, developed by Jonathan Haidt. Not only does Moral Foundations Theory consider the liberal ethic of autonomy, it also extends consideration to the ethics of community and divinity, which is crucial for meeting the broader aims of moral and religious education, such as developing reason, identity and cultural understanding.

Gifted education in the United States has a long history of underrepresentation of culturally, linguistically, and economically diverse (CLED) gifted students. Despite the many years of attention toward this pervasive problem, the gap in equity and access to gifted services for CLED students has not closed due to a variety of practices related to assessments, teacher referrals, and support structures. The authors contend that many issues stem from a common underlying cause: a lack of cultural knowledge and competency pertaining to gifted youth. This article presents guiding principles based in professional learning, equity, and gifted pedagogy for use in crafting training experiences: pulse-taking, establishing safe zones, individualizing professional learning plans, cultural training beyond surface-level, school/home connections, identifying grows and glows, and engaging in courageous conversations.

In the past two decades global citizenship education (GCE) has become established in national and international education policy. This article focuses on the emergence of GCE in the educational discourse of the Province of Trento in northern Italy and outlines how policymakers and teachers construct GCE as a pedagogical framework for schooling in the 21st century. Combining the perspectives that emerge from the scholarly literature with the findings of a qualitative study based on Constructivist and Informed Grounded Theory, the article proposes a typology of GCE ideal-types. The typology illustrates two ‘mainstream ideal-types’ of GCE (neo-liberal human capitalism and cosmopolitan humanism) and two ‘critical ideal-types’ (social-justice activism and critical counter practice). In the province studied, the dominant perspective is cosmopolitan humanism. GCE is essentially conceptualised as a ‘new moral pedagogy’ that reflects adherence and commitment to a universal moral structure based on humanistic cosmopolitan values. The author believes that critical GCE perspectives in line with social-justice activism and critical counter practice should find expression in both policies, curricula and practices. However, this is recognised as a challenge which could be partially addressed through teacher education and an alliance between academia and practice.

The study reported here sought to gain insight into the experience of transition into teaching in an international Christian school that could inform the development of a pre-field orientation (PFO) programme for Australian Christian teachers. The experiences of five American teachers who had participated in a pre-field orientation programme was compared with the experiences of six Australian teachers who did not have access to such a programme. Based on the insights from participants gained through semi-structured interviews, recommendations are made regarding the content and structure of a PFO programme that could be developed for Australian teachers.

By reading, reviewing, analyzing and discussing the literature related to ‘multiculturalism’, this article aims to explore the learning content of ‘multiculturalism’ for children in Taiwan’s elementary schools. I analyze the focus of teaching from the perspectives of ethnicity, language, gender, religion and class. In terms of ethnicity, teachers should help children understand, respect and appreciate the cultures of various ethnic groups. In terms of language, teachers should teach children to respect the languages of ethnic groups. In terms of gender, teachers should cultivate children’s sense of gender equality and create a ‘gender-equal’ society to avoid gender discrimination and oppression. In terms of religion, teachers should teach children to respect, appreciate and be tolerant of religious beliefs. In terms of class, teachers must help children understand that members of various social classes should coexist peacefully to prevent class oppression. Additionally, teachers have a crucial role in teaching practice; teachers should increase their awareness of beliefs, values, educational ideals, practical knowledge and external environmental challenges; and teachers should be willing to use new approaches and changes to curricula. Active participation in curriculum formation and teaching practice is essential; otherwise, making the required substantial changes to the curriculum and teaching of ‘multiculturalism’ would be difficult. Based on the aforementioned discussion, children can be taught to recognize, respect and appreciate cultures and enhance their understanding of ‘multiculturalism’.

Purpose:First, the article offers a critical examination of the Deweyan conception of “common faith” in the context of climate change. Second, the article explores the conceptual linkages among the Confucian conception of the human–nature unity, the Buddhist doctrine of “no-self,” and the Deweyan conception of common faith. Third, the article proposes a transformative pedagogical praxis that welcomes and embraces the pursuit of the intra- and intergenerational justice in this Anthropocene Age of climate change.Design/Approach/Methods:This study is based on a philosophical inquiry into interrelated issues concerning the cultivation of common faith in the age of climate change.Findings:The Confucian conception of a human–nature unity, the Buddhist doctrine of “no-self,” and the Deweyan “common faith,” collectively in recognition of a coterminous coexistence of humans and the universe, can shed light on the development of a transformative climate pedagogy. Further, embracing a dialogical pluriversality, recognizing human fallibility, can cultivate a shared agency and ecological identity.Originality/Value:Grounded in the coterminous coexistence of humans and the universe, the conceptual linkages among the Confucian conception of the unity of humans and nature, the Buddhist doctrine of “no-self,” and the Deweyan common faith reveal the possibility of cross-cultural collaboration for our interdependent future.

Cultural diversity is not a new concept in the field of music education. Yet minoritized groups continue to face systematic discrimination. Given the shifting cultural realities, how we as music teachers move beyond recognizing diversity but sustain the various cultural and linguistic ways of being of our students becomes a crucial question. I explore the concept, culturally sustaining pedagogy, as coined by H. Samy Alim and Django Paris and offer some pedagogical approaches for music teachers to consider in this column.

The failure of the news media to include diverse voices is a global issue. Journalism students and novice journalists need to be trained how to report on marginalized communities. However, this training necessitates journalism educators to both recognize why these attempts have failed in the past and be proactive in identifying ways in which journalism programs can be truly inclusive and collaborative.

While evaluators have explored the implementation of culturally responsive evaluation (CRE), the failures of applying CRE are less often told. In this article, we use a reflective case narrative to explore our successes and failures in implementing our CRE approach, including an educative stance. We draw on a formative evaluation of a district–university partnership during its first year. Our analysis of the reflective case narrative makes transparent how our culturally responsive, educative approach was sufficient to employ culturally responsive methods. Yet, our culturally responsive, educative stance failed to provide critical midcourse feedback, which worked against the development of the district–university partnership. The lessons learned from the formative evaluation are important to draw attention to the intersections between the cultural characteristics of the evaluand and how the evaluation contributes to educative insights.

This article explores how John Dewey’s concept of democracy can contribute to our understanding of what is required from education amid growing nationalism and populism, even in what are usually perceived as established democracies. The purpose of the study is to explore how standards-based curricula for citizenship education can be problematised in relation to the broad concept of democracy. The meaning of citizenship education in curricula is examined through two cases from western countries (Sweden and the USA) with standards-based curricula. These social studies curricula deal with democracy as something ‘to teach about’, rather than focusing on helping students learn to understand and recreate democracy for their own generation. However, the concept of democracy, as a moral and ethical ideal, becomes difficult to express in a curriculum logic of standards and knowledge outcomes emphasising measurability. Now, when democracy is challenged, also seems to be the right time to confront the logic of a standards-based curriculum and the selective traditions of subjects within the social studies, as well as to ask the questions ‘why?’ and ‘what for?’ in relation to basic social values and students’ competences.

As the U.S. population has become significantly more culturally diverse, many music educators have acknowledged the necessity to implement culturally diverse musics in music curricula. One of the challenges in teaching culturally diverse musics is designing a balance between performing-based activities and other activities such as listening, improvising, and composing activities. Despite the importance of developing students’ listening skills, listening lessons are still relatively deficient within the context of world musics. Therefore, we provide general music teachers with engaged listening strategies for implementing world music lessons in music classrooms. The lessons provided in this article are appropriate for upper elementary and secondary general music classrooms.

The focus within the European tradition of democratic education has increasingly been on personal traits or character traits, values, and skills, rather than on broad structural features or systemic issues. This is reflected in a recent publication by the Council of Europe titled Competences for Democratic Culture: Living Together as Equals in Culturally Diverse Democratic Societies. In that publication relevant character traits are grouped under the heading ‘competences for democratic culture’. We scrutinize the notion of ‘democratic competences’ which is developed in the publication and suggest a different one. The Council of Europe presents a model with 20 competences, each of which falls into one of four categories: (1) a value, (2) an attitude, (3) a skill, or (4) knowledge and understanding. We suggest a notion of competences where a competence is conceived of as a complex construct composed of elements from all these categories. We then describe seven democratic competences, grounded in a Deweyan conception of democracy, which we think are both central to a democratic culture while also educationally relevant and manageable.

In this article, co-written by a self-identified White female professor and a self-identified Black male doctoral student, the authors address the pressing need to train and retain a teacher workforce willing and able to foster equity for students from nondominant racial, ethnic, and linguistic backgrounds. They make three arguments. First, the impact of educator work is deeply entwined with student and teacher identities as well as the cultural knowledges, histories, and experiences that students and teachers bring to classrooms. Second, professional knowledge must be interdisciplinary, drawing on a number of social science and humanities disciplines to inform practice and ongoing inquiry in practice. Third, the critical shortage of research on the interaction between individual and collective educator identities and teacher learning must be addressed. The authors conclude with a call to regroup the preparation of all educators, including special educators, to become more explicit and present in discourse about ability, race, gender, sexuality, and other identity markers. Both discourse and curricula need to represent and educate our nation’s students about the rich tapestry of diversity that manifests in multiple forms of knowledge, social, political, and intellectual capital. The teacher workforce needs to be prepared and supported to do this work.

Ethnic diversity in the advertising industry could be a solution for culturally insensitive advertising. Insights from advertising professionals, obtained via in-depth interviews, reveal minorities...

Images are powerful. They help make the abstract concrete and allow the viewer to share the perspective of the photographer, giving the photographer a platform to communicate what may be difficult to express with words. Educators, institutions, accreditors, and students are seeking diverse and inclusive university environments, yet we often lack the critical dialogue necessary for achieving such outcomes. In response to student and employer imperatives, we propose the inclusion of photovoice to complement existing learning outcomes in the marketing curriculum. We discuss the implementation and evaluation of including photovoice into a semester-long client-based marketing research project. Experiential learning with photovoice increased interactions with diverse others and increased metacognitive cultural intelligence in comparison with a section taught with the standard approach.

International social unrest in recent years has resulted in many people choosing or being forced to leave their home countries to seek better lives elsewhere, causing drastic demographic shifts. Yet, it has been pointed out that institutional policies and practices in many countries have not caught up with such changing demographics, which have contributed to concerns highlighted via the notion of ‘superdiversity’ ( Vertovec, 2007 ). Due to the large influx of migrants over the past few decades, New Zealand and its early childhood education settings have become increasingly ethnically and linguistically diverse. The country is now being described as a ‘superdiverse New Zealand’ and is facing challenges emerging from ‘a level of cultural complexity surpassing anything previously experienced’ ( Royal Society of New Zealand, 2013 : 1). Furthermore, population projections ( Statistics New Zealand, 2015 ) indicate that superdiversity will be a long-term phenomenon in New Zealand. Te Whāriki, the New Zealand early childhood curriculum, embraces diversity, recognising that the country ‘is increasingly multicultural’ ( Ministry of Education, 2017 : 1). In light of these concerns, this article considers the frameworks of superdiversity and critical multiculturalism with regard to transforming and developing policies and pedagogies that support working with superdiverse migrant children and their families by responding to migration-related equity and inclusion issues. This discussion has implications and relevance for both present and future early childhood education settings in New Zealand and in other countries with a large population of migrants.

This study explores the language ideologies of preservice teachers (PTs) in undergraduate English for Speakers of Other Languages courses. In particular, it examines 200 PTs’ written reflections to better understand how they conceptualize the role of language in their lives and how they use their experiences to make sense of linguistic diversity in the K–12 classroom. Using the tenets of grounded theory and the interpersonal metafunction of systemic functional linguistics, four themes emerged from the analysis: (1) messages received from parents or guardians about “proper” language use, (2) the impact of language on their identity development, (3) the significance of direct experiences on language acceptance, and (4) the acknowledgment yet perpetuation of linguistic discrimination. Implications include the need to integrate more linguistically responsive approaches to working with English learners in PT education curricula.

The Controlled Schools’ sector in Northern Ireland is usually described as de facto Protestant. By examining its history and current context, this article considers the veracity of that statement. In many schools RE is often ‘squeezed out’ of an already overcrowded timetable. This results in the quantity and quality of RE teaching varying widely, unlike other areas of the curriculum. The article explores whether the sector's ethos is Protestant, secular, Christian or multi-faith. It concludes that, although perhaps unclear about their Protestant identity and uncomfortable about being deemed secular, schools are clear about their de facto Christian status.

The concept and theory of ‘international-mindedness’ has been much discussed and debated in recent years. The conceptualising of the character of ‘international-mindedness’ as practised by schools has begun to attract some scholarly attention, but one especially under-theorised aspect involves the often-derided ‘Several Fs’, or sometimes ‘Five Fs’ (flags, festivals, food etc.). This paper aims to give credibility and importance to the day-to-day aspects of the ‘Several Fs’, and draws attention to the broader range of activity, identifying upwards of 15 ‘Fs’ in practice. The broader framework of these ‘Numerous Fs’ is then placed at the centre of identifying the nature and form of the school, as a deliverer of ‘international mindedness’. In a ‘low-culture context’, where collective identity is undermined by transient and relatively distanced stakeholders, the ‘Numerous Fs’ can be viewed as acting as significant ‘purveyors of organisational identity’. At another level, the ‘Numerous Fs’ give considerable legitimacy to a school’s claim to be ‘internationally-minded’, acting as ‘carriers of institutionalisation’. Put simply, they give the school a distinct set of norms, activities, artefacts and routines, characterising it as a specific type of educational institution. As well as acting as practical everyday tools for developing the ‘internationally-minded school’, they arguably help to give the school a considerable degree of legitimacy both as an organisation, and as an institution.

Like most Western nations and regions, Flanders and Québec are characterized by increasing religious diversity and secularization. Accordingly, ‘learning to live together’ is a main objective in their public education programmes. In spite of this similarity, both regions seem to interpret the concept of ‘living together’ in a different way and especially when it comes to wearing religious symbols and organizing religious education in governmental schools, there is a huge difference between the Flemish and Québec policy. In this article, we will have a closer look at both policies and try to find out which one is to be preferred in their present educational contexts.

This article reflects on various challenges encountered during a pilot action-based research “Integrating Multicultural Music Education into the Elementary School Curricula of Public Schools in Thailand.” This project was set up to develop lesson plans, activities, teaching tools and evaluation methods for music teachers. As a pilot-curriculum model, it pays particular attention to cross-cultural understanding for helping Thai children gain a sense of cultural conceptualization and the skills necessary for growing up in a racially, religiously, and culturally diverse society. This research attempts to explore possibilities for various music cultures introduced to the formal education system in Thailand, which had previously restricted music education to nationalist-based Thai music and certain samples of Western classical music. Once children discover multiple music cultures, their perspectives are broadened. The outcomes of this research will also be beneficial for future instruction designs. The attempt to update music education in the Basic Education level to accommodate changing social and cultural contexts affected by globalization and urbanization will raise awareness of cultural diversity and the direction of music education curriculum development. Music education through the Thai formal education system is one method of preparing children to grow up in a culturally diverse world.

Taiwan’s Indigenous children are culturally and linguistically different and socially and economically marginalized compared to their Han Chinese peers. For decades, education assimilated Indigenous people into the mainstream society by undermining their languages, cultures and traditional spaces. Since the 1990s, multicultural policies have been cast as the remedy for the inequalities and injustices they experienced and, since 2016, Taiwan has started the process of reconciliation and transitional justice. The purpose of this article is twofold. It first discusses whether these new policies and initiatives have been more accommodating and friendlier to Indigenous students, or whether they still clash with Indigenous visions of and needs for a sustainable and just society. Following this, the article focuses on non-Indigenous teachers who work with Indigenous students, and what knowledge, skills and attitudes they have and/or lack. An ethnographic study conducted with 23 Indigenous representatives shows that Indigenous people are dissatisfied with state education due to its culturally insensitive and contextually irrelevant and irresponsive curriculum, pedagogy and school environment, which are shaped around Chinese values and a Chinese view of history, language, knowledge and way of engaging with the ‘Other’. The participants discuss their own vision of education that can help address the problematic experiences and outcomes of Indigenous students, and ‘rewrite’ education to eliminate tensions between Chinese and Indigenous values, histories, knowledge(s) and other aspects. The implications of the tensions between Indigenous and non-indigenous visions of education are then presented for a rewriting of the curriculum and retraining of non-indigenous teachers to engage with Indigenous children and communities in a culturally respectful and ethical manner.

The United Nations Educational, Scientific and Cultural Organization Seoul Agenda for Arts Education (2010) calls for ensuring equitable access to arts education for all, strengthening the quality of arts education and harnessing its potential to contribute to resolving social and cultural challenges. In both South Africa and Denmark, a practice–policy gap exists between what the curricula prescribe in the area of arts education and what is experienced to be happening in the everyday life at schools. This gap contributes to creating inequality in terms of access to arts education. It is therefore important to find ways that might give access to arts education to a broader range of children, and to find out how their participation might contribute to advancing their future opportunities. This paper explores how arts education policies can be enacted within schools in both Denmark and South Africa. It takes as its point of departure a project that investigates the potential of an educational practice that integrates dance with visual arts and involves multicultural groups of children, teachers and artists in two school classes in South Africa and Denmark. It focuses on what importance arts education might have, especially to those children in the two classes who are ‘at risk’, by illuminating their experiences and opportunities for learning through integration of dance and visual arts. In this study, a phenomenologically inspired concept of learning, which includes enhanced awareness, theories of multi-modal experience in the arts and Todres’ concept of ‘soulful space’ contribute to illuminate educational potential of the artistic-educational approaches that were developed in the project. Through a hermeneutic phenomenological methodology, children’s experiences were elicited through reflective group dialogues involving ‘stimulated recall’ based on photographs of them engaged in different activities and drawings that they had created, which reflected their experiences.

If today the departments of “cultural management” (in its broadest term) have been in existence for almost four decades, it is in part because of the existence of the “cultural industries”. If this concept’s founder and critical theorist, Theodore Adorno, indeed stigmatised cultural industries as “predominance of profit … over culture”, how can the rise and importance of this academic field be accounted for? This article proposes to reconstruct, analytically, a narrative of the rise of arts and cultural management departments, established almost two decades ago in Istanbul and which has been producing graduates in Turkey since that time. This article argues that, as a micro-case, the knowledge that this experience affords us is worth discussing and taking into consideration while trying to address the question of “cultural industries” as a pedagogic field.

This review of literacy education scholarship examines the ways that children’s literature is used as a resource within literacy methods courses in the preparation of preservice teachers (PTs) as transformative intellectuals. The research indicates that the use of children’s literature in literacy methods courses has served two distinct purposes: (a) to engage PTs in learning literacy instructional practices and (b) to engage PTs in building sociocultural knowledge and learning transformative (e.g., culturally relevant) pedagogies. This review is framed by Giroux’s call for educators to disrupt technocratic approaches to instruction. The findings emphasize the importance of using children’s literature with PTs to broaden PTs’ understandings of their future student’s lives, so they might engage in transformative pedagogies as future K-12 literacy educators.

The term ‘Third Culture Kid’ (TCK) is commonly used to denote children living in a host culture other than their passport culture during their developmental years. However, its meaning in relation to other terminology referring to a similar concept is a source of interest for many stakeholders. This paper opens up opportunities for further exploring and critiquing the definition of TCK, and opening this up to case studies within the context of the United Arab Emirates and more widely. It is critical to clarify the terminology in light of unprecedented levels of international migration throughout the world. This paper reviews the meaning of culture in relation to TCKs, and explores the meaning of the TCK concept as well as a number of other terms used as alternatives to TCK. A contextualization of the literature follows in relation to the researchers’ own lived experiences in the United Arab Emirates. The term TCK can be seen as part of the general stock of theoretical concepts. This paper acknowledges that it cannot catch all nuances of migrant children in the global context.

Learning design in a global classroom offers an approach to adult and higher education that is grounded in a comprehensive understanding of how God has created people to learn—one that is informed ...

In Sweden, as in many other European countries, poor neighborhoods with ethnically diverse inhabitants and high crime rates have grown up around big cities in the last decades. We hypothesized that, compared with adolescents in advantaged neighborhoods, adolescents in disadvantaged neighborhoods would perceive their schools as relatively safe, due to their contrast with the more threatening and dangerous neighborhoods they lived in. Also, they would perceive their schools as relatively more open to their influence, due to the contrast with a lack of influence in their families. More broadly, they would experience their schools as supporting environments to a greater extent than adolescents in advantaged neighborhoods. We tested these ideas using a sample of 1390 adolescents ( Mage = 14.34, SD = 1.01) in a Swedish city. The hypotheses were supported, and the findings were most salient for immigrant adolescents in disadvantaged neighborhoods. Thus, particularly for immigrant adolescents in disadvantaged neighborhoods, schools can be supporting environments, which should have implications for local policies regarding resource allocation to schools and student influence. Overall, schools seem to be able to play an important role in students’ lives by functioning as a positive contrast to negative out-of-school experiences in disadvantaged neighborhoods.

Indigenous scholars argue that reconciliation requires educators to make space for Indigenous perspectives in the curriculum. This article agrees, arguing that Christians who are committed to Wolte...

Although traditional music programs and university music and music education training programs have mostly incorporated Western classical music, British Columbia’s new curriculum signifies a shift from the Western classical framework to one that is more inclusive of the cultural diversity that exists in Canada. Using the frameworks of decolonization, non-Western music education, and music education and identity, I researched the current practices, experiences, and attitudes of British Columbian kindergarten to Grade 12 (K–12) music educators. I used a mixed-methods questionnaire to gain an understanding of the practices, experiences, and attitudes of these educators ( N = 80). Through this examination, I discovered that although 84% of respondents felt that it was important for students to receive a diverse, non-Western music education, only 63% currently utilized non-Western musics in their teaching practices. Respondents included the benefits or difficulties that they have experienced while including non-Western musics in their teaching practices, but they also talked about the barriers that have prevented them from including non-Western musics into their teaching practices. However, educators reported that by including non-Western musics, students showed greater joy, self-expression, engagement, open-mindedness, and empathy for others, causing a positive shift in classroom culture.

This article builds on the growing importance of concepts of identity and diversity in citizenship education studies and argues for an expanded conception of diversity that ultimately includes the non-human and even inanimate realm. The dramatic pace of human-induced global climate change requires a commensurate urgency in developing forms of citizenship education that shape new ecological as well as political civic identities, and which expand democracy beyond the human community. Situating my empirical work on Mexican civic education reform in a global, comparative context, I consider the challenges that all schools and school systems will need to address to incorporate even deeper practices of respect for diversity and acknowledgment of the radical pluralism that life (and non-life) on earth presents.

Purpose: The purpose of this study was to explore how leaders in an Islamic school in the United States engaged in culturally relevant leadership (CRL) within a diverse school community to develop students’ critical social consciousness. Research Design: Data were collected over 4 years at an Islamic K-8 school in the United States and included the following: 12 in-depth semistructured interviews with school and community leaders; 4 phone interviews; 7 focus group interviews with teachers, students, and parents; 5 observations of classroom and school events; and documents from the Islamic center, school, and classrooms. Data specific to the school leaders were analyzed using tenets of CRL. Findings and Conclusions: This article describes how Muslim and non-Muslim leaders in an Islamic school engaged in the tenets of CRL. This study suggests that the tenets of CRL, in this context, were grounded in inter and intrafaith dialogue, cultural syncretism, and a unique focus on the development of an American Muslim identity.

While current debates on education for children from migrant background often focus on the prevailing problems of self-segregation and racialisation in Australian education, I take my point of departure from such perspectives to ask how the evolution of a burgeoning mobile teacher, who operates on a global scale, can matter to the distribution of educational opportunity and shape of democratic education outcomes for both domestic and overseas-born children. Consistent with the Special Issue, this article seeks to open a space for further research, to ask some old and some new questions about teaching for democracy. To examine how democracy can be fully realised in and through education, this article moves beyond problematising the dangers posed by globalised neoliberal school reform to attend to the cross-border flows of culturally and ethnically diverse transnational teachers in Australian schools. The article has two foci: first, it explores the role ‘transnational teachers’ have in education for democracy by understanding their place in the relations between education and access to sociocultural opportunities. Second, the article deploys a Deweyan approach to democracy and education, to argue for an education that is embedded in contexts, beyond than a locality, to incorporate sustained cross-border relationships and patterns of teachers’ social formation. Finally, the article details key pedagogical considerations for democratic education, moving beyond largely Eurocentric practices to include aspects such as generating diversity, cultivating transnational civic engagement, and advancing transnational aspirations of both teachers and students shaped by processes of globalisation Refereed/Peer-reviewed

In this article, the authors (re)think writing as an ethical endeavor to explore and to cultivate more inclusive orientations for writing research and teaching. Situated in posthumanist scholarship on intra-activity, trans-corporeality, and translingual assemblages, they provide data–theory encounters that resist the privileging of alphabetic print, standardized written English approaches to writing pedagogies that have detached writers from the contextual doing/being/feeling demanded of composing-with-all-bodies. Data in the article are drawn from three separate research projects. Diffractively reading data through posthumanist theoretical concepts, the authors highlight the tensions and insights produced from their analysis to provoke an ethico-onto-epistemological shift in writing studies and classroom pedagogies, and to enliven the ethical work of exploring and cultivating more inclusive orientations to writing research and teaching.