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This paper is concerned with the spatial experiences of Emirati higher education women students. It presents some of the unique ways they engaged with and appropriated their campus space. To understand and explore women's spatial experiences as manifested through their spatial practices, appropriation and emerging spaces, I conducted an ethnographic qualitative inquiry with multiple levels of data gathering and analysis. I utilized social theories of space specifically the social construction of space and Lefebvre's triad as a theoretical framework for this study. The emerging spatial practices of 'togetherness' and 'sitting on the floor' were highly informed by aspects of women students' identity and socio-cultural formation, with an evident link to their traditional past that intersects with their specific nation's modern demands and challenges. Although Emirati women learners' spatiality might resonate with that of other women learners, their spatial practices are context and culture specific. [ABSTRACT FROM AUTHOR]

Background: Immigration often results in changes in family dynamics, and within this process of dynamic relational adjustment youth can be conceptualised as contested sites of culture and associated intergenerational conflicts. This paper considers the experiences of migrant youth in Greater Western Sydney, New South Wales, Australia using conflict as a useful lens through which to view issues of migrant youth identity and their sense of social connectedness, belonging, and agency. The aim of this study was twofold: 1) to explore how migrant youth cope with acculturative stress and intergenerational conflicts, and 2) to better understand the systemic and family-related factors that facilitate positive settlement experiences for migrant youth. Methods: A total of 14 focus group discussions, comprising 164 people, were carried out in Greater Western Sydney, New South Wales, Australia. These focus groups targeted newly arrived migrant parents and young adults (aged 18–24) of African, Burmese, Nepalese, Indian, Afghani, Bangladeshi and Iraqi backgrounds. Each focus group was 1.5 hours in duration and was conducted by a team of three people (an experienced facilitator, an accredited interpreter/bilingual worker, and a note taker). Data were collected using a standard interview schedule, and an accredited interpreter/bilingual worker asked the questions in the appropriate language and translated participant responses into English. Results: The findings highlight how youth in new migrant families become contested sites of culture as they try to balance integration into the new culture while maintaining their originating country’s cultural values. Two themes and four subthemes emerged from the analysis: Intergenerational acculturation gap (loss of family capital and intergenerational conflicts); and factors that successfully protected positive family values while still allowing young people to integrate (the legal system that disarm authoritarian parenting practices and family rules; and parental use of children’s increased knowledge of the new environment to navigate their new environment). Migrant families conceptualised family capital as the social solidarity, influence, and control governing obligations and expectations, intergenerational knowledge transmission and information flow, social norms, and cultural identity. The loss of family capital was characterised by children’s refusal to associate with or meet family members, preferring to be alone in their rooms and private space. Migrant youth find themselves caught between and negotiating two cultures, with unwanted negative consequences at the family level in the form of intergenerational conflicts. The new found freedom among children and their rapid transition into the Australian society gives children an increased sense of agency, which in turn threatens parental authority, allowing children to exercise three forms of power: increased assertiveness due to legal protection of children against any corporal punishment; and English language fluency and greater understanding of the functioning of Australian social institutions. Conclusion: Our findings suggest the need for an inter-generational approach to healthy family dynamics within migrant communities when dealing with youth negotiating the complexity and sensitivity of forging their cultural identity. [ABSTRACT FROM AUTHOR]

This paper traces the development of a series of Anglo-German studies on how young adults experience control and exercise personal agency as they pass through periods of transition in education and training, work, unemployment, and in their personal lives. The overarching aim has been to develop an extended dialogue between ideas and evidence to explore the beliefs and actions associated with life-chances under differing structural and cultural conditions. What kinds of beliefs and perspectives do people have on their future possibilities? How far do they feel in control of their lives? How does people's belief in what is possible for them (their personal horizons developed within cultural and structural influences) determine their behaviours and what they perceive to be "choices"? This research contributes to the re-conceptualization of agency as a process in which past habits and routines are contextualized and future possibilities envisaged in the contingencies of the present moment. The paper concludes by explaining the concept of "bounded agency" as an alternative to "structured individualization" as a way of understanding the experiences of people in changing social landscapes. [ABSTRACT FROM AUTHOR]

Past research has investigated students’ epistemologies while they were taking courses that required an integrated understanding of mathematical and scientific concepts. However, past studies have not investigated students who are not currently enrolled in such classes. Additionally, past studies have primarily focused on individuals who are native English speakers from Western cultures. In this paper, we aim to investigate whether Hammer and his colleagues’ claims concerning learners’ epistemologies could be extended to individuals who lack advanced mathematics and science training, have had different cultural and learning experiences, and have grown up speaking and learning in another language. To this end, we interviewed a participant with these characteristics about her understandings of the concept of speed. Our findings show that previous theoretical frameworks can be used to explain the epistemologies of the individual examined in this study. The case suggests that these theories may be relevant regardless of the learner's mathematics and science background, language, educational experience, and cultural background. In the future, more cases should be examined with learners from different academic backgrounds and cultures to further support this finding. [ABSTRACT FROM PUBLISHER]

Bourdieu’s version of field theory has had an impressive impact on the ways that sociologists of education conceptualize educational practices. These accounts tend to focus on the varying levels of ontological complicity established between students’ cultural dispositions and educational institutions. In this paper, the wisdom of these accounts is acknowledged but it is also suggested that Bourdieu’s field theory does not go far enough to detail the ways that positions in local educational fields embody pedagogic qualities and action trajectories. Drawing on insights from social psychology and relational sociology, a field theory for local educational action is outlined that more adequately accounts for the ways that students and educators directly experience and act upon curricular and pedagogic qualities in educational settings. An empirical example is then offered of the authors’ claims within the context of curricular tracking/streaming, and the article concludes by considering the practical and political consequences of this theoretical shift. [ABSTRACT FROM PUBLISHER]