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The collection of papers represented in the Integrative Research Review responds to the question: How can we study children's/youth's out of school experiences to inform classroom practices? Using a variety of lenses to address the question, the authors consider how to understand, respond to, and serve children and youth in a variety of contexts. Duke explores a quasi-experimental design showing the potential impact on student achievement and motivation in schools that incorporate literacy practices from children's lives outside of school compared to the traditional curriculum. Bloome and Faust take a philosophical approach to explore the languaging of the relationship between students' out-of-school lives and classroom practices and its implications for the construction of personhood by examining one classroom event from a microethnographic discourse analysis perspective. García-Sánchez highlights the methodological features that allow linguistic anthropologists to make visible the agentive and innovative character of immigrant children's communicative practices in a variety of learning situations. Drawing on the transliteracies approach, Stornaiuolo considers work with a group of young people to study multimodal composing and the development of school makerspaces in a 6-year partnership project with a local innovation high school. Alvermann discusses the papers, pointing out the affordances and challenges of each perspective.

Convert Muslim women strive to disembody secularity and cultivate piety in Spain, where "Spanish" (read, Catholic and secular) and "Muslim" (read, pious and foreign) are conceptualized as mutually exclusive identities and ethical regimes of action. To manage their transition across this boundary, convert women flexibly combine elements of what they deem "secular" and "pious" realms of action, reinterpreting sex before marriage, nonveiling, and "secular feminist" marriage roles as central to the cultivation of Islamic piety. This strategy, I argue, shows that the pervasive European categorical distinction between secularity and piety is more semiotically fluid in people's lived experience than it may appear on the surface, even for people deeply committed to this opposition. This argument intervenes in the anthropological project of denaturalizing the secular in three ways: illuminating the secular by tracing how converts strive to disembody it; highlighting the simultaneous semiotic fluidity and rigid, hegemonic binaries of European discourse about secularism and Islam; and attending to the way local Catholicism infuses debates about secularism and Islam at Europe's southern periphery. [ABSTRACT FROM AUTHOR]

Purpose: The purpose of this chapter is to examine everyday multilingual peer play interactions through their implications for the development of friendships among immigrant children. Methodology/approach: Bringing together linguistic anthropology and conversation analysis as methodological approaches, this chapter explores friendship processes among Moroccan immigrant girls in Spain, specifically by analyzing the structure and composition of one such peer group, as well as their multilingual and multimodal interactions. Findings: The main findings are that the multi-age, mixed-expertise composition of this peer group, as well as the semiotically flexible forms of participation and interaction that it encourages, are conducive to remarkably inclusive groups and strong friendships among a diverse group of Moroccan immigrant girls (including, younger and older girls, girls with disabilities and girls with very different immigration histories). Solid inclusive friendships are cemented in this peer interactional environment first because being able to interchangeably negotiate expert/novice participation roles in game interactions affirms feelings of social competence among all the girls, and second because achieving shared understandings in play entails successfully negotiating rules and expectations, which promotes trust and collaboration, while minimizing conflict. The inclusive nature of these girls' peer-groups contrasts with the exclusion they encounter in other social settings and relationships. Research Implications: In this sense, this chapter has important implications for understanding immigrant children's abilities to respond to forms of social exclusion by forming diverse peer groups and strong friendships of their own. These friendships offer them a path to combat the marginalization they experience in other domains of social life. [ABSTRACT FROM AUTHOR]

This paper examines the situated ways in which Moroccan immigrant children in Spain create imagined, alternative life worlds and explore possible forms of identification through an investigation of these children's hybrid linguistic practices in the midst of play. Drawing on Bakhtin's (1981, 1986) notions of heteroglossia and hybridity, the analysis focuses on the meanings of codeswitching practices that a group of Moroccan immigrant girls deploy in pretend-play sequences involving dolls to construct female identities; identities that they treat as desirable in the context of Spanish idealizations of femininity, but that are considered transgressional by adults in Moroccan diaspora communities in Spain. Neighborhood peer group play affords Moroccan immigrant girls' transformations and engagement in subversive tactics, in that these activities take place outside the scrutiny of parents and other adults. The rich verbal and sociocultural environment of Moroccan immigrant children's peer groups provide us with an excellent window to investigate peer language socialization processes in relation to how immigrant children negotiate, transform, and subvert in the midst of play the different, and often incongruous, socio-cultural and linguistic expectations and constraints that they encounter on a daily basis. Use of Moroccan Arabic and Spanish in this pretend play, in particular, results in a heteroglossic polyphony of voices imbued with moral tensions (Bahktin 1981, 1986). This analysis highlights the importance of these hybrid linguistic practices in immigrant girls' explorations of alternative processes of gendered identification in multilingual, culturally-syncretic environments. Through surreptitious pretend-play, Moroccan immigrant girls explore imagined transgressional possible identities and moral worlds. In this sense, this research also underscores the implications of children's language use and language choice in pretend-play for larger processes of cultural continuity and transformation in transnational, diasporic communities undergoing rapid change. [ABSTRACT FROM AUTHOR]