Search Results (15)

Climate-amplified extreme heat events are particularly dangerous for city dwellers. Nature-based solutions such as urban greening may serve as an effective preventative strategy against extreme heat. Driven by historical injustices such as redlining, disadvantaged communities often face limited green space and a heightened risk of vulnerability to extreme heat in urban environments. This paper investigates community engagement strategies for heat-vulnerable community participation in urban greening research as a part of a broader transdisciplinary environmental research praxis focused on multistakeholder co-creation. We conducted semi-structured interviews with community leaders in heat-vulnerable neighborhoods in New York City to explore community co-creation in the design and implementation of tree planting, and compared these themes with interviews with urban tree professionals and other community groups. Overall, the participants agreed on broad themes of environmental justice, intergenerational engagement, community building, and socioecological relationships, although community leaders differed in both a greater emphasis of experiential knowledge and reduced focus on volunteer community stewardship. The findings inform our research process and associated community engagement, including building online resources and addressing community-specific concerns during the research process. We conclude by recommending future steps for facilitating multistakeholder conversations to build inclusive and equitable urban greening heat-adaptive strategies. Full article

“If it wasn’t for the women” is a common refrain in Black Church culture, made most popular by Cheryl Townsend Gilkes’ sociology of religion work in the 1990s. As conversations grow around a perceived disconnection from the church—particularly among younger generations—many Black congregations and denominations are asking the following question: Where do we go from here? One possible response is to ask the women. Black women have long been central to the sustenance and theological framing of the Black Church. However, many contemporary Black women theologians and church-adjacent writers are reshaping religious discourse in ways that move beyond traditional ecclesial boundaries and into the interiority of Black womanhood. This turn should be considered essential in any reimagining of the Black Church. This paper employs content analysis to examine five contemporary works by Black women thinkers—Candice Benbow, Lyvonne Briggs, Tricia Hersey, EbonyJanice Moore, and Cole Arthur Riley—whose writings reflect Black women’s embodied spirituality, theological imagination, cultural meaning-making, and institutional critique within Black religious life. Rather than signaling a decline in moral or spiritual life, their work points to the search for sacred spaces that are more liberative, inclusive, and attuned to lived experience. Through a thematic analysis of Power, Authority, and Institutional Critique; Afrofuturistic Visioning of Faith; Sacred Embodiment and Spiritual Praxis; Language and Rhetorical Strategies; Gender, Sexuality, and Sacred Autonomy; and Liberation, Justice, and Social Transformation, this study contributes to the evolving conversation on Black women’s spirituality, leadership in religious spaces, and a possible iteration of the Black Church. Full article

Prevailing political and popular narratives often treat the issue of trans death as an inevitability and reduce complex stories of trans life to their endings. This paper investigates the transformative potential of creative forms of resistance—specifically a selection of Canadian poetry, personal essays, and comics—and how their artistic affordances engage with transfeminism as an approach to narratives of trans existence. Rooted in Canadian author Kai Cheng Thom’s reckoning with the shortcomings of trans-exclusionary feminist thought, and informed by Chinua Achebe’s conceptualization of re-storying, this article explores how I Hope We Choose Love and Falling Back in Love with Being Human by Kai Cheng Thom, Death Threat by Canadian creatives Vivek Shraya and Ness Lee, and comics from Assigned Male by trans activist and Canadian comic artist Sophie Labelle re-story “necessary” trans death to orient queer death spaces around a trans-for-trans (t4t) praxis of narrativization. Addressing the (inter)disciplinary possibilities of trans-inclusive feminism and comics studies, this article celebrates how these texts disavow and re-story the “Good” Trans Character, who dies to satisfy transmisogynistic ideologies, and theorizes the T4t Dead Trans Character, who dies to reclaim instances of trans death and recodify trans personhood as a site of hope, agency, and self-determination. In their re-storying, these texts recognize the transformative potential of trans existence and echo Thom in their urging of trans-inclusive feminism to renounce narratives of disposability and invest in the dignity of all human life. Full article

In 2022, the authors of this paper were awarded with three years’ government funding to support seventy-five English schools and Further Education colleges with the running of their own Action Research for inclusion and special educational needs projects (ISEND). Based on the funder’s interest in the identification and scaling-up of the evidence-base for SEND practice, this reflective account analyzes the evidence-base drawn upon and created by the Action Researchers for ISEND and the efficacy of the approach. Adopting an interpretivist, qualitative approach to content analysis, this paper analyzes data from the first seven completed Action Research for ISEND projects. Aligned with Dewey’s scientific model of reflection, analysis shows the Action Researchers for ISEND draw upon a complex synthesis of contextualized understanding, broadened horizons (including collaborative working and study), deepened and/or reshaped understandings, and data analysis to form their theorizations of praxis. Bearing no relation to evidence-based practice, the Action Researchers for ISEND adopt a constructivist ontology towards the inclusion of children with SEND, which challenges positivistic paradigms of “what works” in SEND and embeds a praxis of democracy which frequently includes the voices of learners with disabilities in decision making processes. Full article

Teaching can be challenging, especially when teachers are under-prepared to enter a workforce with a constantly changing landscape. Preparing teachers for STEM content has generated multiple approaches from varying perspectives. While some scholars advocate for content expertise, others promote pedagogy or social context as approaches for translating STEM content for students. Yet, many contend that teachers must be culturally knowledgeable to respond to student diversity effectively. While these arguments are valuable and needed, many have not considered the interconnectedness of these approaches, often used in silos. This conceptual paper unpacks some of these arguments using the social constructivism theory of learning as the epistemic lens to examine and interpret what STEM teacher knowledge should encompass in the 21st-century diversified classroom. After thoroughly evaluating the core elements of three commonly used teacher constructs, this paper presents an integrative, holistic teacher knowledge—culturally responsive pedagogical knowledge (CRPK) framework that considers the necessary qualities that teachers must possess that are functional, content-focused, and pedagogically inclusive. The proposed CRPK construct would be a valuable programmatic tool for teacher preparation, curriculum development, and classroom praxis. Full article

We conducted a critical systematic literature review on global inclusive education and law. The critical review questions were: (1) how have scholars theorized, conceptualized, and studied global inclusive education? (2) How do scholars define global inclusive education? (3) And what do scholars cite as prominent international inclusive education law? We ask such questions given the ongoing global crises that situate historically marginalized groups in even more precarious positions—including students with dis/Abilities. Given this framing, we employed a critical systematic literature review that is cognizant of our positionalities, writing from the Global North, so that we can identify lines of inquiry related to global inclusive education that can disrupt global cultural hegemony. Global inclusive education was defined broadly from access to employment through a human right, systemic change, academic, social and emotional frameworks for students with dis/Abilities’ inclusion of all “regardless” of markers of difference. International inclusive education law was approached by affirming the aspirational visions of numerous United Nations’ conventions and policies that focused on social justice for Black, Indigenous and Youth of Color with dis/Abilities in education and global society, without necessarily accounting for the interactions between how macro (legal), meso (local contexts) and micro (student voices) are or are not considered in the global inclusive space. Full article

This article puts forward the core argument that a pedagogical shift is very much needed if we want to address the challenges and capitalize on the opportunities represented by increasingly diverse educational settings and move towards a more inclusive, equal, and just academia. First, it is suggested that we replace the current pedagogical models in use, namely, the teacher-centered and student-centered models, as their educational philosophies are insufficient and can be considered, to a certain extent, oppressive. Then, it is argued that transformative pedagogy can broaden the scope of academic goals by including students’ well-being, as well as their individual and collective emancipatory goals. To support the argument, the author presents a theoretical framework that has been developed over time while teaching migration topics to students coming from all over the world. The framework includes a holistic approach rooted in transformative pedagogy, which engages with students’ cognitive, practical, and affective dimensions. It is further argued that the theoretical framework should integrate intersectional and decolonial approaches into its praxis. These approaches offer further insights into how to challenge power imbalances in the classroom, center the experiences and voices of marginalized communities, and recognize the interplay between individual experiences, systemic oppressions, and the broader socio-political context. The article concludes by explaining that transformative pedagogy has not yet received the attention it deserves, both in practice and in research, and that more efforts need to be made to explore its potential and scientific relevance. Full article

Building on previous studies on a mid- and late-twentieth-century recasting of Islam’s doctrine of monotheism, or tawhid, as a distinctly Islamic framework for liberative praxis, this article considers the interplay between the particular and the universal in the tawhidic paradigms of Iranian lay theologian Ali Shariati (1933–1977) and African-American pro-faith and pro-feminist theologian amina wadud (b. 1952). The article proposes that although it was developed in a distinctly Islamic register by means of Quranic exegesis and intrareligious conversations, the tawhidic paradigm has always been conversant with a range of non-Islamic liberative paradigms, and these conversations have been integral to the negotiation of a more inclusive concept of tawhid. To continue to recast tawhid in a more inclusive register, the article further argues, requires taking account of the non-Muslim ‘other’ as an equal moral agent in liberative struggles and embracing Islam’s theological and ideological ‘others’ as equally significant repositories of liberative potential. Full article

This essay examines the theology and politics of queer Muslims in South Africa. Through a queering of the analytical lens of “struggle and praxis” or jihad, this essay traces the deployment of the term jihad by a collective of queer Muslims in Cape Town. In this articulation, queer Muslims play with their inherited traditions of liberation, challenging its presuppositions, and expanding its contours. This essay argues that these queer Muslims read liberation traditions through their experience and praxis which guide their orientations toward theological meaning-making and community practice. By doing so, they challenge the regulatory nature of hegemonic forms of queerness, which emerged in the Global North, resonating in the local posturing of South Africa as a safe space for queer people, ignoring the disparity between the law and public practice, and erasing the experiences of the margins of the queer community. By embracing this marginality, queer Muslims “reimagine” tradition by presenting an inclusive alternative theology and praxis, suggesting a queer possibility within Islam. Full article

This article first describes two high-impact, foundational examples in Asian American Studies over three decades that successfully established and sustained inclusive and equitable educational environments at an urban, public, and federally designated Asian American and Native American Pacific Islander Institution (AANAPISI) research university. Secondly, the article introduces the purpose, process, and product of a fresh programmatic example of cross-generational, community-centered storytelling initiated during the contemporary dual-pandemic period of COVID-19 and anti-Asian hate. Through these examples, we argue that AANAPISIs with longstanding Asian American Studies curricular and pedagogical commitments to transformative educational praxis can offer especially valuable insights for U.S. higher education precisely because the purposeful, strategic attention to developing equitable, inclusive learning environments is so well-developed. Within our own context, we specifically highlight the impacts and importance of developing long-term ecologies to support culturally sustaining curricula and storytelling co-production processes led by core faculty with students and alumni. These examples are particularly salient for under-resourced, predominantly commuter institutions where student engagement with faculty and peers in classroom environments is so vital. Full article

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. Full article

This study undertook a bibliometric mapping analysis of research papers on Open Educational Practices (OEP) in the Web of Science and Scopus databases. This study functions as a guide for new research, serving to identify trends in the OEP field and compare the existing research so as to identify gaps and promising future paths. A total of 635 studies were obtained; however, only 156 were finally selected for the analysis. VOSviewer software was used to identify the most frequently used keywords and terms in the abstracts and titles. This software was also used to analyse the studies for co-authorship and citations. The findings showed that research on OEP started in 2007 and focused on higher education, including open and distance higher education. Most of the OEP studies were published in English as journal articles, in particular, many were published in Distance Education, International Review of Research in Open and Distributed Learning, and Open Praxis. The United Kingdom, Spain, and Australia were the top contributors to the OEP literature. The analysis of keywords and terms in the titles and abstracts revealed that current OEP trends covered only open pedagogy and open collaboration, suggesting a need for more research on other trends, such as open assessment, open data, and open science. The results also suggested that future research needs to focus more on inclusive open educational practices that accommodate students with disabilities. Full article

This reflective, autoethnographic piece provides some insights into our involvement with a program that promotes a value-driven approach to community development work. As a ‘conversation’ between a lecturer and a graduate, or Educator of Informal Educators and Informal Educator, we discuss the process of teaching and learning about values within day-to-day community development practice. We emphasise that a value-driven approach enables informal educators to celebrate cultural diversity, which can be complex in community settings. As the educator of informal educators (Louise), I reflect on the need to explore and demonstrate what value-driven practice looks like in day-to-day practice within community work and not simply state that values are important. This was prompted by self-reflection and the realisation that my teaching failed to illuminate how to bring values to life in all aspects of community work to achieve anti-discriminatory, inclusive and empowering practice. As an informal educator (Matthew), I consider how community development theories and values translate into meaningful practice that celebrates cultural diversity. Reflections are influenced by theories from Paulo Freire, with a focus on his notion that ‘educators should respect the autonomy of the students and respect cultural identities’. An example of Freirean dialogue, the article discusses our critical consciousness through praxis as educator and informal educator. Acknowledging that we are never fully complete—we are always ‘becoming’—we hope the article will be of interest to both Educators of Informal Educators and Informal Educators alike. Full article

Equity and inclusion are critical issues that need to be addressed in outdoor adventure education. Although some literature identifies inclusive practices for enhancing equity in outdoor adventure education, most research does not situate these practices within the contexts in which they were created and used. Therefore, the purpose of this study was to explore outdoor adventure education instructors’ inclusive praxis, and the conditions that influenced their praxis on their courses and in their instructing experiences. To this end, we conducted semi-structured interviews with ten instructors from four Outward Bound schools in the USA. The instructors varied in their gender, school, types of programs facilitated, and duration of employment with Outward Bound. Our inductive analysis of the interview data focused on the identification of themes illustrating the characteristics of instructors’ inclusive praxis, as well as the conditions that influenced their praxis. Themes emerged from our analysis that highlighted the macro and micro conditions that set the stage for instructors’ inclusive praxis, which focused on creating spaces that fostered inclusive group cultures on their courses. The findings from this study may be a useful starting point for enhancing the instructors’ role in fostering equity and inclusion on outdoor adventure education courses. We conclude with suggestions for future research. Full article

In this paper, I interrogated the Gabola church in terms of its origins, purpose and its distinctiveness as a postcolonial manifestation of freedom of religion in South Africa. I answered two questions, is Gabola church a representation of a decolonial church and could it be a manifestation of trajectories of the postcolonial ill-defined freedom of religion? In responding to these questions, I used decoloniality, a theory whose agenda among many others is geared to usher a future free from oppression, where all can participate in modernity and in postmodernity. Data was generated through participatory action research. The approach enabled us to unearth the theology of Gabola, philosophy and the gap they seek to fill in the religious space. Ten Gabola church members and five church members from a mainline Christian movement participated in this research. The findings indicated that Gabola church presents a new religious movement that is socially inclusive, that seeks to promote social justice and social transformation. On the other hand, the research revealed that the lack of a regulating body for religious movement is the reason for the rise of questionable movements such as Gabola, a serious threat in the praxis of the Christian faith. To this end, I concluded that while freedom of religion is a good idea in line with the decolonial move, there is a need for participative and collaborative regulation of religious movement to eliminate criminal elements that overshadowed the beauty of religion manifested through ‘unthinkable’ ethical irregularities. Full article