Social Justice in Education

http://www.legitgov.org/Shaming-Shunning-People-Who-Do-It-Its-Likely-Effects-Part-I

I can tell you a little about shaming and shunning -- what types of people initiate it, the way it builds, and how it is maintained. I can also speak to the the kinds of responses the shamed and shunned are liable to take in response.

The current P-12 educational landscape is riddled with inequities, especially for historically underserved students. As such, greater efforts are needed from educational stakeholders (i.e. counselors and principals) who center social justice and advocacy practices that eliminate systemic barriers to rigorous educational experiences for all students. This paper proposes an alignment of advocacy and social justice professional standards and competencies for school counselors and principals. This alignment, which consists of three contextual dimensions including social justice identity, human resources, and advocacy actions, serves as the foundational framework for principal-counselor collaboration around social justice advocacy. Implications for practice and research are discussed.

This paper examines the problem of the wider economic and political context for any project aimed at achieving a fairer educational system. The consequences of the current status quo can be seen in diminishing funding and rising inequalities. The paper argues that the answer lies not in tinkering with an unjust educational system but rather in big bold initiatives that are transformative rather than incremental. Introduction At a time when, according to a recent editorial in the Sunday Times (May 7 2017), the British no longer resent the rich but rather celebrate their success and try to join them, the prevailing attitude to poverty is that the poor need to pull themselves up by their bootstraps, seize their opportunities, develop resilience, and become as successful as the already privileged without access to the resources and connections that make such success possible. The Rich List in the same issue of The Sunday Times proudly celebrates the fact that the richest in society increased their wealth by 14% in 2016.According to the Resolution Foundation (2013) between 1995 and 2010 the top 1% of earners saw their slice of pre-tax income increase from 7% to 10% while the bottom 50% of the UK population saw their share drop from 19% to 18%.

This chapter explores perspectives in higher education classrooms, specifically the need for social justice in education through inclusive and universal design/universal design for learning (UD/UDL). The authors contacted colleagues regarding what worked to change paradigms and perspectives around issues of social justice and advocacy in classrooms. Three themes emerged, mirroring those of the literature reviewed: scholarly strategies, structured activities, and amplifying marginalized voices. The authors also discuss how accessible and inclusive approaches disable injustice and ableism in higher education classrooms by recognizing disability as an element of diversity and the need for inclusive approaches on college campuses and beyond. An implication is that faculty should discuss ableism and predominant ableist societal structures as people with disabilities are too often marginalized within schools, workplaces, and society. Social justice in education is incomplete when disability is viewed only as a medical condition within educational contexts and not as identity or a legitimate identity in the diversity discourse. Inclusion and UD/UDL within the learning environment may afford opportunities to elaborate socially just methods of teaching and learning. The potential for inclusion and UD/UDL to frame and reframe perspectives and beliefs about equity and difference in education is powerful. Faculty can guide students to create new paradigms to lead to an inclusive society where diversity of all kinds is celebrated and embraced.

This is not strictly an academic book, but an educational experiment full of dancing stories, metaphors, allegories, creative maps, and exercises that ask you to sit at the limits of our modern desires and imagination. Half-serious warning: don't read it if you are seeking clear-cut answers, easy solutions or self-validation. Two sample chapters are available here.
ISBN: 9781623176242

“Beyond a mere critique of modernity, this is a book written for us as people who struggle with the everyday manifestations of modern power. Clear, creative, and cogent, the work offers cutting-edge philosophy at the same time that it furnishes usable guidance for how to cope with the coming perils of colonialism and capitalism. It’s a book for the future, yet written to meet us where we are at right now as individuals living with trauma and facing ethical dilemmas about what it means to take meaningful actions under conditions of complexity.”
— KYLE WHYTE, PhD, George Willis Pack Professor of Environment
and Sustainability at the University of Michigan

“Asking the question ‘What if racism, colonialism, and all other forms of toxic and contagious divisions are preventable social diseases?’, Hospicing Modernity invites its reader to dare and educate themselves by undergoing a process of self-unmaking. Drawing on and moving beyond traditions of radical pedagogy, such as those inspired by Paulo Freire, the author has created a powerful tool for uncovering, undoing, and recovering from the deadly ways in which modernity also lives and dies as humans experience it subjectively.”
— DENISE FERREIRA DA SILVA, PhD, professor at the University of British Columbia Social Justice Institute and author of Toward a Global Idea of Race and Unpayable Debt

In this article, I propose the need to reimagine global citizenship education for a VUCA world: volatile, uncertain, complex, and ambiguous. In this context, it remains unclear what kind of GCE could adequately prepare young people for numerous overlapping global challenges. Most responses to this conjuncture suggest that we revise our descriptions of the problems we face, and cohere around a single prescription for how to proceed in order to either reform or replace our existing system. Drawing on a diagnosis of the present offered by Zygmunt Bauman, and a decolonial analysis of how we arrived here, I ask how we might reimagine GCE in ways that are strategically responsive to current systemic crises, and ethically responsive to the ongoing colonial conditions that are at the root of these crises. I propose an approach to GCE that moves beyond the transmission of static competencies or content, and instead fosters learners' capacities for ongoing self-reflexivity, accountability, and discernment. Toward this end, I suggest balancing concrete policy and open-ended pedagogy, critical and affective literacy, and intellectual and relational rigour. I also suggest the need to identify and interrupt harmful circularities that commonly emerge in efforts to imagine GCE otherwise.

"Re-imagining 21st century education is ambitious, an ambition born of a sadness as I reflect on a book written 30 years ago.  And I shall of course fall far short of the ambition.  Just to reiterate again the question raised in the invitation to this talk.

What sort of educational vision and practice may be fostered to underpin a new world where people matter?

This is an age-old question.  Its origins is in the idea of the good society that has long been the object of philosophical and political debate. So, specifically we can ask, what sort of education does a vision of the good society demand?  And how should schools be organised to lay a foundation for the realisation of this vision?
"

Empirical research has described how school leaders with social justice orientations investigate, understand, and address issues related to marginalization. These studies detail many of the heroic efforts of principals and their dedication, persistence, and skill. Theoretical and empirical writings have often presented social justice leadership as a “cure-all” to inequities rather than politically situated leadership orientation that in its practice is dilemma-laden. This article draws upon previous research on effective leadership as well as highlighting key aspects related to special educational policy in U.S. public schools to cultivate a more in-depth understanding of the practice of social justice leadership for inclusion. This analysis is presented to prompt a more in-depth and practice-oriented discussion, analysis, and understanding of the challenges associated with social justice leadership. Recommendations for future research and a more community-oriented and activist approach to social justice leadership are presented and justified at the conclusion of the article.

The melting pot metaphor suggest that people from different backgrounds come to the United States and through the process of assimilation adapt to a new lifestyle integrating smoothly into the dominant culture. This article argues that immigrants from diverse cultural and ethnic groups that try to keep some of their cultural traditions may encounter conflict when trying to adapt to their life in the new context. The author contends for a cultural curriculum of the home endorsing family cultural values and traditions tha is overlooked by schools and educators, disregarding its potential for enhancing children’s learning process and academic achievement.

Working from literature within the African American intellectual tradition and the related counternarratives of Critical Race Theory, the author seeks to explicate the twofold impact of Racial Battle Fatigue within the twinned roles of teacher and a researcher.  This chapter also explores the pressures of marginalized, fatigued individuals as through the co-constructive, fluid process of carving out space for one’s way of knowing and being (Massey, 2005) in racially hostile contexts. Furthering the possibilities for counternarratives, the author discusses their positive impact, collective nature, and their ability to be corrective as they are positioned within the material practices and consequences within dominant discourses.  In sum, the author argues that there is significant pedagogical potential in RBF that is central to the narratives of those experiencing this phenomenon to the point that it has become normalized in their daily lives.

References
Massey, D. (2005). For space. London: Sage Publications

In this article Dewey's conceptions of theory and practice provide a conceptual framework for understanding the moral and political possibilities of educational leadership. Specifically, the differences among craft knowledge, professional reflective practice, and intellectual activities are discussed. Through the use of historical illustrations, two educational leadership paths demonstrate connections between educational leadership and social justice. The first path illustrates how an educational leader continuously builds a just school community under changing demographic and political conditions. The leadership challenge is ongoing in terms of building a new educational community rather than replicating a community of the past. The second path illustrates how single-minded visions for a just school society emerge through the heroic efforts of individual educational leaders. The leadership challenge here is to intellectually construct a meaningful consensus rather than to assum...

The Washington Post's recent mea culpa over its participation in the broader media's complicity in the Bush administration's reckless revival of naked imperialism in Iraq belies the fact that investigative journalism in the mainstream press died in the 1970s. The ...

A growing body of research examines anti-immigrant discourse in public space. But rather little has focused on ideologies about immigrant children and youth. This paper examines how immigrant youth are viewed and treated in public blogged on-line responses to three editorials about immigration written by the first author and published in a national on-line liberal news outlet. We examine the discourses about children of immigrants that circulate in this “new media” forum within the context of broader
changing views of children and childhood. We then consider how this discursive space (and its accompanying social and cultural context) impacts advocacy for social justice for immigrant youth. In the contemporary context, in which thousands of young people
are coming of age without the legal rights of citizenship, and in which the Dream Act is being debated, circulating discourses about immigrant youth have tremendous force.

The purpose of this study was to explore students’ perceptions of how the curriculum and teaching strategies in a graduate action research course that incorporated a social justice education approach prepared them for social justice advocacy. Ten practicing and prospective teachers were interviewed and class documents analyzed. Findings indicate that conducting AR that was meaningful and relevant to their lives, critically reflecting on their practice, learning about tools and a process for change, and being involved in a collaborative, participatory, and supportive classroom community were key factors in preparing teacher candidates for social justice advocacy. The findings reflect the pedagogy used in the course. However, students did not indicate that learning about issues of access, equity, power and privilege as key factors in preparing them for social justice advocacy. Implications for teaching action research are discussed. SOCIAL JUSTICE ADVOCACY 3 Introduction Due to ongoin...

Over the past decade, the achievement of universal primary education, under the somewhat misleading rubric of ‘Education for All’ (EFA), has steadily built momentum in international forums as a focus for discussion and action. The present study looks critically at the evolution of consensus about EFA within the international community. The first section of this contribution provides an overview of ‘education for development’ in the form in which it has been inherited from the 20th century. The second describes what has changed in the context, rhetoric and practice of such ‘education for development’. The final section reflects on two questions: ‘Why has EFA now moved beyond international rhetoric to action?’; and ‘What can our experience with EFA tell us about the prospects for multilateralism and global governance in the 21st century?’ über die letzten zehn Jahre hat die Errungenschaft allgemeiner PrimÄrbildung unter der ein wenig irreführenden überschrift, Bildung für alle’ (Education for All/EFA) in internationalen Foren als ein Zentrum für Diskussionen und Aktionen stetig mehr Beachtung gefunden. Die vorliegende Untersuchung wirft einen kritischen Blick auf die Entwicklung von Einigkeit in Bezug auf EFA innerhalb der internationalen Gemeinschaft. Der erste Abschnitt dieses Beitrages bietet einen überblick über, Bildung für Entwicklung’ in der Form, in der das Konzept aus dem 20. Jahrhundert ererbt ist. Der zweite Abschnitt beschreibt, was sich im Kontext der Rhetorik und der Praxis einer solchen, Bildung für Entwicklung’ verÄndert hat. Der letzte Abschnitt stellt Reflexionen über zwei Fragen an: Warum ist EFA nun über internationale Rhetorik hinaus zur Umsetzung fortgeschritten, und was kann uns unsere Erfahrung mit EFA über die Aussichten für multilaterale VerhÄltnisse und globale Lenkung im 21. Jahrhundert sagen? Durant la derniére décennie, la réalisation d’une éducation primaire universelle, sous la rubrique quelque peu trompeuse de 1’« éducation pour Tous » (EPT) a continuellement donné une impulsion aux forums internationaux en étant au centre de la discussion et de l’action. La présente étude jette un regard critique sur l’évolution du consensus à propos de l’EPT au sein de la communauté internationale. La premiére section de cette contribution offre une vue d’ensemble de « l’éducation pour le développement » selon la forme qui nous a été léguée par le XXe siécle. La seconde décrit ce qui a changé dans le contexte, la rhétorique et la pratique d’une telle ‘éducation pour le développement’. La derniére section est une réflexion sur deux questions : ‘Pourquoi l’EPT a-t-elle maintenant dépassé la rhétorique internationale pour favoriser l’action’ ; et ‘Que peut nous apprendre notre expérience de l’EPT à propos des perspectives du multilatéralisme et du gouvernement global au XXIe siécle ?’ A lo largo de la ultima década, el objetivo de lograr una educación primaria universal bajo el titulo un poco equivoco de “Educación para Todos≓ (EPT) ha impulsado permanentemente los foros internacionales como foco de debates y de acción. El présente estudio echa una mirada critica a la evolución de un consenso en cuanto a la EPT dentro de la comunidad internacional. La primera parte de esta contributión provee una visión sinóptica de la ‘educación para el desarrollo’ en la forma en la que este objetivo se ha heredado del siglo XX. La segunda, describe qué es lo que ha cambiado en el contexto, la retórica y la práctica de esa ‘educación para el desarrollo’. La parte final reflexiona sobre dos interrogantes: ¿Por qué la EPT no ha pasado de la retórica internacional a la actión?; y ¿Qué nos puede decir nuestra experiencia con la EPT sobre las perspectivas de multilateralidad y gobernabilidad global en el siglo XXI? НА пРОтьжЕНИИ пОслЕ ДНЕгО ДЕсьтИлЕтИь УспЕхИ, ДОстИгНУтыЕ В О ВсЕОБЩЕМ НАЧАльНОМ ОБРАжОВАНИИ, пРОВОжг лАшЕННОМ пОД лОжУНгОМ «ОБРАжО ВАНИЕ Дль ВсЕх» (EFA), сООБ ЩАУт НЕпРЕРыВНыИ ИМпУльс И НАхОДьтсь В цЕНтРЕ ДИскУссИИ И РЕ шЕНИИ МЕжДУНАРОДНых ФОРУМОВ. ДАННОЕ ИсслЕ ДОВАНИЕ кРИтИЧЕскИ РАссМАтРИВАЕт ЁВОлУ цИУ ЕДИНОгО ВжгльДА НА EFA ВНУтРИ МЕж ДУНАРОДНОгО сООБЩЕс тВА. В пЕРВОИ ЧАстИ ДАННОИ стАтьИ пРЕДлАгАЕтсь ОБжОР «ОБРАжОВАНИь Д ль РАжВИтИь» В тОИ ФОРМЕ, В кОтОРОИ ОНО БылО жАИМ стВОВАНО Иж 20 ВЕкА. ВО В тОРОИ ЧАстИ стАтьИ РАссМАтРИВАЕтсь, ЧтО ИМЕННО ИжМЕНИлОсь В к ОНтЕкстЕ, ДИскУссИьх И НА пРАктИкЕ тАкОгО «ОБР АжОВАНИь Дль РАжВИтИ ь». В жАклУЧИтЕльНОИ ЧАст И ОБсУжДАУтсь ДВА ВОпР ОсА: «пОЧЕМУ В НАстОьЩ ЕЕ ВРЕМь EFA ВышлО жА РАМкИ ОБсУжДЕНИИ НА МЕжДУН АРОДНОМ УРОВНЕ И пЕРЕ шлО к пРИНьтИУ кОНкРЕтНых РЕшЕНИИ?» И «ЧтО НАш Оп ыт пО EFA гОВОРИт НАМ О пЕРспЕктИВАх МНОгОстОРОННОстИ И г лОБАльНОгО УпРАВлЕН Иь В 21 ВЕкЕ?»

Convocation Address at Bethel University, August 29, 2016 about recent troubles in Minnesota, particularly the shooting of Philando Castille, and our responsibility as followers of the Gospel. There is an audio link also available. After you click the link, it's the first one in the queue; fast-forward to 15:00:  https://itunes.apple.com/us/itunes-u/2016-2017-chapel-college-arts/id1148681753?mt=10

Este artigo parte do desafio de que não é possível uma justiça social global sem justiça cognitiva. A partir da análise crítica das ondas de violência xenófoba que têm abalado comunidades negras vivendo na África do Sul, este artigo, cuja referência analítica assenta nas propostas teóricas avançadas por Boaventura de Sousa Santos a partir das Epistemologias do Sul, aponta para a urgência de uma leitura mais complexa e cuidada da diversidade e das hierarquias culturais, condição
para uma tradução ampla do impacto da violência colonial.
Assente numa reflexão sobre as discriminações raciais no Brasil e os
conflitos xenófobos na África do Sul, este artigo busca propor pistas
que contribuam para descentrar as narrativas eurocêntricas dominantes,
apostando numa visão do social enquanto espaço plural, composto de múltiplas narrativas interligadas, frequentemente contraditórias entre si.
A construção de um diálogo intercultural constitui, como este artigo defende na sua parte final, um desafio à compreensão ampla das raízes da desigualdade no mundo. Múltiplas experiências cosmopolitas
caracterizam os atuais contextos urbanos no Sul global e o não reconhecimento desta vibrante e diversa realidade cultural e epistêmica constitui um compasso reivindicativo pelo ampliar dos sentidos da cidadania e das pertenças.

The first settlers in this part of southern Louisiana owned slaves to work their farms. As many slaves were Catholic as their owners. This article is the story of their development as Catholics over two centuries, a story told here in three stages. First, although prohibited by law, the Religious of the Sacred Heart educated their slaves for reception of Catholic sacrament, which became full education by the Sisters after the Civil War, and was climaxed by the establishment of primary and secondary education in the black parish, Christ the King. The second part of this story is concerned with the slow and hostile desegregation of the Catholic Parishes in Grand Coteau, and the ordination of two black deacons who served in the single integrated parish, renamed St. Charles Borromeo. The Jesuit fathers, who served in the former parishes (Christ the King, for black Catholics and Sacred Heart, for whites, effected integration of all Catholics in Grand Coteau. As the black parish, Christ the King, lost its schools to general integrated schooling, a new phase of Catholic involvement emerged to attend to the dire social needs of the poor in Grand Coteau, primarily black Catholics.
That historical sketch can be more fully detailed. “Grand Coteau” designates the village in St. Landry Parish which was singular for its schools: 1. The Academy of the Sacred Heart (1821-2016); 2. St. Charles College of the Jesuit Fathers (1837-1916); 3. In 1875 the RSCJ opened a school for colored children 4. In time this “free school” was transported to Grand Coteau and became the elementary school of St. Peter Claver Compound [it burned down in 1977], just as the public school (Grand Coteau Elementary School) was beginning. In 1890 the same Religious opened the parochial school for Sacred Heart Parish, renamed as St. Charles Borromeo. 5 St. Charles College closed it doors in 1919 to become the novitiate for the Southern Jesuits. 6.  In 1945 the Sisters of the holy Family opened a school for colored children in Belleview, a mission of St. Peter Claver parish in Grand Coteau; and 7. shortly after, a secondary school named “St. Peter Claver” opened in Grand Coteau for colored boys and girls in the village itself.  8. In time the parochial school,  named “St. Ignatius,” continued the existence of the “free school” of the RSCJ. 9. When both the Bellview school and St. Peter Claver school closed, the state of Louisiana built a middle school (now integrated) in the heart of Grand Coteau. 10. A social-services center was opened on the former St. Peter Claver property, named the Thensted Center, and was staffed by many RSCJ. The village has many more significant aspects, but these suffice to locate the focus of “black” “Catholics” in “Grand Coteau.”

This article explores the use of Critical Discourse Analysis in truth-telling in education research. I argue that without critical reflexivity Critical Discourse Analysis can become a means of reinforcing and reinscribing some of the same dominant discourses that we critique. Here I suggest the recognition that in the role of teacher and researcher we are also caught up in dominant discourses. As such we need to include our own discourse use (both teaching and writing) in our analysis and critique. In doing so we can more effectively use CDA for truth-telling. To illustrate I present two sample analyses from a social justice oriented action research course for secondary preservice mathematics teachers. I include my own use of discourse in the analysis both as the teacher of the course and then critique my written analysis of the same class.

Teachers are frequently advised to respond when they hear remarks that reflect anger, contempt, or disgust towards members of historically marginalized communities. However, there is little research on how teachers respond to such remarks. Focusing specifically on classroom talk about sexual identity, this study investigates how teachers responded to students who overtly expressed anger, contempt, or disgust towards LGBTQ people. Data were collected on three teachers’ classroom practice, including teacher interviews, daily logs, and classroom observations. Findings indicate that variations in teachers’ responses to overt student bias reflect variations in underlying theories of how people unlearn their biases. This study suggests that grounding research on teachers’ responses to students’ biases in knowledge about how people learn might reveal new directions for research on ways to counter bias in the classroom.

Held annually, the Teaching Black History Conference aims to improve Black history curriculum decision-making and instructional practice. Individual sessions are led by classroom teachers as well as university professors. This year’s theme is Teaching Black History across the Disciplines: A Black Studies Approach. We are focusing on how teachers can bring aspects of Black history and continue to teach math, science, art, English, etc. This year, our guest panel features Karyn Parsons, founder of Sweetblackberry (http://www.sweetblackberry.org/). You may know Karyn as Hillary from the Fresh Prince of Bel-Aire, a popular sitcom during the 1990s. Sweetblackberry develops Black history cartoons for school children.

Featured presentations include also Black History 101 Mobile Museum (https://www.blackhistorymobilemuseum.com/) and Teaching Tolerance (https://www.tolerance.org/). The conference is for teacher candidates, practicing teachers, teacher educators, community educators, homeschool educators, and anyone interested in furthering Black History Education.

You can register at www.bit.ly/carter-conference-2018. Registration is only 40.00 and can be paid by cash or check. Please send checks to 303 Townsend Hall, Columbia, MO 65211 attention to LaGarrett King, Director. Make the checks payable to the University of Missouri. Please register by June 1, 2018. Any questions, please email cartercenter18@gmail.com.

Thank you,
LaGarrett King
Director
CARTER Center for K-12 Black History Research, Teaching, and Curriculum

There is a dearth of research on the frustrations, moral
dilemmas and challenges non-Western teachers might face
in the everyday praxis of peace education. To address this
gap, this study analyses how violence is negotiated and
understood in an Indian school seeking to build a culture of
peace. Interviews with eight teachers and four students are
analysed using grounded theory. Firstly, the study discusses
a teacher’s response to a student witnessing domestic violence. Thereby, it explores the limits of peace education in
the face of home-school boundaries and societal stigmas.
Secondly, the study discusses a teacher’s attempt to help
an abused child labourer. It questions the extent to which
peace education can tackle systemic inequalities and the
danger of the field reproducing exclusionary structures.
Thirdly, the study discusses the intergenerational politics of
children endorsing corporal punishment. It seeks to demonstrate how socio-economic pressures and historical legacies
might lead to children legitimating violence against their
own bodies. By exploring the fractures and gaps within
peace education in an understudied non-Western context,
the study aims to raise larger questions about the structures
and norms hindering ideals of peace and the need for peace
education to prioritise criticality, context and reflexivity

This paper describes an experience of introducing critical literacy in a pre-service English as a Foreign Language (EFL) teacher education course at a large university in Brazil, aimed at students' critical education and their preparation as future critical teachers. The paper tries to show how the concepts of transnational literacies and critical literacy have been used as a standpoint for teacher education and for the development of critical approaches to language teaching. The paper also highlights the importance of including education for citizenship in Brazilian teacher education programs in order to have EFL teachers and student teachers question themselves as globalized and  technologized  (LANKSHEAR; KNOBEL, 2003, p. 155) citizens, as well as to reflect on their roles in fostering responsible social transformation and in the promotion of social justice (HAWKINS, 2011a; ZEICHNER, 2011).

The author draws upon his own experience as a queer white trans educator to consider the meaning of a critical trans pedagogy. Time magazine declared the “transgender tipping point” in 2014, but the lived experiences of trans people reveal continued subjection to exclusion and extreme violence. Amidst dissonant narratives of equal rights and subjection, the author explores how his classroom teaching is shaped by his own racialized experience of gender conditioning, as well as by the contemporary political climate surrounding trans identity. He argues that a critical trans pedagogy requires unscripting, and must necessarily support children in constructing new knowledge.

Background/Context: Previous research has focused on the importance of a social justice leadership approach to improve schools that serve marginalized students, but less attention has been focused on potential dilemmas associated with social justice leadership and the ways in which principals prioritize when dilemmas or challenges arise. Principals may be frequently confronting challenges and dilemmas when they lead for social justice, especially considering the pressures and unintended consequences of high-stakes accountability, dwindling school budgets, and increased teacher turnover rates. By examining the nature of social justice leadership in a high-poverty elementary school located along the U.S./Texas–Mexico border, this study explores how certain facets of social justice generate contradictions, tradeoffs, and dilemmas that have implications for marginalized student groups and communities.

A review of student discipline and suspension data disaggregated by race highlights how school leader biases influence disciplinary decisions. Yet, the majority of principal preparation programs have failed to develop structures and norms that result in critical conversations pertaining to race and racial inequities. This article is written from a stance that school leaders must move away from traditional leadership approaches and toward a social justice leadership orientation that creates critical spaces and discourses, empowers communities, and enables the adoption of social justice practices in all aspects of the school. After reviewing literature on critical race theory and social justice leadership, three leadership action areas are recommended to support principals and assistant principals in closing the racial discipline gap.

Critical duoethnography, as a research methodology, can be used in innovative ways to assist educational researchers engaged in social justice research projects. This chapter offers four responses to the question of how critical duoethnography, as a form of qualitative inquiry, can be used by educational researchers to further social justice initiatives. First, critical duoethnography will be described as a tool for reflexivity; second, as an engaged form of collaborative reading and deciphering; third, as an interactive feminist approach to interviewing; and fourth, as a research methods pedagogy.

There is an ideological civil war taking place in the United States, and in western civilization overall. This is a battle that displays itself along political lines, social lines, academic lines, and along religious lines. This ideological civil war is most pronounced in the partisan political battles between left and right, though it also displays itself in other ways. Specifically, the battle for the soul of the church is a front in this battle, among many other fronts like media, academia, culture, and the sciences. In the church we see the same divide developing across the normal lines, left vs right. We see both sides attempting to push their political views in the church, and this is causing a polarization. What happens in the culture we see mimic itself in the churches. We see struggles in denominations between high and low views of scriptures, between biblical marriage and gay marriage, between social justice warrior progressives vs. traditional justice causes. We see people in the church wanting to step behind and advocate for President Trump, and we see people in the church trying to turn their movement into hashtag #resistance movement. In the various movements of the churches in western civilization, I've seen a growing divide along fairly partisan lines. There is a growing polarization, and it shows itself on social media, and in decisions by the leadership of various movements. We see traditional evangelical theology and liberal theology vying for dominance. We see homosexuality and LGBT ideology attempting to supplant traditional marriage and biblical teachings on gender.