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School leaders in small to mid-size urban districts face shifting policy environments, increased accountability, fiscal austerity, and unfunded mandates, as they work to improve student learning and close achievement gaps. This chapter focuses on one aspect of school reform: the role of families in supporting students’ success. Given shifting demographics nationwide, recommendations for two-way partnerships with Latino families will be proffered in light of renewed definitions and an increasingly robust research base.

Departing from an online interactive Gender Café on the topic of Knowledge Management (KM), jointly hosted by a UN agency and the Society of Gender Professionals, this chapter seeks to provide gender practitioners and others with practical examples of how to “gender” KM in international development. Through analyzing the travel of feminist ideas into the field of KM with inspiration from Barbara Czarniawska’s and Bernard Joerge’s (1996) theory of the travel of ideas, the chapter explores the spaces, limits, and future possibilities for the inclusion of feminist perspectives. The ideas and practical examples of how to do so provided in this chapter originated during the café, by the participants and panellists. The online Gender Café temporarily created a space for feminist perspectives. The data demonstrate how feminist perspectives were translated into issues of inclusion, the body, listening methodologies, practicing reflection, and the importance to one’s work of scrutinizing underlying values. However, for the feminist perspective to be given continuous space and material sustainability developing into an acknowledged part of KM, further actions are needed. The chapter also reflects on future assemblies of gender practitioners, gender scholars and activists, recognizing the struggles often faced by them. The chapter discusses strategies of how a collective organizing of “outside–inside” gender practitioners might push the internal work of implementing feminist perspectives forward.

The ongoing global pandemic poses significant challenges for researchers, personally and professionally, as it does for all people. However, even if we cannot safely leave our home to gather qualitative data by directly meeting with people, opportunities abound for engaging in discourse analysis. After all, people have not stopped talking or writing, even if much of that is now via Zoom, social media or some other technology platform rather than face to face. What people are talking and writing about at this time matters greatly because language use profoundly shapes how people interpret reality, perceive themselves and others and act. Quite literally, then, the discourse people engage in and are influenced by during the pandemic may help to save or imperil lives and livelihoods. While there are many possible approaches to discourse analysis, this chapter focuses on some key insights French philosopher and social theorist Michel Foucault offers for such endeavors. It offers an introductory account of his key concepts and methods, followed by a brief case study to demonstrate their application to discourses that reject scientific knowledge and advice about COVID-19.

Existing literature on organizational culture focuses on the strategic fit between a firm's culture values and its technology and task environment. This study, however, emphasizes the diffusion perspective of organizational culture, that organizations often imitate cultures of successful firms to reduce uncertainty, resulting in a homogeneous set of organizational culture values that are considered universally beneficial to organizational functioning. Culture values falling into this category include modern values that emphasize innovation, risk-taking, and change, as opposed to more traditional values that focus on stability and consistency. Using 1958 employees from 50 firms in Taiwan and Mainland China, we developed an organizational culture measure consisting of both modern and traditional organizational culture values. We showed that modern organizational culture values were considered beneficial even by employees with traditional personal values.

Measures are comparable if and only if measurement equivalence has been demonstrated. Although comparability and equivalence of measures are sometimes used interchangeably, we advocate a subtle but important difference in meaning. Comparability implies that measures from one group can be compared with measures from another group. It is a property of the measures, which is given or not. In particular, comparability presumes valid measures within each group compared. Measurement equivalence, by contrast, refers to the way measures are derived and estimated. It is intrinsically tied to the underlying theory of measurement. Thus, measurement equivalence cannot be dealt with in isolation. Its assessment has to be incorporated into the theoretical framework of measurement. Measurement equivalence is closely connected to construct validity for it refers to the way manifest indicators are related to the latent variable, within a particular culture and across different cultures. From this it follows that equivalence cannot, or should not, be treated as a separate issue but as a constitutive element of validity. A discussion of measurement equivalence without addressing validity would be incomplete.

Purpose – The purpose is to expand multimodal composition frameworks and practices to include tactile design and use of maker technologies, situated in a larger context of designing for equity and increasing access to picture books for children with visual impairments.

Design – As part of the Build a Better Book project, we designed workshops to engage students in composing tactile books enhanced with sound and Braille for young children with visual impairments. Education undergraduates in a children’s literature class crafted tactile retellings over a 2-session workshop, and high school students in an ELA class designed and fabricated 3D printed tactile books over several weeks.

Findings – Both pre-service candidates and high school students developed awareness of the importance of inclusive, equity-oriented design of picture books, and especially for children with visual impairments. They collaborated in teams, developing design skills manipulating texture, shape, size and spatial arrangement to express their tactile retellings and enhanced meaning with sound. The high school students had more opportunity to build technical and computational thinking through their use of Makey Makey, Scratch, and TinkerCad.

Practical Implications – Multimodal composition and making can be effectively integrated into pre-service candidates’ literacy education, as well as high school English Language Arts, to develop multimodal communication and inclusive design skills and values. Success depends on interdisciplinary expertise (e.g., children’s books, tactile design, making technologies, etc.), and sufficient access to physical and digital materials and tools.

Although the commodification of black bodies amid state violence and widespread racism is nothing new, considering the histories of Hollywood, jazz, minstrelsy, or even athletes enslaved on plantations (Rhoden, 2006), the hyper commodification of the contemporary black athlete, alongside expansive processes of globalization, growth in the profitability of black bodies, and their importance within colorblind discourse, demonstrates the importance of commodification within our new racist moment. Likewise, the shrinking opportunities afforded to African American youth, alongside clear messages about the path to desired black masculinity (Neal, 2005; Watkins, 1998; West, 1994), push black youth into a sports world where the possibility of striking it rich leads to a “win at all costs” attitude. Robin Kelley argues that African American youth participate in sports or engage in other cultural practices as an attempt to resist or negotiate the inherent contradictions of post-industrial American capitalism (Kelley, 1998). Patricia Hill Collins describes this process in the following terms: “Recognizing that black culture was a marketable commodity, they put it up for sale, selling an essentialized black culture that white youth could emulate yet never own. These message was clear – ‘the world may be against us, but we are here and we intend to get paid’” (Collins, 2006, p. 298). Celia Lury concurs, noting that heightened levels of commodification embody a shift from a racial logic defined by scientific racism to one centering on cultural difference. She argues that commodity racism “has contributed to shifts in how racism operates, specifically to the shift from a racism tied to biological understandings of ‘race’ in which identity is fixed or naturalized to a racism in which ‘race’ is a cultural category in which racial identity is represented as a matter of style, and is the subject of choice” (Lury, 1996, p. 169; as quoted in Spencer, 2004, p. 123). In the context of new racism, as manifested in heightened levels of commodification of Othered bodies, racial identity is simply a choice, but a cultural marker that can be celebrated and sold, policed, or demonized with little questions about racial implications (Spencer, 2004, pp. 123–125). Blackness, thus, becomes little more than a culture style, something that can be sold on Ebay and tried on at the ball or some something that needs to be policed or driven out-of-existence. Race is conceptualized “as a matter of style, something that can be put on or taken off at will” (Willis as quoted in Spencer, 2004, p. 123). Collins notes further that the process of commodification is not simply about selling “an essentialized black culture,” but rather a particular construction of blackness that has proven beneficial to white owners. “Athletes and criminals alike are profitable, not for the vast majority of African American men, but for people who own the teams, control the media, provide food, clothing and telephone services, and who consume seemingly endless images of pimps, hustlers, rapists, and felons” (2006, p. 311). bell hooks, who describes this process as “eating the other,” sees profit and ideology as crucial to understanding the commodification of black bodies. “When race and ethnicity become commodified as resources for pleasure, the culture of specific groups, as well as the bodies of individuals, can be seen as constituting an alternative playground where members of dominating races…affirm their power-over in intimate relations with the other” (Hooks, 1992, p. 23). She, along with Collins, emphasizes the importance of sex and sexuality, within this processes of commodification, arguing that commodification of black male (and female) bodies emanates from and reproduces longstanding mythologies regarding black sexual power.