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Recently, the public and academic discussion on elite education and the selection of top performers in Germany has led to a renewed controversy about social exclusion and inequality. Consequently, the use of terms such as ‘elite’, ‘excellence’ and ‘intellectual giftedness’ have provoked a debate about the necessity, opportunities, and rejection of educational distinctions. This chapter takes a comparative perspective to examine a private boarding school with a rich tradition, and a relatively new state-run public boarding school, examining their status as exclusive educational institutions, including their selection processes, elite aspirations and educational philosophies. The analysis focusses on how the schools construe themselves as elite and how exclusive membership is created and negotiated within the boarding school context. Using a multilevel qualitative approach and empirical data, this chapter offers findings on mechanisms of elite formation in boarding schools between two poles: the reproduction of an existing elite status and the production of elites from scratch. The analyses show the establishment of a distinct composition of students – either selected by milieu affiliation or by cognitive abilities – resulting in specific processes of coherence and distinction within the school communities. Thus, this chapter makes a contribution to a differentiated observation of new educational hierarchies in Germany.

Purpose – This study aimed to explore what the Islamic boarding school does to protect their students from radicalism, violence, and fundamentalism.

Approach – For this research, both a qualitative approach and a phenomenological method were used to get the accurate results.

Findings – The study was conducted from April 2016 to December 2016. The Islamic Boarding School of Jabal Nur was taken up as a case for this study. The school has a lot of strategies to protect its students from radicalism, violence, and fundamentalism ideology. Those ideologies might damage their health mental and behavior. This research found that the strategies are: (1) applying the curriculum of the study according to the Ministry of Religious Affairs (Kementerian Agama); (2) religious education based on the salafi method (al kitab alasfar) which contains the deradicalization concept, and by this method, the students were trained to be a obedient; (3) foster care system or parenting done for 24 hours. The tutor was responsible for paying attention to their development, listening to their complaints, taking care of their mental and physical health, and guiding them at all times; and (4) the student (santri) was occupied by various extracurricular activities, such as Arabic caligraphy learning, language department center, sport activities, etc. Prevention efforts should also be based on the agreement between the students and their teacher. With these efforts, this study concludes that the radical ideology potential for santri (student) will not occur.

Originality/Value – The study of radicalism becomes an important discussion today, given the rise of terrorist threats in almost all countries.

This case study explores the ways in which black and Latino women who graduated from a predominantly white, elite public high school in the Northeastern United States engaged in varied acts of resistance while students there, both within the classroom and within the larger community. The women accessed the high school through one of the three ways: as town residents, as commuters, or as boarders through two distinct voluntary racial desegregation programs. Through in-depth interviews with 37 women, two overriding trends appear in the data – a form of “resistance for liberation” or “political resistance” in which women push against stereotypes, introduce new programming, and work to reform policies and curriculum, and a smaller strain of “resistance for survival” in which women actively utilize stereotypes. Women with greater amounts of both dominant and nondominant forms of cultural capital are more likely to engage in “political resistance,” while women with lesser amounts of dominant cultural capital show more evidence of “resistance for survival.” Variation exists by point of entry into the system, with town residents showing the lowest levels of either form of resistance.

Girls’ access to education has improved in many of the world's developing countries. These countries are striving to meet the United Nations Millennium Development Goals (MDGs) requiring them to provide gender equality, promote the empowerment of women, and establish universal primary education (UPE) by 2015. The success of UPE in achieving gender equality in enrollment in those countries able to institute it is encouraging. Where previously girls trailed boys in their ability to access education due to parent inability or reluctance to pay the costs, they are now entering primary schools in comparable numbers (UNESCO, 1999, 2006).

There is a long history of school failure for Aboriginals¹ in the U.S. educational system. Culturally relevant/responsive pedagogy affords opportunities for Aboriginal students to achieve academic success through building upon their cultural heritages and Native ways of knowing. School systems adopting this pedagogy empower Indigenous students to connect with essential knowledge for academic success in today’s world. This enhanced pedagogy creates classrooms of involvement that promote Aboriginal students’ achievement. Preservice teachers employing this pedagogy will experience success with their Indigenous students and learn about Aboriginal communities, lifeways, and values. Mutual respect is engendered as long-perpetuated negative stereotypes of Native Americans are undone. Culturally relevant/responsive pedagogy can be tailored to specific populations by incorporating their own Aboriginal knowledge, languages, and practices into teaching praxis.

The situated appropriation of the content of globalization by Navajo people and institutions in their unique U.S. Southwest context is the focus of this chapter. The local is transforming the content of the global for local ends; this conversation narrative posits situated cultural exchange rather than a conversion narrative that implies a uni-directional mode of cultural assimilation. Reflections on cultural change in both formal and non-formal educational contexts based on the author's years of experience in the Navajo Nation provide data to freshly examine a conceptual framework for explaining cultural change amid contemporary globalization. The concepts of situated appropriation, adaptive intelligence, and mutual appropriation are employed in the analysis of cultural conflict and change in this chapter.

This chapter traces the early beginnings of schools and schooling in Aotearoa New Zealand. We have drawn on archival evidence to identify shifting tensions between Māori and missionary, between Church and State and between local and national priorities. Despite its relative size, the history of New Zealand’s schools highlights their complex and competing origins. This educational landscape has been marked by emerging concerns and unresolved tensions regarding entry standards, academic and professional training, recruitment, and the knowledge, skills and dispositions a teacher ought to possess. There has been little consensus about how teachers should be prepared and where this training ought to occur. The absence of any uniform understanding or agreement about the effective professional training and preparation of teachers has induced a level of bureaucratization as competing interests sought to control the work of teachers.

Recently, the interaction of mass education and the education of people with disabilities has been widely discussed in Russia. This is positive aspect because for a long time these systems were isolated from the other. There are a lot of reasons for such isolation including the political processes in Russia, the peculiarities of the educational system, and the education and training of general and special education staff.

Lately, some positive tendencies in the development of special education have developed; however, it still needs to be accelerated. For example, recently, a series of legal documents defining the fundamental rights of people with disabilities have occurred as well as the adoption of a state regulatory policy in relation to them. The new law on education, which clearly defines the concepts that had not been fixed in any normative act earlier, has come into force and has improved the opportunities for people with disabilities not only to provide secondary education but also to expand the opportunities for vocational education for them. However, there is still a lot of work to be done.

This chapter will present the system of special education in Russia as it has been shaped throughout the years and will describe the prospects for continued development and existing problems. It should be noted that the Russia’s disability system involves persons with physical and mental impairments for which it has been difficult or impossible to provide education in general education classes.