Search results

This purpose of this paper is to describe a collaborative project from the University of Waikato, Hamilton New Zealand, in which the authors used process drama to engage final year teaching students with complex issues of cultural diversity, enabling them to “grow into” different kinds of leadership positions in an imagined educational setting. The paper describes the project and makes a case for process drama as a means of providing opportunities for leadership and as a potent tool for learning about issues of social justice.

The drama was based on a fictional scenario described by Hall and Bishop, where a beginner teacher (of European descent) unwittingly diminishes the experiences of Maori and other non‐European children in her class. Using a three‐phase process planning model and with facilitators in role alongside the students, the drama explored the scenario from all points of view. Students were encouraged to build empathy for the beginner teacher and for the children and also to explore the dilemma faced by the teacher's tutor in deciding whether, and how, to confront the teacher on the issue.

Through the drama, students built a sense of empathy for all sides of the issue and engaged in deep thinking about the experience of cultural exclusion. The safety and distance provided by the drama “frame” spurred students to take leadership roles and “stand up” for issues of social justice. The authors suggest that through such dramas students gain skills and perspectives that they may carry into their professional lives.

The paper describes a small project, over one lesson with a specific group of students. More research is needed into the effectiveness of process drama as a sustained strategy for teacher education.

This scenario explored in the drama has currency in Aotearoa New Zealand, where the population is increasingly culturally diverse, where underachievement of Maori students continues to be of concern, and where research has shown the centrality of teacher‐student relations in raising educational achievement for Maori. The authors believe this paper makes a compelling case for the value of drama as a tool for student teachers to encounter social justice issues in a meaningful way, and suggest that the paper is a valuable contribution to more than one discipline, as it straddles the fields of professional practice and drama as pedagogy.

The monograph argues that American racism has two colours (white and black), not one; and that each racism dresses itself not in one clothing, but in four: (1) “Minimal” negative, when one race considers another race inferior to itself in degree, but not in nature; (2) “Maximal” negative, when one race regards another as inherently inferior; (3) “Minimal” positive, when one race elevates another race to a superior status in degree, but not in nature; and (4) “Maximal” positive, when one race believes that the other race is genetically superior. The monograph maintains that the needs of capitalism created black slavery; that black slavery produced white racism as a justification for black slavery; and that black racism is a backlash of white racism. The monograph concludes that the abolition of black slavery and the civil rights movement destroyed the social and political ground for white and black racism, while the modern development of capitalism is demolishing their economic and intellectual ground.

Gary Mongiovi accurately cites my thesis, presented in Freeman (2010a) (henceforth referred to as Positivist Marxism and abbreviated to PM), that “capitalism's inner laws express themselves in … different ways during booms and during crises” and that “When the business cycle is in an upswing … the tensions and contradictions that will eventually interrupt the process of capital accumulation are camouflaged by the commodity form, and so appear as natural laws of motion.” He also expresses general agreement with this thesis, but complains that the way I present it is “marred by a gratuitous methodological argument” which is “misleading and therefore stand[s] in the way of productive discussion.” The methodological argument in question is that no theory based on the method of static equilibrium can provide an explanation of endogenous capitalist crisis; this is the main issue I address in this response. PM applies this argument in order to examine a theoretical current that dominates Western, academic, Marxism. This current interprets Marx's theory as a variant of general equilibrium. In this response I refer to it as simultaneist Marxism (SM).

The Mexican-American population has experienced a dramatic increase in ethnic entrepreneurship over the last several decades. In an attempt to explain this development, 25 Mexican-American entrepreneurs were interviewed in the Chicago area. These interviews focused upon the specific ethnic strategies used by these entrepreneurs to bridge the gap between the opportunity structures for entrepreneurship in the United States economy and the unique group characteristics or capacities for entrepreneurship characterizing the Mexican-American population. Based upon these interviews, we found that the favored ethnic strategy used by Mexican-American entrepreneurs involved attempts at socializing the economic encounter between co-ethnic customers and entrepreneurs. These socializing activities were examined using Goffman's frame analysis, with particular attention devoted to the collective organization of customer and entrepreneur experience in terms of an ethnic frame.

The purpose of this paper is to reframe transformative and culturally sustaining leadership for a diverse global society by addressing the need for educational systems to better serve people of color, situated in the urban Auckland area of Aotearoa New Zealand (NZ), who have been marginalized by the societies to which they immigrate.

Grounded in an applied critical theoretical framework, this qualitative inquiry uses raw auto-ethnographical data gleaned from a case study featuring the voice of Deva, a Malaysian Punjabi woman educator, who is also an aspiring school leader. In aspects of her auto-ethnography, she candidly shares experiences of racism, discrimination, and oppression germane to her professional educational experiences in Aotearoa NZ.

Findings inform practice and policy to foster more inclusive school improvement in a bicultural and increasingly multicultural context that has historically recognized Maori (indigenous to Aotearoa NZ), Pakeha (of European descent), and Pacific Islander (e.g. Samoa, Tonga, Fiji, Niue, Cook Islands) achievement in a national context. Global and international implications are included.

This contribution presents a unique perspective showcasing Deva’s direct experiences with acknowledgment of and professional positioning around Te Tiriti o Waitangi – The Treaty of Waitangi, the principles of which are now being applied not only to the rights of Maori and Pakeha, but also Pacific Islander and immigrants to the country.

Drawing on an intersectional perspective on racial, migrant and entrepreneurial identities, this paper investigates the identity work of racial minority entrepreneurs with native-born and migrant backgrounds, confronted to experiences of othering in a White entrepreneurial ecosystem.

The study takes a qualitative-interpretivist approach and builds on six cases of racial minority entrepreneurs in nascent stages of venture development within the Dutch technology sector. The dataset comprises 24 in-depth interviews conducted over the course of one and a half year, extensive case descriptions and online sources. The data is thematically and inductively analysed.

Despite strongly self-identifying as entrepreneurs, the research participants feel marginalised and excluded from the entrepreneurial ecosystem, which results in ongoing threats to their existential authenticity as they build a legitimate entrepreneurial identity. Minority entrepreneurs navigate these threats by either downplaying or embracing their marginalised racial and/or migrant identities.

The study contributes to the literature on the identity work of minority entrepreneurs. The paper reveals that, rather than “strategising away” the discrimination and exclusion resulting from othering, racial minority entrepreneurs seek to preserve their sense of existential authenticity and self-worth, irrespective of entrepreneurial outcomes. In so doing, the study challenges the dominant perspective of entrepreneurial identity work among minority entrepreneurs as overly instrumental and market-driven. Moreover, the study also contributes to the literature on authenticity in entrepreneurship by highlighting how racial minority entrepreneurs navigate authenticity threats while building legitimacy in a White ecosystem.

Purpose – This paper explores how the interactive dynamics of peer education models within independent youth media outlets facilitate and impede youth engagement in media activism and social change work, more broadly defined.Design/methodological approach – Ethnographic and participatory action research methods are used with the youth media hub, Youth Media Action (YMA), to examine the possibilities and challenges that peer media educators confront in cultivating a noncommercial space for the collective production of oppositional media. YMA specifically seeks to involve youth from marginalized communities.Findings – The results suggest that peer-to-peer education models do act as vehicles for political engagement as youth experience shared ownership, cultivate solidarity, and acquire community organizing skills through the collective production of oppositional media. At the same time, challenges can surface when peer educators juggle multiple roles and participating community youth groups espouse differing organizational values and pedagogical sensibilities.Research limitations/implications – This study offers a potential pathway for further research on how peer education and collective media making models influence youth citizenship and social change work.Originality/value – The focus on the organizational and social dynamics of peer education models is useful in understanding youth citizenship and digital access as a collective experience for youth living in disenfranchised communities that seek out these spaces for not only media making but also community building.

This paper is concerned with the concept of reflexive agency through the biography and memoirs of Georg Mayer, a Jewish businessman who immigrated to Turkey before 1945 and lived there for almost 40 years. This paper aims to explore reflexive agency using the concepts of structural conditions (socioeconomic background), contextual stimuli (activation of reflexivity) and individual perspectives at different points in life (main concerns, reflection on the past, projects and decision-making).

This paper is developed using qualitative research methods, analyzing a variety of sources including books, papers, biographical materials and personal memoirs. Primary sources are three books written about him and Mayer Stores using the method of oral history. Moreover, Mayer’s memoirs, which provided rich information about his observations of people, acts and culture, were analyzed.

Several conclusions can be drawn. While there are typologies for reflexive agency, it is found that a person can fit into several modes at different times and/or at the same time. Another finding is that an individual’s social network is an important factor for his/her reflexive agency. When immigrating to another country with a contextual discontinuity and structural change, an established community and economic opportunities are important factors. A strong stimulus such as a life threat can be a force majeure and trigger for individuals to take risks, affecting their abilities of reflexivity.

This paper presents a unique case study that examines immigration from Western countries before 1945. This paper tries to provide detailed information about social context, including critical milestones, bring the concepts of culture, identity, migration and reflexivity together by analyzing an atypical business figure through his biography and personal memoirs, and use narrative analysis to explain how a reflexive person can act in contextual discontinuity, hence showing how structural, cultural and personal emergent properties can be understood together.

Special attention will be given in this part to the process of decline, which is to be seen as antipodal to development, and which nowadays is all too often neglected. By “decline” we mean here the decline of a whole society. But this definition is not yet sufficient to provide us with a very clear understanding. The statement that a whole society is in decline remains void of real meaning until we possess some concrete conception of what a “whole society” and the process of “decline” are. Since the meanings of both these terms are problematical, further explanation and closer precision are called for.

The emergence of Barack Obama as the President of the United States is analyzed in the context of theories of racial and ethnic relations. While it is true that social science theory did not predict this event, it is also true that the President's election must be seen in a historical context that has seen only one nonwhite Anglo-Saxon Protestant elected to the highest office in the land. Put differently, the chapter addresses why is it that other white groups have not occupied the highest office in the land? The chapter introduces the concept of “segregated diversity” to capture the crisis of theorizing in race and ethnic relations. Harold Cruse's ideas are utilized to bring some degree of order and understanding of the present issues of America and the realities of segregated diversity.