Search results

The purpose of this paper is to explore Iranian EFL teachers’ and learners’ emotions in the realities of the classroom to investigate how their experience and navigation of emotions could provide the opportunity for socially just teaching.

A qualitative study was conducted to probe EFL teachers’ and learners’ emotional experiences. Data were gathered through interviews and observation. Using interpretive phenomenological analysis, the researchers analyzed the data through three stages of critical emotional praxis, including identification, reflection, and response.

Findings of the study revealed that emotions of caring, love, anger, and anxiety were the most dominant emotions among teachers and learners. Also, it was shown that the participants used emotion management, the cultivation of positive emotions, and bodily manipulation in order to change their course of actions and move toward two-way communication whereby they could see and hear each other.

The paper provided a new lens through which socially just teaching can be studies in EFL contexts. Also, the participants of the study consisted of both the teachers and the learners, because the researchers believed in a teacher’s identity as a pedagogy. In this respect, this study can also be considered as different from similar studies conducted on teachers’ emotional identities in the classroom.

This chapter grapples with the relationship between dis/ability and narrative inquiry through the authors’ personal stories that push back at the cultural-historical, policy, and professional master narratives of dis/ability in order to contribute to efforts that theorize critical emotion praxis. We ask: what is the relationship between dis/ability and narrative inquiry? What are the lived experiences of those living within a variety of intersectional and emotional dis/ability narratives that resist and navigate the cultural-historical, policy, and professional master narratives of dis/ability at the intersections?

We use a Disability Studies in Education (DSE) paradigm to construct a collective autoethnography that challenges socially circulating cultural narratives of disability.

Our individual and collaborative narratives illuminate: (1) how master narratives impact self, (2) the ways that dis/abled women of color elevate human dignity and spiritual practices in ways that subvert and speak-back to master narratives, (3) the emotional impact of Learning Disability labeling, (4) forms of epistemic and personal experiences at various institutions of higher education, and (5) the liberatory practices manifest from co-created narratives with DSE students concerning disability identity within higher education.

This collaboration contributes to efforts that theorize critical emotion praxis with diverse positionalities of DSE scholars, teacher educators, and professionals within educational contexts. The chapter also suggests ways in which construction of collaborative narratives of resistance can point to paths for positive organizational change.

Engaging with the interconnected dynamics of the classroom, this chapter draws from Audre Lorde's “Uses of Anger” to consider how empathy may be cultivated as a soft skill for stronger interpersonal relationships. Jocelyn E. Marshall highlights the need for mutual vulnerability between instructor and student, where vulnerability is understood to be a mode of resistance in regards to patriarchal and hegemonic higher education institutions and learning standards. By braiding queer feminisms with interdisciplinary approaches, the trauma-informed pedagogy upholds radical empathy as the linchpin to Lorde's advocating of articulating anger with precision, listening intensely, gaining new insight, and enacting change. In creating spaces to practice and further develop empathy, the trauma-informed pedagogical approach aims to empower students with agency and equip them with skills for self-accountability and holding others accountable.

The purpose of this article is to share with leadership educators a writing exercise designed to provide doctoral students enrolled in an Administrative and Policy Leadership course an opportunity to gain experience with building collective will for policy advocacy on a social justice issue. This article describes the use of a letter writing assignment including the background and justification for using letter writing rather than other forms of writing across the curriculum, instructions for students to complete the assignment, and examples and ideas for grading and providing constructive and instructive feedback to leadership students. The article concludes with recommendations and potential assignment modifications for leadership educators that choose to adopt this type of writing assignment within their leadership training curriculum.

This study aims to examine how critical love theory is operationalized in K-12 classrooms to support Black children. The authors use BlackCrit and a conceptual framework of critical love to describe the strategies educators used as pro-Black pedagogies of resistance.

The authors conducted a thematic analysis to identify how critical love praxis is used by K-12 educators as a tool to address anti-Blackness, neoliberal multiculturalism and ahistoricism as defined by the framings of BlackCrit theory. The authors produced a literature synthesis of qualitative research that responds to this study’s research questions: How are critical love theories operationalized? What educator practices do researchers identify as material manifestations of critical love?; and How and to what extent do critical love praxis address anti-Blackness, neoliberal multiculturalism and ahistorical approaches to social transformation as defined by BlackCrit theory?

Critical love theories manifest as critical love praxis. Educators used critical love praxis to address anti-Blackness, neoliberal multiculturalism and ahistoricism by cultivating and supporting the co-creation of homeplace for Black students in K-12 education. Homeplace is cultivated through critical love praxis as classroom-focused, person-focused and politically focused approaches.

This study’s findings extend current theoretical research on critical love by describing its material form in K-12 education and by identifying how a critical love praxis can work to directly challenge anti-Blackness. The authors find implications for their work in teacher education and teachers’ in-service professional development.

Transformational learning outcomes of short-term faculty-led international service-learning experiences can by stymied by cultural shock and improperly facilitated programs. Moreover, dissonance in dimensions of the self in contrast to foreign traditions and social interactions can be especially salient in American student encounters in India. How students resolve and make meaning of their own emotional entropy is traced across two institutional programs, two courses (1 undergraduate and 1 graduate), and multiple India community partner sites. An evidence-based pedagogical model and strategies for preparation, praxis, and processing are offered in supporting student reflection of themselves as global beings and in development of global agency which is manifested as intrapersonal, interpersonal, intercultural, academic, and professional competencies.

Emotional intelligence (EI) has been known to play an important role in teaching for long. Interactions, teaching environment, and emotional responses of students and instructors all have a demonstrable, complex interplay which spills over to behaviour. Particularly predictive and powerfully pattern-inducing in this regard, are emotional responses to events in the external environment. COVID-19 was a critical disruption in the teaching environment on account of its far-reaching effects over the modes and contents of instruction. Thus, there is a clear and present need to connect the emotional responses among students and instructors due to COVID-19 with the practice and interactions occurring during teaching. The authors present a narrative analysis based on qualitative inputs from instructors in a graduate course setting to find the effects of emotional responses to COVID-19 on teaching virtually. The authors bring in the concept of EI to explain the observations made from the analysis. The conclusions drawn are of direct and immediate importance for the future of teaching and learning in times of disruptions such as COVID-19. The study contributes by updating the knowledge base on emotion management in the classroom on the one hand, while adding to newer streams of research on virtual classroom settings and disruption-induced changes in teaching on the other hand. Some significant directions for praxis of business are also included.

The purpose of this paper is to provide comparative perspectives on how educators teach issues that affect two countries with a history of governmental tensions. The investigation examines how teachers in Cuban classrooms engage in discourses on the recent developments in Cuban and US relations, including the teaching of historical and territorial issues. This research considers border pedagogy, critical border dialogism and critical border praxis as approaches for those who educate on the effects of US international policies. Ultimately, pragmatic hope offers the possibilities for an emergent third space for Cuban and US relations, including educational exchanges.

The research took place in Cuba during an educational exchange to Cuban secondary and university educational sites. Cuban educators of pedagogy and social education engaged in dialogue and shared information on how they address US international policies during their classroom discussions. The researcher employed methodologies that followed Stake’s (2000) model for a substantive case study. Impressions, data, records and salient elements at the observed site were recorded. Transcriptions were documented for face-to-face interviews and hour-long focus group sessions. Participants also logged responses to written survey questions. The study focused on how Cuban educators taught, discussed and addressed the US international policies in classrooms.

Heteroglossia, meliorism, critical cosmopolitanism, nepantla, dialogic feminism and pragmatic hope were components of the data analysis. Heteroglossia was an essential consideration throughout the study as multiple interpretations of Cuban and US interconnectedness emerged. Meliorism factored into Cuban educators’ commitments to their professions. Critical cosmopolitanism developed as educators put forth different conceptualizations of human rights and democracy. Nepantla emerged as a key aspect as indigenous and self-determined viewpoints emerged. Dialogic feminism was preeminent as patriarchy continues to exist, despite a new awareness of gender roles and gender violence. Pragmatic hope offers possibilities for a transnational community of inquiry and collaboration.

The most obvious limitation to this study is, as a case study, the limited scope of perception.

If future relations between Cuban and the US are deemed uncertain, critical border praxis has an essential role in addressing new sets of uncertainties. This study recommends that educational communities engage in discourses addressing ongoing issues facing the dynamic, fluid border environs. Critical border praxis provides conditions in which we, as educators and members of diverse communities of learners, become cross-borders and broaden the possibilities to achieve what had been considered the unattainable. Resources need to be prioritized and redirected toward educational efforts on national, state and local levels so critical border praxis becomes a reality.

Through transnational and transborder engagements, such as educational exchanges, both US and Cuban educators are provided opportunities to reflect on the strengths and weaknesses of their own educational systems. The role of education, formal and informal, then serves to transform perceptions one-by-one, school-by-school, community-by-community and to influence policy makers to reconstruct education country-by-country as part of pragmatic hope for an enduring Pax Universalis. Pax Universalis serves as a third space where transborder students and educators alike are positioned as co-creators of knowledge and agents of change.

This study proposes a new emergent third space resulting from critical border dialogism that utilizes border pedagogy and critical pedagogies of place to seek new zones of mutual respect and cooperation among educators. Common educational understandings are the key starting point for a critical border praxis that facilitates ongoing dialogue between the two countries and offers pragmatic hope for the futures of both nations and opportunities to ameliorate relationships. An emergent third space is possible through sustained critical border praxis, a praxis that seeks to address points of contention and the bridges that need crossing between the two neighboring countries.

Sustainability – in the sense of a system of deep‐rooted social justice and a fair and responsible allocation and use of ecological resources – requires a political philosophy adequate to its unique task in effecting change. Traditional Cartesian epistemes, that rely on formalistic policy declarations and which appeal to morality, are seen as inadequate without a rigorous historical and politically informed praxis, wherein our own cognitive, spiritual, and aesthetic development is seen as integral to developing processes “out there”. Several examples of attempts to form organic ties are provided to illustrate the use of praxis as a methodology of intervention.

Early career teachers (ECTs) of Color are key in making change, resisting racism and pushing back against white supremacy in K-12 education, specifically in English Language Arts (ELA) classrooms. Through a narrative telling inquiry (Clandinin and Connelly, 2000) of Nora, an Asian American ELA ECT in the Midwest, and by drawing on Fisher’s (2011) Critical Integral Pedagogy of Fearlessness, this study aims to recognize the narrative power within teaching praxis as Nora stories herself toward becoming a critical pedagogue.

Using narrative inquiry methodology and methods (Clandinin and Connelly, 2000), the authors simultaneously considered the commonplace tenets of narrative inquiry – temporality, sociality and place – of the intertwined relationships of the participants and observers. The field texts included in the corpus of data include myriad tellings of Nora’s experiences in her initial years of teaching ELA. Data were analyzed in stages of parsing out narrative blocks and structures.

The findings indicate that Nora, as an ECT, went through recursive cycles of fear as conceptualized by Fisher (2011) – bravery, courageousness and being fear-less – of working toward radical love (Hooks, 2000) within her ELA instruction. The authors argue that Nora confronted her personal and professional fears as she strove to become a critical pedagogue in her ELA classroom.

Current scholarship portrays ECTs as lacking agency in their development and/or effectiveness in the classroom and little is said about Asian American ELA ECTs and critical instruction. The authors present Nora’s counter-narrative to make visible what is right with ELA ECTs, specifically teachers of Color, as they transform their fear into courage to fight for educational equity.