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While popular genre fictions like detective novels are often centred around formulaic plots and stereotypical characters, they also undergo several exciting changes when adapted in a diverse array of cultural and linguistic contexts. My chapter examines the first female detective of a Bangla crime writing series, Detective (Goyenda) Krishna as a figure that challenges patriarchal stereotypes related to violent women and dismantles the illusory neatness of binaries associated with ‘good’ and ‘bad’ femininity. The gun-toting, vengeance-seeking literary detective is also examined as mediating shifts and transitions in gendered practices and norms in Bengal – its socio-political as well as literary contexts – as it negotiated ideas of decoloniality from the first decade of the twentieth century and emerged as part of a new, partitioned nation in 1947. She is seen as a creative response to the changes related to gender that had been gradually taking shape in colonised Bengal and as articulating radically re-imagined possibilities and opportunities related to female subjectivities in a newly decolonised nation.

Teacher education for social justice aims to enable teachers to work toward equity and justice in society and humanizing the educational experience of their students. Conceptualizing teaching as a political and ethical endeavor, social justice teacher education must engage seriously with the local and lived experiences of both teacher educators and student teachers. How then does teacher education for social justice move across communities and identities, and through cultural, social, geographic and temporal spaces? This chapter presents an autobiographical narrative inquiry into social justice teacher education across sociocultural and sociopolitical contexts, across time, and within different educational communities. Bakhtin's dialogic theory (1981) helps to trace the narrative threads wherein “each word tastes of the context and contexts in which it has lived its socially charged life” (p. 293). The study examines my ideological becoming (Bakhtin, 1981) as a critical teacher educator in the context of a youth mentoring service-learning course for undergraduate teacher candidates. I examine the complexities and tensions in exploring experiences and co-constructing understandings of oppression, privilege and social justice with my student teachers on the youth mentoring course in dialogic struggles with my experiences of justice and education in the USA and Hong Kong as an English-speaking Chinese American. Providing an in-depth examination of the convergence of identity, social relations, place, and time in my knowledge formation, I critically reflect upon the notion of social justice to suggest that social justice teacher education is multi-voiced and lived both locally and globally.

In many Asian countries, education systems are competitive based on high-stakes examinations. Additionally, due to the traditional one-way teaching styles, classroom practices can be highly authoritarian. The issue in such education systems is the alienation of students. They do not learn about themselves; rather, they work toward and/or get distracted by securing their positions according to the standards set by other people and institutions. Many students are thus disengaged from learning and share one common reason for their disengagement: their sense of loss about the meaning of learning is unheeded and they have no opportunity to voice their opinions. Consequently, various sentiments are prevalent, even extremely negative ones, almost equivalent to mutual hostilities. This chapter conceptually discusses the importance of listening in school reform, with special reference to the cases initiated by Manabu Sato and his fellow school leaders, such as Toshiaki Ose and Masaaki Sato. Their approach is known as school as a learning community (SLC) or lesson study for learning community (LSLC); the latter is used herein. LSLC is now widely practiced in various countries in Asia, including China, Taiwan, Korea, Indonesia, Vietnam, and Thailand. LSLC aims to overcome the negative sentiments described above and establish communal relationships for mutual learning and well-being. To achieve this, teachers in the schools running LSLC always start listening to each other. This chapter discusses how listening transforms hostilities into trust.