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This paper aims to review global adolescent empowerment programmes and develops and proposes a model that can be used with vulnerable adolescents. The model reflects theory and experience drawn from the literature.

The review is a synthesis of articles on empowerment theory, models and programme evaluations. Literature is selected and critiqued that reflects aspects of empowerment as described by Freire or relating to empowering models that could be generalised and related specifically to vulnerable adolescent programmes. Vulnerable adolescents within the context of this paper have been identified as those experiencing social, economic, cultural or physical disadvantage.

The findings document that empowerment programmes do not fully integrate the theory or pedagogy of empowerment as described by Freire. In most cases the goals of empowerment programmes, when stated, do not reflect the transformative or social action aspects of empowerment theory. Nevertheless there are sufficient examples of successful empowerment programmes with marginalised populations to warrant more rigorous application and evaluation of empowerment theory with this population in a variety of social settings. The relationship between the facilitator and participants and the development of critical consciousness are two vital aspects of empowerment theory that are unexplored and need further study.

Many empowerment programmes for vulnerable adolescents in resource‐poor countries have not been evaluated or have not been published. Lack of consistency in the use of terminology and evaluation also makes it difficult to compare studies.

This paper proposes a model of empowerment that could be effective in addressing the health needs of marginalised adolescents and is based on theory and field experiences.

Following the example of the critical management education tradition, the purpose of this paper is to argue whether we should keep EE vital by disturbing it, in particular by interrogating that which has seemingly become “untouchable” from interrogation.

This paper takes inspiration from Paolo Freire’s work by proposing a pedagogical approach to entrepreneurship education which builds on an iterative and interactive process, oscillating between deconstructing and reconstructing entrepreneurship, creating space for invention in the classroom. The paper provides exemplary contributions in developing suggestions as to ways forward.

The ways forward being proposed in this paper include entrepreneurship educators engaging students as co-learners, and evoking their curiosity to pose new questions about the phenomenon; “grounding” students in their own creativity and supporting them to build the confidence needed to develop alternative understandings of how entrepreneurship can function – for themselves, in their future organizations and for society as a whole; and challenging our own teaching positions, and adopting a pedagogical process of invention, stimulating curiosity, co-creation, thought-provoking questions and entrepreneurial action.

This paper provides ways forward in keeping EE “fresh”, by sketching how we need to teach about entrepreneurship, adopting the critical insights emerging in the field. The paper argues how we do not only need other models and approaches to understand entrepreneurship, but also to understand learning and education.

An accessible resource on the role of teachers in perpetuating inequality through Prevent Duty, with guidance on how to change teaching practice to empower Muslim students.

The paper uses critical race theory (CRT) to interrogate power and Whiteness in the interaction of teachers and students when complying with Prevent Duty and delivering lessons on fundamental British values. This is illustrated through a constructed narrative between three characters in a London school, and offers a Freirean approach to empowering students through Prevent delivery.

A disproportionately White profession is acting in what they perceive to be the best interest of their students, while failing to interrogate their own position of power and not creating opportunities to be guided by Muslim voices. As a consequence Muslim students continue to be oppressed.

Teachers can disrupt Prevent Duty while complying with its legal obligations by interrogating their own position of Whiteness. They can work with students to ensure Muslim voices lead discussion around Prevent and the inequality in society that is being reproduced by Prevent Duty.

There is potential for good teaching practice to overcome the structural racism and continued inequality experienced by diverse Muslim communities.

The paper is an accessible application of CRT to Prevent Duty, a resource for teachers, students and activists. It can help in the recognition of the potential for even well-meaning teachers to act in ways that perpetuate inequalities. It provides a clear set of suggestions for teaching practices that can overcome this.

Critical social analysis seeks, amongst other things, to delineate and foster more emancipatory types of discipline and practice. In so doing, it appropriately turns to and can come to be informed and influenced by a broad range of subject areas and empirical focuses, including some that substantially parallel its own emancipatory project. The concern of this article is to explore the case of liberation theology as a social discipline and practice, including as a practice attending to the spiritual and theological. The article's intervention is consistent with the inspirational and insightful character of the theological and reflection upon religious beliefs and values. The concern is to reflect upon the possibilities and potentialities of analysis for accounting. The article explores the sense in which a review of liberation theology can provide critical researchers concerned to locate and promote a more emancipatory accounting with new insights and inspiration.

The purpose of this paper is to examine the relationship between project-based organizing and the initiatives labelled as “development” by critically engaging with some unchallenged assumptions inherent in the notion of both projects as a means through which social change can be achieved and the wider possibility of delivering social good as an objective of development.

From a phenomenologically informed critical participatory perspective the authors focus on contradictions within the practices of community development (CD) by attending to the interplay between the dominant project form of organizing that frames those practices and the rhetoric of “development”.

Drawing on two CD examples, the authors illustrate and discuss the contradictions and damaging consequences of the developmentalism-projectification double-act. The position is that social good is local and contextual and draws expediently and contingently on the means through which it can be achieved by the collective action of those who co-define and co-create the social good.

The authors propose that there is a need to open the dialogue with development practitioners, funders, project managers, project workers, and the recipients and stimulate multiple participation.

The authors believe the critical participatory approach that the authors have taken to CD project management could be both novel and useful as it refocuses attention to non-performative aspects of CD, arguing for de-naturalization of project organizing logic and encouraging emancipation from dominant epistemic inequalities. With an uncompromising focus on embedded practices, the authors hope to spur further debate on the important issue of CD and the possibilities of creating “social good”.

The paper aims to examine the potential feminist politics of teaching: is there a clear connection between feminism and teaching, and is there a particular feminist way of teaching? Through notions of engaged political pedagogy (as developed by bell hooks Jacques Rancière), it proposes an intersectional and dissensual approach to teaching, as a primary way of practising feminist politics within academia.

The paper sets out to explore the possibility of a feminist pedagogy of teaching. Drawing on works by social and feminists theorists as well as by radical pedagogues, it negotiates these various standpoints, finding similarities and differences, in order to formulate ways in which we can more fruitfully conceive of teaching as politics.

The paper proposes that the classroom proves one of the most radical spaces for possibility within academia. Through an engaged, dissensual pedagogy, in which both students and teachers work together in mutual recognition of each other's knowledge, the feminist teacher can enthuse political change both within and outside of the classroom.

Teaching is often viewed as a less important part of academic work. This paper, in contrast, proposes the classroom as one of the spaces where we as feminist academics can have the most impact. Providing a theoretical methodology of a potential feminist teaching pedagogy, this paper adds a well‐needed exploration of the relation between teaching and feminism, and a defence of teaching as politics.

The purpose of this paper is twofold: to explore how preservice teachers in a young adult literature course critically conceptualize discussions in school spaces about race and police/community relations; and to understand the constraints and affordances of using the young adult (YA) novel, All American Boys, as a critical literacy tool for discussing race and police/community relations.

This qualitative exploratory case study (Stake, 1995) investigated 24 pre-service teachers in two university YA literature courses as they read and discussed All American Boys. Thematic analysis consisted of open coding through the theoretical lenses of critical literacy and critical race theory.

Pre-service English language arts teachers largely thought that while race and police relations was important and the YA book was powerful, it was too political. Their fears about what might happen lead to privileging the role of neutrality as the desired goal for teachers when tackling difficult conversations about racial injustice in America. Although students made some shifts in terms of moving from neutral to more critical stances, three sub-themes of neutrality were predominant: a need for both sides of the story, the view that all beliefs are valid and the belief that we are all humans therefore all lives matter equally.

A search at the time of this study yielded few research tackling racial injustice and community/police relations through YA literature in the classroom. This study is important as stories of police brutality and racism are all too common and adolescents are too often the victims.

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.

The purpose of this paper is to explore the role of student‐community engagement in ensuring relevance of higher education to civil, social, economic and moral issues. It reviews the literature around three inter‐related themes: calls for higher education institutions to engage with their communities; the kinds of attributes university graduates should possess for employability and citizenship; and the pedagogies of experiential learning and reflection informing student and community engagement.

This paper evaluates and draws together international literature related to three areas: calls for universities to engage with their communities, attributes which students engaged in co‐generative community relations might develop, and pedagogies which inform and develop such engagement.

The paper draws a number of conclusions related to pedagogy, citizenship and the need to develop quality indicators of engagement and impact. The overarching conclusion is that student‐community engagement founded on principles of mutual reciprocity enhances student attributes and is an important aspect of the modern university. Higher education needs to both retrieve the traditional civic role of the university, and also look forward to creating new approaches, so that universities are “of” the community and developing graduates as citizens.

The paper includes policy implications for curriculum development in relation to fostering graduate attributes and citizenship.

Through an exploration and integration of literature related to themes of university community engagement, graduate attributes and pedagogies of experiential reflective learning the paper signposts an agenda of change for universities in the twenty‐first century.

The purpose of this paper is to describe culturally responsive methodology as a way to develop researchers. The aims is to illuminate the dimensions of culturally responsive methodology such as cultural and epistemological pluralism, deconstruction of Western colonial traditions of research, and primacy of relationships within culturally responsive dialogic encounters. An overarching question is: “How can we maintain the original integrity of both participants and researchers and their respective cultures and co-construct at the same time something new?”.

Five case study narratives are described in order for readers to understand the range and types of studies that have been undertaken within a culturally responsive framework. The contributors represent emerging as well as veteran researchers, Indigenous as well as non-Indigenous cultures, practitioners (i.e. teachers in the school systems) as well as teacher educators (i.e. that is teachers within colleges and universities).

The major issues raised in this paper (knowing one's self and being willing to develop new methodologies) can help to inform those who aspire to research “with” rather than “on” Others.

This paper offers an ontology that is not framed from western traditions. Using reflexivity, criticality, and other epistemological links, the authors show methodological negotiators who invent, craft, personalize, and navigate their methodology and methods specific to the context and participants with whom they are working. They challenge unexamined assumptions in research methods. It is hoped that this paper can contribute a more respectful and humble way of working with all peoples.