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In this paper, the author adapts the concept of culturally relevant pedagogy and the pedagogy of hope for Middle Eastern Muslim students' education. This paper aims to develop a new perspective for educating Middle Eastern Muslim students by focusing on Islam by considering being Muslim as a cultural way of being and living.

Pedagogy of hope (Hooks, 2003), particularly the concept of healing in education and culturally relevant pedagogy (Ladson-Billings, 1995), guided this study during the research process.

Three themes of culturally relevant pedagogy through a picturebook by Mobin-Uddin (2007) entitled The Best Eid Ever was examined to illustrate how this picturebook can be used as an example of culturally relevant pedagogy.

The limitation is the researcher’s interpretation as a Middle Eastern Muslim who lived in a Western country. The Best Eid Ever (2007) can be used in the classroom for Middle Eastern Muslim students' education to discursively build a positive identity and educate students from different backgrounds. More studies may investigate other texts (e.g. novels) with Middle Eastern Muslim characters. Further research can also explore the use of this book in the classroom.

This study provides qualitative description of a picturebook from culturally relevant pedagogy and pedagogy of hope to guide teachers to bolster Middle Eastern Muslim students’ schooling experiences.

In August 2007, over 6,000 sociologists gathered in New York to attend the 102nd meeting of the American Sociological Association and discuss the possibility of radical social transformation in post-modern capitalist society.¹ The adoption of the conference theme ‘Is another world possible?’ was theoretically significant, for it seemed to call into question one of the most fundamental assumptions upon which critical sociology depends: that despite the rarity of radical social change, it is possible, desirable and even imperative to imagine and struggle for better alternatives to existing ways of being. From phenomenological insights into the contingency of our subjective interpretations of reality to the imperative of reconciling ‘appearance’ with ‘reality’; from the long history of collective movements to defend human dignity to the ‘politics of small things’ (Goldfarb, 2006), critical theories of society presume that human fates are not determined and futures are not reified, and that the possibility of possibility is a pre-condition for ‘normal’ human existence. This is not to say that progressive alternatives to the status quo are not often and everywhere repressed to some degree and in some form, or that they are equally distributed or attainable. But as Gustavo Gutierrez once remarked, a ‘commitment to the creation of a just society and, ultimately, to a new human being, presupposes confidence in the future’ (2003, p. 197).

The paper argues for the introduction of pedagogies of optimism (and implicitly of hope) in schools as a response to the danger of pessimism, skepticism and helplessness characterizing periods of armed conflicts.

A conceptual analysis.

Following an analysis of armed conflicts and their impact on educational systems, the critical contribution of pedagogies of optimism is illuminated. Teachers are encouraged to follow major phases in this kind of pedagogy, such as discovery, acceptance of the situation, imagination and critical thinking.

Practical suggestions are provided at the end of the paper.

In this chapter, I reflect on the place of hope in activist criminology. Offering reflections from my own activist scholarship, this chapter draws out the ways in which hope structures and sustains our work across temporal frames and distinct modes of academic practice. This chapter develops a hopeful analysis of lineage, memory and resistance, reflecting on my participatory research with the Tamil community in London, and reflects on the revival of utopian thought in criminological scholarship. Hopeful imaginaries of an abolitionist future inform my scholar-activism with Reclaim Holloway – an abolitionist collective formed to influence the redevelopment of the Holloway prison site. I describe this future-oriented work before considering hope as a practice in the present, focusing on ‘pedagogies of hope’ as activist criminology in the classroom.

The time is ripe for a pedagogy of appreciation. This chapter is a cross pollination of the positive philosophies and visions of educators such as Dewey, Freire, Kolb, and Handy with the vibrant and emerging organizational change ideas and processes of Appreciative Inquiry. This pedagogical stance is values driven and embraces the relevance of personal experience. There is a distinct bias towards success and positive change through supportive relationships and dialogue in the creation of knowledge. This chapter details step-by-step classroom applications that follow the 4-D model (Discover, Dream, Design, Destiny) and extend the experiential learning cycle. For the student, these applications have led to more energized and sustained interactions, an increase in positive attitudes towards other students and the professor, more relevant and personally meaningful concepts, and a fuller and more hopeful view of the future. For the professor, a deeper engagement with the students and their stories leads to a stronger connection with the values, concepts and models of the course. The chapter concludes by identifying some challenges in applying and extending an appreciative approach to educational systems as a whole.

Latin America offers a unique opportunity to reimagine educational leadership through its complex and intersectional frameworks where rematriation movements and liberatory pedagogies are the driving forces for “postponing the end of the world,” as proposed by Ailton Krenak (2020). While currently Latin American democracies are less than ideal as environmental and Indigenous initiatives have been directly attacked by ultraconservative politics, there are consistent foundations that deepen in each context by leading the way to a hopeful future. These foundations are the loud voices in the Latin American continent and they are multilingually expressed in Quechua, Guarani, Aymara, and more, as is also immersed in critical literacies; in processes of conscientização; experienced in the arts and the theater of the Oppressed; and loudly coming from the slums and the lungs of women like Mercedes Sosa, and many more. These are the absolute breakthroughs of hope we will continue to listen, follow, work with, and feel. Such breakthroughs are the pedagogies and the educational leadership of hope across Latin America, a region which has pushed to center on Indigenous mobilization and guidance.

Many students living in poverty experience daily hopeless realities that prevent them from meeting their full potential. Adversely, hope makes it possible for one to engage in the struggle, to believe in the possibilities of tomorrow, and actively participate in their quest for transformation. This chapter explains the role critical hope plays in dismantling systemic oppression and dehumanizing order of what society has historically and unjustly prescribed them to be. As agents of hope (Strikwerda, 2019), educators can beget hopeful possibilities for our students by instilling a belief that change is possible and creating loving dialogical spaces that awaken a taste toward humanization.

Contemporary societies face serious environmental and social challenges that require decisive action. In the 1970s, Environmental Education (EE) was conceived as an important method for raising awareness and bringing about the needed changes in social practices that can lead to environmental protection and more recently sustainable development (transforming EE to Education for Sustainability (EfS)). Since then, many EE/EfS programmes have been implemented and some change has been observed despite the persisting problems. EE/EfS – especially when aiming to change behaviours – has been akin to critical pedagogy which aims to prepare independent and critical thinkers and empowered citizens that can effectively address social problems. What pedagogical approaches and educational methods are more effective in bringing about changes in attitudes and social practices? What instructional design and practices facilitate this transformation? What are the challenges? These are questions that have troubled environmental educators and are worth reflecting on in the present context of knowledge societies and Higher Education that is significantly impacted by a neoliberal ideology.

This chapter aims to contribute to the ongoing discussions around these questions, via a dialogue between theory and practice. A discussion of critical theory and pedagogy and of EE/EfS is counterposed with theoretical reflections and insights from the author's more than three decades of teaching experience (primarily in Greece). A discussion of the instructor's key pedagogical influences and the evolution of her (my) instructional practices follows, with the aim to identify instructional practices that have a transformative potential, within the context of the challenges and the facilitating parameters of contemporary societies and educational contexts. The instructor's self-reflections and students' qualitative comments are used in a variety of research methods: a self-study research approach drawing on the author's self-reflections as instructor and an analysis of students' qualitative comments in course evaluations and other informal evaluative situations.

Purpose – In this chapter, I explore and argue for a theoretical shift in research about Aboriginal physical activity practices in Canada, from a deficit perspective to a strengths perspective that incorporates practices of hope.

Design/methodology/approach – After briefly describing my concerns about analysing Aboriginal physical activity practices from a deficit perspective, I outline, apply and argue for the benefits of a research approach that begins with a strengths perspective and incorporates practices of hope.

Findings – I argue that all individuals have strengths and places where they can exercise power. An adoption of complementary power relations framed within the practices of hope, which include availability and listening with an openness to co-transformation, further clarifies how to adopt a strengths perspective analysis of Aboriginal physical activity practices.

Originality/value – In adopting a strengths perspective, I am committed to actively identifying existing strengths as a starting point, along with resources that can be used to further those strengths. Strengths are then used to address identified barriers to physical activity. The practices of hope outline how non-Aboriginal allies can work alongside Aboriginal individuals to co-transform physical activity in a manner that enhances physical activity practices for all those involved.

As a response to the COVID-19 pandemic, both educators and students adapted to course delivery modes no longer centered on in-person interactions. Resiliency and self-regulation are key to success in online contexts, but the rapid transition to remote learning left many students without the necessary support to develop these skills. Much of the existing literature on self-regulation and resiliency focuses on cognitive processes and strategies such as goal orientation, time management, and mindset. However, the added stress and trauma of learning in the context of a global pandemic highlighted the many other factors relevant to students’ development of these skills. Drawing from the literature, the authors explore evidence-informed teaching practices to foster self-regulation and resiliency, highlight the power and privilege of being able to be resilient, advocate for the development of pedagogies of kindness, and emphasize the “how” of implementing techniques to best support students. The authors provide evidence-informed suggestions with the goal of assisting instructors and students during times of high stress, while acknowledging their limitations in addressing structural inequalities highlighted by the COVID-19 pandemic. Nonetheless, the authors argue that evidence-informed techniques and compassionate pedagogies adopted during a period of upheaval remain applicable to future in-person and online pedagogies.