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Critical Race Theory (CRT) is about understanding and acknowledging when racism has impacted a policy, person, system, and our history. This chapter examines CRT as a tool to understand what has happened in our history and educational system and as a tool to dismantle our current system to bring about true inclusive and authentic schools. It serves to analyze the practical use of CRT in our current public K-12 educational system. The purpose is to fast forward our discussion on race and to explicitly illustrate the dire need for an inclusive education fundamentally girded in an abolitionist mindset for school systems, educators, parents, and students. Although CRT has branched out to be inclusive of many populations, the core purpose was to examine anti-Blackness in America and how that has stained our education system. Inspired by the dissertation conducted by Ayanna Blackmon-Balogun, the aim of this chapter is to draw our attention to that essential purpose of CRT so that schooling can become more liberatory and meaningful to all.

Although special education was built upon the foundation of the Civil Rights Act of 1964, the discrimination that many racialized students receiving special education services experience cannot be denied. Many culturally, ethnically, and linguistically diverse students receiving special education services encounter labels that perpetuate racism and ableism and lead to inequitable access to services and resources necessary for more positive postsecondary outcomes. By honoring intersectionality and dismantling the singular identity, educators can become change agents and shift the historic oppressive narrative to create a system of empowerment as these individuals transition from transitional kindergarten to age 21 special education programs (TK-21) schools into adulthood.

In contextualizing critical race theory (CRT), this chapter utilized prismatic inquiry to analyze a researcher–participant's story at different levels in education through a DisCrit lens, offering the “what, why, and how” of DisCrit as an analytical tool important to the everyday lives of educators and students. Using prismatic inquiry and a DisCrit lens, the anecdotal experiences of an educator were gathered, transcribed, examined, and analyzed. Lessons from this educator's experiences that emerged were aligned to existing research literature, viewed and further analyzed through a DisCrit lens, and synthesized to offer insights in improving the training of current and future educators, classroom teachers, and school leaders.

The purpose of this paper is to present insights from the implementation of a dialogic social studies curriculum and its potential to support diverse learners. Policymakers and educators must attend to the learning needs of diverse/minoritized (Note: In this paper, the authors use minoritized and diverse interchangeably) students who have been marginalized in public education. A critical goal is to close racial, ethnic and socioeconomic achievement gaps by increasing, for example, students’ engagement with curriculum and instruction. In this paper, the authors bridge research on dialogic instruction and culturally relevant and responsive education with the goal of informing curricular design and instructional practice.

This conceptual paper discusses the utility of dialogic instruction in improving learning outcomes for minoritized student populations. While some researchers have examined the positive effects of dialogic instruction on underperforming students (e.g. Murphy et al., 2009; Pillinger and Vardy, 2022), few scholars have examined dialogic instruction through a culturally relevant and responsive lens. The authors argue that the application of this critical lens may improve learning outcomes for diverse learners who have been marginalized in public education systems.

The authors present illustrative vignettes and insights from a pilot study of a novel social studies curriculum. This curriculum applies a social justice lens by guiding students in the exploration of complex social issues that affect them. Given the diversity of their collaborating teachers’ classrooms (55% are racially minoritized students), the authors applied principles of culturally relevant and responsive education (e.g. Ford, 2010; Gay, 2000; Ladson-Billings, 1995) when designing and piloting the curriculum. Prior personal and professional experiences by the first author point to the potential of dialogic instruction to meaningfully support minoritized students’ learning.

This paper builds on two bodies of literature – dialogic instruction and culturally relevant and responsive education – to identify how an innovative social studies curriculum may improve learning for diverse student populations. It calls for the advancement of a research agenda that applies a culturally relevant and responsive lens to inform instructional practice. The authors begin this discussion with two vignettes.

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.

This chapter discusses what special education means for students with visual impairments (that is, those who are blind or have low vision) including what is being done and how traditions are maintained. More specifically, this chapter explores the importance of advancing values for the diverse population of students with visual impairments, focusing on cultivation of supportive, inclusive, and collaborative educational environments that continue to stand the test of time. This chapter highlights the increasing heterogeneity of this population of students and specific instructional strategies to support the cultural and linguistic diversity of learners with visual impairments in today's classrooms. This chapter also discusses the significance of promoting core concepts that are rooted in a traditional and specialized instructional framework for students who are visually impaired.

The number of students from culturally and linguistically diverse (CLD) backgrounds continue to increase in classrooms across the United States. These students have complex needs as they experience more barriers to success when compared to their peers. These barriers are further compounded when CLD students are also identified as having disabilities. To address the barriers and meet the needs of CLD students with disabilities, teaching professionals should move away from the traditional American educational values of individual freedom and self-reliance, equal opportunity and competition, and material wealth and hard work. Conversely, schools and teaching professionals should incorporate the modern values of social justice, diversity, equity, inclusion, accessibility, and belonging when working with students from CLD backgrounds who have disabilities. This chapter presents these values and provides recommendations for teaching professionals and schools.

Spurred by the COVID-19 pandemic, there has been an increase in the open acknowledgment of the importance of teaching and learning praxis that is grounded in compassion, understanding, cocreation, community, and flexibility. This is especially so for ‘traditional’ university spaces, in essence questioning and resisting the many established dynamics that face-to-face teaching and learning took for granted within many neoliberal and neocolonial higher education contexts. In this chapter, I propose positioning a love ethic as a primary point of departure for all educational engagements, a foundational shift in ontology (way of being) of the university. By focusing on love as liberation and justice, and teaching as an act of love, I draw on critical, engaged, and feminist pedagogies, as well as my experience as a lecturer in a social justice– and global citizenship-oriented program at the University of Cape Town (UCT), South Africa, where I positioned a love ethic as central to my pedagogical approach. I argue that when we begin to view love as more than mere emotion, but as an ideological position that informs values and praxis within higher education (and our university “classrooms” in particular), we may move toward new and exciting ways of envisioning the decolonized university of the 21st century. A love ethic, as defined by bell hooks, offers possibilities for an approach to critical transformation that is not merely motivated by the change of institutional structures, but by the reform of values guiding teaching and learning and ways of being within higher education institutions.

This paper aims to describe how engaging in an inquiry-as-stance reflexive approach informed the design of a graduate-level early childhood social studies methods course to support the professional identity development of multilingual/Latinx, Black, Indigenous, people of color (ML/L/BIPOC) teacher candidates.

Nested within a theoretical construct that articulates “unlearning as a disruptive force” (Dunne, 2016), the author used a parallel process that modeled the teaching of social studies methods grounded in critical reflections of students’ cultural and linguistic assets. In so doing, the author shares how she models culturally and linguistically responsive-sustaining pedagogy in practice.

The findings illustrate that in this course, students begin unlearning internalized deficit narratives that they have been socialized to believe about themselves and, often, their students.

This study is based on only four semesters of teaching one graduate-level methods course to ML/L/BIPOC early childhood educators at one institution, research results may lack generalizability. Therefore, researchers are encouraged to test the proposed propositions further.

Through unlearning, ML/L/BIPOC learn to recognize their assets, dispositions, skills and capacities more fully and, thus, are more able to enact culturally responsive-sustaining pedagogy once in their own classrooms. As such, this study has value for applying critical, identity-centered and asset-based pedagogies in teacher preparation programs.